that after disputations I shoulde haue a copye thereof and licence to chaunge myne aunsweres as I should thinke good It was meete also that I should haue seene what was writteÌ„ by the Notaries at that time So your Lordship pretended great gentlenes in geuyng me a tyme but this gentlenes is the same that Christ had of the high priestes for you as youre Lordshippe saythe haue no power to condemne me neyther at anye tyme to put a man to death so in like sorte the high Priestes sayd that it was not lawfull for them to put any man to death but committed Christ to Pilate neyther would suffer him to absolue Christ although he sought all the meanes therfore that he might Then spake Doctour Weston one of the audience West What do you make the king Pilate Rid. No mayster Doctor I doe but compare youre deedes with Cayphas his deedes and the high Priestes whiche woulde condemne no manne to deathe as ye will not and yet would not suffer Pilate to absolue and deliuer Christ. Lincol. M. Ridley we minde not but that you shal enioy the benefite of aunswering to morow and will take your aunsweres now as now to morow you shal change take out adde and alter what you will In the meane season we require you to aunswere directly to euery Article either affirmatiuely or negatiuely Ridly Seyng you appoynt me a time to aunswere to morow and yet will take mine aunsweres out of hande first I require the Notaryes to take and write my protestation that in no poynt I acknowledge your authority or admit you to be my Iudges in that poynt you are authorised from the Pope Therefore what soeuer I shall say or doe I protest I neither say it neither do it willingly thereby to admit the authoritie of the Pope if your Lordship will geue me leaue I wil shew the causes whiche moueth me thereunto Lincol. No M. Ridley wee haue instructions to the contrary We may not suffer you Ridley I will be short I pray youre Lordships suffer me to speake in fewe wordes Linc. No M. Ridley wee may not abuse the hearers eares Rid. Why my Lord suffer me to speake three words Linc. Well M. Ridley to morow you shall speake 40. The time is farre paste therefore wee require your aunswere determinately What say you to the first article and thereupon rehearsed the same Rid. My protestation alwaies saued that by this mine aunswere I do not condescend to your authoritie in that you are Legate to the Pope I aunswere thus In a sense the first article is true and in a sense it is false for if you take really for verè for spiritually by grace and efficacye then is it true that the naturall body and bloud of Christe is in the sacrament verè realiter in deede and really but if you take these termes so grossely that you woulde conclude thereby a naturall body hauing motion to be contayned vnder the formes of bread and wine verè realiter then really is not the body and bloud of Christ in the Sacrament no more then the holy Ghost is in the element of water in our Baptisme Because this aunswere was not vnderstoode the Notaries wist not how to note it wherfore the Bishop of Lincolne willed him to aunswere either affirmatiuely or negatiuely either to graunt the Article or to deny it Rid. My Lorde you know that where anye aequiuocation whiche is a woorde hauyng two significations is excepte distinction bee geuen no direct aunswere can bee made for it is one of Aristotles fallacies containing two questions vnder one the whiche cannot bee satisfied with one aunswere For both you and I agree herein that in the sacrament is the verye true and naturall bodye and bloud of Christ euen that whiche was borne of the Uirgine Marye whiche ascended into heauen whiche sitteth on the right hand of God the Father which shall come froÌ„ thence to iudge the quicke and the dead onely we differ in modo in the way and maner of being we confesse all one thing to be in the sacrament and dissent in the maner of being there I being fully by Gods word thereunto perswaded confesse Christes naturall body to be in the sacrament in deede by spirite and grace because that whosoeuer receiueth worthely that bread and wine receiueth effectuously Christes body and drinketh his bloud that is he is made effectually partaker of hys Passion and you make a grosser kynde of being enclosing a natuall a lyuely and mouing body vnder the shape or forme of breade and wyne Now this difference considered to the question thus I aunswere that in the sacrament of the altar is the naturall body and bloud of Christ verè realiter in deede and really if you take these termes in deed and really for spiritually by grace and efficacy for so euery worthy receyuer receiueth the very true body of Christe but if you meane really and in deede so that therby you woulde include a liuely and a mouable body vnder the formes of bread and wyne then in that sense is not Christes body in the sacrament really and in deede This aunswere taken and penned of the Notaryes the Boshop of Lincolne proposed the second question or Article To whome he aunswered Rid. Alwayes my protestation reserued I aunswere thus that in the sacrament is a certayne chaunge in theâ—r the Bread whiche was before was common bread is nowe made a liuely representation of Christes Bodye and not onely a figure but effectuously representeth his body that euen as the mortall bodye was nourished by that visible bread so is the internall soule fed with the heauenly foode of Christes body whiche the eyes of faythe seethe as the bodily eyes seeth onely breade Such a sacramental mutation I graunt to be in the bread and wyne whiche truely is no small chaunge but suche a chaunge as no mo tall man can make but onely that omnipotencie of Chrystes worde ¶ Then the Byshoppe of Lincolne willed hym to answere directly eyther affirmatiuely or negatiuely without further declaration of the matter Then hee aunswered Rid. That notwithstanding this sacramentall mutation of the whiche he spake and all the Doctours confessed the true substaunce and nature of bread and wine remaineth with the whiche the bodye is in like sorte nourished as the soule by grace and spirite with the body of Chryste Euen so in Baptisme the body is washed with the visible water and the soule is clensed from all filth by the inuisible holy Ghost and yet the water ceaseth not to be water but keepeth the nature of water still In like sort in the sacrament of the Lordes supper the bread ceaseth not to bee bread Then the Notaryes penned that he aunswered affirmatiuely to the second article The Byshop of Lincolne declared a difference betweene the sacramente of the altar and Baptisme because that Chryste sayde not by the water this is the holy
generall CouÌ„cell and his picture burned Wood. If he were an heretick I thinke he vnderstoode it not so in deed but I am sure all Christians ought to vnderstand it so Chich. O what vayne glory is in you as though you vnderstood all thing other men nothing Heare me I will shew you the true vnderstanding both of the aultar the offering on the aultar We haue an aultar sayd Paul that ye may not eate of meaning thereby that no man might eat of that which was offered on the aultar but the Priest For in Paules time all the liuing that the Priest had the people came offered it on the aultar mony or other thinges and when the people came to offer it and then remeÌ„bred that they had any thing agaynst their brother theÌ„ they left their offering vpon the aultar and went were reconciled to theyr brother and they came agayne and offred their gift and the Priest had it This is the true vnderstanding of the place that you haue rehersed wherefore you be deceiued Wood. My Lord that was the vse in the olde law Christ was the ende of that But in deede I perceiue by Paules wordes the sacrifice was offered in Paules time yet that maketh not that it was wel done but he rebuked it Wherfore it seemeth to me that you be deceiued Chich. Who shall be iudges betwixt vs in this matter Wood. The xij of Iohn declareth who shall be iudge in the last day Chich. You meane the word shall iudge the word Howe can that be Wood. Saynct Peter sayth The Scripture hath no priuate interpretation but one scripture must be vnderstand by an other Chich. And you will vnderstande it one way and I wyll vnderstand it an other way and who shal be Iudges betwixt vs then Wood. The true church of God is able to discusse al doubtes to whom I referre it Chich. I am glad you say so if you will say so in deed Wood. My Lord I neuer meant otherwise Chich. The Church of God doth allow the Sacrament of the aultar Wood. What do you offer now vpon the aultar Chich. We offer vp in the blessed Sacramente of the Aultar the body of Christ to pacifye the wrath of God the Father and therewith they put off their cappes all to that abominable Idoll Wood. Saynt Paule sayth to the Hebrues in the x. chap. We are sanctified by the offering of the body of Iesus Christ vpon the crosse once for all and euery Priest is dayly ministring oftentimes offereth one maner of offering which can neuer take away sinnes and that is the offering that you vse to offer As farre as I can see you be priestes after the order of Aaron that offered vp Sacrifice for their own sinnes and the sinnes of the people Chichest Nay Aarons sacrifice was with bloud whiche signifieth the death of Christe the whiche was ended vpon the Crosse by his bloudshedding but we are Priestes after the order of Melchisedech the whiche offered breade to the king in remembraunce and signified the geuing of Christes body in bread wine at his last supper the whiche he gaue to his disciples commaunded it to be vsed to the end of the world This is the sacrifice that we offer according to his word Woodman Me thinke you haue made the matter verye playne to me that as Christ was the ende of all Sacrifices so was he the beginning of the Sacramentes willing them to be vsed in the remembraunce of him to the worldes end Chichest What in remembraunce of hym and not hym selfe as his worde sayth Take eate this is my body It is not the signe onely but the thing it selfe How say you is it not his body after the words be spoken by the priest How say you goe briefly to worke for I can not long tary with you Wood. My Lord if you will answere me to one sacrameÌ„t I will answere you to another Chich. Yes I am very well contented with that Wood. If you say the words of baptisme ouer the water there be no childe there is there true baptisme Chich. No there must be the water the worde and the child and then it is baptisme Wood. Uerye well Then if a childe bee Baptised in the name of the Father and of the Sonne it is not truely baptised Chich. No the childe muste bee baptised in the name of the father of the sonne the holy ghost or els it is not truly baptised Wood. Then there may be nothing added nor takeÌ„ away from the Sacraments may there Chich. No sayd the Bishop Wood. Now my Lord I will answere to you if it please you Chich. Well how say you Take eat this is my body is it not Christes body as soone as the wordes be sayd Wood. My Lorde I will aunswere you by your owne wordes that you aunswered me whiâ—h is true the water the word and the childe all these together make baptisme the bread wine and the word make the Sacrament the eater eating in true fayth maketh it his body Here I proue it is not Christes body but to the faythfull receiuer For he sayd Take eat this is my body He called it not his body before eating but after eating And Saynt Augustine sayth Crede manducasti Beleue and thou hast eaten And Saynt Iohn sayth He that beleueth in God dwelleth in God and God in him wherfore it is vnpossible to dwell in God and to eat his body without a true fayth Priest Then the fayth of the receiuer maketh it his body not his word by your saying I pray you what did Iudas eate Wood. Iudas did eat the sacrament of Christ and the deuill withall Priest He eat the body of Christ vnworthely as S. Paule sayth Wood. Nay S. Paule sayth no such thing He speaketh not of eating of his body vnworthely but of the sacrament vnworthely For he sayth Who soeuer eateth of this bread drinketh of this cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lordes body and not because he eateth the Lordes body If Iudas had eat Christes body it must needes folow that Iudas is saued For Christ sayth in the sixt of Iohn Who so euer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp agayne at the last day Priest My Lord this man is an interpreter after his own minde Chich. I see it is but folly to talke with you it is but lost labour How say you Doe you not beleue that after the wordes be sayd there remayneth neither bread nor wyne but the very body of Christ really make me a playne aunswere for I will talke no more with you Wood. I will make you no directe aunswere howe I beleue of the true Sacrament I doe beleue that if I come to receiue the Sacrament of the body and bloud of Christ truely ministred beleuing that
