The examination of the constant Martyr of Christ, Iohn Philpot archdeacon of Winchestre at sundry seasons in the time of his sore imprisonment, convented and baited, as in these particular tragedies following, it may (not only to the christian instruction, but also to the merry recreation of the indifferent reader) most manifestly appear.  
Read first and then judge.  
When the waters arose, the flood bet upon this house, and could not move it: for it was builded upon a rock.  Luc. 6. 
And the rock was Christ.  1. Corint. 10.  

The examination of Iohn Philpot before the queens commissioners master Cholmley, master Roper, & D. Story, and one of the Scribes of the Arches, at newgate session's hall. 2. Octob. 1555.  
DOctor story (before I was called into an inner parlour where they sat) came out into the hall where I was, to view me among other, that there were. And passing by me, said: Ha master Philpot. And in returning immediately again stayed against me, beholding me, and saying that I was well fed in deed.  I, Phil. 
If I be fat and in good liking (master doctor) it is no marvel, since I have been stalled up in prison this twelve month & an half in a close corner. I am come to know your pleasure, wherefore you have sent for me.  Story. 
We hear that thou art a suspect person, and of heretical opinions: and therefore we have sent for thee.  Phil. 
I have been in prison thus long, only upon the occasion of the disputation made in the convocation house: and upon suspect of setting forth the report thereof.  Story. 
If thou wilt revoke the same, and become an honest man, thou shalt be set at liberty, and do right well: or else thou shalt be committed to the B. of London. How sayest thou? wilt thou revoke it or no?  Phil. 
I have already answered in this behalf to mine Ordinary.  Story. 
If thou answerest thus, when thou comest before us anon, thou shalt hear more of our minds. And with this he went into the parlour, and I (within a little while after) was called in.  The Scribe. 
Sir, what is your name?  Phil. 
My name is Iohn Philpot. And so he entituled my name.  Story. 
This man was Archdeacon of wynchester, of doctor Ponets presentment.  Phil. 
I was Archdeacon indeed, but none of his presentment, but by the virtue of a former vowson, given by my lord chancellor that now is.  Story. 
Ye may be sure, that my lord chancellor would not make any such as he is, Archdeacon.  Roper. 
Come hither to me M. Philpot. we hear say, that you are out of the catholic church, and have been a disturber of the same: out of the which who so is, he can not be the child of salvation. Wherefore if you will come into the same, you shallbe received & find favour.  Phil. 
I am come before your worshipful masterships at your appointment, understanding that you are magistrates, authorized by the queens majesty, to whom I own and will do my due obedience to the uttermost. Wherefore I desire to know, what cause I have offended in, wherefore I am now called before you. And if I can not be charged with any particular matter done contrary to the laws of this realm, I desire your masterships, that I may have the benefit of a subject, and to be delivered out of my long wrongful imprisonment, where I have lain this twelve month and this half, without any calling to answer before now: And my living taken from me, without all law.  Roper. 
Though we have no particular matter to charge you with all, yet we may both by our commission, and by the law drive you to answer to the suspicion of a slander, going on you: And besides this, we have statutes to charge you herein withal.  Phil. 
If I have offended any statute, charge me therewithal: and if I have incurred the penalty thereof, punish me accordingly. And because you are magistrates & executors of the queens majesties laws, by force whereof you do now sit: I desire, that if I be found no notorious transgressor of any of them, that I may not be burdened with more than I have done.  Cholm. 
If the justice do suspect a fellow, he may examine him upon suspicion thereof, and commit him to prison, though there be no fact done.  Story. 
I perceive whereabout this man goeth he is plain in Cardmakers case, for he made the self same allegations. but they will not serve thee.  
For thou art an heretic, and holdest against the blessed mass, how sayest thou to that?  Phil. 
I am no heretic.  Story. 
I will prove thee an heretic. Whosover hath holden against the blessed mass, is an heretic: but thou hast holden against the same, therefore thou art an heretic.  Phil. 
That which I spoke, that you are able to charge me withal, was in the convocation, where (by the queens majesties will, & her hole council) liberty was given to every man of the house, to utter his conscience, and to say his mind freely, of such questions in religion, as there were propounded by the Prolocutor, for the which now I ought not to be molested & imprisoned, as I have been, neither now be compelled of you, to answer to the same.  Story. 
Thou shalt go to the Lollards' tower, and be handled there like an heretic, as thou art: and answer to the same, that thou there didst speak, and be judged by the B. of London.  Phil. 
I have already been convented of this matter, before my lord chancellor mine ordinary: who this long time hath kept me in prison, therefore & if his lordship will take away my life, as he hath done my liberty and living, he may: the which I think he can not do of his conscience, and therefore hath let me lie this long in prison: wherefore I am content to abide the end of him herein that is mine ordinary, and do refuse the auditory of the bishop of London: because he is an unconpetent judge for me, and not mine ordinary.  Story. 
But sir, thou spakest the words in the convocation house, which is of the bishop of londons diocese: and therefore thou shalt be carried to the Lollards tower, to be judged by him, for the words thou spakest in his diocese, against the blessed mass.  Phil. 
Sir you know by the law, that I may have exceptionem fori. And it is against all equity, that I should be twice vexed for one cause, and that by such, as (by the law) have nothing to do with me.  Roper. 
You can not deny, but that you spoke against the mass in the convocation house.  Story. 
Dost thou now deny the which thou spakest there, or no?  Phil. 
I can not deny that I have spoken ther. And if by the law you may put me to death therefore, I am here ready to suffer whatsoever I shallbe adjudged unto.  The scribe. 
This man is led of vain glory.  Cholm. 
Play the wise gentleman, & be conformable & be not stubborn in your own opinions, neither cast yourself away. I would be glad to do you good.  Phil. 
I desire you (sir) with the rest here, that I be not charged farther at your hands, than the law chargeth me, for that I have done: since there was than no law against that directly, where with I am now charged. And you master Doctor (of old acquaintance in Oxford) I trust, will show me some friendship, and not extremity.  Story. 
I tell thee, if thou wouldst be a good Catholic man, I would be thy friend, and spend my gown to do the good. 
Now cometh in the butcher's axe.  But I willbe no friend to an heretic, as thou art: but will spend both my gown and my cote, but I will burn the. How sayest thou to the sacrament of the altar?  Phil. 
Sir I am not come now to dispute with your mastership. And the time now serveth not thereto. But to answer to that I may be lawfully charged withal.  Story. 
Well, since thou wilt not revoke that thou hast done, thou shalt be had into the Lollards' tower.  phil. 
Sir, sense you will needs show me this extremity, and charge me with my conscience, I do desire to see your commission, whether you have this authority so to do. And after the view thereof, I shall (according to my duty) make you further answer, if you may by the virtue thereof, burden me with my conscience.  Roper. 
Let him see the commission, is it here?  Story. 
Shall we let every vile person see our commission?  Cholm. 
Let him go from whence he came, and on thursday he shall see our commission.  Story. 
No let him lie in the mean while in the Lollards' tower: For I will sweep the kings Bench, and all other prisons also, of these heretics, they shall not have that resort as they have had, to scatter their heresies.  Phil. 
You have power to transfer my body, from place to place, at your pleasure: but you have no power over my soul. And I pass not whither you commit me. For I can not be worse entreated than I am, kept all day in a close chamber. wherefore it is no marvel, that my flesh is puffed up, wherewithal M. doctor is offended.  Story. 
Marshal take him home with you again. And see that you bring him again a thursday, and then we shall rid your fingers of him, and afterward of your heretics.  Phil. 
God hath appointed a day shortly to come, in the which he will judge us with righteousness, how so ever you judge of us now.  Roper. 
Be content to be ruled by master doctor, and show yourself a catholic man.  Phil. 
Syr. if I should speak otherwise then my conscience is, I should but dissemble with you. And why be you so earnest to have me show myself a dissembler both to God and you, which I can not do.  Roper. 
We do not require you to dissemble with us, but to be a catholic man.  Phil. 
If I do stand in any thing, against that which any man is able to burden me, with one jot of the scripture, I shallbe content to be counted no catholic man, or an heretic, as you please.  Story. 
Have we scripture, scripture? & with that he rose up, saying: who shall be judge, I pray you?  Scribe. 
This man is like his fellow Woodman, which the other day would have nothing else but scripture.  
And this is the beginning of this tragedy.   

The confuse manner of john philpot's examination had before the queens commissioners, master Cholm. Roper, D. story, D. Cook, and the Scribe: the .24. of Octobre .1555. At Newgate sessions hall ..  
AT my coming, a man of Algate of mine acquaintance said unto me: God have mercy on you. For you are already condemned in this world: for S. story said, that my lord chancellor hath commanded to do you away. After a little consultation had between them, master Cholmeley called me unto him, saying.  Cholm. 
Master Phylpot, show yourself a wise man. And be not stubborn in your own opinion, but be conformable to the queens procedings, and live, and you shallbe well assured of great favour and reputation.  Phil. 
I shall do, as it becometh a Christian man to do.  Story. 
This man is the rankest heretic: that hath been in all my Lord chauncelers diocese, & hath done more hurt, than any man else there. Therefore his pleasure is, that he should have the law to proceed against him. And I have spoken with my lord herein. And he willeth him to be committed to the bishop of London. And he there to recant, or else burn. He howled & wept in the convocation house, and made such a do, as never man did. As all the heretics do, when they lack learning to answer. He shall go after his fellows. How sayest thou? wilt thou recant.  Phil. 
I know nothing I have done, that I ought to recant.  Story. 
Well than I pray you, let us commit him, to the Lollards' tower, & there remain, until he be further examined before the bishop of London. For he is to fine fed in the kings Bench, & he hath to much favour ther. For his keeper said at the door yesterday, that he was the finest fellow, and one of the best learned in England. And with this he rose up, and went his way.  Cook. 
This man hath most stoutly maintained heresies, since the queens coming in, as any that I have heard of. Therefore it is most meet, he should be adjudged by the bishop of London, for the heresies he hath maintained.  Phil. 
I have maintained no heresies.  Cook. 
No have? Did ye not openly speak against the sacrament of the altar, in the convocation house? call you that no heresy? wilt thou recant that or not?  Phil. 
It was the queens majesties pleasure, that we should reason thereof, not by my seeking, but by other men's procuring, in the hearing of the counsel.  Cook. 
Did the Queen give you leave to be an heretic? you may be sure, 
No Cook. But ye take leave to be a traitor.  her grace will not so do. Well, we will not dispute the matter with you. My lord of London shall proceed, by inquisition upon thee, and if thou wilt not recant, thou shalt be burned.  Phil. 
My lord of London is not mine ordinary in this behalf: and I have already answered unto mine ordinary in this matter. And therefore as I have said before, you shall do me great wrong, to vex me twice for one matter: since I have sustained this long inprisonment, besides the loss of my living.  Roper. 
You were a very unmeet man to be an Archdeacon.  Phil. 
I know I was as meet a man, as he that hath it now.  Cook. 
A meet man ꝙ a? he troubled master Roper, and the hole country.  Phil. 
There was never poor Archdeacon so handled at your hands, as I am: and that without any just cause ye be able to lay unto me.  Cook. 
Thou art no archdeacon.  Phil. 
I am archdeacon still, although an other be in possession of my living: for I was never deprived by any law.  Cook. 
No sir, that needeth not: for a notorious heretic should have no ordinary proceeding about his deprivation: but the Bishop may at knowledge thereof, proceed to deprivation.  Phil. 
Master doctor, you know, that the common law is otherwise. And besides this, the statutes of this realm be otherwise, which giveth this benefit to every person, though he be an heretic, to enjoy his living, until he be put to death for the same.  Cook. 
No, there thou art deceived.  Phil. 
Upon the living I pass not.  
But the unjust dealing grieveth me, that I should be thus troubled for my conscience, contrary to all law.  Cholm. 
Why, will you not agree, that the queens majesty may cause you to be examined of your faith?  Phil. 
Ask you of master D. Cook, and he will tell you, that the temporal magistrates have nothing to do with matters of faith, for determination thereof. And S. Ambrose saith, Divina imperatoriae maiestati non sunt subiecta. That the things of God are not subject to the power and authority of princes.  Cook. 
No? may not the temporal power commit you to be examined of your faith to the bishop? 
That is an other matter.   Phil. 
Yea sir I deny not that, but you will not grant, that the same may examine any of their own authority.  Cook. 

A sure solution.  Let him be had away.  Phil. 
Your mastership promised me, the last time I was before you, I should see your commission, by what authority you do call me, and whether I (by the same) be bound to answer to so much as you demand.  Roper. 
Let him see the commission,  The scribe. 
What? than he exhybited it to master Roper, and was about to open the same.  Cook. 
No, what will you do? he shall not see it.  Phil. 
Than do you me wrong, to call me and vex me, not showing your authority in this behalf.  Cook. 
If we do you wrong, complain on us: and in the mean while thou shalt lie in the Lollards' tower.  Phil. 
Sir, I am a poor gentleman: therefore I trust of your gentleness you will not commit me to so vile and straight a place, being found no heinous trespasser.  Cook. 
Thou art no gentleman.  Phil. 
yes that I am.  Cook. 
An heretic is no gentleman, for he is a gentleman, that hath gentle conditions.  Phil. 
The offence can not take away the state of a gentleman, as long as he liveth, although he were a traitor, But I mean not to boast of my gentlemanship, but will put it under my foot, since you do no more esteem it.  Story. 
What? will you suffer this heretic to prate with you all this day.  Cook. 
He saith he is a gentleman.  Story. 
A gentleman ꝙ A? he is a vile heretic knave. 
Nay, he will not take your name from you.  For an heretic is no gentleman: Let the Keeper of Lollards' tower come in, and have him away.  The Keeper. 
Here sir.  Story. 
Take this man with you to the Lollards' tower, or else to the bishop's Coal house.  Phil. 
Sir, if I were a dog, you could not appoint me a worse and more vile place. But I must be content with what so ever injury you do offer me, God give you a more merciful heart, you are very cruel upon one, that hath never offended you. I pray you (master cholmeley) show me some friendship, that I be not carried to so vile a place. And he called me aside, and said.  Cholm, 
I am not skilful of their doing, neither of their laws: I can not tell what they mean, I would I could do you good.  Phil. 
I am content to go whither you will have me. There was never man more cruelly handled, than I am at your hands that without any just cause known, should thus be entreated.  Story. 
Shall we suffer this heretic, thus to reprove us? have him hence.  Phil. 
God forgive you, and give you more merciful hearts, & show you more mercy in the time of need. Et quod facis, fac citius. So quickly that you have in hand.  Story. 
Do you not hear, how he maketh us Judases?  Phil. 
That is after your own understanding.  
After this I with four other more, were brought to the keepers house, where we supped in pater noster row, and after supper I was called up to a chamber by the archdeacon of London's servant, and that in his master's name he offered me a bed for that night.  
To whom I gave thanks, saying: that it should be a grief to me to lie well one night, & the next worse. Wherefore I would begin, as I am like to continue, to take such part, as my fellows do. And with that, we were brought through paternoster row, to my lord of London's colehowse. Unto the which is joined a little blind house, with a great pair of stocks, appointed both for hand and foot. But thanks be to God, we have not played of those organs yet, although some before us had tried them. And there we found a Minister of Estsex, a married priest, a man of godly zeal, with one other poor man. And this minister (at my coming) desired to speak with me, and did greatly lament his own infirmity for that through extremity of imprisonment, he was constrained by writing to yield to the bishop of London. Whereupon he was once set at liberty: And afterward felt such a hell in his conscience, that he could scarce refrain from destroying himself, and never could be at quiet, until he had gone to the bishops register, desiring to see his bill again, the which as soon as he had received, he tore it in pieces. And afterward he was as joyful as any man might be. Of the which when my lord of London had understanding, he sent for him, and fell upon him like a lion, and like a manly bishop buffeted him well, and plucked away a great piece of his beard. But now thanks be to God, he is as joyful under the cross, as any of us, and very sorry of his former infirmity. I writ this, because I would all men to take heed, how they do contrary to their conscience: which is to fall into the pains of hell.  
Here an end.   

The manner of my calling first before the bishop of London the second night of my imprisonment, in his coal house.  
THe Bishop sent unto me master Iohnson his Register, with a mess of meat, and a good pot of drink & bread, saying that my lord had no knowledge erst of my being here, for that which he was sorry. Therefore he had sent me & my fellows that meat, knowing whether I would receive the same.  
I thank god for my lords charity, that it pleased him to remember poor prisoners, desiring almighty God to increase the same in him and in all others. And therefore I would not refuse his beneficence: and therewith took the same unto my brethren, praising God for his providence towards his afflicted flock, that he steereth our adversaries up, to help the same in their necessity.  Iohnson. 
My lord would know the cause of your sending hither, for he knoweth nothing thereof: and wondereth, that he should be troubled with prisoners of other dioceses, than his own. And I declared unto him the hole cause. After the which he said, my lords will was, that I should have any friendship that I would desire, and so departed.  
Within a little after one of my lords gentlemen cometh for me. And I was brought into his presence, where he sat at a table alone, with three or four of his chaplains waiting upon him: and his register.  London. 
Master Phylpot you are welcome, give me your hand.  phil. 
With that, because he so gently put forth his hand, I to render courtesy for courtesy, kissed my hand, and gave him the same.  London. 
I am right sorry for your trouble. And I promise you, before it was within these two hours, I knew not of your being here. I pray you tell me what was the cause of your sending hither: for I promise you, I know nothing thereof as yet: neither I would you should not think, that I was the cause thereof. And I marvel that other men will trouble me with their matters. But I must be obedient to my betters. And iwis, men speak otherwise of me than I deserve.  phil. 
I showed him the sum of the matter: that it was for the disputation in the convocasion house: for the which I was against alryght molested.  London. 
I marvel that you should be troubled therefore, if there were none other cause but this. But peraventure you have maintained the same since. And some of your friends of late have asked, whether you do stand to the same, and you have said yea, and for this you might be committed to prison.  phil. 
And it shall please your lordship, I am burdened non otherwise, than I have told you, by the commissioners, who have sent me hither, because I will not recant the same.  London. 
A man may speak in the parliament house (though it be a place of free speech) as he may be imprisoned for. As in case he speak words of high treason, against the King or Queen. And so it might be, that you spoke otherwise then it became you, of the church of Christ.  Phil. 
I spoke nothing, which were out of the articles, which were called in question, and agreed upon to be disputed by the holl house, & by the queens permission and her counsel.  London. 
Why, may we dispute of our faith?  Phil. 
Yea that we may.  London. 
Nay I trow not, by the law.  Phil. 
In deed by the civil law I know it is not lawful, but by God's law we may reason thereof: for S. Peter sayeth, be ye ready to render account unto all men of that hope which is in you, that demand you of the same.  London. 
In deed S. Peter sayeth so.  
Why then I ask of you, what your judgement is of the sacrament of the altar?  Phil. 
My lord, S. Ambrose sayeth, that the disputation of faith ought to be in the congregation, in the hearing of the people. And that I am not bound to render account thereof to every man privately, unless it be to edify. But now I can not show you my mind, but I must run upon the pikes in danger of my life therefore. Wherefore as the said doctor said unto Valentiniane themperor, so say I to your lordship. Tolle legem & fet certamen. Take away the law, and I shall reason with you. And yet if I come in open judgement, where I am bound by the law to answer, I trust I shall utter my conscience as freely, as any that hath come before you.  London. 
I perceive you are learned. I would have such as you are about me, but you must come and be of the church, for there is but one Church.  Phil. 
God forbid I should be out of the church. I am sure, I am within the same: for I know as I am taught by the scripture, that there is but one catholic church, una columba, una sponsa, una dilecta. One dove, one spouse, one beloved congregation: out of the which there is no salvation.  London. 
How chanceth it then that you go out of the same, and walk not with us?  Phil. 
My lord, I am sure, I am with in the bounds of the church, whereupon she is builded, which is the word of God.  London. 
What age are you of?  Phil. 
I am four and forty.  London. 
You are not now of the same faith your Godfathers and Godmothers promised for you, in the which you were baptized.  Phil. 
Yes that I thank God I am.  
For I was baptized into the faith of Christ, which I now hold.  London. 
How can that be? there is but one faith.  Phil. 
I am assured of that, by S. Paul, saying: that there is but one God, one faith, and one baptism of the which I am.  London. 
You were twenty year ago of an other faith, than you be now.  Phil. 
In deed (my lord) to tell you plain, I was then nullu fidei, of no faith, a neuter, a wicked liver, neither hot nor cold.  London: 
Why, do you not think, that we have now the true faith?  Phil. 
I desire your lordship to hold me excused, for answering at this time. I am sure that God's word thoroughly with the primative church, and all the ancient writers do agree with this faith I am of.  London. 
Well, I promise you, I mean you no more hurt, than to mine own person. I will not therefore burden you with your conscience as now. I marvel that you are so merry in prison, as you be singing, and rejoicing (as the Prophet sayeth) Exultanies in rebus pessimis, rejoicing in your naughtiness. Me think you do not well herein, you should rather lament and be sorry.  Phil. 
My lord, the mirth that we make is but in singing certain Psalms, according as we are commanded by S. Paul, willing us to be merry in the Lord, singing together in Hymns & Psalms: and I trust your lordship can not be displeased with that.  London. 
We may say unto you, 
My lord is we loversene in the gospel.  as Christ said in the gospel. Tibijs cecinimus vobis, & non planxistis. And there my lord stumbled, and could not bring forth the text, and required his chaplains to help, and put him in remembrance of the text better: but they were mum.  phil. 
And I recited out the text unto him, which made nothing to his purpose, unless he would have us to mourn, because they if they laugh, sing still sorrowful things unto us, threatening faggots and fire.  
We are (my lord) in a dark comfortless place: and therefore it behoveth us to be merry, lest (as Solomon sayeth) sorrowfulness eat up our heart. Therefore I trust your lordship will not be angry for our singing of Psalms: sense S. Paul saith, if any man be of an upright mind, let him sing. And we therefore to testify that we are of an upright mind to God (though we be in misery) do sing.  London. 
I will trouble you no further as now. If I can do you any good, I will be glad to do it for you. God be with you, good master Philpot, & give you good night. Have him to the cellar, & let him drink a cup of wine. Thus I departed, & by my lords register I was brought to his cellar door, where I drank a good cup of wine, & my lords chaplain master Cousin followed me, taking acquaintance, saying, that I was welcome, & wished that I would not be singular.  Phil. 
I am well taught the contrary by Solomon, saying: Vae soli. Woe be unto him that is alone. After that I was carried to my lords coal house again, where I with my six fellows do rouse together in the straw, as cheerfully (we thank God) as other do in their beds of down.  
Thus for the third fit.   