Smith Ye falsify the worde and racke it to serue your purpose For the wine was not onely the shewing of his passion but the bread also for our Sauiour sayth So oft as ye do this do it in remembraunce of me And S. Paule sayth So oft as ye eate of this bread and drinke of this cup ye shall shewe the Lordes death till he come And here is as much reuerence geuen to the one as to the other Wherefore yf the bread be his body the cuppe must be his bloud and as wel ye make his body in the cup as his bloud in the bread Then vp rose my Lorde and went to the table where my Lorde Maior desired me to saue my soule To whome I answeared I hope it was saued thorow Christ Iesus desiring him to haue pity on his owne soule and remember whose sword he caryed At which I was caryed into the Garden and there abode vntill the rest of my frendes were examined and so were we sent away with many foule farewelles to Newgate agayne my Lord Bishop geuing the keeper a charge to lay me in limb◠¶ An other examination of Robert Smith before the sayd Bishop VPon Saterday at eight of the clocke I was brought to his chamber agayne and there by him examined as foloweth Boner Thou Robert Smith c. sayst that there is no catholicke Church here on earth Smith Ye haue heard me both speake the contrary and ye haue written it as a witnes of the same Boner Yea but I must aske thee this question how sayest thou Smith Must ye of necessity beginne with a lye it maketh manifest that ye determine to end with the same But there shall no Lyers enter into the kingdome of God Neuerthelesse if ye will be aunsweared aske mine articles that were written yesterday and they shall tel you that I haue confessed a Church of God as well in earth as in heauen and yet all one Church one mans members euen Christ Iesus Boner Well what sayest thou to auriculer confession is it not necessary to be vsed in Christes Church and wilt not thou be shriuen of the priest Smith It is not needefull to be vsed in Christes Church as I aunswered yesterday But if it be needefull for your Churche it is to picke mens purses And such pickepurse matters is all the whole rabble of your ceremonies for all is but mony matters that ye maynteyne Boner Why how art thou able to proue that confession is a pickepurse matter Art thou not ashamed so to say Smith I speake by experience For I haue both hearde and seene the fruites of the same For firste it hath bene we see a bewrayer of kinges secretes and the secretes of other mens consciences Who being deliuered and glad to be discharged of theyr sinnes haue geuen to Priests great summes of mony to absolue them sing Masses for theyr soules health And for ensample I beganne to bring in a pageant that by report was played at saynt Thomas of Acres and where I was sometime a childe waiting on a Gentleman of Northfolke which being bounde in conscience through the perswasion of the Priest gaue away a great summe of his goodes and forgaue vnto M. Gressam a great summe of money and to an other as much The priest had for his part a summe and the house had an annuitie to keepe him the which thing when his brother heard he came down to London after declaration made to the Counsayle how by the subtilty of the Priest he had robbed his wyfe children recouered a great part agayne to the value of two or three hundred poundes of Maister Gressam and his other frende but what he gaue to the house could not be recouered This tale began I to tell But when my Lord saw it sauored not to his purpose he began to reuile me sayde By the Masse if the Queenes maiesty were of his mynde I should not come to talke before any man but should be put into a sacke â—ogge tyed vnto the same so should be throwen into the water Smith To which I answered againe saying I know you speake by practise as much as by speculation for both you your predecessors haue sought all meanes possible to kyll Christ secretely record of M. Hunne whom your predecessor caused to be thrust in at the nose with hot burning needles and then to be hanged sayde the same Hunne to haue hanged himselfe and also a good brother of yours a Byshop of your professioÌ„ hauing in his prison an innoceÌ„t maÌ„ whom because he saw he was not able by the scriptures to ouercome he made him priuily to be snarled his flesh to be torne and plucked awaye with a payre of pinsers and bringing him before the people sayd the Rattes had eaten him Thus according to your othe is all your dealing and hath bene and as you taking vpon you the office doe not without othes open your mouth no more do you without murder maynteyne your traditions Boner Ah ye are a generation of lyers there is not one true word that commeth out of your mouthes Smith Yes my Lorde I haue sayde that Iesus Christ is dead for my sinnes and risen for my iustification and thys is no lye Boner Then made he his man to put in my tale of the gentleman of Northfolke and would haue had me recite it agayne which when I would not doe he made his man to put in suche summes as he imagined At the ende of thys commeth in M. Mordant knight and sate downe to heare my examination Then sayd my Lord. Howe sayest thou Smith to the seuen sacramentes Beleeuest thou not that they be Gods order that is to say the sacrament of c. Smith I beleue that in Gods Church are but two Sacramentes that is to say the sacrament of regeneration the sacrament of the Lordes supper and as for the Sacrament of the aultar and all your sacraments they may wel serue your church but Gods church hath nothing to do with them neither haue I any thing to do to aunswere them nor you to examine me of them Boner Why is Gods order chauÌ„ged in baptisme In what poynt do we dissent from the word of God Smith First in halowing your water in coniuring of the same in baptising children with annoynting and spitting in their mouthes mingled with salt and with many other lend ceremonies of which not one poynt is able to be proued in Gods order Boner By the masse this is the vnshamefast heretique that euer I heard speake Smith Well sworne my Lord ye keepe a good watch Boner Well M. Controller ye catche me at my wordes but I will watch thee as well I warrant thee Mordant By my troth my Lord quoth M. Mordant I neuer heard the like in all my life But I pray you my lord marke well his aunswere for Baptisme He dissalloweth therin holy
be many that fitte farre of I maruelled at this that I was biddē speak out and began to misdeme and gaue an eare to the chimney and syr there I heard a penne walking in the chimney behinde the cloth They had appoynted one there to write all mine answeres for they made sure that I should not starte from them there was no startinge from them God was my good Lord and gaue me aunswere I could neuer elles haue scaped it The question to him there and then obiected was this whether he thoughte in his conscience that he hath bene suspected of heresye This was a captious question There was no holding of peace would serue for that was to graunt himselfe faulty To answere it was euery way full of daunger But GOD which alwaye geueth in neede what to aunswere helped him or elles as he confesseth himselfe he had neuer escaped theyr bloudy handes Albeit what was his answere he doth not there expresse And thus hitherto you haue heard declared the manifolde troubles of this godly preacher in the time not onely of his being in the Uniuersitye but especially at his benefice as partly by his owne wordes aboue mentioned and partly by his owne letters hereafter folowing may better appeare In these so harde and daungerous straites and suche snares of the bishops hard it had bene for him and unpossible to haue escaped and continued so long had not the almighty helping hand of the highest as he styrred him vp so haue preserued him through the fauoure and power of his Prince who with muche fauour embraced him and with his mere power sometime rescued and deliuered him out of the crooked clawes of his enemies Moreouer at length also through the procurement partly of Doctour Buttes partly of good Cromwell whose story ye had before he aduaunced him to the degree and dignity of a Bishop making him the bishop of Worcester which so cōtinued a fewe yeares instructing his Dioces according to the duty of a diligent and vigilant Pastor with wholesome doctrine and example of perfecte conuersation duly agreeing to the same It were a long matter to stand particularly vpon such things as might here be brought to the commendation of his paynes as study readines and continuall carefulnes in teaching preaching exhorting visiting correcting and reforming either as his ability could serue or els the time woulde beare But the dayes then were so daungerous and variable that he could not in all thinges do that he would yet what he might doe that he perfourmed to the vttermost of his strength so that althoughe hee could not vtterly extinguish al the sparkling relicks of old superstition yet he so wrought that though they could not be taken away yet they should be vsed with as little hurt with as much profite as might be As for exāple in this thing as in diuers other it did appeare that whē it coulde not be auoyded but holy water holy bread must nedes be receiued yet he so prepared and instructed them of hys Dioces with such informations and lessons that in receiuing therof superstition shoulde be excluded and some remembrance taken thereby teaching and charging the Ministers of his Dioces in deliuering the holy bread and holy water to say these wordes folowing ¶ Wordes spoken to the people in geuing them holy water Remember your promise in Baptisme Christ his mercy and bloudshedding By whose most holy sprinkeling Of all your sinnes you haue free pardoning ¶ What to say in geuing holy bread Of Christes body this is a token Which on the crosse for our sinnes was broken Wherefore of your sinnes you must be forsakers If of Christes death ye will be partakers By this it may be considered what the diligent care of this Bishop was in doyng the duety of a faythfull Pastor among his flocke And moreouer it is to be thoughte that he would haue brought more thinges elles to passe if the time then had aunswered to his desire for he was not ignorant how the institution of holy water and holy bread not onely had no