The examination of master john Phylpot had in the archdeacon's house of London the 〈◊〉 day of October before the bishops of London, , worcester and Gloucester.  
MAster Phylpot, it hath pleased my lords to take pains hereto day, to dine with my poor archdeacon, 
Nay your cousin archdeacon, and you both bastards, and two priests sons.  and in the dinner time it chanced us to have communication of you. And you were pitied here of many, that knew you, in the new college in Oxford. And I also do pity your case, because you seem unto me (by the talk I had with you the other night) to be learned. And therefore now I have sent for you, to come before them, that it might not be said hereafter, that I had so many learned bishops at my house, and yet would not vouchsafe them to talk with you. And at my request (I thank them) they are contented so to do. Now therefore utter your mind freely, & you shall with all favour be satisfied. I am sorry to see you lie in so evil a case, as you do, and would feign you should do better, as you may if you lust.  Bath. 
My lords here, have not sent for you to fawn upon you, but for charity's sake, to exhort you to come in to the right catholic way of the church.  worcest. 
Before he beginneth to speak, it is best that he calleth to God for grace, and to pray: that it might please God, to open his heart, that he may conceive the truth.  phil. 
With that I fell down upon my knees before them, and made my prayer on this manner: almighty God, which art the giver of all wisdom and understanding, I beseech the of thine infinite goodness and mercy, in jesus Christ, to give me (most vile sinner in thy sight) the spirit of wisdom, to speak and make answer in thy cause that it may be to the contentation of the hearers, before whom I stand: And also to my better understanding, if I be deceived in any thing.  London. 
Nay (my lord of Worcester) you did not well to exhort him to make any prayer. For this is the thing they have a singular pride in: that they can often make their vain prayers, in the which they glory moche. For in this point, they are much like to certain arrant heretics, of whom Pliny maketh mention, that did daily sing ●n e●u●ano● hymnos, praise unto God before the dawning of the day.  phil. 
My lord, God make me and all you here present, such heretics, as those were, that song those morning hymns: for they were right Christians, with whom the tyrants of the world wear offended for their well doing.  Bath. 
proceed to that he hath to say, he hath prayed I can not tell for what.  London. 
say on master Phylpot, my lords will gladly hear you.  Phil. 
I have (my lords) been this twelve month and an half in prison without any just cause, that I know: and my living taken from me, without any law full order: And now brought (contrary to right) from mine own territory and ordinary into an other man's jurisdiction, I know not why. Wherefore if your lordships can burden me with any evil done, I stand here before you, to purge me of the same. And if none such thing may be justly laid to my charge, I desire to be released of this wrongful trouble.  London. 
There is none here goeth about to trouble you, but to do you good, if we can. For I promise you, ye wear sent hither to me, without my knowledge. Therefore speak your conscience, without any fear.  Phil. 
My lord, I have learned to answer in matters of religion in Ecclesia legittime vocatus, In the congregation being there to lawfully called: but now I am not lawfully called, neither is here a just congregation, where I ought to answer.  London. 
In deed this man told me, the last time I spoke with him that he was a lawer: And would not utter his conscience in matters of faith, unless it were in the hearing of the people, where he might speak to vain glory.  Phil. 
My Lord, I said not I was a lawer, neither do I arrogate to myself that name, although I was once a novice in the same, where I learned some thing for mine own defence, when I am called in judgement, to answer to any cause, and whereby I have been taught, not to put myself further endanger, than I need, and so far am I a lawer, and no farther.  Bath. 
If you will not answer to my lords request, you seem to be a wilful man in your opinion.  Phil. 
My lord of London is not mine ordinary, before whom I am bound to answer, in this behalf: as master D. Cole (which is a lawyer) can well tell you by the law. And I have not offended my lord of London, wherefore he should call me.  London. 
Yes, I have to lay to your charge, that you have offended in my diocese by speaking against the blessed sacrament of the altar: and therefore I may call you, and proceed against you, to punish you by the law.  Phil. 
I have not offended in your diocese, for that which I spoke of the sacrament, was in Paul's church in the convocation house, which (as I understand) is a peculiar jurisdiction, belonging to the dean of Paul's, and therefore is counted of your lordship's diocese, but not in your diocese.  London. 
Is not paul's church in my diocese? Well I wots, it cost me a good deal of money by the year, the leading thereof.  Phil. 
That may be, & yet be exempted from your lordship's jurisdiction. And albeit I had so offended in the place of your diocese, yet I ought (by the law) to be sent to mine Ordinary, if I require it, and not to be punished by you, that are not mine ordinary. And already (as I have told you) I have been convented of mine Ordinary for this cause, which you go about to inquire of me  London. 
How say you M. doctor Colle? may not I proceed against him by the law for that he hath done in my diocese?  Colle. 

Yea further him to the fire  Me thinketh, M. Philpot needeth not to stand so much with your lordship in that point, as he doth, sithen you seek not to hinder him, but to further him. Therefore I think it best, that he go to the matter, that is laid against him of the convocation, and make no longer delay.  Phil. 
I would willingly show my mind of that matter, but I am sure it willbe laid against me to my prejudice, when I come to judgement.  Colle. 
Why, then you may speak by protestation.  phil. 
But what shall my protestation avail, in a cause of heresy (as you call it) if I speak otherwise than you will have me: since that which I spoke in the convocation house (being a place privileged) can not now help me?  London. 
But M. D. Colle, may I not proceed against him, for that offence he hath done in my diocese?  Colle. 
You may call him before you (my lord) if he be found in your diocese.  Phil. 
But I have by force been brought out of mine own diocese, to my lords: & require to be judged of mine own ordinary. And therefore I know, M. D. will not say of his knowledge, that your lordship ought to proceed against me. And here M.D. would say nothing.  worcest. 
Do you not think to find, before my lord here, as good equity in your cause, as before your own ordinary?  Phil. 
I can not blame my lord of London's equity, with whom (I thank his lordship) I have found more gentleness, since I came, then of mine own ordinary (I speak it for no flattery) this twelve month, and this half before, who never would call me to answer, as his lordship hath done now twice. Sed nemo prohibetur uti iure suo. But I ought not to be forestalled of my right. And therefore I challenge the same, for diverse other considerations.  London. 
Now you can not say hereafter, but that ye have been gently communed withal, of my lords here. And yet you wilful and obstinate in your error, and your own opinions: & will not show any cause, why you will not come, into the unity of the church with us.  Phil. 
My lords, that I do not declare my mind, according to your expectation, is as I have said, because I can not speak without present danger of my life: but rather than you should report me by this, either obstinate or self-willed, without any just ground, whereupon I stand, I will open unto you somewhat of my mind, or rather the hole: desiring your lordships, which seem to be the pillars of the church of England, to satisfy me in the same And I will refer all other causes, in the which I descent from you, into one or two articles, or rather to one, which includeth them both, in the which, if I can (by the scriptures) be satisfied at your mouths, I shall as willingly agree to you, as any other, in all points.  London 
These heretics come always with their yffs, as this man doth now. saying: if he can be satisfied by the scriptures, so that he will always have this exception, I am not satisfied, although the matter be never so plainly proved against him. 
No proof, but prailing.  But will you promise to be satisfied, if my lords take sum pains about you?  Phil. 
I say (my lord I willbe satisfied by the scriptures, in that I stand. And I process here before God, & his eternal son jesus Christ my savour, and the holy ghost, his angels, & you here present, that be judges of that I speak: that I do not stand in any opinion, of wilfulness, or singularity, but only upon my conscience, certainly informed by God's word: from the which I dare not go, for fear of damnation. And this is the cause of mine earnestness in this behalf.  London. 
I will trouble my lords no longer, seeing that you will not declare your mind.  Phil. 
I am about so to do, if it please your lordship to hear me speak.  Bath. 
give him leave (my lord) to speak that he hath to say.  Phil. 
My lords, it is not unknown to you, that the chief cause why you do count me, and such as I am, for heretics, because we be not at unity with your church. You say you are of the true church. And we say we, are of the true church. You say, that who is out of your church, is dampened. And we think verily on the other side, that if we depart from the true church, whereon we are graffed in Gods word, we should stand in the state of damnation. Wherefore if your lordships can bring any better authorities for your church, than we can do for ours: and prove by the scriptures, that the church of Rome now (of the which you are) is the true catholic church, as in all your sermons, writings, and arguments you do uphold: And that all christian persons ought to be ruled by the same under pain of damnation (as you say) and that the same church (as you pretend) have authority to interpret the scriptures, as it seemeth her good: and that all men are bound to follow such interpretations only: I shallbe as conformable to the same church as you may desire me, the which otherwise I dare not. Therefore I require you for God's sake to satisfy me in this.  Cole. 
If you stand upon this point only, you may soon be satisfied & you list.  Phil. 
It is the thing that I require. And to this I have said, I will stand, & refer all other controversies, I stand now against you, & will put my hand thereto, if you mistrust my word.  London. 
I pray you master Philpot, what faith were you of twenty years ago? this man will have every year a new faith.  Phil. 
My lord to tell you plain, I think I was of no faith, for I was than a wicked liver, and knew not God, than as I ought to do: God forgive me.  London. 
No were? that is not so, I am sure, you were of some faith.  Phil. 
My lord I have declared you on my conscience, what I than was, and judge of myself. And what is that to the purpose, of the thing I desire to be satisfied of you.  London. 
Master Archdeacon Colle I pray you, say your mind to him.  Cole. 
What will you say, if I can prove, that it was decreed by a universal counsel, in Athanasius time: that all the Christian church should follow the determination of the church of Rome? but I do not now remember where.  phil. 
If you (master doctor) can show me the same granted to the sea of Rome by the authority of the scripture, I will gladly hearken thereto. But I think, you be not able to show any such thing: for Athanasius was precedent of Nicene counsel, & there was no such thing decreed, I am sure.  Cole. 
Though it were not than, it might be at an other time.  Phil. 
I desire to see the proof thereof. And upon this, master Harpesfyld Chancellor to the bishop of London, brought in a book of Ireneus, which certain leaves turned in, & laid it before the bishops, to help them in their perplexity, if it might be: the which after the bishops of Bath & Gloucester had read together, the bishop of Gloucester gave me the book.  Glocest. 
Take the book (master Philpot) and look upon that place, and there may you see, how the church of Rome is to be followed of all men.  Phil. 
I took the book, and read the place. The which after I had read, I said, it made nothing against me, but against the Arrians and other heretics, against whom Ireneus wrote, proving that they wear not to be credityd because they did teach, and follow after strange doctrine in Europa: & that the chief church of the same was founded by Peter and Paul, and had to his time continued by faithful succession of the faithful Bishops, in preaching the true Gospel as they had received it of the Apostles, and nothing life to the late sprung heretics. etc. Whereby he concludeth against them, that they were not to be heard, neither to be credited. The which thing, if you (my lords) be able to prove now, of the church of Rome: then had you as good authority against me, in my cause now, as Ireneus had against those heretics. But the church of Rome hath swerved from that truth, and simplicity of the Gospel, which it maintained in Ireneus time: and was uncorrupted from that, which it is now. Wherefore your lordships can not justly apply the authority of Ireneus, to the church of Rome now, which is so manifestly corrupted from the primative Church.  London. 
So will you say still, it maketh nothing for the purpose, what so ever authority we bring, and will never be satisfied.  Phil. 
My lord when I do by just reason) prove, that the authorities which be brought against me, do not make to the purpose, as I have already proved: I trust you will receive mine answer.  worcest. 
It is to be proved most manifestly by all ancient writers, that the sea of Rome hath always followed the truth, and never was deceived, until of late certain heretics had defaced the same.  Phil. 
Let that be proved & I have done.  worcest. 
Nay, you are of such arrogancy, singularity, & vain glory, that you will not see it, be it never so well proved.  Phil. 
Ha my lords, is it now time (think you) for me, to follow singularity or vainglory, since it is now, upon danger of my life and death: not only presently, but also before God to come? and I know, if I die not in the true faith, I shall die everlastingly, & again I know, if I do not as you would have me, you will kill me, and many thousands more. Yet had I liefer perish at your hands, than to perish eternally. And at this time, I have lost all my commodities of this world, and now lie in a colhouse, where a man would not lay a dog, with the which I am well contented.  Cole. 
Where are you able to prove, that the church of Rome hath erred at any time? and by what history? certain it is by Eusebius, that the church was stablished at Rome by Peter and Paul: and that Peter was Bishop xxv years at Rome.  Phil. 
I know well, that Eusebius so writeth, but if we compare that which S. Paul writeth to the Galathians the first: it will manifestly appear the contrary, that he was not half so long there. He lived not passed xxxv years, after he was called to be an Apostle. And Paul maketh mention of his abiding, after Christ's death more than xviij years.  Colle. 
What did Peter write unto the Galathians?  Phil. 
No, I say Paul maketh mention of Peter, writing to the Galathians, & of his abiding. And further I am able to prove, both by Eusebius and other historiographers, that the church of Rome hath manifestly erred, and at this present doth err, because she agreeth not with that, which they wrote. The primative church did use according to the Gospel. And there needeth none other proof, but compare the one with the other.  London. 

Hark my lords wise parabable.  I may compare this man, to a certain man I read of, which fell into a desperation, and went into a wood to hang himself. And when he came there, he went viewing of every tree, and could find none, on the which he might vouchesaffe to hang himself. But I will not apply it, as I might. I pray you (master doctor) go forth with him. 
Nother you nor they are able in this case.   Colle. 
My lord, there be on every side on me, that be better able to answer him. And I love not to fall in disputation, for that now a days, a man shall but sustain shame and obloquy thereby of the people. I had liefer show my mind in writing.  Phil. 
And I had liefer that you should so do, then otherwise. For then a man may better judge of your words, then by argument. And I beseech you, so do. But if I were a rich man, I durst wager an hundredth pounds, that you shall not be able to show, that you have said, to be decreed by a general counsel in Athanasius time. For this I am sure of, that it was concluded by a general counsel in Africa, many years after, that none of Africa (under pain of excommunication) should appeal to Rome, the which decree I am sure they would not have made, if by the scriptures it had been (& by an universal counsel) that all men should abide, and follow the determination of the church of Rome.  Colle. 
But I can show that they revoked that error again.  Phil. 
So you say master doctor. But I pray you show me where. I have hitherto heard nothing of you, for my contentation, but bare words, without any authority.  London. 
What (I pray you) ought we to dispute with you, of our faith? justinian in the law hath a title, De fide catholica, to the contrary.  Phil. 
I am certain the civil law hath such a constitution: but our faith must not depend upon the civil law. For as S. Ambrose sayeth, Non lex sed fides congregavit Ecclesiam. Not the law but the gospel (sayeth he) hath gathered the church together.  worcest. 
Master Philpot, you have the spirit of pride, wherewith ye be led, which will not let you yield to the truth. Leave it for shame.  Phil. 
Sir, I am sure I have the spirit of faith: by the which I speak at this present. Neither am I ashamed to stand in my faith.  Glocest. 
What? do you think yourself better learned, then so many notable learned men as be here.  Phil. 
Elyas alone had the truth, when there were four hundredth priests against him.  worcest. 
Oh, you would be counted now for Helyas. And yet I tell thee, he was deceived. For he thought, there had been none good, but himself, and yet he was deceived, for there was vii hundredth besides him.  Phil. 
Yea, but he was not deceived in doctrine, as the other vii hundredth were.  worc. 
By my faith you are greatly to blame, that you can not be content to be of the church, which ever hath been of that faithful antiquity.  Phil. 
My lord I know Rome, & have been there, where I saw your lordship.  worc. 
In deed I did fly from hence thither. And I remember not, that I saw you there. But I am sorry, that you have been there, for the wickedness, which you have seen there, peradventure causeth you to do, as you do.  Phil. 
No my lord, I do not as I do, for that cause. For I am taught otherwise by the Gospel, not altogether to refuse the minister for his evil living: so that he bring sound doctrine out of God's book.  worce. 
Do you think, that the universal church may be deceived?  Phil. 
S. Paul to the Thessalonians prophesied that there should come an universal departing from the faith, in the latter days, before the coming of Christ, saying: Non veniet Christus nisi venerit defectio prius. That is, Christ shall not come, till there come a departing first.  Cole. 
Yea, I pray you, how take you the departing there, in S. Paul? It is not meant of faith, but of the departing from the empire. For it is in Greek Apostasia.  Phil. 
Marry in deed you (M. Doctor) put me in good remembrance of the meaning of saint Paul in that place. For Apostasia, is properly a departing from the faith, and thereof cometh Apostata which properly signifieth one that departeth from his faith. And saint Paul in the same place after speaketh of the decay of the Empire.  Cole. 
Apostasia. doth not only signify a departing from the faith, but also from the Empire, as I am able to show.  phil. 
I never read it so taken, and when you shallbe able to show it, as you say in words, I will believe it, and not before.  morc. 
I am sorry, that you should be against the christian world.  phil. 
The world commonly and such as be called christians (for the multitude) hath hated the truth, and been enemies to the same.  Glove. 
Why master Philpot, do you think, that the universal church hath erred, and you only to be in the truth?  phil. 
The church, that you are of, was never universal. For two parts of the world (which is Asia and Africa) never consented to the supremacy of the bishop of Rome, as at this day they do not, neither do follow his decrees.  Gloce. 
Yes, in Florentines counsel they did agree.  phil. 
It was said so by false report, after they of Asia and Africa were gone home. But it was not so in deed, as the sequel of them all hitherto doth prove the contrary.  Gloce. 
I pray you, by whom will you be judged in matters of controversy, which happen daily?  phil. 
By the word of God. For Christ sayeth, in S: Iohn, the word that he spoke, shallbe judge in the later day.  Gloc. 
What if you take the word one way, and I an other way: who shallbe judge then?  phil. 
The primative Church.  Gloc. 
I know you mean the doctors that wrote thereof.  Phil. 
I mean verily so.  Gloc. 
What if you take the doctors in one sense, and I in an other: who shallbe judge then?  Phil. 
Then let that be taken, which is most agreeable to God's word.  Cole. 
My lords, why do you trouble yourselves, to answer him in this matter? it is not the thing, which is laid to his charge, but his error of the sacrament: and he to shift himself of that, brought in an other matter.  Phil. 
This is the matter, master Cole, to the which I have referred all other questions, and desire to be satisfied.  worce. 
It is wonder to see, how he standeth with a few, against a great multitude.  Phil. 
We have almost as many as you. For we have Asya, Affryca, Germany, Denmark, and a great part of France, and daily the number of the Gospel doth increase: so that I am credibly informed, that for this religion, in the which I stand, and for that which I am like to diem: a great multitude doth daily come out of France through persecution, that the cities of Germany be scarce able to receive them. And therefore your lordship may be sure, the word of God will (one day) take place: So what you can to the contrary.  worcest. 
They were well occupied, to bring you such news, and you have been well kept, to have such resort unto you. thou art the arrogauntest and stoutest fond fellow, that ever I knew.  Phil. 
I pray your lordship, to bear with my hasty speech: for it is part of my corrupt nature, to speak somewhat hastily. But for all that, I mean with humility, to do my duty to your lordships.  London. 
Master Philpot, my lords will trouble you no further at this time But you shall go from whence you came, and have such favour, as in the mean while, I can show you, and upon wednesday next, you shallbe called again, to be heard, what you can say, for the maintenance of your error.  Phil. 
My lord, my desire is to be satisfied of you, in that I have required: and your lordship shall find me, as I have said.  worcest. 
We wish you as well as ourselves.  Phil. 
I think the same (my lords) but I fear you are deceived: and have a zeal of yourselves, not according to knowledge.  worcest. 
God send you more grace.  Phil. 
And also God increase the same in you, & open your eyes, 
Nay God rid his sheep from such wolves.  that you may see to maintain his truth, and his true church.  
Than the bishops rose up, and consulted together, and caused a writing to be made, In the which, I think my blood by them was bought and sold, and thereto they put to their hands, and after this I was carried to my coal house again.  
Thus endeth the fourth part of this tragedy. God hasten the end thereof to his glory. Amen.   

BEcause I have begun to write unto you, of mine examinations before the B. & other, more to satisfy your desire, than it is any thing worthy to be written: I have thought it good, to write unto you also, that which hath been of late, that the same might come to light, which they do in darkness & privy corners, and that the world now & the posterity hereafter might know, how unorderly, unjustly, and unlearnedlye, these ravening wolves do proceed against the silly and faithful flock of Christ: and condemn and persecute the sincere doctrine of Christ in us, which they are not able (by honest means) to resist, but only by tyranny, and violence.   

The examination of john Philpot had before the bishops of London, Rochester, Coventre, S. Asses I trow, & one other, whose seas I know not: Doctor story, Curtop. D. Saverson, D. Pendleton, with divers other chaplains and gentlemen of the queens chamber, with divers other gentlemen, in a galerye of my lord of London's palace.  
MAster Philpot come you hither, 
London.  I have desired my lords here, & other learned men to take some pains once again, and to do you good: and because I do mind to sit in judgement on you to morrow (as I am commanded) yet I would you should have as much favour, as I can show you, if you willbe any thing conformable. Therefore play the wise man, and be not singular in your opinion, but be ruled by these learned men.  phil. 
My lord that you say, you will sit on me in judgement to morrow, I am glad thereof. For I was promised by them, which sent me unto you, that I should have been judged the next day after: but promise hath not been kept with me, to my farther grief. I look for none other, but death, at your hands. And I am as ready to yield my life in Christ's cause, as you be to require it.  London. 
Loo, what a wilful man this is. By my faith it is but folly to reason with him, neither with any of these heretics. I am sorry, that you willbe no more tractable, and that I am compelled to show extremity against you.  Phil. 
My lord, you need not to show extremity against me, unless you list. Neither by the law (as I have said) you have any thing to do with me: For that you are not mine ordinary. albeit I am (contrary to all right) in your prison.  London. 
Why, the queens commissioners sent you hither unto me, upon your examination had before them, I know not well the cause. But I am sure, they would not have sent you hither to me, unless you had made some talk to them otherwise, than it becometh a christian man.  Phil. 
My lord, in deed they sent me hither with our any occasion than ministered by me. Only they laid unto me the disputation I made in the convocation house: requiring me to answer to the same, and to recant it, the which by cause I would not do, they sent me hither to your lordship.  London. 
Why did you not answers them thereto?  Phil. 
For that they were temporal men, and ought not to be judges in spiritual causes, whereof they demanded me without showing any authority, whereby I was bound to answer them: and hereupon they committed me to your prison.  London. 
In deed I remember now, you maintained open heresy in my diocese, wherefore the commissioners sent you unto me, that I should proceed against you, for that you have spoken in my diocese.  Phil. 
My lord I stand still upon my lawful plea in this behalf, that though it were as great heresy, as you suppose it, yet I ought not to troubled therefore, in respect of the privilege of the parliament house, whereof the convocation house is a member, where all men in matters propounded may fraunklye speak their minds: and here is present a gentlemen of the queens majesties, that was present at the disputation, and can testify, that the questions which were there in controversy, were not set forth by me, but by the prolocutor, who required in the queens majesties name, all men to dispute their minds freely in the same, that were of the house.  
Though the parliament house, 
The queens gentleman.  be a place of privilege for men of the house to speak, yet may none speak any treason, against the Queen, nor maintain treason against the crown.  Phil. 
But if any matter (which otherwise were treason to speak of it) were it treason for any person to speak therein, specially the thing being proposed by the speaker? I think not.  

The queens gentleman.  You may make the matter easy enough to you yet, as I perceive, if you will revoke the same, which you did there so stubbornly maintain.  S. ass. 
This man did not speak under reformation, as many there did, but agonicos and catagoricos, which is earnestly & persuasiblye, as ever I heard any.  Phil. 
My lords, sense you will not cease to trouble me, for that I have lawfully done, neither will admit my Just defence, for that was spoken in the parliament house by me, contrary to the laws and custom of the realm, I appeal to the hole parliament house, to be judged by the same, whether I ought thus to be molested, for that I have there spoken,  roche. 
But have you not spoken and maintained the same, sense the time or no?  Phil. 
If any man can charge me justly therewith, here I stand to make answer.  roche. 
How say you to it now? will you stand to that you have spoken in the convocation house? and do you think, you said then well or no?  phi. 
My lord you are not mine ordinary to proceed ex officio against me: and therefore I am not bound to tell you my conscience of your demands.  S. Ass. 
What say you now? is not there in the blessed sacrament of the altar (And with that they put of all their caps for reverence of that idol) the presence of our savour Christ, really, and substantially, after the words of consecration?  Phil. 
I do believe in the sacrament of Christ's body duly ministered to be such manner of presence, as the word teacheth me to believe.  S. Ass. 
I pray you how is that?  Phil. 
As for that I will declare an other time, when I shallbe lawfully called to dispute my mind of this matter, but I am not yet driven to that point. And the scripture saith: all things ought to be done after an order.  An other. b. 
This is a froward and a vain glorious man.  London. 
It is not lawful for a man (by the civil law) to dispute his faith openly, as it appeareth in the title, de summa trinitate & fiide catholica.  phil. 
My lord, I have answered you to this question before.  London. 
Why? I never asked the of this before now.  Phil. 
Yes, that you did, at my last examination, by that token, I answered your lordship by S. Ambrose, that the church is congregated by the word, 
Note well.  and not by man's law, wherefore I add now further of this saying, quod qui fidem repudiat, & legem obijcit, iniustus est, quia justus ex fide vivit. That he which refuseth the word, and objecteth the law, is an unjust man: because the just shall live by faith. And more over (my lord) the title which your lordship allegeth out of the law, maketh it not unlawful, to dispute of all the articles of the faith, but of the Trinity.  London. 
Thou liest, it is not so. And I will show you by the book, how ignorant he is.  
And with that, he went with all haste to his study, and fett his book, and openly red the text and the title of the law, and charged me with such words, as seemed to make for his purpose, saying: how sayest thou to this?  Phil. 
My lord, I say as I did before, that the law meaneth of the catholic faith, determined in the council of Calcedonia, where the articles of the Crede were only concluded upon.  London. 
Thou art the veriest beast, 
Nay thou art a beast.  that ever I heard. I must needs speak it, thou compelest me thereunto.  phil. 
Your lordship may speak your pleasure of me. But what is this to the purpose, which your lordship is so earnest in? You know that our faith is not grounded upon the civil law. Therefore it is not material to me, what soever the law saith.  London. 
By what law wilt thou be judged? wilt thou be judged by the common law?  Phil. 
No my lord, our faith dependeth not upon the laws of man.  S. Ass. 
He willbe judged by no law, but as he list himself.  worcest 
The common laws are but abstractes of the scriptures and doctors  Phil. 
What so ever you do make them, they are no ground of my faith, by the which I ought to be judged.  London. 
I must needs proceed against the to morrow.  Phil. 
If your lordship so do, I will have Excepcionem fori, for you are not my competent judge.  London 
By what law canst thou refuse me, to be thy judge?  Phil. 
By the Civil law De competent judice.  London. 
There is no such title in the law. In what book is it as cunning a lawer as you be?  Phil. 
My lord, I take upon me no great cunning in the law, but you drive me to my shifts for my defence. And I am sure, if I had the books of the law, I were able to show, what I say.  London. 
What? De competent judice? I will go fet thee my books. There is a title in deed De officijs judicis ordinarij.  phil. 
Verily that is the same competent judice which I have alleged. With that he ran to his study, end brought the hole course of the law between his hands, which (as it might appear) he had well occupied, by the dust they were embrued withal.  London. 
There be the books, find it out (if thou canst) and I will promise thee, to release thee out of prison.  phil. 
My lord, I stand not here to reason matters of the Civil law (although I am not altogher ignorant of the same) for that I have been a student in the same six or seven years: but to answer to the articles of faith, with the which you may lawfully burden me. And where as you go about unlawfully to proceed, I challenge according to my knowledge, the benefit of the law, in my defence.  London. 
Why, thou wilt answer directly to nothing thou art charged with al. Therefore say not hereafter, but you might have been satisfied here by learned men, if you would have declared your mind.  phil. 
My lord, I have declared my mind unto you, and to other of the bishops, at my last being before you, desiring you to be satisfied but of one thing whereunto I have referred all other controversies, the which if your lordships now or other learned men can simply resolve me of, I am as contented to be reformable in all things as you shall require, the which is to prove that the church of Rome (whereof you are) is the catholic church.  Coventrie. 
Why? do you not believe your Crede, Credo ecclesiam catholicam.  phil. 
Yes, that I do, but I can not understand Rome (wherewith all you now burden us) to be the same, neither like to it.  S. Ass. 
It is most evident, that S. Peter did build the catholic church at Rome And Christ said, Tites Petrus, & super hanc petrant edificabo ecclesiam meam. Moreover the succession of bishops in the sea of Rome can be proved, from time to time, as it can be of none other place so well, which is a manifest probation of the catholic church, as diverse doctors do write.  Phil. 
That you would have to be undoubted, is most uncertain: and that by the authority, which you allege of Christ, saying unto Peter, Thou art Peter, and upon this rock I will build my church: 
Mark well.  unless you can prove the rock to signify Rome, as you would make me falsely believe. And although you can prove the succession of bishops from Peter, yet this is not sufficient, to prove Rome to be the catholic church: unless you can prove the succession of Peter's faith, whereupon the catholic church is builded, to have continued in his successors at Rome, & at this present to remain.  London. 
Is there any more churches than one catholic church? and I pray you tell me, into what faith were you baptised?  Phil. 
I acknowledge one holy catholic and Apostolyck church, whereof I am a member (I praise God) & I am of that catholic faith of Christ, wherinto I was baptized.  Couentre 
I pray you, can you tell what this word catholic doth signify? show if you can.  Phil. 
Yes that I can, I thank God.  
The catholic faith or the catholic church is not as now a days the people be taught, to be that which is most universal, or of most part of men received, whereby you do infer our faith to hang upon the multitude, which is not so. But I esteem the catholic faith and the catholic church to be as S. Austen defineth the same. Estimamus fidem catholicam a rebus praeteritis, praesentibus & futuris.  
We judge (saith he) the catholic faith, of that which hath been, is, and shallbe.  
So that if you can be able to prove, that your faith and church hath been from the beginning taught, and is, and shallbe: then may you count yourselves catholics, otherwise not. And catholic is a Greek word, compounded of cata which signifieth after, or according, and holon: a sum, or principle, or hole. So that catholic church or catholic faith, is as much to say, the first, hole, sound, or chiefest faith.  London. 
Doth S. Austen say so, as he allegeth it? or doth he mean thus, as he taketh the same? how say you master Curtoppe?  Curtop. 
In deed (my lord) S. Austen hath such a saying, speaking against the Donatists: that the catholic faith ought to be esteemed of things in times past, and as they are practised according to the same. And aught to be through all ages & not after a new manner, as the Donatists begun to profess.  phil. 
You have said well (M. Currop) & after the meaning of S. Austen. And do confirm that, which I have said, for the signification of catholic.  coventry. 
Let the book be seen my lord.  London. 
I pray you my lord be content, or in good faith I will break even of, & let all alone. Do you think the catholic church (until it was with in these few years, in the which a few upon singularity have swerved from the same) hath erred?  phil. 
I do not think that the catholic church can err in doctrine, but I require to prove the church of Rome to be this catholic church.  Curtop. 
I can prove that Ireneus, (which was within an hundredth years after Christ) came to Victor then bishop of Rome, 
wisely Curtop.  to ask his advise about the excommunication of certain heretics, the which he would not have done (by all likelihood) if he had not taken him to be supreme head.  coventry. 
Mark well this argument.  
How are you able to answer to the same? Answer if you can.  phil. 
It is soon answered, my lord: for that it is of no force, neither this fact of Ireneus proveth no more for the supremacy of the bishop of Rome, them mine hath done, which have been at Rome as well as he, and might have spoken with the Pope if I had list: and yet I would none in England did favour his supremacy more than I.  S. Ass. 
You are the more to blame (by my faith of my body) for that you favour the same no better: 
Your oath is as great, as if a dog swore by his christendom.  sense all the catholic church (until these few years) have taken him to be supreme head of the church, besides this good man Ireneus.  Phil. 
That is not likely that Ireneus so took him, or the primative church. For I am able to show seven general counsels after Ireneus time, wherein he was never so taken, which may be a sufficient proof that the catholic primative church never took him for supreme head.  The other Bis. 
This man will never be satisfied, say what we can. It is but folly to reason any more with him.  Phil. 
Oh my lords, would you have me satisfied with nothing? judge (I pray you) who of us hath better authority: he which bringeth the example of one man going to Rome, or I that by these many general councils, am able to prove, that he was never so taken in many hundredth years after Christ, as by Nicene, Ephesyne the first and the second, Calcedonen̄, Constantinopolitane, Carthaginen, Auilien.  coventry. 
Why will ye not admit the church of Rome, to be the catholic church?  phil. 
Because it followeth not the primative catholic church, neither agreeth with the same, no more than an apple is like a nut.  coventry. 
Wherein doth it descent?  Phil. 
It were to long to recite all, but two thing I will name: the supremacy, and transubstantiation.  Curtop. 
As for transubstantiation, albeit it was set forth and decreed for an article of faith, not much above three hundredth years, yet it was always believed in the church.  London. 
Yea that it was, very well said of you master Curtoppe.  phil. 
Ye have said right, that transubstantiation is but a late plantation of the bishop of Rome, and you are not able to show any ancient writer, that the primative church did believe any such things. And with this Curtop shrank away. And immediately after, the ambassador of spain came in, To whom my lord of London went, leaving the other with me. To whom I said: my lords, if you can show me, that this church of Rome (whereof you are membres) is the true chatolik church. I shallbe content to be one thereof. And as conformable to the same, as you can require me, in all things. For I know there is no salvation but within the church.  coventry. 
Can you disprove that the church of Rome is not the catholic church?  phil. 
Yea that I am able, but I desire rather to hear of you for the proof thereof. And seeing I can not have my request at your hands, neither be satisfied with any probable authority, I will show you good proof, why it is not the catholic church (as it was in dead) and ought to be the form, and scolemaistres of the church to the worlds end: than is not the church of Rome now the catholic church, which dissenteth so far from the same both in doctrine and use of the sacraments.  coventry. 
How prove you, that the church of Rome now dissenteth in doctrine and use of the sacraments, from the primative church?  Phil. 
Compare the one with the other, & it will soon appear as you may see both in Eusebius, and in other Ecclesiastical and ancient writers.  coventry. 
What have you to say more, why it is not the catholic church.  Phil. 
Because it is not (by your own interpretation of the catholic) universal, neither never was, albeit you falsely persuade the people, that it is so. For the world being divided in three parts, Asia, Africa & Europa: two parts thereof, Asia and Africa (professing Christ as well as we) did never consent to the church of Rome, which is of Europa which is a sufficient testimony, that your faith was never universal.  coventry. 
How prove you that?  Phil. 
All the historiographers which writ of the procedings of the church, do testify the same. Besides that this present time doth declare that to be true, which I say. For at this present the church of Asia, and Africa do not consent to the church of Rome. Yea and besides all this, the most part of Europa doth not agree neither allow the church of Rome. As Germany, the kingdom of Denmarcke, the kingdom of Pool, a great part of France, England, and Zealande: which is a manifest probation, that your church is not universal. And after this, the bishop of London called away the other bishops, & left with me divers gentlemen, with certain of his chaplains as doctor Saverson an englisheman, which had proceeded doctor in Bonnony, who after began with me in this manner.  D. saver. 
Master Philpot, I remember you beyond the sea since the time you reasoned with a friar, (a notable learned man) coming from Venece to Padua in a barge.  Phil. 
I can not forget that, for the friar threatened me to accuse me of heresy, as soon as he came to Padua, for that I talked with him so boldly of the truth.  
He was no such learned man as you name him to be, but only in his school points, a good purgatory friar.  D. saver. 
Well, he was a learned man for all that. And I am sorry to hear, that you this day, having communed with so many notable learned men, are no more conformable to them, than you be.  Phil. 
I willbe conformable to all them, that be conformable to Christ in his word. And I pray you (good master Doctor) be not so conformable to please men more than God, contrary to your learning, for worldly estimations sake.  D. saver. 
No that I am not, upon what occasion should you think thus of me?  Phil. 
Upon no evil that I do know of you, master doctor, but I speak as one wishing that you should not be led away from the truth for promotions sake, as many doctors do now a days.  D. saver. 
I have heard your argumentations hitherto, & me thinketh that a great many of the old ancient writers be against you, in that you do not allow the church of Rome, neither the supremacy. For S. transverse (which is an old ancient writer) doth allow the bishop of Rome, to be the supreme head of the church.  Phil. 
That I am sure of, he doth not.  
For he writing unto Cornelius then bishop of Rome, calleth him but his companion and fellow bishop: neither attributed to him the name either of Pope or else of any other usurped terms, which now be ascribed to the bishop of Rome to the setting forth of his dignity.  Saver, 
You can not be able to show, that S. Cyprian calleth Cornelius his fellow bishop.  Phil. 
I will wager with you that I am able to make, that I can show it you in Cyprian, as I have said.  Saver. 
I will lay none other wager with you, but book for book, it is not so.  Phil. 
I agree thereto, and I pray you one of my lords chaplains, to set us transverse hither, for the trial hereof. And with that one of them went to my lords study, & brought forth Cyprian. And by & by he turned to the first book of his epistles, the .4. epistle, and there would have seemed to have gathered a strong argument for the supremacy of the bishop of Rome: because he sayeth, it goeth not well with the church when the high priest is not obeyed which supplieth the ●●ede of Christ, after God's word, and the consent of his fellow bishops, and the agreement of the people.  Saver 
How can you avoid this place which maketh so plainly for the B. of Rome his supremacy?  phil. 
It maketh not so plain (M. doctor) on your seed, as you gather: as by and by I will give you to understand. But first I challenge the wager which we made, that your book is mine. For here you may see, that he calleth Cornelius his felowbishop, as he doth also in other places. And now for the understanding of that place, you do misconstrue it, to make the high priest only for the B. of Rome, and otherwise then it was in his time. For there were by Nicene counsel four patriarchs appointed. The Patriarch of Jerusalem, the Patriarch of Constantinopole, the Patriarch of Alexandria, and the Patriarch of Rome: of which four the Patriarch of Rome was placed lowest in the counsel, and so continued many hundredth years, for that time of vij or eight general councils: as I am able to show. Therefore s. Cyprian writing to Cornelius Patriarch of Rome, (whom he calleth his fellow bishop) findeth himself offended, that certain heretics being justly excommunicated (as the Novacians were) by him, did flee from his diocese (which was their chief bishop) refusing to be obedient unto him, and to be reform, as to the bishop of Rome, or to the Patriarch of Constantinopole. And there were received in communion of congregation, in derogation of good order and discipline in the church, and to the maintaining of heresies and schisms. And that heresies did spring up and schisms daily arise hereof, that obedience is not given to the priest of God, nor once considered to be in the church, for the time the priest, and for the time, the judge, in Christ's stead (as in the decree of Nicene counsel was appointed) not meaning the B. of Rome only, but every Patriarch in his precinct. Who had every one of them a college or cathedral church of learned priests, in hearing of whom by a convocation of all his fellows bishops, with the consent of the people, all heresies were determined, by the word of God. And this is the meaning of s. Cyprian.  Saver. 
You take it so, but it seemeth to me otherwise.  phil. 
Upon what ground it should seem otherwise unto you, I know not: but this meaning, which I have declared, the general counsels vij or eight (one after an other) confirmed it so to be, which did not allow one supreme head only.  pen. 
There were not so many general councils, but four only allowed.  phil. 
That is not so, M. Pendleton. Although there be four specially allowed, for the confirmation of the Trinity, but beside these four, there were many other general councils, as you may learn by many writers.  Achaplayn. 
Did not Christ build his church upon Peter? S. Cyprian sayeth so.  phil. 
S. Cyprian De simplicitate prelatorum, declareth, in what respect he so said. In persona unius, he is. Dedit Dominus omnibus claves, ut omnium unitatem denunciaret. God gave in person of one man, to all the keys, that he might signify the unity of all men. And also S. Austen sayeth in the .10. homely of saint Iohn.  
Si in Petro non esset ecclesiae misterium, non ci diceret Dominus, tibi dabo claves, si autem hoc Petro dictum est, non habet ecclesia, si autem ecclesia habet, quando claves accepit, ecclesiam totam designavit.  
If in Peter had not been the mystery of the church, the lord had not said unto him: I will give unto thee the keys. Fo: if that were said unto Peter: the church hath them not, if the church have them when Peter received them, he signifieth the hole church. As also s. Jerome a priest of Rome, writing to Nepotian, sayeth, that all churches do lean to their own pastors, where he speaketh of the Ecclesiastical hierarchy or regiment, where he maketh no mention of the bishop of Rome. And ad Euagium, he sayeth that where so ever a bishop be, whether it be at Rome, or at Euagie, or at Regium he is of one power, and of one jurisdiction.  Saver. 
S. Hierom De celesti hierarchia? It was Dionysius you mean.  Phil. 
I say not, that Hierom wrote any book so entitled, but I say that in the epistle by me alleged, he maketh mention of the ecclesiastical regiment.  Saver. 
I wonder you will stand so steadfast in your error to your own destruction.  phil. 
I am sure, we are in no error, by the promise of Christ made to the faithful on's, which is, that he will give to his true church such a spirit of wisdom, that the adversaries thereof should never be able to resist. And by this I know, we are of the truth, for that neither by reasoning, neither by writing your synagogue of Rome is able to answer Where is there one of you all, that ever hath been able to answer any of the godly learned ministers of Germany, who have disclosed your counterfeit religion? Which of you all (at this day) is able to answer Caluynes institution, which is minister of Geneva?  Saver. 
A goodly minister in dead, of receipt of cuspurses & runagates traitors. And of late I can tell you, there is such contention fallen between him and his own sects, that he was fain to flee the town, about predestination. I tell you truth, for I came by Geneva hither.  Phil. 
I am sure you blaspheme that godly man, and that godly church where he is minister, as it is your church's condition, when you can not answer men by learning, to oppress them with blasphemies and false reports. For in the matter of predestination, he is in non other opinion than all the doctors of the church be, agreeing to the scriptures.  Saver. 
Men be able to answer him, if they lust. And I pray you, which of you have answered bishop fishers book?  phil. 
Yes (master Doctor) that book is answered and answered again, if you list to seek, what hath been written against him. And after this Doctor story came in: to whom I said, master doctor, you have done me great injury, & without law have straitly imprisoned me, more like a dog than a man. And besides this you have not kept promise with me. For you promised, that I should be judged the next day after.  Story. 
I am come now to keep promise with yt. Was there ever such a fantastical man as this is? Nay he is no man, he is a beast. Yea those heretics be worse than brute beasts: for they will (upon a vain singularity) take upon them to be wiser than all men being in deed very fools and asseheades, not able to maintain that which of an arrogant obstinacy they do stand in.  Phil. 
Master Doctor, I am content to abide your railing judgement of me now: say what you will I am content. For I am under your feet, to be trodden on, as you list, God forgive it you, yet am I no heretic, neither you nor any other shallbe able to prove that I hold any jot against the word of God, otherwise then a christian man ought.  Story. 
The word of God? forsooth the word of God. It is but a folly to reason with these heretics, for they are incurable and desperate. But as I may reason with thee, not that I have any hope to win thee, whom will thou appoint to be judge of the word, whereto thou standest?  phil. 
Verily the word itself.  Story. 
Do you not see the ignorancy of this beastly heretic? he willeth the word to be judge of the word, can the word speak.  Phil. 
If I can not prove that which I have said by good authority, I willbe content to be counted an heretic, & an ignorant person, & further what you please.  Story. 
Let us hear, what wise authority thou canst bring in.  phil. 
It is the saying of Christ in S. john verbum quod locutus sum judicabit in novissimo dic. The word which I have spoken (saith Christ) shall judge in the last day. If the word shall judge in the last day, much more it ought to judge our doings now. And I am sure, I have my judge on my side, who shall absolve & justify me in an other world, howsoever now it shall please you, by authority, unrighteouslye to judge of me and others: sure I am in an other world to judge you.  Story. 
What? you purpose to be a stinking martyr, and to sit in judgement with Christ at the last day to judge the twelve tribes of Israel.  Phil. 
Yea syr. I doubt not thereof, having the promise of Christ, if I die for righteousness sake which you have begun to persecute in me.  Story, 
I told you it is but vain to argue with this heretic, he is drowned in his heresies, without all learning.  Phil. 
Sir I have brought you for that I have said, good authority out of God's book, to the which you answer nothing: but go about still to give railing judgement against, me without any cause.  Story. 
I will come to you by & by when the judge in westminster hall giveth sentence, doth the word give sentence or the judge, tell me?  phil. 
Civil matters be subject to civil men, and they have authority by the word, to be judge of them. But the word of God is not subject to man's judgement, but aught to judge all the wisdom, thoughts, and doings of men. And therefore your comparison disproveth nothing that I have said, neither answereth any whit thereto.  Story. 
Wilt thou not allow the interpretation of the church, upon the scripture?  Phil. 
Yes, if it be according to the word of the true church, and this I say to you, as I have said heretofore, that if ye can prove the church of Rome (whereof ye are) to be the true catholic church, which I ought to follow, I willbe as ready to yield thereto (as long as it can be so proved) as you may desire me.  Story. 
What a fellow is this? he will believe nothing, but he list himself. Are we not in possession of the church? have not your forefathers, these many hundredth years taken this church for the catholic church, whereof we are now? And if we had none other proof but this, it were sufficient. For prescription of time maketh a good title in the law  Phil. 
You do well (M. doctor) to allege prescription of many years, 
That all is nothing but a lie.  for it is all that you have, to show for yourselves.  
But you must understand Ex divinis nulla occurrit praescriptio, that prescription hath no place in matters belonging to God, as I am able to show by the testimony of many doctors.  Story. 
Well sir, you are like to go after your fathers, Latimer the Sophister, 
Now Story ye show yourself in your Colours  & Rydley, who had nothing to allege for himself, but that he had learned his heresy of Cranmer: where I came to him with a poor bachelor of art, he trembled as though he had had the palsy, as these heretics have always some token of fear, whereby a man may know them, as you may see this man's eyes do tremble in his head.  
But I despatched them. And I tell thee that there hath been yet never a one burnt, but I have spoken with him, & have been a cause of his despatche.  Phil. 
You have the more to answer for M. doctor, as you shall feel it in an other world, how moche so ever you do now triumph of your procedings.  Story. 
I tell thee I will never be confessed thereof. And because I cannot now tarry to speak with my lord, I pray you one of you tell my lord, that my coming was to signify to his lordship, that he must out of hand rid this heretic away. And going away he said unto me. I certify thee, that thou mayst thank none other man for it, but me.  Phil. 
I thank you therefore with all mine heart: and God forgive it you.  Story. 
What, dost thou thank me? if I had thee in my study half an hour, I think I should make you sing an other song.  Phil. 
No master doctor, I stand up on to sure a ground, to be overthrown by you now. And thus they departed all away from me, one after an other, until I was left all alone. And afterwards with my keeper going to my coalhouse (as I went) I met with my lord of London, who spoke unto me gently, as he hath hitherto in words, saying.  London. 
Philpot, if there be any pleasure, I may show you, in my house: I pray you require it, & you shall have it.  phil. 
My lord, the pleasure that I will require of your lordship, is to hasten my judgement, which is committed unto you, and so dispatsche me forth of this miserable world, unto my eternal rest.  
And for all his fair speech, I can not attain hitherto this fortnight space, neither fire nor candle, neither yet good lodging. But it is good for a man to be brought low in this world, and to be counted amongst the vilest, that he may in time of reward receive exaltation and glory. Therefore praised be God, that hath humbled me, and given me grace, with gladness to be content therewith all.  
Let all that love the truth say Amen.   