ground in scripture but also how full of prophane exorcismes and coniurations they were contrary to the rule and learning of the Gospell Thus this good man behaued hymselfe in his Dioces but as before both in the Uniuersity and at his benefice he was tost and turmoyled by wicked and euill disposed persons so in hys Bishopricke also he was not all cleare and voyde of some that sought his trouble As among many other euill willers one especially there was and that no small person which accused him then to the king for his sermons The story because he sheweth himselfe in a Sermon of his before K. Edward I thought therfore to vse his owne wordes which be these In the kinges dayes that dead is a great many of vs were called together before him to say our mindes in tertayne matters In the end one kneeleth downe and accuseth me of sedition and that I had preached sedititious doctrine A heauy salutatiō and a hard poynt of such a mans doing as if I should name ye would not thinke it The king turned to me and sayd What say you to that syr Then I kneled downe and turned me first to my accuser and required him Sir what forme of preaching would you appoynt me in preaching before a king woulde you haue mee preache nothing as concerning a Kinge in the kinges Sermon haue you any commission to appoint me what I shal preach besides this I asked him diuers other questions and he would make me none aunswere to any of them all he had nothing to say Then I turned me to the king and submitted my selfe to his grace and sayd I neuer thought my selfe worthye nor I neuer sued to be a Preacher before your grace but I was called to it and would be willing if you mislike me to geue place to my betters for I graunt there be a greate many more worthye of the roome then I am And if it be your graces pleasure so to allowe them for Preachers I coulde be content to beare theyr bookes after them But if your grace alow me for a Preacher I woulde desire your grace to geue me leaue to discharge my conscience geue me leaue to frame my doctrine according to my audience I had bene a very dolte to haue preached so at the borders of your realme as I preach before your grace And I thanke almighty GOD which hath alwayes bene my remedy that my sayinges were well accepted of the king for like a gracious Lord he turned into an other communication It is euen as the Scripture sayth Cor Regis in manu Domini i. The Lord directed the kinges hart Certayne of my frendes came to me with teares in theyr eyes and told me they looked I shoulde haue bene in the Tower the same night Besides this diuers other conflictes and combats this godly Bishop susteined in
doubted thereof Phil. If it be an vndoubted trueth you may the sooner proue it for I doubt much thereof Cosins Why I wyll prooue it It is the signe of a holy thing Ergo it is a Sacrament Phil. I deny your antecedent Cosins What wyll you so then there is no reasoning with you Thus master Cosins gaue ouer in the plaine fielde for want of further proofe And then the morowe Masse Chaplein began to speake for his occupation with that M. Harpsfield came out from my Lord with S. Austines Epistles saying Harps My Lorde hath sent you here S. Austine to looke vpon and I pray you looeke what he sayth in a certayne Epistle which he writeth I wyll reade ouer the whole Here may you heare the celebration of the Masse howe he reproueth them that went a haukyng and huntyng before the celebration of the same on the Sabboth and holy dayes Phil. I perceiue the contentes of this Epistle and I see nothing herein against me neither nothing that maketh for the profe of your Sacrament of the Masse Harps No doth he not make mention of the Masse the celebration thereof what can be spoken more playne Phil. S. Austine meaneth of the celebration of the Communion and of the true vse of the Sacrament of the body and bloud of Christ and not of your priuate Masse which you of late yeares haue erected in the steede thereof For this worde Masse hath bene an old terme attributed to the Communion euen from the Primitiue Churche And I pray you tell me what Missa doth signifie I thinke not many that say Masse can well tell Cosins No can that is maruell Phil. Then tel if you can But M. Cosins my morow masse Chaplaine were dumbe looking vpon M. Harpsfield for helpe and at length he spake Harps You thinke it coÌ„meth of the Hebrue word Massah as though none were seene in the Hebrue but you Phil. I haue not gone so long to Schole to deriue the signification of Missa which is a Latine worde out of Hebrue but I haue learned to interprete Greeke wordes by Greeke and Latine by Latine and Hebrue by Hebrue I take the Communion to be called Missa á mittendo of such thinges as at the celebration of the Communion were sent by such as were of abilitie to the reliefe of the poore where the rich brought after their deuotion abilitie and required the Minister in the celebration of the Communion to pray vnto God for them and to accept their common almes whiche they at suche times did sende for the helpe of their poore brethren and sisters and for this cause was it called Missa as learned men doe witnesse At the which celebration of the Masse all that were present did communicate vnder both kindes accordyng to Christes institution as they dyd in Saint Augustines tyme. But vnlesse you can shew that your Masse is vsed as theÌ„ was ye shall neuer by the name of Masse which saint Austine attributed to the true vse of the Communion proue your priuate Masse to be a Sacrament vnlesse ye can proue the same nowe to be in your Masses as was then whiche is cleane contrary Harps What deny you the Masse to be a Sacrament For shame speake it not Phil. I wyll not be ashamed to denye it if you can not proue it Har. Why it is a sacrifice which is more theÌ„ a sacrament Phil. You may make of it as muche as you list but you shall neuer make it a Sacrifice as you imagine thereof but first it must be a Sacrament for of the Sacrament you deduce your Sacrifice Harps Why doth not Christe say This is my body and doth not the Priest pronounce the same that Christ did Phil. The pronunciation is not only enough vnlesse the wordes be therewithall applied to the vse as Christ spake them to For though you speake the wordes of Baptisme ouer water neuer so many tymes yet there is no Baptisme vnlesse there be a Christian person to be baptised Harps Nay that is not lyke for Hoc est corpus meum is an indicatiue proposition shewing a working of God in the substance of bread and wine Phil. It is not onely an indicatiue proposition but also imperatiue or commaundyng For he that sayd Hoc est corpus meum i. This is my body sayde also Accepite manducate i. Take ye eate ye And except the former part of the institution of Christes Sacrament be accomplished accordyng to the Communion the latter This is my body can haue no verification take it which way you wyll and how you wyll Morowmasse Chap. Why then you wyll make the Sacrament to stand in the receiuing and that receiuing maketh it a Sacrament Phil. I do not say that the receiuing maketh it the Sacrament onely but I say that a common receiuing must needes be conâ—urrent with the true Sacrament as a necessary member without the which it can not be a Sacrament because Christe hath made this a principall parte of the Sacrament Take ye eate ye whiche you doe not in your Masse accordyng to Christes institution wherefore it can be no Sacrament for that it wanteth of Christes institution Cosins We do forbyd none to come to it but as many as lyst may be partakers with vs at the Masse if they require it Phil. Nay that they shal not though they require it You wyll minister but one kinde vnto them which is not after Christes institution Besides that you ought before you go to Masse to exhort al that be present to make a Sacrifice of thankes geuing for Christes passion with you and to exhort them to be partakers with you accordyng to Christes commaundemet saying vnto all that be present Take ye eate ye and likewyse by preaching shew forth the Lordes death which you do not Cosins What and if al things be done euen as you would haue it and whilest the Minister is about to minister the Sacrament before any haue receyued it there rise a sodain onely burly that the communicants be compelled to go away is it not a sacrament for all that none hath communicated beside the priest Phil. In this case where all thyngs are appoynted to bee done according to gods word if incident necessity had not let I can not say but it is a sacrament and that hee which hath receiued hath receiued the true sacrament After this the morowmasse priest made this apish reason The morowmasse priest If the sacrament of the masse be no Sacrament vnlesse all do receiue it because Christ sayde Take ye eate ye then the sacrament of Baptisme is no Sacrament where there is but one baptised because Christ sayd to his Apostles Go preach the Gospell to all creatures baptising all nations in the name of the father c. Phil. In that saying of Christ Baptising all nations is a coÌ„maundement to the Apostles to baptise all sorts of men to exclude none that do beleeue be
he acknowledgeth for his those no man without great impietie may exclude from the number of the faythful But God promiseth that he will not onely be the God of such as doe professe hym but also of Infants promising them hys grace and remission of sinnes as it appereth by the words of the couenaunt made vnto Abraham I will set my couenant betweene thee and me sayth the Lord and betweene thy seede after thee in their generations with an euerlasting couenaunt to be thy God and the God of thy seede after thee To the which couenaunt Circumcision was added to be a signe of satisfaction as well in children as in men no man may think that this promise is abrogated with Circumcision other ceremoniall lawes For Christ came to fulfill the promises and not to dissolue them Therfore in the Gospell he sayth of Infants that is of such as yet beleeued not Let thy little ones come vnto me and forbid them not for of such is the kingdome of heauen Agayne It is not the will of your father which is in heauen that any of these little ones do perish Also He that receyueth one such little chyld in my name receyueth me Take heede therefore that ye despise not one of these babes for I tell you their Angels do continually see in heauen my fathers face And what may be sayd more playner then this It is not the wyll of the heauenly father that the Infants should perish whereby we may gather that he receyueth them freely vnto this grace although as yet they confesse not their fayth Since then that the worde of the promise which is conteyned in Baptisme pertayneth as well to children as to men why shoulde the signe of the promise which is Baptisme in water be withdrawen from childrē when Christ hymselfe commandeth them to be receiued of vs and promiseth the reward of a Prophet to those that receiue such a little Infant as he for an example dyd put before hys disciples Now will I prooue with manifest argumentes that children ought to be baptised that the Apostles of Christ did baptise children The Lord commanded his Apostles to baptise all nations therfore also children ought to bee baptised for they are comprehended vnder this worde All nations Further whom God doth account among the faithfull they are faythfull for it was sayd to Peter That thyng which God hath purified thou shalt not say to bee common or vncleane But God doth repute children among the faithfull Ergo they be faithfull except wee had leaue to resiste God and seeme