The fifth tragedy.  
The sixth examination of john Phylpot had before the right honourable lords, lord Chamberleyne to the kings majesty, the Viscount Hereforde commonly called lord Ferrer, my lord Rich, my lord saint john's, the lord wyndsore, the lord Shandoys, Sir john of bridges Lieutenant of the tower: and two other more, whose names I know not with the bishop of London, & D. Chedsey the sixth day of Novembre Anno Dni. 1555.  phil. 
BEfore that I was called before the lords, and whiles they were in sitting down: the bishop of London came aside to me, and whystred in mine care, willing me to use myself before the lords of the queens majesties council prudently, and to take heed what I said. And thus he pretended to give me council, because he wished me to do well, as I might now do, if I list. And after the lords & other worshipful gentlemen of the queens majesties servants were seit, my lord of London placed himself at th'end of the table, and called me to him. And by the lords I was placed at the upperend against him, where I kneeling down, the lords commanded me to stand up, and after in this manner the bishop began to speak.  London. 
Master Phylpot, I have heretofore both privately myself and openly before my lords of the clergy (more times than once) called you to be talked withal, to reform you of your errors, but I have not found you yet so tractable as I would wish. Wherefore now I have desired these honourable lords of the temporalty & of the queens Majesties council, who have taken pains with me this day (I thank them therefore) to hear you what you can say, that they may be judges, whether I have sought all means to do you good, or no. And I dare be bold to say in their behalf, that if you show yourself conformable to the queens majesties proceedings, you shall find as much favour for your deliverance, as you can wish. I speak not this to fawn upon you, but to bring you home into the church. Now let them hear what you have to say.  phil. 
My lord I thank God of this day, that I have such an honourable audience, to declare my mind before. And I can not but commend your lordship's equity in this behalf, which agreeth with the order of the primative church: which was, if any body had been suspected of heresy (as I am now) he should be called before the Archbishop or bishop of the diocese where he was suspected, in the presence of others his fellowships & learned elders, & in the hearing of the laity: where after the judgement of God's word declared, & with the assent of other bishops & consent of the people he was condemned for an heretic, or absolved. And the second point of the good order, I have found at your lordship's hands already, & now have the third fort of men, at whose hands I trust to find more righteousness in my cause, than I have found with my lords of the clergy, God grant I may have at last the judgement of God's word concerning the same.  London. 
Master Philpot, I pray you, ere you go any further, tell my lords here plainly, whether you were by me, or by my procurement committed to prison or not. And whether I have showed you any cruelty, sithen you have been committed to my prison.  phil 
If it shall please your lordship to give me leave, to declare forth my matter, I will touch that afterward.  rich. 
Answer first of all to my lords two questions, & then forth proceed to the matter. How say you, were you imprisoned by my lord or no, can you find any fault since, with his cruel using of you?  phil. 
I can not lay to my lords charge the cause of my imprisonment, neither I may say that he hath used me cruelly. But rather for my part I might say, that I have found more gentleness at his lordship's hands than I did at mine own ordinaries for the time I have been within his prison: for that he hath called me three or four times to mine answer, the which I was not twelve month and a half before.  Kyche. 
Well now, go forth to your matter  Phil. 
The matters, that I am imprisoned for the disputation had by me in the convocation house, again the sacrament of the altar, which matter was not moved principally by me, but by the prolocutor with the consent of the queens majesty, and of the holl house. And the house (being a member of the parliament house) ought to be a place of free speech for all men of the house, by the ancient & laudable custom of this realm. Wherefore I think myself to have sustained hitherto great injury, for speaking my conscience freely in such place as I might lawfully do it. And I desire your honourable lordship's judgements which be of the pliament house, whether of right I ought to be impeached therefore & sustain the loss of my living (as I have done) & moreover of my life, as it is sought.  Rich. 
You are deceived herein, for the convocation house is no part of the parliament house.  Phil. 
My lord I have always understanded the contrary, by such as are more expert men in things of this real me then I. And again the title of every act leadeth me to think otherwise, which allegeth the agreement of the spirituality & temporalty assembled together.  Rich. 
Yea that is meant of the spiritual lords of the upper house.  wynsor. 
In deed the convocation house is called together by one writ of the summons of the parliament of an old custom: notwithstanding that house is no part of the parliament house.  phil. 
My lords, I must be contented to abide your judgements in this behalf.  Rich. 
We have told you the truth. Marry yet we would not, that you should be troubled for any thing, that there was spoken, so that you having spoken amiss, do declare now, that you are sorry therefore.  London. 
My lords, he hath spoken there manifest heresy, yea and there stoutly maintained the same, against the blessed sacrament of the altar (and with that he put of his cap that all the lords might reverence and veil their bonnets at that idol as they did) And would not allow the real presence of the body an blood of Christ in the same. Yet my lords, God forbidden that I should go about to show him extremity. For so doing, in case he will repent and revoke his wicked sayings. And in faith if he will so do, with your lordship's consent, he shallbe released by and by. Marry if he will not, he shall look for the extremity of the law, and that shortly.  Chamber. 
My lord of London speaketh reasonably unto you, take it whiles it is offered you.  Rich. 
How say you? will you acknowledge the real present of the blood and body of Christ, as all the learned men of this realm do in the mass, and as I do, and will believe as long as I live, I do protest it.  Phil. 
My lord, I do acknowledge in the sacrament of the body & blood of Christ such a presence, as the word of God doth allow and reach me.  Rich. 
That shallbe none otherwise, than you list.  Lond. 
A sacrament is the sign of a holy thing. So that there is both the sign which is the accidens (as the whiteness, roundness, and shape of bread) and theris also the thing itself, as very Christ both God and man. But these heretics will have the sacraments to be but bare signs. How say you? declare unto my lords here, whether you do allow the thing itself in the sacrament or no?  Phil. 
I do confess the sacrament both to be a sign, and the thing itself, when it is duly ministered after the institution of Christ.  London. 
You may see, how he goeth about the bush (as he hath done before) with my lords of the clergy, and dare not utter his mind plainly.  Rich. 
Show us what manner of presence you allow in the sacrament?  Phil. 
If it shall please you my lord of London, to give my leave, to proceed orderly thereunto: and to let me declare my mind without interruption, I will thoroughly open my mind therein.  L. Shand. 
I pray you my lord, let him speak his mind.  Phil. 
My lords, that at the first I have not plainly declared my judgement unto you, is this: because I can not speak hereof, without the danger of my life.  Rich. 
There is none of us here, that seeketh thy life, or mean to take any advantage of that thou shalt speak.  Phil. 
Although I mistrust not your honourable lordships, that be here of the temporalty, yet here is one that fytteth against me (appointing to my lord of London) that will lay it to my charge, even to the death. notwithstanding seeing your honours do require me to declare my mind of the presence of Christ in the sacrament, that ye may perceive, that I am not ashamed of the Gospel of Christ, neither do maintain any opinion without probable and sufficient authority of the scripture, I will show frankly my mind without all colour, what so ever shall ensue unto me therefore, so that my lord of London will not let me to utter my mind.  Rich. 
My lord, permit him to say what he can, seeing he is willing to show his mind.  London. 
I am content my lords, let him say what he can, I will hear him.  Phil. 
That which I do intend to speak unto you (right honourable lords) I do protest here, first before God & his Angels, that I speak it not, neither of vainglory, neither of singularity, neither of wilful stubbornness, but truly upon a good conscience, grounded on god's word, against that which I dare not do, for fear of damnation, which will follow that is done contrary to knowledge. Neither do I disagree to the procedings of this realm in religion, for that I love not the Queen (whom I love from the bottom of my heart) but because I ought to love & fear God in his word, more than man in his laws. Though I stand (as I seem to do) in this consideration, and for none other, 
By what things the clergy deceiveth the hole realm.  as God I call to witness. There be two things principally, by the which the clergy at this day doth deceive the hole realm. That is, the sacrament of the body and blood of Christ, and the name of the catholic church: the which both they do usurp, having in deed none of them both. And as touching their sacrament, which they term of the Altar, I say now as I said in the convocation house, that it is not the sacrament of Christ, neither in the same is there any manner of Christ's presence. Wherefore they deceive the queens majesty, and you of the nobility of this realm, in making you to believe that to be a sacrament, which is none, and cause you to commit manifest idolatry, inworshipping that for God, which is no God. And in testimony of this to be true, besides manifest proof which I am able to make to the queens majesty, and to all you of her nobility, I will yield my life. The which to do, if it were not upon a sure ground, it were to my utter damnation. 
Note.  And where they take on them the name of the catholic church, whereby they blind many folks eyes, they are nothing so: calling you from the true religion, which was revealed & taught in king Edward's time, unto vain superstition. And this I will say for the trial hereof, that if they can prove themselves to be the catholic church (as they shall never be able to do) I will never be against their doings, but revoke all that I have said. And I shall desire you (my lords) to be mean for me to the queens majesty, that I may be brought to the just trial hereof. Yea I will not refuse to stand against ten of the best of them in this realm. And if they be able to prove that otherwise than I have said, either by writing or by reasoning with good & lawful authority, I will here promise to recant what so ever I have said, and to consent to them in all points. And in the declaration of these things more at large, which now I write in some, the bishop of London eftsoons would have interrupt me, but the lords procured me liberty to make out my tale, to the great grief of my lord bishop of London, as it appeared by his dumps he was in.  London. 
It hath been told me before, that you love to make a long tale.  Rich. 
All heretics do boast of the spirit of God. And every one would have a church by himself, as john of Kent and the anabaptists. I had myself john of Kent a seven night in my house, after the writ was out for her to be burnt, where my lord of canterbury and bishop Rydley resorted almost daily unto her, but she was so high in the spirit that they could do nothing with her for all their learning. But she went wilfully unto the fire was burnt, & so do you now.  Phil. 
As for john of Kent, she was a vain woman, I knew her well and an heretic in deed, well worthy to be burnt, because she stood against one of the manifest artikles of our faith, contrary to the scripture. And such vain spirits be soon known from the true spirit of God and his church, for that the same abideth within the limits of God's word, and will not go out of the same, neither stubbornly maintain any thing, contrary to the word, as I have God's word thoroughly on my side, to show for that I stand in.  London. 
I pray you, how will you join me these two scriptures together, Pater maior me est. Et pater & ego unum sumus. I must interpret the same, because my lords here understand no latin: that is to say: the father is greater than I: and I and the father are one.  
But I cry you mercy my lords, I have mispoken in saying you understand no latin: for the most part of you understand latin as well as I.  
But I spoke in consideration of my lord Shandois and master bridges his brother, whom I take to be no great latin men. Now show you your cunning, and join these twain scriptures by the word if you can.  Phil. 
Yes that I can right well. For we must understand that in Christ there be two natures, the divinity and humanity. And in respect of his humanity, it is spoken of Christ, the father is greater than 1 But in respect of his deity, he said again, the father and I be one.  London. 
But what scripture have you.  Phil. 
Yes I have sufficient scripture for the proof of that I have said. For the first it is written of Christ in the psalms. Diminuisti cum Paulominus ab angelis. Thou hast made him a little lesser than angels. It is the fifteen spalme, beginning: Celi enarrant. And there I misrekened, wherewithal my lord took me.  London. 
It is in Domine Dominus noster. Ye may see my lords, how well this man is used to say his matins.  Phil. 
Though I say not matins in such order as your lordship meaneth, yet I remember of old that Domine Dominus noster, & Celi enarrant, be not far a sundre. And albeit I misnamed the spalme, it is no prejudice to the truth of that I have proved.  London. 
What say you then to the second scripture? how couple you that by the word to the other?  Phil. 
The text itself declareth, that not withstanding Christ did abase himself in our human nature, yet is he still one in deity with the father. And this S. Paul to the hebrews doth more at large set forth. And as I have by the scriptures joined these two scriptures together, so am I able to do in all other articles of faith, which we ought to believe by the manifest word of God to expound them.  London. 
How can that be, seeing S. Paul saith, that the letter killeth, but it is the spirit that giveth life.  Phil. 
S Paul meaneth not, that the word of God written in itself killeth, which is the word of life, and the faithful testimony of the Lord. But that the word is unprofitable, and killeth him that is void of the spirit of God, although he be the wisest man of the world. And therefore S. Paul said that the gospel to some was a favour of life unto life, and to some other a savour of death unto death. Also an example hereof we have in the sixth of john, who hearing the word of God without the spirit were offended thereby. Wherefore Christ said, the flesh profiteth nothing, it is the spirit that quickeneth.  London. 
What? do you understand that of S. Paul and of S. john so?  Phil. 
It is not mine own interpretation, it is agreeable to the word in other places. And I have learned the same of ancient father's interpreting it likewise. And to the Corinthians it is written. Animalis homo non percipit ea que sunt spiritus Dei: Spiritualis dijudica● omnia. The natural man perceiveth not the things that be of the spirit of God: But the spiritual man which is endued with the spirit, judgeth all things.  London, 
You see my lords, that this man will have but his own mind, and will wilfully cast away himself. I am sorry for him.  Phil. 
The words that I have spoken be not of mine but of the gospel, whereon I ought to stand. And if you (my lord of London) can bring better authority for the faith you would draw me unto, then, that which I stand upon, I will gladly hear the same by you, or by any other in this realm.  
Wherefore I kneeling down, besought the lords, to be good unto me a poor gentleman, that would fain live in the world if I might: & to testify as you have heard me to say this day, that if any man can approve that I ought to be of any other manner of faith, then that which I now am, and can prove the same sufficiently, I will be neither wilful, neither desperate, as my lord of london would make you believe me to be.  Rich. 
What contreiman be you? are you of me Phylpots of Hampshere?  Phil. 
Yea my lord, I was sir Peter philpot's son of Hampshere?  Rich. 
He is my near kinsman, wherefore I am the more sorry for him.  phil. 
I thank your lordship, that it pleased you to challenge kindred of a poor prisoner.  Rich. 
In faith I would go a hundredth miles on my bare feet, to do you good  Chamber. 
He may do well enough if he list.  S. john. 
Master Philpot you are my contreiman and I would be glad you should do well.  rich. 
You said even now, that you would desire to maintain your belef, before ten of the best of this realm. You did not well to compare with the nobility of the realm. But what if you have ten of the best of the realm to hear you, will you be tried by them?  Phil. 
My lord, your lordship mistaketh me, to think that I challenge ten of the best of the nobility in this realm, it was no part of my mind. But I meant of the best learned on the contrary side  Rich. 
Well I take your meaning. What if means be made to the queens majesty, that you shall have your request? Will you be judged by them?  Phil. 
My lord, it is not meet that a man should be judged by his adversaries.  Rich. 
By whom then would you be judged?  phil. 
I will make your honours judges, that shallbe hearers of us.  Rich. 
I dare be bold to procure for you of the queens majesty, that you shall have ten learned men to reason with you, and twenty, or forty of the nobility to hear, so you will promise to abide their judgement? How say you, will you promise here afore my lords so to do?  Phil. 
I willbe contented to be judged by them.  Rich. 
Yea, but you will not promise to agree to their judgement.  Phil. 
There be causes, why I may not so do, unless I were sure they would judge according to the word of God.  Rich. 
O, I perceive you will have no man judge but yourself, and think yourself wiser than all the learned men of this realm.  phil. 
My lord, I seek not to be mine own judge: but am content to be judged by other, so that the order of judgement in matters of religion be kept, that was in the primative church, which is, first that Gods will by his word was sought, & thereunto both the spirituality and temporalty gathered together gave their consents and judgement. And such kind of judgement I will stand to.  London. 
My lords, he would make you believe, that he were profoundly seen in ancient writers, of the judgements of the primative church, and there was never no such manner of judgement used as he now talketh of.  Phil. 
In the epistles of S. Cyprian I am able to show it you.  London. 
A, I tell you, there is no such thing, fet me Cyprian hither.  Phil. 
You shall find it otherwise, when the book cometh. And doctor Chadsey his chaplain (whom he appointed to fet his book) whistered the bishop in his ear, and fet not the book, by likelihood that he should have sustained the reproach thereof, if the book had been fet. Well my lord (ꝙ I) master doctor knoweth it is so, or else he would have fet the book ere this.  Rich. 
You would have none other judge (I see) but the word.  Phil. 
yes my lord, I will be tried by the word, and by such as will judge according to the word. As for an example, if there were a controversy betwixt your lordship and an other upon the words of a statute, must not the words of the statute judge and determine the controversy?  Rich. 
No marry the judges of the law may determine the meaning thereof.  London. 
He hath brought as good example against himself, as can be. And here the bishop thought he had good hand fast against me: and therefore enlarged it with many words to the judgement of the church.  The lords. 
He hath overthrown himself by his own argument.  Phil. 
My lords, it seemeth to your honours, that you have great advantage of me, by the example I brought in, to express my cause, but if it be pondered thoroughly, it maketh holly with me, and nothing against me: as my lord of London hath pretended. For I will ask of my lord Rich here, whom I know to have good knowledge in the laws and statutes of this realm. Albeit a judge may decern the meaning of a statute agreeable to the words, whether the same may judge a meaning contrary to the express words or no?  Ryce. 
He can not so do.  phil. 
Even so say I that no man ought to judge the word of God to have a meaning contrary to the express words thereof, as this false church of Rome doth in many things. And with this the lords seemed to be satisfied & made no further replication herein.  Rich. 
I marvel then why you do deny the express words of Christ in the sacrament, saying this is my body, & yet you will not stick to say it is not his body. Is not God omnipotent? And is not he able aswell by his omnipotency to make it his body, as he was to make man flesh of a piece of clay? did not he say this is my body, which shallbe betrayed for you? and was not his very body betrayed for us? therefore it must needs be his body.  London. 
My lord Rich you have said wonderful well and learnedly. But you might have begun with him before also in the sixth of Iohn, where Christ promised to give his body in the sacrament of the altar: saying, panis quem ●go dabo caro mea est? The bread which I will give is my flesh. How can you answer to that?  Phil. 
If it please you to give me leave, to answer first my lord Rich, I will also answer the objection.  Rich. 
Answer my lord of London first, and after come to me.  phil. 
My lord of London may be soon answered, that the saying of S. Iohn is that the humanity of Christ which he took on him for the redemption of man is the bread of life, whereby our bodies and souls be sustained to eternal life, of the which the sacramental bread is a lively representation and an effectual cohabitation, to all such as believe on his passion, and as Christ sayeth in the same sixth of Iohn. I am the bread that came from heaven: but yet he is not material neither natural bread. Likewise the bread is his flesh, not natural or substantial, but by signification, and by grace in a sacrament. And now to my lord riches argument. I do not deny the express words of Christ in the sacrament, this is my body. But I deny that they are naturally and corporally to be taken, but sacramentally and spiritually, according to the express declaration of Christ, saying, that the words of the sacrament, which the Capernaites took carnally (as the Papists now do) ought to be taken spiritually, and not carnally, as they falsely imagine, not weighing what interpretation Christ hath made in this behalf. Neither follow the institution of Christ, neither the use of the Apostles and of the primative church, who never taught neither declared no such carnal manner of presence, as is now exacted of us violently, with out any ground of scripture or antiquity, who used to put out of the church, all such as did not receive the sacrament with the rest: & also to burn that which was left after the receiving, as by the Canon of the Apostles, and by the decree of the counsel of Antioch.  London. 
No that is not so, they were only Cathecumeni, which went out of the church at the celebration of the communion, and none other.  Phil. 
It was not only of such as were Novices in faith, but all others, that did not receive.  London. 
What say you to the omnipotency of God? is not he able to perform that which he spoke, as my lord Rich hath very well said. I tell thee, that God by his omnipotency may make himself to be this carpet, if he will.  Phil. 
As concerning the omnipotency of God, I say that God is able to do (as the prophet David faith) what so ever he willeth. But he willeth nothing that is not agreeable to his word, as that is blasphemy, which my lord of London hath spoken, that God may become a carpet. For as I have learned of ancient writers: Non potest Deus facere quae sunt naturae suae contraria. That is, God can not do that which is contrary to his nature, as it is contrary to the nature of God, to be a carpet. A carpet is a creature, & God is the creator: and the creator can not be the creature, wherefore unless you can declare by the word, that Christ is otherwise present with us, then spiritually, and sacramentally by grace, as he hath taught us: you pretend the omnipotency of God in vain.  London. 
Why, will you not say that Christ is really present in the sacrament? or do you deny it?  Phil. 
I deny not that Christ is really in the sacrament, to the receiver thereof, according to Christ's institution.  London. 
What mean you by really present?  Phil. 
I mean by really present, present in deed.  London. 
Is God really present everywhere?  phil. 
He is so.  London. 
How prove you that?  phil. 
The prophet Esay sayeth, that God filleth all places, and where so ever be two or three gathered together in Christ's name, there is he in the midst of them.  London. 
What? his humanity?  Phil. 
No my Lord, I mean the Deity according to that you demanded.  Rich. 
My lord of London, I pray you, let master doctor Chedsey reason with him: and let us see, how he can answer him, for I tell thee he is a learned man in deed, & one that I do credit before a great many of you, whose doctrine the queens majesty and the hole realm doth well allow: therefore hear him.  London. 
My lords, I pray you, will it please you to drink. You have talked a great while, and much talk is thrustye. I will leave master doctor and him reasoning together a while, with your leave, & will come to you by and by again, They went (as I suppose) to make room for more drink, after the lords had drunk.  rich. 
My lord Rich said to the lords, I pray you let the poor man drink: for he is thirsty. And with that, he called for a cup of drink, and gave it me, and I drank before them all: God requite it him, for I was athirst in deed Afterwards doctor Chadsey began in this wise, making a great process, of the which, this is the effect.  D. Ch. d. 
Master Philpot findeth fault with the convocation house, 
Note Chadsey's shameful lie.  before your lordships, that he hath lain this long in prison, & that he had there a dolyn arguments, whereof he could not be suffered to prosecute one thoroughly, which is not so. For he had leave to say what he could, and was answered to asmuch as he was able to bring, and when he had nothing else to say, he fell to weeping. I was there present, and can testify thereof, albeit there is a book abroad of the report of the disputation to the contrary, in the which there is never a true word.  
And where as you require to be satisfied of the sacrament, I will show you the truth thereof, both by the scriptures, and by the doctors.  phil. 
It is a shrewd likely, that you will conclude with any truth, since you have begun with so manifest untruths, as to say, that I was answered whiles I had any thing to say: and that I wept for lack of matter to say. And that the book of the report of the disputation is nothing true. God be praised, there were a good meany of noble men, gentleman, and worshipful men, that heard and saw the doings thereof, which can testify, that you here have made an unjust report, before these honourable lords. And that I wept, was not for lack of matter, as you slander me: for I thank God, I have more matter, than the best of you all shall ever be able to answer, as little learning as I have: but my weeping was, as Christ's was upon jerusalem, seeing the destruction that should fall upon her. And I forcing them the destruction which you (through violence and unrighteousness, which you there declared) would work against the true church of Christ and his faithful membres, as this day beareth witness, I was compelled to weep in remembrance of that, which I with infinite more have felt and shall feel. All these words I did nor then speak out, being interrupted by my lord Rich, saying that I should suffer him to proceed out in his matter, and afterwards I should have leisure to answer him in every article. But he promised more than he could perform as the end did well declare. For he had not the consent of the spiritualty to his promise, which now rule the roast. God shorten their cruel days, for his elects sake. And therefore I add this, I had purposed to have spoken if then I might have been suffered, lest any that perfectly know not the things done in the convocation house, and now laid to my charge, unanswered by me, might reckon doctor Chadsyes sayings to be true, and as concerning the book of the report of the disputations, I wrote the same. And it is true in every argument, as master Sean of Rochester, and master Cheynye archdeacon of Harforde (yet being a live & within this realm) can testify.  Chad. 
You have of scriptures the four evangelists for the probation of Christ's real presence to be in the sacrament after the words of consecration, with S. Paul to the Corinthians. Which all say, Hoc esi corpus meum. this is my body, they do not as you would have me to believe, this is not the body. But specially that .6. of S. john proveth the same most manifestly, where Christ, promised to give his body which he ꝑformeth in his last supper, as it appeareth by these words Panis quem ego dabo, caro mea est, quam ego dabo pro mundi vita. The bread which I will give is my flesh, which I will give for the life of the world.  Phil. 
My lord rich, with your leave, I must needs interrupt him a little, because he speaketh open blasphemy, against the death of Christ, for if that promise brought in by S. Paul was performed by Christ in his last supper than needed he not to have died after he had given the sacrament.  Rich. 
Let master Doctor make an end of his arguments, and afterward object to him what you can.  Chadsy. 
You must note that there is twice dabo in this saying of S. john, and the first is referred to the sacrament of the altar, and the second to the sacrifice upon the cross, and besides these manifest scriptures, there be many ancient doctors proving the same, as Ignatius, Ireneus and S. Cyprian whose authorities he recited at large which I do omit, because I was not permitted to answer the same.  Rich. 
Now answer, and object to him what you can, and you shall be heard.  Phil. 
My lord the chiefest ground where he with the rest of his side do ground themselves against us, be these words. This is my body, with a false pretence of the omnipotency of God. And before I will come to the particular answers of all that he hath alleged, for that your lordships may the better understand me, what I mean, & whereupon I stand, I will require master doctor to answer me one question. But first of all, I do protest to your honours that I think as reverently of the sacrament, as a christian man ought to do, and that I acknowledge the sacrament of the body and blood of Christ, ministered after Christ's institution, to be one of the greatest treasures & comforts, that he left us on the earth. And contrary wise it is most discomfort and abominable, not being ministered as it ought to be, as it is used now adays. And now to my question, which is this. whether these words only, Hoc est corpus meum, This is my body, spoken by a priest over the bread and wine, may make the body & blood of Christ, as you suppose or no?  Chadsey. 
Staggering what he might say, at last said, that these words alone (pronounced by the priest) be sufficient to make the bread and the wine, the very body and blood of Christ really  Phillip 
That is blasphemy to say, and against all the scriptures & doctors, who affirm that the form and substance in consecration must be observed, which Christ used and did institute, as S. Cyprian saith. In sacrificio quod Christus est, non nisi Christus sequendus. In the sacrifice which is Christ, only is Christ to be followed. And by the law it is forbidden, to add or take away from God's word. And S. Peter saith, if any man speak, let him speak as the word of God. Wherefore whosoever saith, that these words only, this is my body, do make a real presence of Christ, without bliss, take, and eat, whereby be three as substantial points of the sacrament, as this is my body, is: he is highly deceived. Therefore S. Austyne saith, Accedat verbum ad elementum, et fit sacramentum. Let the word be joined to the element, and it becometh a sacrament: so that if the entire word of Christ's institution be not observed in the ministration of a sacrament, it is no sacrament, as the sacrifices which the ten tribes did offer at Bethel to God, were not acceptable, because they were not in all points done according to God's word. Wherefore except blessing be made after the word, which is a dew thanks giving for our redemption in Christ, and showing forth of the lords death in such wise as the congregation may be edified, and also a taking and eating after Christ's commandment, as it is not in the mass. This is my body, which is the latter part of the sacrament, hath never no place, neither can be verified. For Christ commanded aswell take ye, and eat ye, as this is my body.  Chadsey. 
Christ said, take, eat, this is my body, and not take ye, eat ye.  phil. 
No did master doctor? be not these the words of Christ accipite manducate,: & do not these words in the plural number, singnifie, take ye, eat ye: & not take thou, eat thou, as you would suppose?  Chadsey. 
I grant it is as you say.  phil. 
Likewise of consequency, you (master doctor) must needs deny, which you have said, that these words this is my body, being only spoken, be sufficient to make the body & blood of christ in the sacrament, as you have untruly said.  London. 
Then came in the bishop again, and said, what is that you would have master doctor deny.  phil. 
My lord, master doctor hath affirmed that these words this is my body spoken by the priest, only do make the sacrament.  London. 
In deed if master bryges should speak these words over the bread & wine, they would be of none effect, but if a priest speak them after a due manner, they are effectual, and make a real body.  Phil. 
Master S. hath said otherwise.  London. 
I think you mistake him, for he meaneth of the words duly pronounced.  Phil. 
Let him revoke that he hath said, & then must it needs follow, that this is my body hath no place, except bliss, take, & eat, duly go before. And because the same do go before this is my body, in your sacrament of the mass, it is not the sacrament of Christ, neither hath Christ present.  Chadsey. 
If this is my body only do not make the sacrament, no more do bliss, take, and eat.  Phil. 
I grant that the one without though there can not make the sacrament. And it can be no sacrament, unless the hole action of Christ doth concur together, according to the first institution.  Chadley. 
Why, then you will not have it to be the body of Christ, unless it be received.  phil, 
No verily, it is not the very body of Christ, to none other, but to such as condignly receive the same, after his institution.  London. 
Is not a loaf a loaf, being set on the table, though no body eat thereof?  phil. 
It is not like my lord. For a loaf is a loaf before he be set at the table. But so is not the sacrament a perfect sacrament, before it be duly ministered at the table of the lord.  London. 
I pray you, what is it in the mean while, before it is received after the words of consecration spoken? answer me.  phil. 
It is (my lord) the sign begun of a holy thing, and yet no perfect sacrament, until it be received. For in the sacrament there be two things to be considered, the sign and the thing itself, which is Christ and his hole passion: & it is that to none, but to such as worthily receive the holy signs of bread & wine, according to Christ's institution.  wynsor. 
There were never none that denied the words of Christ as you do, did not he say this is my body?  phil. 
My lord I pray you be not deceived. we do not deny the words of Christ. but we say, these words be of none effect, being spoken otherwise than Christ did instuute them in his last supper, for an example, Christ bid the church to baptize, in the name of the father, the Son, & the holy ghost, if a priest say those words over the water, and there be no child to be baptized, those words only pronounced do not make baptism. And again, baptism is only baptism to such as be baptised, & to none other standing by.  L. Chamber. 
I pray you my lord, let me ask him one question. what kind of presence in the sacrament (duly ministered according to Christ's ordinance) do you allow?  Phil. 
Than do I confess the presence of Christ holly to be with all the fruits of his passion, unto the worthy receiver, by the spirit of God: and that christ is thereby joined to him, & he to christ.  L. chamber. 
I am answered.  London. 
My lords take no heed of him. For he goeth about to deceive you. His similitude that he bringeth in of baptism, is nothing like to the sacrament of the altar. For if I should say to sir john Bryges being with me at supper, 
My lord is better skilled in belly cheer, than in Christ's sacraments.  and having a fat capon, take, eat, this is a fat capon. Although he eat not thereof, is it not a capon still? and like wise of a piece of beef or of a cup of wine, if I say: drink, this is a good cup of wine, is it not so, because he drinketh not thereof?  Phil. 
My lord your similitudes be to gross for so high mysteries, as we have in hand, as if I were your equal I could more plainly declare: and there is much more dissimilitude between common meats and drinks, than there is between baptism and the sacrament of the body and blood of Christ. Like must be compared to like, and spiritual things with spiritual, & not spiritual things with corporal things. And meats & drinks be of their own natures good or evil, & your words commending or discommending, do but declare what they are. But the sacraments be to be considered according to the word, which Christ spoke of them, of the which, take ye, and eat ye, be some of the chief concurrent to the making of the same, without the which there can be no sacraments. And therefore in Greek, the sacrament of the body & blood of Christ is called Coenonia, a communion. And likewise in the gospel Christ commanded saying, Dividite inter vos, divide it among you.  Chadsey. 
S Paul calleth it a communication:  Phil. 
That doth more expressly show that there must be a participaon of the sacrament together.  London. 
My lords, I am sorry I have troubled you so long with this obstinate man, with whom we can do no good. I will trouble you no longer now.  
And with that the lords rose up, none of them saying any evil word unto me, half amazed in my judgement, God work it to good.  
Thus endeth the sixth part of this tragedy: the seventh look for with joy.   