stronger and wiser then he And without all doubte the Apostles baptised those which Christ commanded but he commanded the faythfull to be baptised among the which infants be reckoned The Apostles then baptised Infants The Gospell is more then Baptisme for Paule sayd The Lord sent me to preach the Gospell and not to baptise not that he denied absolutely that he was sent to baptise but that he preferred doctrine before Baptisme for the Lorde commaunded both to the Apostles but children be receyued by the doctrine of the gospel of God not refused therfore what person being of reason may deny thē baptisme which is a thing lesser then the Gospell for in the Sacraments be two things to be considered the thing signified and the signe the thing signified is greater thē the signe and from the thing signified in Baptisme children are not excluded who therfore may deny them the sign which is Baptisme in water S. Peter could not deny them to be baptised in water to whom he sawe the holy Ghost geuen which is the certayne signe of Gods people For he sayeth in the Actes May any body forbid them to be baptised in water who haue receyued the holy Ghost as well as we Therefore S. Peter denied not Baptisme to Infantes for hee knew certaynely both by the doctrine of Christ and by the couenant which is euerlasting that the kingdome of heauen pertayned to Infants None be receyued into the kyngdome of heauen but such as God loueth and which are endued with his spirit for who so hath not the spirite of God he is none of hys But Infantes be beloued of God and therefore want not the spirit of God wherefore if they haue the spirit of God as well as men if they bee numbred among the people of God as well as we that be of age who I pray you may well withstand children to be baptised with water in the name of the Lord The Apostles in tymes past beyng yet not sufficiently instructed did murmure against those which broght their children vnto the Lord but the Lord rebuked them said Let the Babes come vnto me Why then doe not these rebellions Anabaptists obey the cōmandement of the Lord For what do they now adayes els that bring their children to baptisme then that they did in tymes past which brought their children to the Lord and our lord receiued them and puttyng his hands on them blessed them both by words and by gentle behauiour towardes them declared manifestly that children be the people of God and entirely beloued of God But some will say why then did not Christ baptise them Because it is written Iesus hymselfe baptised not but hys disciples Moreouer Circumcision in the old law was ministred to infants therfore baptisme ought to be ministred in the new law vnto children For baptisme is come in the stead of Circumcision as S. Paule witnesseth saying to the Collossians By Christ yee are circumcised with a Circumcision which is without hands when ye put of the body of sinne of the flesh by the Circumcision of Christ beyng buried together with hym through Baptisme Behold Paule calleth Baptisme the Circumcision of a Christian man which is done without hands not that water may be ministred without handes but that with hands no man any longer ought to bee circumcised albeit the mysterie of Circumcisiō do stil remain in faythfull people To this I may adde that the seruaunts of God were alwayes redy to minister the sacraments to them for whō they were instituted As for an example we may beholde Iosue who most diligently procured the people of Israell to be circumcised before they entred into the lande of promise but since the Apostles were the preachers of the word and the very faithful seruants of Iesus Christ who maye hereafter doubt that they baptised infants sithen baptisme is in place of Circumcision Item the Apostles dyd attemperate all their doyngs to the shadowes and figures of the olde Testament therfore it is certayne that they did attemperate Baptisme accordingly to Circumcision and baptised children because they were vnder the figure of Baptisme for the people of Israell passed through the red sea and the bottome of the water of Iordane with their children And although the children be not alwayes expressed
because they gaue me the occasion And whereas you sayd I was desirous to speak with you and that Maister Sheriffe and his brother and other of my frendes willed me to talke with you and that I fare nowe as though I had nothing to doe with you and as though I were sent to prison for nothing the truth is I know no more wherefore I am sent to prison theÌ„ the least child in this towne knoweth And as for me I desired not M. Sheriffe to speake with you but in deede he desired me that I would speake with you to vtter my fayth to you For he supposed that I did not beleeue well he reported you to bee learned But I refused to talke with you at the first For I remeÌ„bred not that you were the parsoÌ„ of Buxted wherfore I sayd to him I would not vtter my faith to any but to the bishop I sayd he is mine Ordinary wherfore I appeale vnto him I am commaunded by S. Peter in the first Epistle the thyrd chap. to render account of my hope that I haue in god to him that hath authority wherfore I will talke with none in that matter but with hym Wherefore send me to him if you will or els there shall no man know my fayth I tell you playnely These wordes then made the Sheriffe angry and he went his way and when he was gone from me I remeÌ„bred that it was you that he would haue me to talke with and then I remembred that I had made a promise to my father and goodman Day of Uefield not past a fournight before I was taken that when so euer you came into the country I would speak with you by Gods helpe because they praysed you so muche that yee were learned and they would fayne here vs talke So al these thinges called to remeÌ„brance I desired my keeper which was the Sheriffes man to shew his maister that I would fayne speake with him for I had remeÌ„bred things that were not in my mind before when I spake to him So he went to his maister shewed him the matter and he came to me and then I told him my mind what promise I had made and he said he would send for you on the morow as he did and the messeÌ„ger brought word you could not come you preached before the Queene he sayde Wherupon the Sheriffe came vp himselfe and spake to the Bishop that he should come downe but he was sicke So when he came home agayne he sent me to the Bishop and I haue talked with him twise already and I am sure he can find no fault in me if he say iustly and yet I know not wherefore I was sent to prison For I was not guilty of that whiche was layde to my charge that I had baptised children the which I neuer did as God knoweth wherefore I haue wrong to be thus handled D. Lang. In deed it hath bene reported that you haue christened children that you christened your owne child but since I heard say you would not haue the child christened which is a damnable way if you deny baptisme and they sayd your child was not christened in a fourtnight or three weekes after it was borne and the chiefest of the Parishe were fayne to fetch it out of your house agaynst your wyll Wherefore you wrote rayling wordes agaynst the Prieste and them for theyr good will the which declareth that you allowe not baptising of children And if the childe had dyed it had bene damned because it was not Christened and you shoulde haue bene damned because you were the lette thereof Wood. What abhominable lies haue you told Be you not ashamed to speake such wordes as you haue done Fyrste you say I christened mine owne childe and by and by you sayd I denyed baptising of childreÌ„ and that my child was a fortnight or three weekes old ere it was baptised What abhominable lyes be these I neither baptised my child my selfe neither held agaynst the baptising of it but did moste gladlye allowe it for it was baptised as soone as it was borne and I was glad therof therfore you be to blame to report so of me Lang. I pray you who baptised it some vnthrift of your prouiding Wood. Nay surely the Midwife baptised it Lang. But it was your mind that it should be so Wood. Nay sure I was not me home by almost xx miles nor heard that my wife was brought to bed four dayes after the child was christened For it was not like to liue therfore the Midwife baptised it Lang. Would you haue had it to church to haue bene christened if it had not bene christened Wood. That is no matter what I woulde haue yone I am sure you can not denye but it is sufficiently done if the Midwife do it and I hold not agaynst the doing of it neither did I it my selfe as you sayd I did Lang. Wherfore were you displeased with them that fet it to Church Wood. First tell me whether the child were not truely baptised by the Midwife Langd Yes it was truely Baptised if shee Baptised it in the name of the Father and of the Sonne and of the holye Ghost Wood. Yes that I am sure shee did and you graunte that was sufficient and the cause that I blamed them for was because they did more to it then neede was by your owne saying Yea they fet it out of my house without my leaue the which was not well done Lang. They had it to Church to confirme that was done Wood. Yea but thâ—â— was more then needs But God forgeue them if it be his will But let that matter passe But I would you should not say that I hold agaynst baptising of children for I doe not I take God to recorde but doe allowe it to be most necessary if it be truely vsed But me thought you spake wordes euen now that were vncomely to be spoken if a childe die be not baptised it is damned How thinke you be all damned that receiue not the outward signe of baptisme Lang. Yea that they be Wood. How proue you that Lang. Goe sayth Christ and baptise in the name of the father and of the Sonne and of the holy Ghost and he that beleueth and is baptised shal be saued and he that beleueth not shal be damned These be the wordes of Christ which are my warrant Wood. Then by your saying baptisme bringeth fayth and all that be Baptised in the water shall be saued shall they how say you Lang. Yea that they shall if they die before they come to discretioÌ„ they shal be saued euery one of them and all that be not baptised shall be damned euery one of them Wood. Then my spirite was moued with him to reprooue him sharply because I had manifest scriptures fresh in my mind agaynst his saying Then sayd I. O Lord God how dare you speake suche blasphemye agaynst God and
his word as you doe howe dare you for your life to take vpon you to preache teach the people vnderstand not what you say For I protest before GOD you vnderstande not the scriptures but as far as naturall reason can comprehēd For if you did you would be ashamed to speake as you do Lang. Wherein haue I spoken amisse take heede you haue a toy in your head wil make you dispayre I dare say you can not tell what you say Wherefore reproue you me as you do Wood. Because you blaspheme GOD and as for dispayring take heed to your selfe For I can not see but you be out of your wit alreadye· and as for me I prayse God I can tell what I say and what you haue sayd the whiche shall turne to your shame if you wil talke the Scriptures with me So when hee perceiued that I spake earnestlye and challenged hym to talke by the woorde his colour began to chaunge and his fleshe beganne to tremble and quake And I sayd Proue your sayinges true if you can for I will proue them false by Gods helpe You sayd All children or other that be not baptised with water all shall be damned I dare not say so for all the good in the worlde And you brought in the saying of Christ for your warrant In the xvi of Marke it is written Who so beleueth and is baptised shal be saued which words be very true and who so beleueth not shal be damned Which words be very true also He sayeth He that beleueth not shal be damned Yea S. Iohn sayeth He that beleueth not is condemned already because he beleueth not But neither of these two scriptures nor no other scriptures in all the newe Testament sayth that he that is not baptised shal be damned or is damned already But if he beleue not he shal be damned and is damned already as is aforesayd Then he woulde haue interrupted me would haue layd to my charge that I was an Anabaptist But I wold geue him no place to speake but sayd Let me make an end and then say what you can You shall haue as much to doe by Gods helpe with this matter as euer you had to aunsweare thing in your life You knowe I am sure it is no maner to plucke a tale out of a mans mouth nor it is not the order of reasoning as you know that better then I can tell you Then Doctor Langdale bade me say on Wood. My saying was that they that beleue not shall be damned and be dāned already But I dare not say for all the goods vnder heauen that all they that receiue no materiall baptisme by the water shall be damned as you haue sayd yet I would you should not gather of these wordes that I denye Baptisme as you were aboute to laye to my charge or euer I had halfe told my tale But I would not haue you nor no man so rash in iudgement to cōdemn the thing that they are not able to proue by the worde to make it seme to the simple that the outward washing of the water were the cause of fayth Langd Why is it not so will you denye it Howe say you Will you denye it I say the childe hath no fayth before it is baptised and therefore the baptising bringeth the fayth How say you to it Make me a playne answere to this question Wood. Nowe I perceiue you goe about nothing els but to take vauntage of my wordes But by Gods helpe I will aunswere you so that you shall well see your sayings vntrue And yet I will not speak mine owne wordes but the wordes of the holy Ghost out of the mouth of the prophets and Apostles and then aske them whether they wil deny it You sayd that fayth commeth by Baptisme had by the vse of material water I must be so bold to aske you where Iacob was baptised before he had fayth S. Paule sayth in the ninth chapter to the Romanes Or euer the childrē were borne or euer they had done eyther good or bad that the purpose of God which is by election might stand not by the reason of workes but by the grace of the caller the elder shall serue the younger Iacob I haue loued and Esau I hated How think you had this childe fayth or euer he were borne or no answere to this if you can Lang. What you speake of the olde Lawe Iacob was not christened but circumcised I speake of Baptisme and you are gone from baptising to the time of Circumcision answere me to the baptising And me thinke by your talk you deny originall sinne and free will by the wordes that you brought in of S. Paule For if children can bee saued without baptisme then it must needes follow that children haue no originall sinne the which is put away in the baptising But I thinke you know not what originall sinne is nor free will neyther me thinke by your talke Wood. Yes I prayse God I thinke I can tell them all better then you can me thinke euē by your words First I pray you what free will hath man to doe good of himselfe Tell me this first then I will answere to all your other questions that you haue obiected agaynst me Lang. I say that all men haue as much free will nowe as Adam had before his fall Wood. I pray you how proue you that Lang. Thus I prooue it that as sinne entred into the world by the meanes of one that sinned all men became sinners the whiche was by Adam so by the obedience of man righteousnesse came vpon all men that had sinned sette them as free as they were before theyr fall the whiche was by Iesus Christ. Rom. v. Wood. Oh Lorde what an ouerthrowe haue you geuen your selfe here in originall sinne and yet can not see it For in prouing that we haue free wil you haue denied quite original sinne For here you haue declared that we be set as free by the death of Christ as Adam was before his fall I am sure Adam had no originall sinne before his fall If we be as free nowe as he was then I maruell wherefore Paul complayned thrise to God to take away the sting of it God making him aunswere and saying My grace is sufficient for thee These wordes with diuers other approueth originall sinne in vs but not that it shall hurt Gods electe people but that his grace is sufficient for all his But you saye in one place it is not without baptisme and in an other place you put it away quite by the death of Christ and in verye deed you haue spokē truer in the matter thē you be aware of For all that beleue in Christ are baptised in the bloude of Christ that he shed on the Crosse in the water that he swet for payne putting away of our sinnes at his death And yet I say with Dauid in the
51. Psalme In sinne was I borne and in sinne hath my mother conceiued me but in no suche sinne that shall bee imputed because I am borne of God by fayth as Sayncte Iohn sayth Therefore I am blessed as sayth the Prophet Because the Lorde imputeth not my sinne and not because I haue no sinne but because God hath not imputed my sinnes Not of our owne deseruing but of his free mercy he hath saued vs. Where is now your free will become that you spake of If we haue free will then our saluation commeth of our owne selfe not of God the which is a great blasphemy agaynst God and his word For Saynt Iames sayth Euery good gift and euery perfect gift commeth from aboue from the father of light with whō is no variablenes neither is he chaunged into darcknesse Of his owne will he begate vs. For the winde bloweth where it lusteth and we heare the soūd therof as sayth S. Iohn But we cannot tell from whence it commeth neither whether it goeth Euen so is it with euery one that is borne of God For S. Paule sayth It is God that woorketh in vs the will and also the deed euen of good will Seing then that euery good and perfect gift commeth from aboue lighteth vpon whom it pleaseth God and that he worketh in vs both the will and the deede me thinke all the reste of our owne will is little worthe or nought at all vnles it be to wickednes So me think here be places enough to proue that a man hath no free will to doe good of himselfe with a hundred places moe that I could recite if time did serue And as for originall sinne I thinke I haue declared my mind therin how it remaineth in man whiche you can not denye vnlesse you deny the word of God Now if you will suffer me I will proue my saying of Iacob and Esau that I brought in to proue that faith was before baptisme and you refused it because you sayd Iacob was not baptised If you will geue me leaue you shall see what I can say therin for me think you think my talke long This I sayd because I saw he was sore offended at my sayinges Lang. Saye what you canne For it auayleth me to saye nothing to you For I was desired to sende for you to teache you and there will no wordes of mine take place in you but you goe about to reproue me Saye what you will for me Wood. I take not vpon me to teach you but to aunswere to such thinges as you lay vnto my charge and I speake not mine owne minde but the minde of the holy Ghoste written by the Prophetes and Apostles Wyll you geue me leaue to aunswere briefly in that matter that you may report to other what I holde And he sayd he was contēted But I thinke it was for nothing but to haue caughte vauntage of my wordes Wood. First if you be remembred you said that if my child had dyed without baptisme if I had bene the cause that it had not bene baptised the child should haue bene damned and I too How say you Lang. Yea that you should Wood. That is moste vntrue For the Prophete sayeth The father shall not beare the childes offences nor the childe the fathers offences but the soule that sinneth shall dye What could the child haue done withal if it had died without baptism the childe coulde not do withall How say you vnto this And I am sure that which I brought in in the olde Law to proue that fayth is before baptisme is not disagreeable vnto the word For Circūcision was a figure of baptisme And that I may bring to proue baptisme by as wel as S. Peter did for he brought in Noes sloude whiche was a long time before Iacob Esau to proue baptisme saying While the Arke was a preparing wherein few that is to saye eight soules were saued by water like as Baptisme also nowe saueth vs not in putting away of the filth of the flesh but there is ◠good conscience consenting to God Here Peter proueth that the water had not saued Noe and the other seuen no more then it saued all the rest if it had not bene for theyr fayth which fayth now saueth vs not in putting away of the filthy sinne of the fleshe by the washing of the water but by a good conscience consenting vnto God But you sayd If they be baptised with the water if they dye before they come to yeares of discretion they be al saued the which S. Peter is cleane agaynste vnlesse you graunt that children haue fayth before they be baptised Nowe I aske you what consent of conscience the children haue being infantes For you say they beleue not before they bee Baptised Ergo then they consent not to be Baptised because they beleue not And by this it followeth that none shal be saued althogh they be baptised I would fayne see how you can aunswere to this Lang. You are the most peruerse man that euer I knewe You wote not what you say The children are baptised in theyr Godfathers and Godmothers fayth and that is the good conscience that S. Peter speaketh of and the Christening is the keeping of the law that S. Paule speaketh of saying neither is Circumcision any thing worth nor vncircūcision any thing worth but keping of the lawe is altogether Like as the Circumcision was the keping of the old law so is baptisme the keeping of the new law Wood. Ah me thought if you would talke with me you should be fayne to bring in the old law to mainteine your sayinges by for all that you refused it when I brought it in But yet it serueth not for your purpose so muche as you think for For here you haue confessed that neither circumcision auayleth nor vncircūcision the which you your selfe haue coupled with Baptisme prouing that none of them both preuaileth but keping of the law is altogether the which law is kept you say by the outward signes the which is nothing so for Abrahā beleued God that was counted to him for righteousnes And this was before he was Circumcised So the children beleue before they be either Circumcised or Baptised according to my first saying of Iacob and Esau Iacob I loued but Esau I hated These wordes declared that Iacob hadde fayth in hys mothers wombe also Iohn Baptist was sanctified in his mothers wombe and therfore it was counted to them for righteousnesse and I am sure if they had dyed before they had eyther receiued Circumcision or Baptisme as concerning the outward deed they should haue bene saued For Gods giftes and callinges are such that he cannot repent him of them But by your saying he doth both repent and chaūge For you say keeping of the outwarde law is altogether But a bad excuse is as good as none at all And where you sayd the children