The seven. examination of john Philpot, had the xix of Novembre, before the bishops of London and Rochester, the chancellor of Lychefeld, D. Chadsey, master Dee, bachelor of divinity.  
Sirrah come hither. How chance you come no sooner? is it well done of you to make master chancellor and me, to tarry for you this hour, 
well sworn my lord.  by the faith of my body, half an hour before mass, and half an hour even at mass, looking for your coming?  Phil. 
My lord, it is not unknown unto you, that I am a prisoner, and that the doors be shut upon me, and I can not come when I list. But as soon as the doors of my prison were open, I came immediately.  London. 
We sent for thee, to th'intent thou shouldest have come to mass.  
How say you, would you have come to mass or no, if the doors had sooner been opened.  Phil. 
My lord that is an other manner of question.  London. 
Lo master chancellor I told you, we should have a froward fellow of him, he will answer directly to nothing. I have had him before both the spiritual lords and the temporal, and thus he fareth still, yet he reckoneth himself better learned than all the realm. Yea before the temporal lords the other day, he was so foolish to challenge the best. He would make himself learned, 
You said before he was learened.  and is a very ignorant fool in deed.  Phil. 
I reckon, I answered your lordship before the lords plain enough.  London. 
Why answerest thou not directly, whether thou wouldst have gone to mass with us or no, if thou hadst come in time?  Phil. 
Mine answer shallbe thus, that if your lordship can prove your mass whereunto you would have me to come, to be the true service of God, whereunto a Christian ought to come: I will afterward come with a good wil  London. 
Look I pray you: the King & the Queen, and all the nobility of the realm do come to mass, & yet he will not. By my faith thou art to well handled: thou shalt be worse handled hereafter, I warrant thee.  Phil. 
If to lie in a blind coalhouse, may be counted good handling, both without fire & candle: than it may be said, I am well handled. Your lordship hath power to entreat my body, as you lift.  London. 
Thou art a fool, and a very ignorant fool. Master chancellor, in good faith I have handled him & his fellows with as much gentleness as they can desire. I let their friends come unto them to relieve them. And wot you what? the other day they had gotten themselves up into the top of the leads, with a meany of prentiles, gazing abroad, as though they had been at liberty: but I shall cut of your resort. And as for the prentices, they were as good not to come to you, if I take them.  Phil. 
My lord, we have no such resort to us, as your lordship imagineth, and there cometh very few unto us. And of prentices I know not one, neither have we any leads to walk on over our coalhouse, that I wot of, wherefore your lordship hath mistaken your mark.  London. 
Nay now you think (because my lord Chancellor is gone) that we will burn no more, yes I warrant thee. I will dispatch you shortly, unless you do recant.  Phil. 
My lord, I had not thought that I should have been alive now, neither so raw as I am, but well roasted unto ashes.  Chance. 
Cast not yourself wilfully a way, master Philpot. Be content to be ruled by my lord here, and by other learned men of this realm, and you may do well enough.  phil. 
My conscience beareth me record, that I seek to please God, and that the love and fear of God causeth me to do as I do, that I were of all other creatures most miserable, if for mine own will only, I did lose all the commodities I might have in this life, and afterward to be cast to damnation. But I am sure, it is not my will, whereon I stand, but God's will, which will not suffer me to be cast away, I am sure.  Chaun. 
You are not so sure, but you may be deceived.  London. 
Well, since thou wilt not be conformable by no fair means, I will proceed against thee, Ex officio. And therefore hearken here to such articles, as I have here written. And I charge the to make answer to them. And with that he read a libel which he had in his hand of divers articles. And when he had done, he had me answer.  phil. 
Your libel (my lord) containeth in sum, two special points: The first pretendeth, that I should be of your diocese, and therefore your lordship upon divers suspects & infamies of heresy, going upon me, is moved to proceed against me by your ordinary office. The which first is not true, for that I am not of your lordship's diocese, as the libel doth pretend. And the second is, that I being baptized in the catholic church, and in the catholic faith, am gone from them, the which is not so. For I am of that catholic faith and church, as I was baptized unto.  London. 
What, art thou not of my diocese? where are ye now, I pray you?  Phil. 
My lord, I can not deny, but I am in your coalhouse, which is in your diocese, yet am I not of your diocese.  London. 
You were sent hither unto me by the queens majesties commissioners, and thou art now in my diocese, wherefore I will proceed against thee as thine ordinary.  phil. 
I was brought hither through violence, and therefore my present being now in your diocese, is not enough tabrydge me of mine own ordinary jurisdiction, neither maketh it me unwillingly subject to your jurisdiction, sense it cometh by force, and by such men as had no just authority so to do, no more than a sanctuary man being by force, brought forth of his place of privilege, doth thereby lose his privilege, but always may challenge the same, where so ever he be brought.  Chadsey. 
Hath not the queens majesty authority by her commissioners, to remove your body whither she will? And ought you not to obey herein?  phil. 
I grant that the queens majesty (of her just power) may transpose my body, whither it shall please her grace to command the same. But yet by your laws, Spiritualia non sunt subiecta Imperatoris potestati. Spiritual causes be not subject to the temporal power. As for example, you master doctor, if the queens majesty would appoint two temporal men to be judge over you in certain spiritual matters: might not you allege the privilege of a clerk, and demand competent spiritual judges in your causes?  London. 
Doth not a man (I pray you) Sortiri forum ratione delicti?  Phil. 
My lord your rule is true in temporal matters. But in spiritual causes it is not so: which be otherwise privileged  London. 
What sayest thou then to the second article, and to the other?  Phil. 
My lord, I said that I am not bound to answer the second neither the rest, unless the first be proved.  London. 
Well, suppose the first may be proved (as it willbe) what will you say then to the second, that you are not of the same catholic faith neither of the same church now, as you were baptized in?  Phil. 
I am of the same catholic faith, and of the same catholic church which is of Christ, the pillar and stablishement of truth.  London. 
Nay that you are not.  phil. 
Ye as that I am.  London. 
Your godfathers and godmothers were of an other faith, than you be now.  Phil. 
I was not baptized neither into my godfathers faith nor my godmothers, but into the faith & into the church of Christ.  London. 
How know you that?  Phil. 
By the word of God, which is the touch stone of faith, and the limits of the church.  London. 
How long hath your church stand, I pray you?  Phil. 
Even from the beginning, from Christ & from his Apostles, & from their immediate successors.  Chanc. 
He will prove his church to be before Christ.  phil. 
If I did so, I go not amiss. For there was a church before the coming of Christ, which maketh one catholic church.  Chance. 
It is so in deed.  phil. 
I will desire no better rule, than that which is often times brought in of your side, to prove both my faith and church, catholic: that is, antiquity, universality, and unity.  Lond. 
Do you not see, what a bragging foolish fellow this is? He would seem to be very well seen in the doctors, & he is but a fool. By what D. art thou able to prove thy church? name him, & thou shalt have him  phil. 
My lord let me have all your ancient writers with pen, & ink & paper, & I will prove both my faith & my church out of every one of them.  Lon. 
No that thou shalt not have▪ you shall see how he lieth. S. Cyprian sayeth, 
Ye lie my lord.  there must be one high priest, to the which the residue must obey. And they will allow no head, neither vicar general.  phil. 
S. Cyprian sayeth not, that there should be a vicar general over al. For in his book De simplicitate praelatorum, I am sure he sayeth the contrary, unus episcopatus est, cuius pars in solidum a singulis tenetur. There is but one bishopric, which is holly possessed of every bishop in part.  London. 
Fet hither the book, thou shalt see the manifest place against the. S. Chedsey brought the book, & turned to the place in an Epistle written unto Cornelius then B. of Rome, & recited these worlds in sum, that it went not well with the church, where the high priest was not obeyed. And so would have concluded for the confirmation of the bishops saying.  Phil. 
M. doct. you misconstrue the place of S. Cyprian, for he meaneth not there (by the high priest) the B. of Rome: but every patriarch in his precinct, of whom there were four appointed in his time.  
And in writing unto Cornelius, he meaneth by the high priest himself, which was then chief B. of Africa, whose authority the heretics began to despice.  
Whereof he complaineth to Cornelius, & sayeth, the church can not be well ordered, where the chief minister by order, after the judgement of the scriptures, after the agreement of the people, and the consent of his fellow bishops he is not obeyed.  London. 
Hath not the bishop of Rome always been supreme head of the church, and Christ's vicar in earth even from Peter?  Phil. 
No that he was not. For by the word of God he hath no more authority, than the bishop of London hath.  Lon. 
Was not Peter head of the church? and hath not the bishop of Rome which is his successor, the same authority?  Phil. 
I grant that the bishop of Rome, as he is the successor of Peter hath the same authority as Peter had. But Peter had no more authority, than every one of the apostles had.  Chance. 
Yes that S. Peter had, for Christ said specially unto him, Tibi dabo claves regni Coelorum, I will give thee the keys of the kingdom of heaven: the which he spoke to none other of his disciples singularly but to him.  phil. 
S. Austyne answereth otherwise to the objection, & sayeth, that if in Peter, there had not been the figure of the church, the Lord had not said unto him, to the I will give the keys of the kingdom of heaven. The which if Peter received them not, the church hath them not. If the church hath them, then Peter hath them not.  London. 
What if I can prove and show you out of the civil law, that all Christendom ought to follow the holy catholic church of Rome, as there is a special title thereof De catholica fide & Sancta Romana ecclesia.  phil. 
That is nothing material, seeing the things of God be not subject to man's laws. And divine matters must be ordered by the word of God, & not of man.  M. Dee. 
What will you say, if I can prove, that Christ builded his church upon Peter: and that out of S. Cyprian? will you then believe, that the bishop of Rome ought to be supreme head of the church?  Phil. 
I know what S. Cyprian writeth in that behalf. But he meaneth nothing so as you take it.  M. Dee. 
S. Cyprian hath these words: quod super Petrum fundata suit ecclesia tanquam super originem unitatis. That upon Peter was builded the church, as upon the first beginning of unity.  Phil. 
Be declareth that in an example: the unity must be in the church, he grounded on Peter his church alone, & not upon men: The which he doth more manifestly declare in the book De simplicitate praelatorum saying, in persona unius Christus dedit Dominus omnibus claves, ut omnium utatatem denotaret. In the person of one man, God gave the keys to all, that he in signification thereby declareth the unity of all men.  M. Dee. 
How will you understand S. Cyprian? So? that were good in deed.  Phil. 
I think you can not understand S. Cyprian better, than he doth declare himself.  London. 
I will desire you (master chancellor) to take some pains, which master doctor Chadsey & master Dee, about his examination. For I must god to the parliament house: And I will desire you to tarry dinner with me.  phil. 
Then master Dee took again his former authority in hand, for want of an other. And would have made a farther circumstance, dysgressing from his purpose. To whom I said he knew not whereabout he went, and here withal he laughed. And I said, his divinity was nothing but scoffing.  M. Dee. 
Yea? then I have done with you. And so went away.  phil. 
master Dee, you are to young in dyvynytie to reach me in the matters of my faith: though you be learned in other things more than I, yet in divinity I have been longer pracrysed than you, for any thing I can hear of you: therefore be not to hasty, to judge that you do not perfectly know.  Chaun. 
Peter and his successors (from the beginning) have been allowed for the supreme head of the church: & that by the scriptures. For that cause Christ said unto him, in S. john thrice, feed my sheep, pasce oves meas.  Phil. 
That is none otherwise to be taken, them Ite, predicate, go ye & preach: which was spoken to all the apostles, as well as unto Peter. And the Christ said thrice, pasce oves meas, feed my sheep, it signifieth nothing else, but the earnest study, that the ministers of God ought to have in preaching the word. God grant that you of the clergy would way your duty in this behalf, more than you do. Is this a just interpretation of the scripture, to take pasce oves meas, for to be lord of the hole world? In this mean while came in an other bachelor of divinity, which is a reader of Greek in Oxford belonging to the bishop. And he took upon him to help master chancellor.  scholar. 
What will you say, if I can show you a Greek Author (called Theophilacte) to interpret it so? Will you believe his interpretation?  Phil. 
Theophilacte is a late writer, and one that was a favourer of the bishop of Rome: and therefore not to be credited, since his interpretation is contrary to the manifest words of the scriptures, and contrary to the determination of many general counsels.  Scolar. 
In what general council was it otherwise, that the bishop of Rome was not supreme head over al.  Phil. 
In nice counsel I am sure it was otherwise. For Athanasius was there the chief B. and precedent of the council, and not the bishop of Rome.  Scolar. 
Nay that is not so.  phil. 
Then I perceive you are better seen in words, then in knowledge of things. For I will gauge with you what you will, it is so. As you may see in the Epitome of the council.  scholar. 
I will set Eusebius, and show the contrary, and the book of general counsels. He went into my lords closet, and brought Eusebius, but the general counsels he brought not, saying (for saving of his honesty) that he could not come by them. And there would have defended that it was otherwise in Eusebius, but was not able to show the same. And so shrank away confounded.  Chan. 
The church of Rome hath been always taken for the hole catholic church: therefore I would advise you, to come into the same with us. You see all the men of this realm do condemn you. And why will you be so singular?  Phil. 
I have said, and still do say, that if you can be able to prove it unto me, that I will be of the some. But I am sure that the church which you make so much of, 
Note.  is a false church, and a synagogue of Satan. And you with the learned men of this realm do persecute the true church, and condemn such as be ryghteouser than you.  Chaun. 

Nay the devils daughter.  Do you hear (master doctor) what he sayeth? that the church of Rome is the devil.  Chadsey. 
I wish you did think more reverently, of the church of Rome▪ What will you say, if I can show you out of S. Austyne in his epistle written to Pope. Innocentius, that the hole general council of Cartage did allow the church of Rome to be chiefest over all other?  Phil. 
I am sure you may show no such thing. And with there he set the book of S. Austyne, and turned to the epistle: but he could not prove his allegation manifestly, 
Thou falsifiest S. Austyne Chadsey.  but by conjectures in this wise.  Chadsey. 
Here you may see, that the council of Cartage writing to Innocentius the Bishop, calleth the sea of Rome the Apostolic sea. And besides this, they write unto him, certifying him of things done in the council, for the condemnation of the Donatists: requiring his approbations in the same. Which they would not have done, if they had not taken the church of Rome for the supreme head of others. And moreover you may see, how S. Austyne doth prove the church of Rome to be the catholic church, 
The succession of false bishops, and not of Christ's faith.  by continual succession of the bishop until his time, which succession we can prove until our days. Therefore by the same reason of S. Austin, we say now, that the church of Rome is the catholic church.  Phil. 
Master doctor, I have considered how you do way S. Austyne And contrary to his meaning and words you would infer your false conclusion. 
A false conclusion indeed.  As concerning that it was called by him the Apostolical sea, that is not material to prove the church of Rome now to be the catholic church. I will grant it now that it is the apostolic sea in respect that Paul and Peter did once there preach the Gospel, and abode for a certain season. I would you could prove it to be the Apostolical sea of that true religion and sincerity, as the Apostle left it, and did teach the same: The which if ye can do, you might boast of Rome, as of the Apostolical sea, Otherwise it is now of no more force, then if the Turk at Antioch, and at jerusalem should boast of the Apostolic seas, because the Apostles once did there abide, and founded the church of Christ. And where as by that the hole council of Carthage did write unto Pope Innocentius, certifying him of that was done in the general counsel, and willing him to set his helping hand to the suppressing of the Donatists, as they had done. That fact of the council proveth nothing the supremacy of the bishop of Rome, no more than if the hole convocation house now gathered together, and agreeing upon certain articles, might send the same to some Bishop, that upon certain impediments, is not present, willing him to agree thereto, and to set them forth in his diocese. The which fact doth not make any such bishop of greater authority than the rest, because his consent is brotherly required. And touching the succession of the bishops of Rome brought in by saint Austin, maketh nothing now thereby, to prove the same the catholic church, unless you can conclude with the same reason as S. Austyne doth. And the rehearsal of the succession of the bishops doth tend to this only, to prove the donatists to be heretics, because they began, aswell at Rome as in Africa, to found an other church, than was grounded by Peter and Paul, and by their successors. whom he reciteth until his time, which all taught no such doctrine, neither no such church, as the Donatists. And if presently you be able to prove by the succession of bishops of Rome (whereof you do glory) that no such doctrine hath been taught by any of the successors of Peter's sea as is now taught and believed of us, you have good reason Against us. Otherwise it is of no force, as I am able to declare.  Chaun. 
Well master doctor, you see we can do no good, in persuading of him, let us minister the articles, which my lord hath left us, unto him. How say you master Philpot to these articles? M. johnson I pray you writ his answers.  phil. 
Master chancellor, you have no authority to inquire of me my belief in such articles, as you go about, for that I am not of my lord of London's diocese, & to be brief with you, I will make no further answer herein, than I have already to the bishop.  Chaun. 
Why then, let us go our ways, and let his keeper take him away.  
Thus endeth the vij part of this tragedy.   

The next day in the morning betime the bishop sent one of his men unto me, to call me up unto his chapel to hear mass.  

The bishop's man  Master Philpot, where be you?  Phil. 
Who is that calleth me?  B. man. 
My lords will is, you should rise, and come to hear mass. Will you come o no▪  phil. 
My stomach is not very good this morning: you may tell my lord I am sick After this the keeper was sent to bring me to my lord.  The keeper. 
Master Philpot, you must rise, and come to my lord.  Phil. 
I am at your commandment (master keeper) as soon as I can: and going out of the prison he asked me, saying.  The keeper 
Will you go to mass?  phil. 
My stomach is to raw to digest such raw meats of flesh, blood, and bone this morning. After this my keeper presented me to the bishop in his hall.  London. 
Master Philpot, I charge you to answer to such articles, as my chaplain master Dee, and my register have from me, to object against you: go and answer them.  phil. 
My lord. Omnia judicia debent esse publica. All iudgementes ought to be public Therefore if your lordship hath any thing to charge me lawfully withal, let me be in judgement lawfully and openly called, and I will answer according to my duty, otherwise in corners I will not.  London. 
Thou art a foolish knave, I see well Enough. Thou shalt answer whether thou wilt or no, go thy ways with them I say.  Phil. 
I may well go with them at your lordship's pleasure, but I will make them no further answer than I have said already.  London. 
No wilt thou knave? Have him away, and set him in the stocks. what foolish knave?  Phil. 
In deed (my lord) you handle me with others, like fools: and we must be content to be made fools at your hands: stocks and violence is your byshoplyke almose. You go about by force in corners to oppress, & be ashamed, that your doings should come to light. God shorten your cruel kingdom, for his mercies sake. And I was put by & by into the stocks, in an house alone separate from my fellows. God be praised, that he hath thought me worthy to suffer any thing for his name's sake: better it is to sit in the stocks of this world, then to sit in the stocks of a damnable conscience.   

Mark here the proceeding, Ex officio. The next day after, an hour before day the bishop sent for me again by the keeper.  Keeper. 
MAster Philpot arise: you must come to my lord.  phil. 
I wonder what my lord meaneth, that he sendeth for me thus early. I fear he will use some violence towards me, wherefore I pray you make him this answer, that if he send for me, by an order of law, I will come and answer: otherwise since I am not of his diocese, neither he is mine ordinary, I will not (without I be violently constrained) come unto him,  Keeper. 
I will go tell my lord what answer you make, and so he went away to the bishop, and immediately returned with two of the bishop's men, saying that I must come, whether I would or no.  Phil. 
If (by violence) any of you will enforce me to go, then must I go: other wise I will not. and therewith one of them took me with force by the arm, and led me up unto the bishops galerye.  Lond. 
What? thou art afolyshe knave in deed, thou wilt not come, without thou be fett.  Phil. 
I am brought in deed (my lord) by violence unto you, and your cruelty is such, that I am afraid to come before you. I would your lordship would gently proceed against me, by the law.  London. 
I am blamed of the lords the bishops, for that I have not dispatched thee ere this. And in faith I made suit to my lord cardinal & to all the convocation house, that they would hear thee. And my lord of Lincoln stood up, & said that thou wert a frantic fellow, & a man that would have the last word. And they all have blamed me, because I have brought the so often before the lords openly, and they say it is meat and drink to you, to speak in an audience, you glory so of yourself.  
Wherefore I am commanded to take a farther order with thee. And in good faith if thou wilt not relent, I will make no farther delay Marry, if thou wilt be conformable, I will yet forgive thee all that is passed: And shalt have no hurt for any thing that is already said or done.  Phil. 
My lord, I have answered you all ready in this behalf, what I will do.  
And as for the report of master white, bishop of Lincoln, I pass not: who is known to be mine enemy, for that I being archdeacon did excommunicate him, for preaching naughty doctrine. If Christ my master were called a mad man, it is no marvel, though you count me frantic.  London. 
Hadst not thou a pig brought thee tother day, with a knife in it?  
Wherefore was it (I pray thee) but to kill thyself? Or as it is told me (marry, and I am counseled to take heed of thee) to kill me? but I fear the not. I trow I am able to tread the under my foot: do the best thou canst.  Phil. 
My lord, I can not deny, that there was a knife in the prgges belie, that was brought me. But who put him in, or for what purpose, I know not, unless it were, because he that sent the meat, thought I was without a knife, & so put him in. But other things your lordship needeth not to fear: for I was never without a knife, since I came into prison. And touching your own person, you should live long, if you should live until I would go about to kill you. And I confess, by violence your lordship is able to overcome me.  London. 
I charge the answer to mine articles. Hold him a book. Thou shalt swear to answer truly, to all such articles, as I shall demand thee of.  Phil. 
I will first know your lordship to be mine ordinary, before I swear herein.  London, 
What? we shall have an Anabaptist of thee, which thinketh it not lawful to swear before a judge.  Phil. 
My lord I am no Anabaptist. I think it lawful to swear before a competent judge, being lawfully required,  
But I refuse to swear in these causes before your lordship, because you are not mine ordinary.  London. 
I am thine ordinary, & here do pronounce by sentence interrogatory, that I am thine ordinary, and that thou art of my diocese: and here he bade call in more to bear witness. And I make thee (taking one of his servants by the arm) to be my notary. And now hearken to my articles, to the which (when he had read them) he monished me to make answer. And said to the keeper, fet me his fellows, & I will make them to be witness against him. In the mean while came in one of the sheriffs of London, whom the B. (calling for two chairs) placed by him saying: M. sheriff I would you should understand, how I do proceed against this man. M. sheriff you shall hear, what articles this man doth maintain. And so he read a rabblement of feigned articles, that I should deny baptism to be necessary to them the were borne of christian people. That I denied fasting & prayer, & all other good deeds. And that I maintained only bare faith to be sufficient to salvation, what so ever a man did besides. And I maintained God to be the author of all sin and wickedness, be fain to imagine these blasphemous lies against me? you might as well have said I had killed your father: the scriptures say, that God will destroy all them that speak lies. And is not your lordship ashamed, to say before this worshipful gentle man (who is unknown unto me) that I maintain these abominable blasphemies, which you have rehearsed. which if I did maintain, I were well worthy to be counted an heretic, and to be burned an hundred times, if it were possible.  London 
I do object them unto thee, to hear what thou wilt say in them, & how thou canst purge thyself of them.  phil. 
Then it was not justly said in the beginning of your lordship, that I did maintain them, since almost I hold none of all those articles you have red, in form as they are written.  London. 
How sayest thou? wilt thou answer to them or no?  Phil. 
I will first know you to be mine ordinary, and that you may lawfully charge me with such things, & than afterward being lawfully called in judgement, I will show my mind fully thereof, and not otherwise.  London. 
well then, I will make thy fellows to be witness against them: where are they? come.  Keeper. 
They be here my lord.  London. 
Come hither sirs, hold them a book, you shall swear by the contents of that book, that you shall (all manner of affections laid apart) say the truth of all such articles, as you shall be demanded of, concerning this man here present which is a very naughty man, & take you heed of him, that he doth not deceive you, as I am afraid he doth you much hurt, and strength you in your errors.  

Prisoners.  My lord, we will not swear, except we know whereto, we can not accuse him of no evil, we have been but a while acquainted with him.  phil. 
I wonder your lordship knowing the law, will go about, (contrary to the same) to have infamous persons to be witnesses: for your lordship doth take them to be heretics, and by the law an heretic can not be a witness.  London. 
Yes one heretic against an other may be witness well enough. And master sheriff, I will make one of them, to be witness against an other.  Phil. 
You have the law in your own hand, and you will do what you list.  My prison fellows. 
No my lord.  London. 
No will? I will make you swear, whither you will or no. I ween they be anabaptists (master sheriff) they think it not lawful to swear before a judge.  phil. 
We think it lawful to swear for a man judicially called, as we are not now, but in a blind comer.  London. 
Why then, seeing you will not swear against your fellow, you shall swear for yourselves, and I do here in the presence of M. sheriff, object the same articles unto you, as I have done unto him, and do require you under the pain of excommunication, to answer particularly unto every one of them, when you shallbe examined, as you shallbe, by & by examined after, by my register & some of my chaplains.  
My lord, 
Prisoners.  we will not accuse ourselves. If any man can lay any thing against us, we are here ready to make answer thereto: otherwise we pray your lordship not to burden us, for some of us are here, before you we know no just cause why.  London. 
M. sheriff, I will trouble you no longer with these froward men.  
And so he rose up, and was going away, talking with master sheriff.  Phil. 
Master sheriff, I pray you record, how my lord proceedeth against us in corners without all order of law, having no just cause to lay against us And after this were all commanded to be had away. And I was commanded to be put in the stocks, where I sat from morning until night, & the keeper at night upon favour let me out.   

The sunday after, the Bishop came into the coalhouse at night, with the keeper, and viewed the house saying that he was never here afore. whereby a man may guess, how he hath kept God's commandment in visiting the prisoners, seeing he was never with them that have been so nigh his nose. And he can not then for any good zeal, but to view the place, and thought it to good for me, and therefore after supper between eight and nine he sent for me, saying:  

London.  Sir, I have great displeasure of the Queen and the counsel, for keeping you so long, and for letting you have so much liberty. And besides that, you be yonder, and strengthen the other prisoners in their errors, as I have laid wait for your doings, and am certified of you well enough. I will sequester you therefore from them, & you shall hurt no more as you have done.  
And I will out of hand dispatch you, as I am commanded, unless you willbe a conformable man.  Phil. 
My lord you have my body in your custody, you may transport it whither it please you, I am content. And I would you would make as quick expedition in my judgement, as you say. I long therefore, and as for conformity I am ready to yield to all truth, if any can bring better then I.  London. 
Why? you will believe no man but yourself, what so ever they say.  phil, 
My belief must nothing upon men's sayings, without sure authority of God's word, the which if any body can show me, I willbe pliant to yt. Otherwise I can not go from my certain faith to an uncertain.  Lon. 
Have you then the truth only?  Phil. 
My lord I will speak my mind fully unto you, & upon no malice I bear you, before God. You have not the truth, neither are you of the church of God. But you persecute both the truth & the true church of God, for that which cause you can not prosper long. You see God doth not prosper your doings according to your expectation, he hath of late showed his just judgement against one of your greatest doers who by report died miserably. 
Gardiner.  I envy not your authority you are in. You that have learning should know best, how to rule. And seeing God hath restored you to your dignity & living again, use the same to god's glory, & to the setting forth of his true religion: other wise it will not continued, do what you can.  London. 
With this saying, he was apaused, and said at length: that good man was punished for such as thou art.  
Where is the keeper, come let him have him to the place that is provided for him. Go your way before. And he followed me, calling that keeper aside, commanding to keep all men from me, & narrowly to search me, as the sequel did declare, & brought me to his privy door, that goeth into the church, and commanded two of his men to accompany the keeper, and to see me placed. And afterwards I passed through Paul's up to the lollards tower, & afterward turned along all the west side of Paul's through the wall, and passing through six or seven doors, came to my lodging through many straits: where I call to remembrance, that strait is the way to heaven. And it is in a tower right on the other side of Lollards' tower, as high almost, as the battlements of Paul's, eight foot breadth and thyrten of length, And all most over the prison where I was, before, having a wyndo opening towards the East, by the which I may look over the tops of a great many of houses, but see no man passing into them. And who so walketh in the bishops utter gallery, going to his chapel, may see my windo & me standing in the same, & as I was come to my place the keeper plucked of my gown & searched me very narrowly, & took away pennar, inkhorn, girdle, knife, but (as God would) I had an inkling a little before I was called of my removing, and thereupon made an errant to the stole, where full sore against my will I cast away many a sweet letter, & friendly, but that I had written of my last examination before, I thrust into my hose, thinking the next day to have made and end thereof, & with going it was fallen down to my leg, the which he by feeling did soon espy, & asked what that was, I said, they were certain letters. And with that he was very busy to have them out. Let me alone, said I, I will pluck them out. And with that I put in my hand, having two other letters therein, and brought up the same writing to my codpiece, and there left it, giving him the other two letters that were not of any great importance. The which for to make a show, that they had been weighty, I began to tear as well as I could, till they snatched them from me, and so deluded him (I thank God) of his purpose. After this he went his way, & as he was going, one of them that came with him said, that I did not deliver that writings I had in my hose, but two other letters I had in my hand before. No did ꝙ he? I will go search him better, that which I hearing, conveyed mine examination I had written, into an other place, besides my bed, and took all the letters I had in my purse, and was tearing of them when he came again, and as he came, I threw the same out of the windo, saying that I heard what he said. Wherefore I did prevent his searching again, whereof I was right glad, God be praised that gave me that present shift to blind their eyes, from the knowledge of my writings the which if they had known, it would have been a great occasion of more straighter keeping and looking unto, although they look as narrowly as they may.   

The next day after, my keeper came before day in the morning, to call me down, & so was brought down into his wardrobe, where with a keeper I was left, and there continued all the day. But after dinner, I was called down into the chapel before the bishop of London, The bishop of S. David, M. Mordaunt, one of the queens council, master archdeacon of London: and before a great meany more Balamits, & the bishop spoke unto me in this wise,  
Sir, here I object and lay unto you in the presence of my lord of S. David's, and of master Mordaunt, and of these worship full men these articles here in this Libel contained: and openly read them, to whom when I would particularly have answered to some of his blasphemies, he would not permit me: but said I should have leisure enough to say what I would, when he had said, and to these here I add an other shedel. Also I require the to answer to the catechism set forth in the schismatical time of king Edward. Also I will the to answer to certain conclusions, agreed upon both in Oxford and cambridge. And I here do bring forth these witnesses against thee, in thy own presence: namely my lord of S. David's, master Mordaunt, & master Harpesfeld, with as many of you as were present in the disputation he made in the convocation house, willing you to testify (of your oaths taken upon a book) his stubborn and unreverent behaviour he did there use, against the blessed sacrament of the altar, give me a book, and receiving one, he opened the same, saying: I will teach him here one trick in our law, which he knoweth not, that is, My lord of S. David's because you are a B, you have this privilege, that you may swear Inspectis evangelijs & non tactis, by looking on the gospel book without touching the same. And so he opened the book in his sight, and shut it again, and caused the other to put their hands on the book and took their oath. And willed them to resort to his register to make their depositions, when they might be best at leisure. And afterwards he turned to me, & said: Now sir, shall you answer, but in two words, whether you will answer to these articles, which I have laid unto you directly, yea, or nay.  phil. 
My lord you have told a long tale against me, containing many lying blasphemies, which can not be answered in two words: besides this, you promised me at the beginning that I should say what I could for my defence. And now will you not give me leave, to speak. What law is this?  London. 
Speak yea, or nay. For you shall say no more at this time the cause was (as I guess) that he saw so many there gathered to hear.  Phil. 
Then my two words you would have me speak shallbe that I have appealed from you, and take you not for my sufficient judge.  London. 
In deed (master Mordaunt) he hath appealed to the king and to the Queen, but I will be so bold with her majesty, to stay that appeal in mine own hands.  phil. 
You will do what you list, my lord you have the law in your hands.  London. 
Wilt thou aswere or no?  Phil. 
I will not answer otherwise, them I have said.  London 
Register, note his answer that he maketh.  land 
Knock him in the head with an hatchet, or set up a stake and burn me out of hand, without farther law, aswell you may do so, as do that you do, for all is without order of law. Such tyranny was never seen as you use now a days. God of his mercy destroy your cruel kingdom. And whiles I spoke this, the bishop went away in haste.  S. David. 
Master Philpot, I pray you be quiet, and have patience with you.  Phil. 
My lord I thank God I have patience to bear and abide all your cruel intentes against me, not withstanding I speak this earnestly being moved there unto justly, to notify your unjust and cruel dealings of men in corners without all due order of law.   