1424 Articles decreed vpon in the CouÌ„sell of Constance 644 Articles of peace betwene EnglaÌ„d and Scotland 368.379 Articles of Iohn Hus to be inquired of 650 Articles agaynst Winchester with his aunsweres to the same 1350 1351.1352 Articles ministred to 7. Godly martyrs taken at Islington by Bishop Boner 2037.2038 Articles set vp vpon church dores agaynst king Henry the 4. 518.519 Articles of the studentes of Paris agaynst the Friers 408.409 Articles gathered out of Ioh. Hus his bookes and falsly wrested by the Papistes 613.614.615 Articles of Cardinall Poole to bee inquired of in his visitation 1969 Articles of Winchester agaynst D. Barnes with his reply 1198 Articles agaynst Iohn Hus obiected in the Counsel of ConstaÌ„ce 600 Articles of the Parliamente of Fraunce agaynst the Pope 353 354 Articles of Iohn Wickeliffe condemned in the Counsell of Constance 449.450 Articles deuised by king Henry 8. for reformation of Religion 1094.1095.1096 Arthur his trouble and persecucioÌ„ 998.999 Arundell Archbyshop of Caunt and the Byshop of London persecutors of the Gospel .507 proued a traytor by parliament .512 banished the land ibid. Arundell Bishop of Caunterbury his death 2103 A S. Asclepiades bishop of Antioch coÌ„fessor .55 Martyred 61 Ashes prohibited to be vsed in time of Lent 1299 Ashdons wife martyr her story 1983.1984 Ashwednesdaye at Basill of Gods owne making 872 Assembly of the Nobles at Chesterfield where they were ouerthrowne 335 Assembly of the Nobles at Salisbury 198 Assirius a riche senatour Martyr 75 A T. Athalas martyr plucked in sonder 98 Atkins Martyr his story Martyrdome for the trueth of Christes Gospell at Rome 2151.2152 Athens razed to the ground by the Turkes 742 Athelwolphe sonne of king Egbert 136 A. V. Aucocke his trouble for the Gospel dyed in prison and buryed in the fieldes 1561. Audley Lord his pittie vppon the persecuted with his iudgement of the popish priestes 1228. Aue Maria a salutation no praier 1741. Augustine Packington the Byshop of Londons marchaunt 1019. Auies 10. for one Pater noster 1601. Auinion taken by the Pope and French king 271. Auington martyr his story 1914. Aultar where it is howe to be taken and who is the true aultar 1991.1992 Auies tolling by whome inuented 710. Aultars taken downe and why .1331 with reasons prouing the same ibid. Aurelius Ambrosius hys comming into England 113. Aurelius Martyr 65. Aurelianus his merueilous abstinence and death 75. Aurelianus mouer of the ix persecution agaynst the Christians 75.76.77 Auricular confession not grounded vpon the word of God 27.493.75.1105 Auricular confession why instituted why to be detested 1653. Auricular confession with the abuses thereof 1172. when it began and by whom .1172.1404 Reproued .493 the minister of Lust .508 Not necessary 540. Austen Barnher seruaunt to M. Latimer and a good minister 1654. Austen sent into England by Gregory .116 his questions to the Pope wherein he desireth to be resolued .116 Aunsweres to the same questions 117. Austen made Archbishop hys letany miracles and story .116 hys great and excessiue pride 119. Authority of the Church 1824 Authority of the Church alledged agaynst Heretickes and why 1616 Authority of Councelles aboue the Pope 593 Authors writing of the myâ—acles of certayne Martyrs suspected 4 5 Authors of the Turkes story 757 Authors of the Canon law reproued .493 found contrary to theÌ„selues 495 Authors disagreement aboute the liues and times of certayne martyrs 38 A Z. Azades an Euenuche and a courtier Martyred for the truth 98 B ante A. BAbilas bishop of Antioch Martyr his godly story life and constant Martyrdome for the truth 61. Backster her noble story 664. Bagley priest and Martyr his story and martyrdome 666. Bakers and Millers punishment first inuented 339. Baiazetes the 2. the x. Emperour of the Turkes 744. Baiazetes the 4. Turkish Emperour his story .738 ouercome of Tamerlanes 739. Baifield Martyr his story .1021 articles ministred agaynst hym with his aunswers to the same .1021.1022 his condemnation degradation and martyrdome 1203.1204 Baker Martyr his story Martyrdome 2058. Baldwine elect Archb. of Canterbury his strife with the monks 239. Bane doctor a cruell persecutor of Gods saints 1954. Bangor Abbey built 119. Baulding a persecuter strikeÌ„ with lightning 2101. Baptisme abuses .28 how abused by the papists .1693 water therof geueth not the holy ghost ibi Baptising in riuers not in fontes vsed 119. Baptisme without bishoppyng is sufficient and saueth .1306 how to be ministred to Infidels .1842 how to the children of the Christians ibid. Baptisme in the mother tongue to be administred 1104.1105 Baptisme of water no cause of fayth 1994. Baptisme may be ministred to any singular person .1816 not in the fayth of the promisers .1810.1818 of great antiquitie in the church .1840 is of God and not of men ibid. ought to be ministred to the English people in english 1904 Baptisme in the faith of the true church of Christ and not in the tottering faith of the promisers 1813.1818 Baptisme vsed amongest the olde Romains without so many foolish ceremonies as it is now pestered withall 119. Baptising of bels and of dead men 6.159.861 Barnes doctor his story trouble for the Gospell .1192 he beareth a fagot and flieth into Germany .1193 sent as Embassador .1194.1203 his death and martyrdome 1199.1200 Barbara finall widow her story martyrdom with 6. others 1980 1981. Barnes of the Popes destroyed 275. Barons of England their warre with K. Henry the 3. 331.332.333.334 Barons their supplication in the behalfe of Iohn Hus. 605. Barriers and Turney sport turned into bloudshed 338. Barton Chancellor of Oxford 434 Bartholomew the apostle crucified and beheaded 32. Barber his recantation at Oxford 1207. Bartholomew Cornemonger hys persecution and trouble 642. Bamford Martyr his story 1602. Bartholomews built 191. Barton persecuted 641. Bartholomeus Cassaneus plaged of God 2107. Bartholomew a Bookebinder Martyr 955. Barthelet Greene GentlemaÌ„ martyr his story .1844.1851 His apprehension ibid. his letter to M. Philpot .1852 his examination condemnation and confession .1853.1854.1855 his letters 1855.1856 his martirdom 1858 Barwike recouered from out of the handes of the Scots 340.341 Barwike yelded vp to K. Edward the 3. who appointed captaines ouer it 376. Barwike geuen to the Scottes by K. Henry .6 712. Basill reformeth religion 871. Basill graunteth safeconduct to the Christian Bohemians for their commyng to the Councell 657.675 Basill Citizens wise behauiour at the Councell 682. Basilides of a persecutor made a most constant Martyr 54. Bassianus Emperour surnamed Carocalla 57 Bassinet doctor his orations 946. Basset his story and persecution 1039. Baineham Martyr his tragicall story 1027. his condemnation constant martyrdome 1028.1029.1030 Badby his persecution examination and martyrdome 521.522 Battaile betwene Edmund Ironside and king Canutus stayed by an Oration 162. Battaile bloudy betwene 2. Popes for S. Peters chaire 169. Battaile at Barnet 715. Battaile at Tewkesbury 716. Battaile of Prince Edward with Erle Simon at Eusham 333. Battaile betweene the K. of England
Christ. 63 Examination of Stephen Gratwicke Martyr with his aunsweres 1977.1978 Exam Battayle with the successe thereof 713 Example notable of a souldiour biting off his tongue and spitting it in the face of an harlot 63 Examples of Gods plagues vpon the deniers of his sacred trueth 64 Example of Peter slaying of Ananias and Saphira falsely wrested by the Papistes 490 Exaltation of the Pope aboue kinges and princes 782 Excommunicatiō of Henricus the Emperor by Hildebrand 179 Excommunication the seconde of Hildebrand agaynst the Emperour 180 Excommunication was in the olde time the greatest punishment in matters of fayth and conscience that could be 1854 Excommunication how to be feared and when 612 Excommunication requireth consent of the church 1113 Excommunication abused by the papistes manifolde wise 19.193 Excommunication in the Churche of Rome abused 860 Exeter Colledge built 372 Execution at Norwich 339 Exiles in Queene Maryes tyme for religion how many 800 Exorcising of Priestes 497 Extreame vnction reproued 725 F. A. FAbian chosen bishop of Rome miraculously 60. Fathers their testimonies against Images 2130.2131 Fabianus martyr .60 hys ordinances suspected ibid. Fachell geueth iudgement agaynst faynting of certaine Christians 46. Fayth recouereth that which was lost by the law .22 Fayth why it onely iustifieth 22.977 Fayth in Christ what it is 977. Fayth of the godfathers and godmothers sanctifieth not the child but theyr dilligence may helpe in seeing him catechised 1995. Fayth the meane wherby we are known to be elected .1658 what it is .1656 whereof it taketh his force and strength ibid. Faith planted in Rome in the days of Tiberius before Peter came there .1758.1803 faith the foundation of the church ibid. not grounded on the ciuill Law 1802. Fayth of the Pope hangeth vppon the multitude .1805 was neuer vniuersall 1804. Fayth ought not to be compelled 1817. Fayth wherein it consisteth 1824. Fayth sometimes to bee couered with loue 1933. Fayth onely iustifieth 26.21.22.1116.1117.1658 Fayth in Souldiers notable 78. Fyyth defined 677.1659 Fayth first planted in Englande whether it came from Rome or not 106 Fayth came out of Britayne not from Rome 480. Fayth of the Turkes Iewes and Papistes 22. Fayth of the olde Romaynes good 20. Faith iustifieth 3. maner of wayes 23. Fayth not babtisme in water saueth 1994. Fayth cause of good workes 26. Fayth and iustification falsly applied by the Papistes 25.26 Farrar Bishop hys tragicall story with articles agaynst hym exhibited .1544 hys aunswere to the same .1546 hys condemnation and Martyrdome .1555 hys letters 1556 Famyne and death in Englande 369. Fast to be perswaded not coacted 1110. Fayrefaxe scourged for the Gospel 2058.2059 Fathers how farre they ought to be followed 1823. Faustinus Martyr 41. Fasting straight of Alcibiades corrected 50. Faustus Martyr 73. Faukes de breut rebelleth agaynst king Henry 258. F. E. Feast of the speare of the nayles 393. Feastes ordayned by the Pope 557 Feast of Corpus Christi by whome inuented 507. Feastes of all soules Alhallowes by whome 1404. Feete of the Pope kissed of the Emperoures 129. Feare of sinne death and distrust in Gods promises two pellettes wherwith the Deuill assaulteth Gods seruauntes .1925.1926 the remedies therof 1926. Fetties wife strocken by Gods hād for persecuting of his saints 2103. Feare of God consisteth in three thinges 357. Fecknam hys talke with the Lady Iane. 1419. Felicitas with her 7. Children martyred 44. Felix B. of Rome Martyr 75 Felix 5. Pope hys coronation royaltie valuation of hys Crowne 690. Ferdinandus king of Hungary .748 hys decree at Spires 872. Fetty with the martyrdome of hys childe 2055.2056 Fewrus Martyr hys story martirdome 914. F I. Fire in hell whether materiall or not 1741. Fire thought to be in S. Maries Church in Oxford 1208. Figuratiue speache howe to bee knowne .1393 what it is 1950. Filmer Testwood Marbeck and Bennet their story 1219. Fisher Bishop of Rochester persecutor hys end 2101 Filmer hys trouble and persecution .1213 his wife her suite for hym .1217 hys death 1220. Finall Martyr his story and martyrdome 1970. First fruits brought in by the pope 352. denied to be paid vnto him ibid. First fruites and impropriations brought in by the pope and abused 5. Fishcock Martyr his story martyrdome 1980.1981 Fish Author of the booke called the supplication of beggers 1013 1014 Fisher Bishop of Rochester an enemy to Christes Gospell .1068 beheaded 1069 Fifte parte of all the goodes of the Cleargy graunted to the Pope 285. Fitziames Bishop of London hys death 804 Fiue Martyrs burnt at Canterb. 