At night I was conducted by three or four to my collehouse, and in the morning the next day called down by time by my keeper, and brought again in to the wardrobe, where I remained until the bishop had heard his mass, and afterward sent up for me unto his inward parlour, & there he called for a chair to sit down and brought his infamous Libel of his forged articles in his hand, & set down, willing me to draw near unto him, and said.  
I Am this day appointed to tarry at home from the parliament house, to examine you & your fellows, upon these articles, and you stand dallying with me and will neither answer to nor fro. I wis all your exceptions will not serve you. will it not be a fair honnestie for you (think you) that when thou comest afore my lord Mayer and the sheriffs, and other worshipful audience, when I shall say before them all, that I have had the these many times before me, & before so many learned men, & then thou couldst say nothing, for that thou standest in, for all thy brags of learning, neither wouldest answer directly to any thing.  phil. 
My lord, I have told you my mind plain enough, but yet I do not intent to lose that privilege the law giveth me, the which is free choice to answer, where I am not bound, and to this privilege will I cleave unto until I be compelled otherwise.  London. 
Well, I perceive you will play the obstinate fool. Lay thine appellation, when thou comest in judgement, and answer in the mean while to these articles.  phil. 
No my lord by your leave, I will not answer to them, until my lawful appeal be tried.  London. 
Well thou shalt hear them, and with that he began to read them.  Phil. 
I shrank back into the windo, & looked on a book, and after he had read them over, he said unto me.  London. 
I have read them over, although it hath not pleased you to hear me. I marvel (in good faith) what thou meanest, to be so wilful and so stubborn, seeing thou mayest do well enough if thou list. It is but of sigularitie, dost thou not see all the realm against thee?  phil. 
My lord, I speak unto you in the witness of God, before whom I stand, the I am neither wedded, unto mine own will, neither stand upon mine own stubbornness or singularity, but upon my conscience instructed by Gods word. And if your lordship can show better evidence than I have for a good faith, I will follow the same.  London. 
What? thou wilt not (lo) for all yt. well all that is passed shallbe forgotten: & be conformable unto us? I wis thou mightest find as much favour as thou wouldst desire.  Phillip 
Then I perceiving that he fawned so much on me, thought it good to give him some comfort of relenting to the end I might openly give him and his hypocritical generation openly a further foil, perceiving that they dare reason openly with none, but with such as be unlearned, and forlacke of knowledge not able to answer, or else with such as they have a hope, that (for fear or love of the world) will recant. I said my lord it is not unknown to you, that I have openly in the audience of a great number stand to the maintenance of these opinions I am in, and by learning did offer to defend them. Therefore (my Lord) I would it might openly appear to the world, that I am won by learning, or else what will they say, but that either for fear or love of the world, I am without any just ground, turned from the truth? And if I have any find of learning openly showed, I shallbe as conformable as you may require me.  London. 
Yea marry, now ye speak somewhat like a reasonable man. I wis you might have had a great deal more favour in my house and liberty than you have had. And you shall lack nothing that is within my house, call for it & you shall have it. And what is it that you would openly by learning somewhat be satisfied? tel me.  phil 
My lord I have openly said, and do believe it also, that your sacrifice of the mass is no sacrament.  London. 
What? do you deny the presence of Christ in the sacrament?  Phil. 
No my lord, I deny not the presence of Christ in the sacrament, but I have denied the sacrament of the altar, as it is used in your mass, to be the true sacrament of Christ's institution. And first it must be proved a sacrament, or there can be any find of presence granted.  London. 
Why, do you deny the mass to be a sacrament? I pray you what is a sacrament? is it not a sign of a holy thing, as. Austin doth define it?  phil. 
Yes verily, that it is.  London. 
Then I make this argument, unto you. A sacrament is the sign of a holy thing: but the mass is the sign of a holy thing, ergo it is a sacrament.  Phil. 
You must add this to your mayor, or first proposition, as S. Austin doth mean: that a sacrament is the sign of a holy thing instituted of God and commanded: for otherwise it can be no sacrament, for all men can not make a sacrament.  London. 
I grant that, and such a sign of a holy thing is the mass of Christ's institution.  Phil. 
I deny that, my lord?  London. 
I will prove this by S. Austin by and by. I will go show you the book, and you shall have any book I have, that you will demand. Hoo? who is without there? call me master doctor Chadsey, master archdeacon, master Cousins, and other chaplains hither. 
M. Cousin and his morrow mass chaplain.   
Here my lord. M. doctor Chadsey is gone to westminster: and master Archdeacon was here even now.  London. 
Master Cousins, I pray you examine him upon these articles, and writ his answer he maketh to every one of them. I will go examine his fellows, and send you S. Austyne by and by. I find this man more conformable than he was before.  Cousins. 
I trust my lord you shall find him at length a good Catholic man. Marry here be a sight of heresies, I dare say, you will hold none of them, neither stand in any of them. How say you to the first?  phil. 
M. Cousins, I have told my lord already, that I will answer to none of these articles, he hath objected against me. But if you will with learning answer to that which is in question between my lord and me, I will gladly hear and common with you.  Cousins. 
No will you? Why, what is that then, which is in question between my lord and you?  Phil. 
Whether your mass be a sacrament or no.  Cousins. 
What? the mass to be a sacrament? who ever doubted thereof?  Phil. 
If it be an undoubted truth, you may the sooner prove it: for I doubt moche thereof.  Cousins. 
Why I will prove it. It is the sign of a holy thing: Ergo it is a sacrament.  Phil. 
I deny your antecedent.  Cousins. 
What will you so? then there is no reasoning with you. Thus master Cousins gave over in the plain field, for want of farther proof. And than the morrow mass chaplain begun to speak for his occupation & with the M. harpesfild came out from my lord with S. Augustine's epistles, saying.  Harpesfild. 
My lord hath sent you here S. Austin to look upon. And I pray you look what he saith in a certain epistle, which he writeth, I will read over the hole. Here may you hear the celebration of the mass, and how he reproveth them that went a hawking and hunting before the celebration of the same, & that on the sabbat & holy days.  phil. 
I perceive the contents of this epistle. And I see nothing herein against me, neither nothing that maketh for the proof of your sacrament of the Mass.  Harpsfild. 
No? doth he not make mention of the mass, and the celebration thereof. What can be spoken more plain?  Phil. 
S. Austin meaneth of the celebration of the communion, and of the true ice of the sacrament of the body & blood of Christ, and not of your private mass, which you of late years have erected in the stead thereof. For this word Mass hath been an old term attributed to the communion, even from the primative church. And I pray you tell me what Missa doth signify, I think not many that say mass, can well tell.  Cousins. 
No can? that is marvel.  Phil. 
Then tell if you can. But master Cousins and my morrow mass chaplain were dumb looking upon master Harpesfeld for help, and at length he spoke.  Harpesfild. 
You think it cometh of the Hebrew word Massahe, as though none were seen in Hebrew but you.  Phil. 
I have not gone so long to school, to derive the signification of missa, which is a latin word out of Hebreu. But I have learned to interpret Greek words by Greek, and Latin by Latin, and Hebreu by Hebreu. I take the communion to be called missa, a Mittendo, of such things as (at the celebration of the communion was sent by such as were of ability, to the relief of the poor where the rich brought after their devotion and ability, and required the minister in the celebration of the communion, to pray unto God for them, and to accept their common alms, which they at such times did send for the help of their poor brethren and sisters. And for this cause was it called Missa as learned men do withes. At the which celebration of the mass all that were present did communicate under both kinds, according to Christ's institution, as they did in S. Austin's time. But unless you can show that your mass is used as that was, you shall never by the name of mass (which S. Austin attributed to the true use of the communion) prove your private mass to be a sacrament, unless you can prove the same use now to be in your mass, as was then: which is clean contrary.  Harpsfild. 
What? deny you the Mass to be a sacrament? for shame speak it not.  Phil. 
I will not be ashamed to deny it, if you can not prove it.  Harpsfild. 
Why, it is a sacrifice, which is more than a sacrament.  Phil. 
You may make of it, as much as you list, but yet shall you never 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 Christ say, this is my body, and doth not the priest pronounce the same, that Christ did?  phil. 
The pronunciation is not only enough, unless the words be therewith all applied to the use, as Christ spoke them to. For though you speak the words of baptism over water never so many times yet there is no baptism, unless there be a christian person to be baptized.  Harpsfeld. 
Nay that is not like: for Hoc est corpus meum, is an indicative proposition, showing a working of God in the substance of orcad and wine.  Phil. 
It is not only an indicative proposition, but also imperative or commanding For he that said. Hoc est corpus meum, said also, accipite, manducate, take ye, eat ye. And except the former part of the institution of Christ's sacrament be accomplished according to the commandment, the later part this is my body, can have no verification: take it which way you will, and how you will.  

Morrow Mass chaplain.  Why than, you will make the sacrament to stand in the receiving, & that receiving maketh it a sacrament.  Phil. 
I do not say, that the receiving maketh it the sacrament only, but I say, that a comen receiving must needs be concurrent with the true sacrament as a necessary member, without the which it cannot be a sacrament, because Christ hath made this a principal part of the sacrament, take ye, eat ye, which you do not in your mass, according to Christ's institution. Wherefore it can be no sacrament, for that it wanteth of Christ's institution.  Cousins. 
We do not forbid none to come to it. But as many as list, may be partakers with us at the mass, if they require it.  Phil, 
Nay that they shall not, though they require it. You will minister but one kind unto them, which is not after Christ's institution. Besides that you ought before you go to mass, to exhort all that be present, to make a sacrifice of thanks giving for Christ's passion with you, and to exhort them to be partakers with you, according to Christ's commandment, saying unto all that be present, take ye, eat ye. And likewise by preaching show forth the lords death, which you do not.  Cousins. 
What and if all things be done even as you would have it. And whiles the minister is about to minister the sacrament before any have received it, there rise a sudden that the communicantes 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 things are appointed to be done according to God's word, if incident necessity had not let, I can not say, but it is a sacrament, and that he which hath received, hath received the true sacrament. After this the morrow Mass priest made this apish reason.  

Morrow mass Priest.  If the sacrament of the mass be no sacrament, unless all do receive it, because Christ said, take ye, eat ye: them the sacrament of baptism is no sacrament, where there is but one baptized. Because Christ said to his Apostles, go preach the Gospel to all creatures, baptizing all nations in the name of the father. etc.  phil. 
baptizing all nations, in that saying of Christ is a commandment to the Apostles, to baptize all sorts of men, and to exclude none that do believe, be he gentle or jew, not meaning all at once, for that were impossible. And there is many examples that baptism may be singularly ministered to one person, as we have example in Christ baptized of Iohn, and in the Eunuch baptized of Philip, with many more such like. But so have you not of the sacrament of the body and blood of Christ, but contrary wise by the express words of S. Paul, you are commanded to use it in a communion and participation of many together: the xi. to the Corin. Quoties convenitis ad manducandum, alius alium expectate. As oft as you come together, to eat (meaning the lords supper) tarry one for an other.  
And also the minister in the celebration of the sacrament, speaketh unto all that be present in Christ's behalf, to communicate with him, saying: take ye, and eat ye. Wherefore as many as be present, & not communicate, do break god's commandment in not receiving the same, and the minister is no just minister, that doth not distribute the sacrament, as Christ did, to all that are present, & where God's word is transgressed, there is not Christ present, and consequently is no sacrament.  Harpsfelde. 
What would you have it no sacrament without it be a communion?  phil. 
I make it not so, but Gods express word teacheth me so, yea also all the ancient writers. As S. Chrysostom writing upon the epistle to the Ephesians, sayeth, that the oblation, is in vain, where as none doth communicate with the priest. If by his judgement the action of the priest alone is in vain, where is no communion, how can that be a sacrament, which he calleth a vain oblation, & a vain standing at the altar?  Cousins. 
You are such an other fellow, as I have not heard, that will not have the mass to be a sacrament: you are no man for me to reason with all. Come, let us go, pointing to the morrow mass chaplain, we will leave you (master archdeacon) and him together. And so they went away. Afterward the archdeacon fell into earnest persuasions with me, saying:  harpsfild. 
Master Philpot, you and I have been of old acquaintance a long time, we were scolefelowes, both in wynchester and in Oxford many years, wherefore I must wish you as well to do as myself: and I pray you so think of me.  Phil. 
I thank you for your good will towards me, but if you be deceived, (as I am sure you are) I shall desire you, not to wish me deceived with you, For afore God I tell you plainly, you are highly deceived, and maintain false religion, and be not those men you take yourselves for. And if you do not repent, & leave of your persecuting of Christ's truth, you will go to the devil for it. Therefore consider it in time, I give you warning, for in the day of judgement else I shallbe a witness against you, that I told you this here talking together.  Harpesfild. 
Fie, that is but your own vain singular opinion. I perceive you are still now, that man you were in Oxford.  Phil. 
I trust you can report no notorious evil, that ever you knew by me there.  Harpsfeld. 
I can say no evil of your conversation, but I knew you to be a studious man. Marry if you remember, when we met in disputation in parvis, you would not lightly give over, and for that cause I speak that I have said.  Phil. 
Master Harpesfeld, you know in the schools at Oxford, when we were young men, we did strive moche upon vain glory, and upon contention, more than for the truth. But now our years and our riper learning teach us, to fall to a truth, which must be our portion for ever. And if I was then (in my time of ignorance) earnest in mine own cause, I ought now to be earnest in my master Christ's cause, & in his truth. I know now, that nothing done upon vain glory and singularity, can please God, have it never so goodly a show. Wherefore I pray you, judge not so of me now.  Harpfi. 
What? will you think yourself better learned, than all the learned men in this realm?  Phil. 
My faith hengeth not upon the learned of the world, but upon the learned after God's word.  Harpf. 
Well, I will talk with you no more as now, but pray to god to open your heart.  Phil. 
I pray God open both our hearts, to do more his will, than we have done in times past.  Harpf. 
Ho keeper take him away with you  Phil. 
I pray you M. Harpsfeld, tell me what this pronoun Hoc doth demonstrate and show in this indicative proposition as you call it, Hoc est corpus meum, This is my body.  Harpf. 
It doth demonstrate the substance of bread, which by the words spoken by the priest, & by the omnipotency of God, is turned into the substance of Christ's very body.  Phil. 
Is the substance of the bread (as you say) turned into Christ's body?  Harpf. 
Yea that it is.  phil. 
Why then, Christ's body receiveth daily a great increase of many thousand pieces of bread into his body. And that is his body become now, which was not before, and by this you would seem to make, that there is an alteration in Christ's glorified body: which is a wicked thing to think.  Harpf. 
Then he fet about again, and remembering better himself, and seeing the inconvenience of his first assertion, of the transubstantiation of the bread into Christ's body, he said, that the substance of bread after the words spoken by the priest, was evacuated or vanished away, by the omnipotency of God.  Phil. 
This is an other song, than you said first. And here you may see, how contrary you are to yourselves. For in deed your school men do hold, that the very substance of bread is really turned into the substance of Christ's body. And now you perceiving of late the inconvenience which is objected against you in the opinion of late you are driven to imagine a new shift, and say, the substance of bread is evacuated contrary to that your church hath first believed and taught. O what contrariety is there among you, and all to deface the sincere truth?  Harpesfild. 
Is not God omnipotent? & cannot he do, as he hath said?  Phil. 
But his omnipotency will not do as you say, contrary to his word and to his honour: it is not God's honour to include bodily in a piece of bread, and of necessity to tie him thereto. It is not God's honour, for you to make a piece of bread, God & man: which you see before your face doth putrefy after a certain time. Is not God's omnipotency as able to give his body with the sacramental bread, as to make so many turnings away of the bread as you do? And that directly against the scripture which calleth it bread many times after the consecration. Are you not ashamed to make so many alterations of the lords holy institution, as you do? And to take away the substanticall parts of the sacrament, as, take ye, eat ye,: drink ye all of this. So ye this in remembrance of me: and to place in their steads, hear ye, gaze ye, knock ye, worship ye, offer ye, sacrifice ye for the quick and the dead. If this be not blasphemy to God and his sacrament, to add and to pluck away in this sort, and that contrary to the mind of all ancient writers, and contrary to the example of Christ and his Apostles, tell me.  Harpesfild. 
I know you have gathered the sayings of the doctors together, which make for your purpose. I will talk no longer with you. And so to the end as is written afore.   

The next day after dinner I was brought into my lords upperhalle, and there he called me before him, and his Register, & before Doctor Chadsey, in the presence of two homely gentlemen, and a priest, which I knew not saying.  
I Do here lay unto this man in your presence, requiring you to be witness against him, as much as you know in any of them, these articles, this book of the cathethisme made in king Edward's days. Also these conclusions agreed upon, both in Oxforth and Cambryge: also I lay unto him, that he hath despised the censures of the church, and hath standen accursed more than this twelf-moneth, and never required absolution thereof. How say you? waste thou not accursed by my lord Chancellor?  Phil. 
I was excommunicated by him wrongfully, and without any just cause, and without order of law, being never personally cited.  London. 
didst thou not tell me the other day, when I required thee to come to the mass, that thou wast excommunicated, and therefore by the law couldst not hear mass? How long hast thou been thus excommunicate?  Phil. 
More than this twelve month & this half.  London. 
Lo, you may hear what he saith, writ it.  Phil. 
But as you would have written that I have said, I have been thus long excommunicated, so also let him write, that I did require of my lord chancellor that did excommunicate me, my absolution, but he would not give it me, saying, that I was excommunicatus ipso iure, because I was an heretic, as it pleased him to call me, therefore accursed by your law, and so commanded me to prison, where I remain.  
Why do you not require absolution at my lords hands here now? 
A gentleman.   Phil. 
Because he is not mine ordinary, neither hath by the law any thing to do with me of right.  Lond. 
What an obstinate fool is this? I tell thee, I will be thine Ordinary, whether thou wilt or no.  Phil. 
And because of this your unrighteous force towards me, I have appealed from you, and require you (master Register) that my appeal may be entered in writing.  London. 
Have you heard such a froward fellow as this? he seemed yesterday to be very tractable, and I had a good hope in him. I tell thee, thou art of my diocese.  Phil. 
I am of Wynchester diocese, and not of London dioces.  London. 
I pray you, may not a man be of two dioceses at once?  Phil. 
No that he can not.  London. 
Lo, will you see what an ignorant fool this is in the law, in that which he would seem to be seen. I tell the a man may be of three dioceses at once: as if thou were borne in London, by reason thereof thou shouldest be of my diocese, or else if thou were not borne but hadst a dignity here, also thou art to be counted of my diocese, or else by reason of thy habitation in my diocese.  Phil. 
In none of these respects I am of your lordship's diocese. But for all that this will not follow, that I dwelling at Winchester am (at that present) of London diocese.  Lond. 
What will you lay thereof: wilt thou recant, if I prove it?  Phil. 
But what shall I win, if you do not?  London. 
I will give the my byshoprik, if I prove it not.  phil. 
Yea but who shall deliver it me, if I win?  London. 
Thou art an arrogant fool. Entre their oaths, and take these witnesses depositions. I must be gone to the parliament house.  

A strange kinsman of mine.  After this spoke unto me a priest, standing by, asking me whether I was kin to my lord Rich or no?  Phil. 
I said, he said so himself unto me the other day: but how I know not.  Chadsey. 
I heard him say, that he was his very nigh kinsman.  

Balaeamit kinsman.  Why then you & I must be of kine, for he is my very nigh kinsman. How chance it that you & I be of contrary judgements?  Phil. 
It is no marvel that, for Christ prophesied, that the father shallbe divided against the son, & the son against the father, for his truths sake.  The Bala. 
You do hold (as I understand) against the blessed sacrament of the altar, & against the holy mass.  phil. 
If you can prove it a sacrament, I will not hold against you.  The Bala. 
What? prove it a sacrament, ꝙ a? Doth not S. Paul say: Quae oculus non vidit, & auris non audivit, quae preparavit Deus diligentibus, that such things as the eye hath not seen, neither ear heard, God hath prepared for them that love him?  Phil. 
That saying of S. Paul concerneth nothing your sacrament, but is meant of the heavenly joys, that be prepared for all faithful believers.  The Bala. 
Why them I perceive you understand not S. Paul: by God you are deceived.  phil. 
You ought not to swear kinsman (if you will I shall so call you) & without disworship of our kindred, I understand S. Paul as well as you, and know what I say. And with that showed him a Greek testament, with Erasmus translation, and with the old also, demanding him which text he was best acquainted withal.  Balaamit. 
I knew Greek to once, as well as you: I care not, which you read.  Phil. 
You know them then all alike, you understand the one as well as the other. with this my Balaamit kinsman departed in a fury.   

The next day after, I was brought down again after dinner, to the chapel: and there my Balaamit kinsman (to verify the scriptures, that a man's own kinsfolks shallbe his ennemis) came in with the bishop, as a witness against me. And there the bishop caused an other that came to him about other matters, to swear also to be a witness against me, which was a priest also, saying.  
YOu shall swear to depose all the truth of certain articles you shallbe inquired of, concerning this man. And here I (according to the law) do bring them forth in thy presence.  Phil. 
My lord, I do not agree to the production of them, but do appeal from all these and others your procedings against me. And require you master register, that my appeal may be entered, & I will give you for your labour.  Register. 
Your appeal shallbe entered at leisure, whom do you appeal unto? tell me.  
I appeal to a higher judge, 
Phil.  as to the lieutenant of the archebishopryke of Cantorbury: for I know not who is bishop thereof at this present. With that the bishop went away, & my balaamit kinsman looked big upon me, but said never a word.  
This I have in haste scribbled out all mine examination hitherto, that the same which hath been done unto me in dark, might come to light, and that the papists unjust proceedings and nakedness in their false religion might be known to their confusion. AMEM.   