1708 Fiuetene Martyrs and confessors imprisoned at one time in Caunterbury for the truth .1954 fiue famished ibid. F L. Flauia a Consuls daughter banished for the Christian fayth 48 Flying in time of persecution whether it be lawfull or not 1781 1782 Florence a Turner his trouble and displing 656 Flower Martyr his story and persecution .1574 his communicatiō with Robert Smith ibid. Articles agaynst him .1575 his condemnation and martyrdome 1577 Floyd Martyr his story 2037.2038.2039 F O. Foreman Martyr 1949 Formosus .1 Pope of Rome 145 Forme of prayers appoynted by Constantine to his souldiours 104 Forret Martyr his story with other his companions 1206 Forrest Martyr 982 Fortune his story 1918.1919 Forme of disgrading an Archbyshop after the maner that the papistes vse it 2133.2134.2135 Fonte halowing after the maner of the Papistes 1405 Foster Martyr famished for the Gospell 1954 Foster Lawyer of Suffolke with Iohn Clearke of Hadley Papistes 1519 Foster Martyr his story persecucution and cruell Martyrdome 1917.1918 Foure thinges considered in the church of Rome title iurisdictiō life and doctrine 1 Foure thinges to bee considered of all men vnder affliction of the Crosse. 1646 Foxford Doctor and Chauncellor to Byshop Stokesley hys sodeyne death 2101 Fox Byshop of Herford .1183 his Oration to the Byshops ibid. Foure Martyrs at Mayfield 1953 F R. Frances the French K. his death 2112 Franciscus 2. burned at Auinion 391 Frances San Romaine Martyr his godly story .928.929 his cōstant death and martyrdom 930 France interdicted and why 200 Frebarne his trouble and persecution 1184 French kyng a persecuter slayne in iustyng by Montgomery 2110 Frebarnes wyfe her story who beyng with child longed for a piece of meat in Lent cast into pryson for eatyng thereof with her husband also their extreme misery in the prison 1184. Friers in France their tragicall history 1291 Frederike the Emperour relieueth the French army 293.265 Frederike cursed of the Pope but God blesseth hym 204.2947 Frederike 2. his contention wyth Honorius 3. Pope .298.299 hys voyage towardes Ierusalem to warre agaynst the Turke .300 hys sicknesse .301 he is excommunicate by the Pope purgeth hymselfe writeth to the kyng of England and is crowned kyng of Ierusalem 301.302 Fredericus 1. called Barbarossa holdeth the Popes stirrop and is blamed for holdyng it on the left side 202.789.174 Frederike 2. Emperor crowned in Ierusalem .302 hys letter to all the world agaynst the
and the law there end peruerted by the Papistes 25.26.27 Woorkes of manne vnperfecte .23 in what respect called good 26. Workes wich good in the Popes Churche 25. Word of God hath his authoritie of God not of the Churche 1824. is the foundation and pillar of the Churche and not the Churche of the word 1824.1825 Worlde committed as well to the rest of the Apostles as to Peter 15. Worshipping of sainctes and how 1108. Worshipping of Images disproued by Ridley 2128.2129.2130.2131 Worcester burnt 197.198 Wolsey Cardinall of Rome and Archbishop of Yorke his history .986 hys pryde and ambition 989.987· a great rayser of warres .987 conueyeth twelue score thousand poundes out of England .988 his ambicious letter to Gardiner to bee made Pope .990 his fall with the causes thereof .994 depriued of hys chancellership cast into a premunire and hys goodes confiscate .994 arested poisoned himselfe 996 Woman burned at Shipping Sad bery 775. Wolfangus Schuche his story and martyrdome 883. Wolferus first christened king of Mercia 122. Wolues first destroyed and driuen out of England 155.74 X I. XIstus 2. Bishoppe of Rome and Martyr with his sixe Deacons 71. Xistus Byshoppe of Rome .52 hys trifling ordinances ibid. Y E. YEoman martyr hys story persecution apprehension condemnation martyrdome 2045.2046 Yeare in olde time counted from Michaelmas to Michaelmas 368. Yeare of Iubiley reduced to the 50. yeare 374. Y O. Yong her troubles examination and deliueraunce 2065.2066.2067.2068.2069.2070 Yorke burned by the Danes .140 burned agayne with the minster also .171 Minster thereof built 172. Yorkeshyre men rebell .1308 suppressed and some executed 1309. Z E. ZEale without knowledge what it breedeth 1114 Zelinus 11. Emperour of the Turks made Emperoure without hys fathers will .745 and poysoneth hys father .746 his tyrannous raygne ibid. Zepherinus Byshoppe of Rome his ordinaunces suspected to bee falsified 56. Zenon martyr 62. Zenon a noble man of Rome with 10000. moe put to death for the truth 40. Zenokius Martyr 78. Z I. Zisca hys story .645 hee was a xi times victor in the field .648 his skiâ—ne made in a drumme .648 hys pollicies in warres .646.647 hys Oration to his souldiers .647 hys death and epitaph 648. Z V. Zuricke and Barne forsake theyr league with Fraunce 870. Zuinglius his lyfe and story .866 hys consent and difference with Luther in doctrine and opinions .848.863 hys comming to Tigury .848 slayne in Battayle 872. afterward burned 873. Zurickes law against filthy Adultery .869 reformeth Religion 867. FINIS ⧠The end of the Table ⧠Imprinted at London by Iohn Daye dwellyng ouer Aldersgate beneath S. Martins ⧠Cum Gratia Priuilegio Regiae Maiestatis An. Dom. 1583. ¶ The Description of Windsore Castle ⧠The condemning of Anthony Person Marbecke Testwood and Filmer with the burning of the sayd Person Testwood and Filmer vnder the Castle of Windsore here liuely described Read pag. 1219. Marbecke saued by the Kynges Pardon Robert Smith of London Martyr Robert Smith actiue in the art of paynting The first examination of Rob. Smith before B. Boner Confession not neede fall Reiectio criminis ingeniosa diuina The Sacrament of the Altar Boners argumeÌ„t to proue the Sacrament Steuen Harwod examined before the Bishop Robert Smith examined by the Bishop Where was the visible Church amongest the Protestants Where was the visible Church amongest the Apostles Here he would not aunswere me to the Church of Iury but flyeth to the 5. of Corinth How Boner layeth snares to catch the innocent The church of Christ is not vniuersally in one particular place Talke betweene Robert Smith and the Bishops Chapleyne Absurditye graunted by the Catholickes that the body of Christ goeth into the belly and â—o so into the draughte ComparisoÌ„ betweene the Iewes that spit in Christs face and Papists which let fall him into the draught Note this Catholicke doctrine which reâ—â—â—bleth the body of Christ to the incomprehensible 〈◊〉 of 〈◊〉 The questioÌ„ 〈…〉 what Christ is 〈◊〉 to doe 〈◊〉 the SacrameÌ„t but what â—e 〈…〉 Rob. Smith brought agayne before the Bishop and the Lord Mayor B. Boner excuseth himselfe of blouddines B. Boner pâ—â—ued to be cruell bloudy By this question it may appeare whether the B. sought bloud or no. The Papists deaâ— God hauing body without bloud Euen as the bread is the body so is the cup the bloud Rob. Smith commaunded of Boner into Limbo An other examination of R. Smith Boner beginneth with an vntruth The Church Auricular confession is but a pickepurse matter The inconueniences of auricular confession A false practise of a Priest vnder confession Example of terrible cruelty shewed vpon a poore innocent Anno 1555. August Syr Iohn Mordant Knight 2. Sacramentes Baptisme in what poyntes it is abused by the Catholickes This was spokeÌ„ more to confound the opinion of water then to let children to haue water The water of Baptisme a preacher and not a Sauiour The element of water in Baptisme bringeth not the holy Ghost The holy Ghost receaued of some before Baptisme The Sacrament of orders Boner shaueth himselfe in anger of Robert Smyth Holy bread Holy water Aâ—nnoynting Talke betwene Rob. Smyth and the Doctors Against auricular confession Confâ—ssing vnto â—ohn in the wilderneâ—â— was not to him but before him â—o God Anno 1555. Iuly The maruerlous boldenes of Robert Smith geueÌ„ him of God agaynst Christes enemyes The last examination of Robert Smith before B. Boner with his condeÌ„natâ—on in the Consistory Syr Iohn Mordant came in after this story was tolde The wordâ— of Robert Smith to the Lord Mayor Here my brother Tankerfield recited the story of my Lord Byshops Cooke Boner no Saint This Maior was Synâ—oh Lion Here my brother Tankerfield pulled out of his bosome a testament requiring iudgement by the same but it would not be heard This Sheriffe was M. Woodrofe Iustice required in the Bishops Consistory but could not be had A lawfull request not heard The Bishops sentence beginneth with a wrong name Where finde the Catholickes in the scripture to put any to death for their conscience sake Robert Smith wrongfully condemned by the Byshop The wordes of Robert Smith agayne to the Lord Mayor The godly behauiour of Robert Smith and his fellowe in pryson Prob 5. Esay 1. Sapien. 2. Genes 3. â— Peter 3. Sapien. 13. Iohn 7. 1. Corin. 2. 1. Tobi. 11. Iohn 9. Apoc. 14. Exoduâ— 22 Math. 15. Math. 25. 2 Cor 9. Luke 12. Iohn 1. 2. Cor. 6. Math. 7. Heb. 13. 〈◊〉 13. Math. 6. Math. 6. Prou. 4. Siâ—â—â— 30. Tobi. 3. 2. Pet. 3. This letter is thought of some to be M. Hoopers partly for that in one copy amongest diuers it is entitled vnto him and also by the phrase and maner of writing it may be well coniectured so to be Apo. 17. Psalâ— 115. Math. 7. Ephe. 2. 2. Tim. 2. Ephe. 6. Phil. 2. Heb. 12. Col. 1. Pet. 5. Apoc. 6. 1. Cor. 1. 1. Cor. 10 1. Pet 3. Luke
church This article of the K. Quâ—â—e is no 〈…〉 his Catholicke Creede And yet he sayd before that he went not aboute to seeke his bloud Iudgement without truth Mathew Plaise confesseth his minde of the Sacrament Capernaicall doctrine Christ called it his body Ergo he made it his body It followeth not For a thing may be called yet no nature chaunged Anno 1556. Iune False alleaging the Scriptures They sayd that Christ called it his body but they sayd not that it was his body Comparison betweene turning Moyses rod and the bread into Christes body not lyke The opinion of the Papistes much lyke to the Capernaits Iune 22. 10. Godly Martyrs The lyfe story of Richard Woodman Anno â—557 〈◊〉 Râ—â—hard â—oâ—dman 〈…〉 of his 〈◊〉 trouble Râ—chard Woodman agâ—yne apprehended 〈…〉 of Richard Woodman The first appreâ—ension 〈◊〉 Richard Woodman Woodmen purgeth himselfe of false sclander False surmises agaynst Richard Woodman Woodman complayned of to Syr Iohn Gâ—ge Lord Chamberlayne Warrantes sent out to attach Woodman L. Chamberlayne sendeth to take Woodman at his plough Woodman arested Feare comming vpon WoodmaÌ„ at his first taking Woodman comforted in his spirite after his feare Woodman asketh for their Warrant How God worketh for his seruauntes The vnorderly doinges of the Papiâ—tes in attaching men without any warrant Woodman refusâ—th to goe with them vnlesse they shewe their warrant Gods great worke how the persecutors which came to take Woodman went away without him Woodman escapeth the handes of his takers Woodmans house agayne searched for him Woodman lodged sixe weeâ—es in a woode All the countâ—y and Sea coastes lâ—yd for woodman Woodman deliuered by his owne brother into his enenemyes handes Auri sacra fames quid non Mortalia cogis pectora Virgil. Brother bewrayeth the brother Woodmans house agayne beset and searched Woodman put to his shiftes The part of a trusty wife to her husband This belyke was his brother Woodman at length after long seeking found out George 〈…〉 in 〈…〉 Woodman A Pewterer of 〈◊〉 a 〈◊〉 coate â—oodman 〈◊〉 to 〈◊〉 â—ounde 〈…〉 of 〈◊〉 Woodman 〈◊〉 his 〈◊〉 of his â—â—fe and 〈◊〉 The name of this place 〈◊〉 as 〈◊〉 could 〈◊〉 by 〈…〉 Firle Richard Woodman brought before the B. of Chichester D. Story and D. Cooke Richard Woodman preferreth the kingdome of Christ before lyfe or wyfe all worldly respectes Woodman appealed to his Ordynary D. Story a great spiller of bloud by his owne confession The Papistes in doubte whether they haue the spirite of God D. Story in a fury He is no true Christian that hath not the spirite of God Anno 1556. Iune 1. Cor. 7. Whether Paule was sure to receâ—ue the spirite of Christ. 1. Cor. 7. Rom. 8. Rom. 8. Gâ—l â— 2. Tim. 8. The Papistes bewray their owne blyndnes Richard Woodman glad to goe to the Marshalsâ—â— The liuing God is a pâ—â—ne of heresie among the Catholickes Story scorneth at the holy Bible Barne 6. D. Story set to schoole in the Scriptures Psal. â—4 If the liuing God in heauen doe make an heretick 〈◊〉 maketh 〈◊〉 the dead God on the Aultar Storyes rule to know an hereticke that is a true Christian When D. Story cannot confute them by learning he confuteth them by imprisonment No but if he should say the Sacrament of the aultar worshipped might he be then he were a perfect Catholicke The Lord hereticall our Lord Catholicke with the Papistes Fallacia equiuoci He that erreth from the church which church erreth not in in the right fayth his fayth cannot be good in deede Woodman charged with his owne writinges Richard Woodman 5. tymes before the Commissioners Anno 1557. 〈◊〉 â—oodman 〈…〉 church A man may 〈…〉 the 〈◊〉 preaâ—â—â— â—eading 〈◊〉 Scripture letteth 〈◊〉 man to 〈…〉 〈◊〉 and â—â—â—under Woodman 〈…〉 the 〈◊〉 Church The Bishop 〈…〉 The Bishop biddeth Woodman to dinner Talke betweene Richard Woodman and the Bishop about Priestes mariage Paule if he were not maryed yet he had power to marry as well as the other had 1. Cor. 9. 1. Cor. 7 Priestes ought to haue wyues rather then to burne by Sainct Paules doctrine Gene 2. 1. Tim. 3. Bishops and Deacons were maryed in the Apostles tyme. Papistes â—olde that Byshops Deacons hauing wiâ—es before might keepe them still but not hauing before might not afterward mary Paul confesseth himselfe after his Apostleship to haue power to maâ—y The Bishops fayâ—e wordes to Richard Woodman Richard Woodman complayned of by vnlearned Priestes which could not certyfie him in matters of religion A Byshoplyke diâ—ner without any talke of Scriptures D. story a man without reason 7. Sacramentes denyed Two onely Sacramentes Richard Woodman caryed to the Marshalsey Luke 22. The deuills members persecutors of the Christians Iob. Psal. 1â— Rom 14. Richard Wooâ—mâ—â— to the faythfull brethren Psal. 103. Those that feare God hang not or man The inseparable knot of loue betweene Christ and his members Christians ought to geue there liues for defence of the Gospell if they be thereto called The second examination of Rich. Woodman before D Christopherson Bishop of Chichester Doct. Story c. Prouing of 7. Sacramentes Christopherson not yet consecrated 〈◊〉 to 〈◊〉 the examination 〈…〉 â—â—ether â—â—trimony 〈◊〉 Sacrament Ephe. 5. S. Paules words be these â—his misteâ—y is greatâ— c. In the Greeke text S. Paule calleth it misterium What is a mistery and what difference there is betweene a mistery and a Sacrament Argument A thing signified a thing signifying can not bee at one tyme in respecte of it selfe in one subiecte Matrimony is a holy thing it selfe signified Ergo Matrimony cannot be a Sacrament signifying a holy thing The hose in a hosiers stalle may be a signâ— signifying moe hose to be within but it is noe signifying signe of it selfe Neyther againe is euery signe of an other thing to be called a Sacrament Chichester proueth Matrimony to be a SacrameÌ„t by a payre of hose Letters written in the booke speaking properly be one thing the testament worde of God is an other thing And yet by vse of speach the booke of the testament is called the testament as bread and wine be called the body bloud of the Lord. Heb. 13. The Bishop of Chichesteâ— rightly aunswered of his man according to his queston Aiâ— Aio Sacrament of the Aultar The aultar how it is to be taken and where it is Math. 18. Math. 5. Christ the true and onely Aultar The place of Math. â— expoundâ— Heb. 13. The Catholickes will not haue the worde to iudge Woodman referreth himselfe to the true Church Doctrine preiudiciall to Christes passion to say that the Sacrament of the Aultar doth pacyfie the wrath of God The Catholickes make themselues Priestes not after the order of Aaron but of Melchisedech The Catholickes 〈◊〉 the Sacrament doth a â—â—gne signiâ—â—â—â—g and the thing it 〈◊〉 signiâ—ied Another 〈◊〉 wordes 〈◊〉 make 〈◊〉 Sacrament of Baptisme 〈…〉 childe 〈◊〉 to be â—â—ptised The word water and
childe 〈◊〉 Baptiâ—me So the word bread and the receauer 〈◊〉 the Sacrament of the Lordes body The fayth of the receiuer maketh it the body If Iudas did eate the body of Christ theÌ„ must he be saued Whether bread remayne in the Sacrament The true confession of Richard Woodman touching the Sacrament Sap. â— The zeale of Gods spirite in Richard Woodman D. Story commeth in D. Story commaundeth Richard WoodmaÌ„ agayn to the Marshalsey The third examination of Richard Woodman before D. Langdale and M. Iames Gage May. 12. False lyes and lewde reportes Woodman warned to appeare Woodman taketh his leaue of his fellowes Woodman deliuered to one of the Lord Mountagues men Religion esteemed by auncitors Grandfathers and by place Multitude not to be followed in doing euill To doe as most men doe and to doe as a man ought to doe are two things Hard trusting any man in thiâ— world Woodmanâ— blamed foâ— aunswerinâ— with Scriptures D. Langdales talke with Richard Woodman vpon what occasion by whose procurement Woodman charged with his owne hand writing Richard Woodmans writing â—et vpon the the Church dore vpon what occasion Woodman required of M. Sheriffe and other his frendes to talke with D. Langdale D Langdale Paâ—â—on of Buxsteede where Woodmanâ— father dwelt Woodmans friendes desirous to heare him and D. Langdale talke together 〈◊〉 Byâ—hop was 〈◊〉 Christoâ—â—erson Wâ—odman 〈…〉 D. Langdale to 〈…〉 â—â—odman 〈◊〉 without 〈◊〉 cause 〈◊〉 childreÌ„ 〈◊〉 â—â—mned 〈◊〉 Doctour â—â—â—â—dale 〈…〉 â—â—ptisme 〈◊〉 childreÌ„ 〈…〉 by D. Langdale 〈◊〉 be 〈◊〉 Richard Wood-mad chargeth D. Langdale with ignorance in the scriptures Fayth not Baptisme saueth Not lacke of Baptisme but lacke of fayth condemneth Baptising of water is not the cause of fayth The Catholicks do hold the contrary A Catholicke paradoxe The purpose of Gods election standeth by grace and not by reason of workes Doctor Langdales ArgumeÌ„t Children dying without Baptisme may be saued Ergo children haue no originall sinne Absurde doctrine Aunswere This righteousnes by Iesus Christ commeth vpon all men not in taking away imperfections of nature but in not imputing the imperfections of man to damnation We are made free by the death of Christ not from falling but from damnation due by the lawe for our falling Originall sinne Iohn 3. Psal. 23. Perfect doctrine Iames. 1. Iohn 3. Phil. 2. Adams free will nothing Fayth was before baptisme D. Langdale seemeth to be put to silence Children dying without baptisme are not therefore damned speaking absolutely Children beare not the offences of their fathers 1. Pet. 3. Gene. 6 * Nay rather in the fayth of their Parentes Neyther is it the fayth of the Godfathers and Godmothers that sanctyfieth the child but their dilligence may helpe him in seeing him catechised False doctrine of D. Langdale Fyrste where he sayth the keeping of the law is altogether Secondly that the keping of the lawe standeth in the outward signes Thirdly that children dying before Baptisme are damned Fourthly that childreÌ„ be baptised in the fayth of their Godfathers and Godmothers c. Many called but fewe chosen Luke 12. Gods elecâ—â—on stanâ—eth not by 〈◊〉 most 〈◊〉 but by the fewest â—ath 7. Luke 12. 〈◊〉 3. Math. 2. 〈◊〉 Argumentes 〈…〉 to be 〈…〉 taketh 〈◊〉 agaynst â—â—odman 〈…〉 〈◊〉 Iames 〈…〉 talke with Woodâ—â—n D. Langâ—â—le comâ—â—â—ayneth to 〈◊〉 Gage of Woodman causeles Woodman falsely beâ—â—ed D. Langdale denieth originall sinne yet accuseth Woodman for the which he is culpable himselfe Woodman knoweth no Sacrament of the Aultar vnlesse they take Christ to be the Aultar Woodmans iudgement of the Sacrament D. Langdale seeketh a knot in a rushe Whether the Sacrament be be the body of Christ before it be receaued Luke â—2 Eating goeth before the wordes of consecrating D. Langdale driuen to his shiftes D. Langdale afrayd to aunswere to Richard Woodman The Catholicks hold that Iudas did eate the body of Christ. Argument Who so euer eateth the fleshe of Christ hath euerlasting lyfe Iohn 6. Iudas did eate the fleshe of Christ Ergo Iudas hath euerlasting lyfe S. Paules words misalleaged by D. Langdale 1. Cor. 11. Making no difference of the Lordes body expounded * Christ speaketh of eating his fleshe simply without any determination of vnworthynes that is simply who soeuer beleueth in Christ he shal be saued neyther is any vnworthines in beleeuing in Christ. Note well the working of this mans charitye to doe for a man more at request then for any compassion of the partye Lewde tales and false lyes raysed vpon Woodman The 4. examination of Richard Woodman before the Byshop of Winchester c. This olde Byshop of Chichester was Doct. Daye Vntrue For B. Boner deliuered him of his owne accorde at the burning of Philpot vpon other causes False and vntrue Syr Edward Gage Shrieffe of Sussex Woodman charged with false matter Winchester 〈◊〉 in iâ—dging Richard Woodman cleareth himselfe of recantation The honest dealing of B Boner with Woodman herein This was Doct. Day The cause and maner how Woodman was â—eliuered by B. Boner Wherefore Woodman appealed to his Ordinary The cause why Woodman was first apprehended Rich. Woodman and his fellowe prisoners falsely accused and belied of the B. of Winchester in the pulpit Speaking to the curate in the pulpit made heresie Woodman cleareth himselfe from breach of the Statute Note the prety shift of this Catholick Prelate WoodmaÌ„ falsly taken to speaâ—e agaynst Priestes mariage A Priest keping his wyfe yet would needes hold agayne with Papistry A Priest keping his wyfe yet would needes hold agayne with Papistry Richard Woodman sauing him selfe from his enemyes by theyr owne lawe The fift examination of Richard WoodmaÌ„ before the B. of Winchester and diuers other Iune 15. Anno. 1557. The wordes of the statute No breach of this Statute why The Priest scannetâ— vpon the meaning of Woodman See how neerly these men seeke matter agaynst him whereby to trap him Luke â—â— Wâ—odman charged with his aunsweres before the Commissioners at his last examination D. White B of Winchester bent to haue the bloud of Woodman Richard Woodman appealeth from the B. of Winchester to his owne Ordâ—nary Woodman refuseth to sweare or aunswere before Winchester being not his Ordinary * The Bishops Argument The deuill is maister in helâ— Woodman felt a burning hell in his 〈◊〉 Ergo the deuill was Woodâ—â—â— Maister * Aunswere Hell is takeÌ„ in Scripture two wayes 〈◊〉 for the place where damned spiâ—â—â— and soules be tormented for euer 〈…〉 this lyfe or els for Gods correcâ—â—â— and anguish of the soule in this life 〈◊〉 somtime is felt so sharpe that it â—â—â—embled to hell it selfe As where 〈◊〉 The Lord bringeth to hell and 〈◊〉 out agayne c. Tob. 13. The 〈◊〉 of hell haue found me c. Psal. â—â— 1. Cor. â— Rich. Woodman agayne refuseth to sweare or aunswere before the Bishop being not his Ordinary A charitable commaundemeÌ„t of a Catholicke Prelate vnder paine of excommunication no man to say God strengthen him The