jesus is God with us Amen. 1555. The examination of Iohn Philpot had on S. Andrew's day last, before the bishop of Duresme, the B. of Chichester, the bishop of , the bishop of London, the Prolocutor, master Christoforson, & Doctor Chadsey, D. Morgan of Oxford, master Hussey of the Arches, D. weston, D. Harpsfild Archdeacon, master Cousins, and master Iohnson register to the bishop of London, in his palace.  
I Was coming being sent for with my keeper, and the bishop of London met me at his hall door, and full mannerly he played the gentleman 〈◊〉, to bring me before the lords, saying.  London. 
My lords, I shall desire you to take some pains with this man, he is a gentleman, and I would be should do well, but he will wilfully cast away himself.  Duresme. 
Come hither sir, what is your name?  phil. 
My name is Philpot.  Duresme. 
I have heard of that name to be a worshipful stock, and since you be a gentleman, do as you may live worshipfully among other gentlemen. what is the cause of your trouble now?  phil. 
I told him the cause as in my former examinations is expressed.  Duresme. 
Well, all causes set apart, will you now be a conformable man to the catholic faith, and leave all new-fangled opinions and heresies? I wis I was in Germany with Luter, at the beginning of this, and can tell, how they began. Leave them, and follow the catholic church through out the world, as the hole realm now doth.  Phil. 
My lord I am of the catholic faith and desire to live and die in the same. But it is not unknown to your lordship, that I with others these twenty years have been taught an other manner of faith, than you now go about to compel us unto. Wherefore it is requisite that we have a time to weigh the same, and to hear, how it agreeth with God's word. For faith is not at a sudden, neither won neither removed, but as S. Paul saith, faith cometh by hearing, & hearing by the word. Fides ex au●iu●, auditus per verbum.  Chiche. 
And if you will give m leave my lord, I will show him, how he taketh the saying of S Paul amiss, as many other now of days allegeing the same do, that they ought not be compelled to believe: where as S. Paul meaneth of infideles, and not of the faithful. And so S. Austin writing against the Donatists, saith, that the faithful may be compelled to believe  phil. 
S. Barnard (and it please your lordship) doth take that sense of S. Paul as I do, saying that Fides est suadenda & non imponenda, faith must be persuaded to a man and not enjoined. And S. Austin speaketh of such as were first thoroughly persuaded by manifest scriptures, & yet would resist of stubborn wilfulness.  Chichest. 
So Bernard meaneth of infidels also.  phil. 
No my lord that he doth not: for he writeth not of the infideles, for he writeth of such as were deceived by errors.  Chichest. 
My lord of Duresme, I have been so bold to interrupt your lordship of your tale, I pray you now proceed on.  Duresme. 
M. Philpot, will you be of the same catholic faith & church with us, you were baptised in, and your godfathers promised for you, and hold as we do? and than may you be rydd out of trouble. I perceive you are learned, and it is pity, but you should do well.  phil. 
I am of the same catholic faith & catholic church I was baptised unto, and in that will I live and die.  Duresme. 
That is well said, if you hold there, you can not do but well.  Chichest. 
Yea my lord, but he meaneth otherwise than you do. Are you of the same faith, your godfathers and godmothers were or no?  Phil. 
I can not tell what faith they were of certainly, but I am of the faith I was baptised unto, which is in the faith of Christ: for I was not baptised in the faith of my godfathers, but in the faith of christ  Christo. 
S. Austin saith, that infants are baptised in fide susceptorum, In the faith of their godfathers.  Phil. 
S. Austin yet in so saying meaneth of the faith of Christ, which the godfathers, do or aught to believe, & not otherwise.  Dures. 
How say you, will you believe as we do, & all the learned of the realm, or no? and be of one church with us? My lords it is not unknown unto you, 
Phil.  that there hath been always two churches.  Chichest. 
Nay, that is not so, there is but one catholic church.  phil. 
I shall desire your lordships to hear out my tale, and to take my meaning, for I know there is but one true church, but always from the beginning there hath been joined to the same true church a false church, adversary to the true, and that was declared at the first in Abel and Cayn, who persecuted and slew his brother, in whom (as S. Austin witnesseth) is represented the false and true church. And after that as soon as God had chosen his peculiar people, and showed unto them his sanctuary, holy statutes, and will, anon after arose the false church, & ten of the twelve tribes of Israel divided themselves from the true church of juda and Benjamin, and made to themselves at Bethel, and set up golden calves, and yet pretended therewith to serve God, & so abused his word. No withstanding God was displeased with them, and ceased not his wrath, until he had utterly destroyed them.  Chichest. 
I will grant you, before the coming of Christ there were two churches in the old law, but in the new law, sense Christ's coming, you can not show it to be so, by the scripture.  phil. 
Yes my lord that I can, if you will give me leave. After Christ had chosen his twelve Apostles, was there not a judas in the new law, and a Simon Magus? And were not they of the false church?  Chichest. 
Yea but I mean after the Gospel was written, where can you find me two churches, after Christ had ascended, and sent the holy ghost?  phil. 
The Gospel was within eight years after the Ascension written by S. Mathieu, & the writing thereof is not material to the declaration of these two churches, to have been always from time to time, as by examples it may be showed. And yet as evil as my memory is, I remember in the new testament, is mention made of two churches, as it appeareth in the apocalypse, and also S. Paul to the Thessalonians maketh mention, that Antichrist with his false generation shall sit in the temple of God, to the which Chichester replied not.  Duresme. 
The church in the scripture is likened to a great fisher's net, which containeth in it both good fishes and bad fishes, I trust you willbe of the better sort and lean to the truth.  phil. 
My lord, it is my hole desire now to follow that which is good, what soever I have done in times past, and to cleave to God's truth.  Duresme. 
Do you so, and then shall you do well. It is almost night my lord of London, I must needs be gone.  London. 
Nay my lord of Duresme I must desire your lordship, and my lord of Chichester, to tarry a little while. And before he had so said, the bishop of  went his way, without saying any word. What my lord of , will you be gone? I pray you tarry. My lords I have earnest matters to charge this man withal, whereof I would your lordships to be made privy. And I have them here written in a libel. I pray you sit down again, or else I wil First I lay to him here, that he hath written in a Bible which I took from him, this erroneous saying, ꝙ spiritus est vicarius Christi in terra, wilt thou abide by this saying of thine, that the spirit is Christ's vicar on earth?  Phil. 
My lord, it is not my saying, it is a better learned man's then mine. For I use not to writ mine own sayings, but the notable sayings of other ancient writers, as all the other be, where ye find the same written.  
And as I remember, it is in the saying of S. bernard, and a saying that I need not to be ashamed of, neither you to be offended, as my lord of Duresine & my lord of Chichester by their learning can discern, and will not reckon it evil said.  London. 
No will? why? take away the first syllable, and it soundeth Arius.  phil. 
That is far fetched in deed: if your lordship will scan men's sayings in such wise, you may find out what you list.  London. 
But to help this, I find moreover written with his own hand in an other book: In me joanne Philpotto, ubi abundavit peccatum, superabundavit & gratia. That is: in me Iohn Philpot where sin did abound, grace hath superabounded. I pray you what superaboundaunt grace have you more than other men? So said Arius, that he had the abundance of grace above all other.  phil. 
My lord you need not to be offended with that saying, more than the other, for it is the saying of S. Paul of himself, and I did apply it to myself for my comfort, knowing that though my sins be huge and great in the sight of God, yet is his mercy and grace above them all. And concerning Arius and his adherentes, I defy them, as it is well known, I have written against them.  London. 
Also I lay to thy charge, that thou killed'st thy father, & wast accursed of thy mother in her deathbed, as I can bring witness hereof.  phil. 
O lord, what blasphemy is this? hath your lordship nothing of truth to charge me withal, but (as I may speak it with your honours) such forged blasphemous lies? If any of these can be proved, I will promise here to recant at Paul's cross, what you will have me. I am so sure they are as great blasphemies, as may be objected against any man: Ha my lords, I pray you consider how my lord of London hath hitherto proceeded against me. For in deed he hath none other but such pretenced slanderous lies.  Chichest. 
They be parorga: That is matters beside the purpose.  Dures. 
My lord, I must needs bid you far well.  London. 
Nay my lord, here is a letter which your lordship I shall desire to hear or you go. This man (being in my keeping) hath taken upon him to write letters out of prison, and to pervert a young gentleman, called Master Grene in my house (call him hither) and hath made a false report of his examination, as you shall hear, not being content to be evil him self, but to make others as bad as himself, he all to tore the letter, when he saw my man went about to search him. But yet I have pieced it again together, and caused a copy to be written thereof, and he read the torn letter bidding master Christo for some, and doctor Morgan to mark the copy thereof.  
The contents of the letter was the examination of master Grene before the bishop of London, in the presence of master Feknam Deane of Paul's, and of divers others whose ready answers in the scriptures and in the doctors was wondered at, of the dean himself, and of many others, as master Feknam did report. And that he was first committed to doctor Chadsey, and after to doctor Dee the great conjuror, and to have his meat from the bishops own table. How say you my lords? was this well done of him, being my prisoner to write this? And yet he hath written as shamefully, that he was in doctor's Chadsey's keeping. how say you master doctor Chadsey? is it not a shameful lie?  Chad. 
Yes my lord, he was never in my keeping.  Lond. 
Art thou not ashamed to write such shamfullyes? come hither master Grene, did not I show you this letter?  Grene. 
yea forsooth my lord, you showed it me.  London. 
How think you my lords? Is not this an honest man to belie me, & to call my chaplain a great conjuror? my lord of Duresme smiled thereat.  phil. 
Your lordship doth mistake all things: this letter (as your lordship may perceive & all other that have herd the same) was not written by me, but by a friend of mine certifying me at my request, how master Grene sped at my lord of London's hands: & there is nothing in that letter the other I or he the wrote it, need to fear, but that might be written, as my report.  London. 
Then tell me, who wrote it, if you dare.  phil. 
No my lord, it is not my duty to accuse my friend: specially seeing you will take all things to the worst. Nether you shall never know of me, who wrote it. Your lordship may see in the end of the letter, that my friend did write unto me upon the occasion of my appeal, which I have made to the hole parliament house, about such matters as I am wrongfully troubled for.  London. 
I would see any so hardy, to put up thine appeal.  Phil. 
My lord I cannot tell, what God will work: I have written it, speed as it may.  London. 
My lord, I have used him with much gentleness, since he came to me, how sayest thou? have I not?  phil. 
If to lie in the vilest prison in this town (being a gentleman and an archdeacon) and in a coal house by the space of v. or. vi. weeks already, without fire or candle, be to be counted gentleness at your hands, I must needs say I have found gentleness. But there were never men so cruelly handled as we are at these days.  London 
Lo, what a varlet is this? besides this (my lords) even yesterday he procured his man to bring him a bladder of black powder, I cannot tell for what purpose I  phil. 
Your lordship needeth not to mistrust the matter, it is nothing but to make ink withal, for lack of ink, as I had it before in the kings bench, when my keeper took away my inthorne.  London. 
And why shouldest thou go about any such thing unknowing unto me being thy keeper? for I am thy keeper in this house, I tell the.  phil. 
My lord, because you have caused my pennar and inkhorn to be taken from me, I would yet fain, that my friends might understand what I lack, not that I intended to write any thing, that I would be afeard should come to your sight.  London. 
More than this my lords, he caused a pig to be roasted, and made a knife to be put between the skin and the flesh, 
A great heresy,  for what purpose judge you, how sayest thou? didst thou not so?  Phil. 
I can not deny but there was half a pig sent me, and under the same a knife lying in the sauce, but for no ill purpose the I know: your lordship may judge what you will. It was not to kill myself, nor none other as you would have men to believe, for I was never yet without a knife, since I came to prison therefore all these be but false surmises, and not worth rehearsal.  London. 
I have here to lay to his charge (chiefest of all) his book of the report of the disputation had in the convocation house, which is the rankest heresy that may be, against the blessed sacrament of the altar. How say you M. doctor weston? did he maintain the same there stubbornly or no?  weston. 
Yea my lord, that he did, and would never be answered. And it is pity, that the same worshipful congregation should be slandered with such untrue reports.  phil. 
You answered me in deed M.S. (being then prolocutor) goodly, with hold thy peace, and have him to prison and put him out of the house. I have read the book, and I find the report of every man's argument to be true in all points. And if there be any fault, it is because it setteth forth your doings to favourably, & nothing like to that you did use me, being an archdeacon, & not of the worst of the house.  weston. 
Thou art no Archdeacon.  phil. 
In deed M. S. ye have among you unarchediaconed me as now (I thank God of it) and that without all order of law.  London. 
I pray you my lords hearken what he writeth of himself, I read it over this morning, and made a note of it. He sayeth that D. Weston called him frantic and mad man, and said he should go to Bethlehem.  phil. 
In deed my lord, so it pleased M. weston to taunt at me, & say his shameful pleasure: but yet I was no whit the more so, for all his sayings, than Christ was, when the Scribes and the pharisees said likewise, he was mad, & that he was possessed of a devil, most blasphemously.  Duresme. 
My lord of London, I can tarry no longer. I must needs bid you farewell M. Philpot me thinketh you have said well, that you will abide in the catholic faith and in the catholic church: I pray you so do, & you shall do right well. And so he departed with M. weston and M. Hussey.  Phil. 
I have purposed so to do (how so ever I speed) by God's grace.  Lond. 
I pray you my lord of Chichester, and M. prolocutor, and M. doctor Morgane to common with him, whiles I bring my lord of Duresme going  Christoforson. 
M. Philpot, I was acquainted with you at Rome, if you be remembered, but you have forgotten me, and talked somewhat with you of these matters, and I find you now the same man as you were then, I wish it were otherwise. For god's sake be conformable to men that be better learned than you, and stand not in your own conceit.  phil. 
Where as you call me to remembrance of acquaintance had at Rome, in deed it was so, though it were but very strange on your part to me ward being driven to necessity.  Christo. 
You know the world was dangerous at that time.  Phil. 
Nothing so dangerous as it is now, but let that pass: where as you say you find me the same man I was then, I praise God for that you see not me like a read wandering with every wind. And where as you would have me follow better learned men then myself: in deed I do acknowledge that you with a great meany other are far better learned than I, whose books in respect of learning I am not worthy to carry after you, but faith and the wisdom of God consisteth not in learning only, & therefore S. Paul willeth that our faith be not grounded upon the wisdom of man. If you can show by learning out of God's book that I ought to be of an other faith than I am, I will hear you & any other man what so ever he be.  Christo. 
I marvel why you should dissent from the catholic church since it hath thus long universally been received, except within this five or six years here in England.  Phil. 
I do not dissent from the true catholic church, I do only dissent from the church of Rome, which if you can prove to be the catholic church of Christ, I will be of the same also with you.  Christo. 
Will you believe S. Cyprian, if I can show you out of him, ꝙ Ecclesia Romana est talis ad quam perfidia accedere non potest. That the church of Rome is such a one, unto the which misbelieve can not approach.  phil. 
I am sure you can not show any such saying out of S. Cyprian?  Christo. 
What will you lay thereon.  phil. 
I will lay as much as I am able to make.  D. Morgan. 
Will you promise to recant if he show his saying to be true?  phil. 
My faith shall not hang upon no doctors saying, further than he shallbe able to prove the same by god's word  Christo. 
I will go fet the book and show it him by and by, and there withal he went into the bishop's study & fet Cyprian, and appointed out these words in one of his epistles, Ad Romanos autem quorum fides Apostolo praedicante laudata est non potest accedere perfidia. 
Cipri. ad Corne. vel ad Ste●pha.  But unto the romans whose faith by the testimony of the Apostle is praised: misbelief can have no access.  phil. 
These words of Cyprian do nothing prove your pretenced assertion, which is, that to the church of Rome there could come no misbelief.  Christo. 
Good Lord, no doth? what can be said more plainly?  Phil. 
He speaketh not of the church of Rome absolutely.  Christo. 
By God, a child that can but his grammar, will not deny that you do, the words be so plain.  Phil. 
Swear not M. D. but way Cyprianes words with me, and I shall make you to say as I have said.  Chresto. 
I am no D. but I perceive it is but labour lost to reason with you.  London. 
And with that the B. of London came in blowing again, & said: what? is my lord of Chichester gone away also? (for he even a little before departed also without any other word saying, but he must needs be gone) what is the matter you now stand upon?  Morgan. 
M. Christoforson hath showed M. Philpot a notable place for the authority of the church of Rome, and he maketh nothing of it.  London. 
Where is the place, let me see: by my faith here is a place alone. Come hither sir, what say you to this? Nay tarry a little, I will help this place, with S. Paul's own testimony the first to the Romans, where he sayeth, that their faith is preached through out the world, how can you be able to answer to this?  Phil. 
Yes my lord, it is soon answered if you well consider all the words of Cyprian: for he speaketh of such as in his time were faithful at Rome, that followed the doctrine of S Paul, as he had taught them, and as it was notified throughout the world by an epistle, which he had written in the commendation of their faith. With such as are praised of S. Paul at Rome, for foloing the true faith, misbelief can have no place. And now if you can show, that the faith which the church of Rome holdeth, is that faith, which the Apostle praised and allowed in the Romans in his time, then will I say with S. Cyprian, and with you, that infidelity can have no place there, but otherwise it maketh not absolutely for the authority, of the church of R. as you do mistake it.  Christo. 
You understand Cyprian well in deed, I think you never read him in your life.  Phil. 
Yes M. S. that I have. I can show you a book noted with mine own hand: though I have nor red so much as you, yet I have red somewhat. It is shame for you to wrest and writhe the doctors as you do, to maintain a false religion, which be altogether against you, if you take them aright, & if your false packing of the doctors together hath given me and others occasion to look upon them, whereby we find you shameful liars and mysreporters of the ancient doctors.  Morgan. 
What, will you be in hand to allow doctors now? they of your sect do not so, I marvel therefore you will allow them.  Phil. 
I do allow them, in asmuch as they do agree with the scriptures: & so do all they which be of the truth, how so ever you term us: & I praise God for the good understanding I have received by them.  Christo. 
What? you understand not the doctors: you may be ashamed to say it.  Phil. 
I thank God, I understand them better than you. For you have excoecationem cordis, the blindness of heart, so that you understand not truly, what you read, no more than the wall here, as the taking of Cyprian doth well declare. And afore god you are but deceivers of the people, for all your brag you make of learning: neither have ye scripture or ancient doctor on your side being truly taken.  Chriho. 
Why, all the doctors be on our side, & against you altogether.  Phil. 
Yea, so you say, when ye be in your pulpits alone, and none to answer you. But if you will come to cast accounts with me thereof, I will ventre with you a recanration, that I (as little sight as I have in the doctors) will bring more authorities of ancient doctors on my side, them you shall be able for yours, & he that can bring most, to him let the other side yield. Are you content here with?  Christo. 
It is but folly to reason with you: you will believe no man but yourself.  phil. 
I will believe you or any other learned man, if you can bring any thing worthy to be believed. You can not win me with vain words from my faith. Before God there is no truth in you.  Mor. 
what no truth, no truth? ha, ha, he  Phil. 
Except the articles of the Trinity you are corrupt in all other things, & are sound in nothing.  Morg. 
What say you? do we not believe well on the sacrament?  Phil, 
It is the thing, which (among all other) you do most abuse.  Mor. 
Wherein I pray you tell us?  Phil. 
I have told you before this (M. S.) in the convocation house.  Mor. 
Yea marry in deed you told us there very well, for there you fell down upon your knees & fell to weeping: ha, ha, ha.  phil. 
I did weep in deed, & so did Christ upon jerusalem, & am not to be blamed therefore, if you consider the cause of my weeping.  Mor. 
What make you yourself Christ? ha, ha, ha.  Phil. 
No sir, I make not myself Christ: but I am not ashamed to do as my M. & savour did to bewail & lament your infidelity and idolatry, which I there foresaw through tyranny you would bring again to this realm, as this day doth declare.  Morgan. 
That is your argument.  Christo. 
Wherein do we abuse the sacrament, tell us?  Pihl. 
As I may touch but one of the least abuses: you minister it not in both kinds, as you ought to do, but keep the one half from the people contrary to Christ's institution.  Chri. 
why, is there not as much contained in one kind as in both and what need is it then to minister it in both kinds?  phil. 
I believe not so, for if it had, Christ would have given but the one kind only: for he instituted nothing superfluous and therefore you cannot say that the hole effect of the sacrament is aswell in one find as in both, since the scripture reacheth otherwise.  Christofor. 
What if I can prove it by scripture, that we may minister it in one kind? the Apostles did so, as it may appear in the Acts of the Apostles in one or two places, where it is written that the Apostles continued, in orationibus & fractione panis, in prayers and in breaking of bread, which is meant of the sacrament.  Phil. 
Why master doctor, do you not know, that S. Luke by making mention of the breaking of bread meaneth the hole use of the sacrament according to Christ's institution? by a figure which you have learned in grammar metinomia, where part is mentioned, and the hole understanded to be done as Christ commanded it.  Christofor. 
Nay that is not so. For I can show out of Eusebius in Ecclesi. historia, that there was a man of God whom he named, that sent the sacrament in one kind by a boy to one that was sick.  Phil. 
I have red in deed, that they did use to give that was left of the communion bread, to children, to mariners, & to women, and so peradventure the boy might carry a piece of that was left to the sick man.  Christofor. 
Nay as a sacrament it was purposely sent unto him.  Phil. 
If it were so, yet can you not precisely say, that he had not the cup ministered unto him also by some other sent unto him: but what though one man did use it thus, doth it follow, that all men may do the like? S. Cyprian noteth many abuses of the sacrament in his time, which rose upon singular men's examples: as using of water in stead of wine, therefore he sayeth Non respiciendum quid aliquis ante nos fecerit sed quid Christus qui omnium est primus antea fecit & mandavit. That is, we must not look what any man hath done before us, but what Christ first of all men did and commanded.  Christof. 
Hath not the church taught us so to use the sacrament? and how do we know that Christ is, Homousios, that is of one substance with the father, but by the determination of the church? how can you prove that otherwise by express words of scripture, and where find you Homoufios in all scripture?  Phil. 
Yes that I do, in the first to the Hebreus, where it is written, the Christ is the express image of Gods own substance, eiusdem substantiae.  Christo. 
Nay that is not so, it is there no more, but expressa imago substantiae the express image of God's substance, and image is accidence.  phil. 
It is in the text, of his substance, substantiae illius, or of his own substance, as it may be right well interpreted. Besides this that which Christ spoke of himself, in S. Iohn manifesteth the same saying, I & the father be one thing, Ego & pater unum sumus. And where as you say Imago here is accidence, the ancient fathers use this for a strong argument to prove Christ to be God, because he is the very image of God,  Christofor. 
Yea do? is this a good argument, because we are the image of God, ergo we are God?  phil. 
We are not called the express image of God, as it is written of Christ, & we are but the image of God by participation, and as it written in the Genesis, we are made to the likeness and similitude of God. But you ought to know (M. Christoforson) that there is no accedence in God, and therefore Christ can not be the image of God, but he must be of the same substance with God.  Christofor. 
Tush.  Morgan. 
How say you to the presence of the sacrament? will you stand to the judgement here of your book or no, or will you recant.  philpot. 
I know you go but about to catch me in words, if you can prove the book to be of my setting forth: lay it to my charge, when I come in judgement.  Morgan. 
Speak, be you of the same mind as this book is of or no? sure I am you were once, whiles you become an other manner of man than you were.  phil. 
What I was you know, what I am, I will not tell you now: but this I will say to you by the way, that if you can prove your sacrament of the mass (as you now use it) to be a sacrament, I will than grant you a presence: but first you must prove the same a sacrament, and afterward entreat of the presence.  Margan. 
Hoo, do you doubt that it is a sacrament?  phi. 
I am past doubting, for I believe you can never be able to prove it a sacrament.  Christofor. 
Yea do? good Lord, doth not S Austin call it the sacrament of the altar, how say you to that.  phil. 
That maketh nothing for the probation of your sacrament, 
Note.  for so he with other ancient writers do call the holy communion or the supper of the Lord, in respect that it is the sacrament of the sacrifice, which Christ offered upon the altar of the cross, the which sacrifice all the altars & sacrifices done upon the altars in the old law did prifigure & shadow, the which pertaineth nothing to your sacrament, hanging upon your altars made of lime and stone.  Christofor. 
No doth? I pray you, what signifieth altar?  phil. 
Not as you flalslye take it materially, but for the sacrifice of the altar of the cross.  Christo. 
Where find you it ever so taken.  Phil. 
Yes that I do, in S. Paul to the hebrews. 13 where he saith Habemus altare de quo non est fas edere his qui tabernaculo deseruiunt, we have an altar, of the which it is not lawful for them to eat, that serve the tabernacle. Is not altar, there taken for the sacrifice of the altar, and not for the altar of lime and stone?  Christo. 
Well, god bliss me out of your company. You are such an obstinate heretic, as I have not heard the like.  phil. 
I pray God keep me from such blind doctors, which when they are not able to prove what they say, than they fall to blaspheming (as you now do) for lack of better proof.  
In the mean while the bishop of London was talking with some other by, and at length came in to supply his part and said.  London. 
I pray you masters hearken what I shall sail to this man: come hither master Grene. And now sir (pointing to me) you can not think it sufficient to be nawght yourself, but must go about to procure this young gentleman by your letters to do the like.  Phil. 
My lord he can not say that I ever hitherto wrote unto him, concerning any such matter, as he here can testify.  Grene. 
No, you never wrote unto me.  London. 
Why, is not this your lesser which you did write concerning him?  Phil. 
I have showed your lordship my mind concerning that letter already: It was not written to master Grene, neither he was privi of the writing thereof.  London. 
How say you then, if a man be in an error and you know thereof, what are you bound to do in such case?  Phil. 
I am bound to do the best I can to bring him out of it.  London. 
If master Grene here, be in the like, are you not bound to reform him thereof if you can?  Phil. 
Yes that I am, and will do the uttermost to my power therein.  
The bishop remembering himself thinking that he should but shrewdly after his expectation be helped at my mouth but rather confirmed in that which he called an error, cessed to proceed any further in his demand, and called master Grene a side, and before his register read him a letter, I knew not the contents thereof: and therewith all gave master Grene the book of my disputation in the convocation house. And afterward went a side commoning with master Christoforson, leaving doctor Morgan, master Harpesfild, and master Cousins, to reason with me, in the hearing of master Grene.  Morgan. 
Master Philpot I would ask you, how old your religion is.  Phil. 
It is older than yours, by a thousand years and more.  Morgan 
I pray you, where was it thirty or fourthy years ago?  Phil. 
It was in Germany apparent by the testimonies of hus, Jerome of prague, & Wyciene, whom your generation a hundred years ago and more did burn for preaching the truth unto you: and before their time and since hath been, although under persecution it hath been put to silence.  Morgan. 
That is a marvelous strange religion, which no man can tell certainly where to find it.  Phil. 
It ought to be no marvel unto you, to see god's truth through violens oppressed: for so it hath been from the beginning, from time to time, as it appeareth by stories, and as Christ's true religion is now to be found here in England, although hypocrisy hath by vyolens the upper hand, And in the Apocalyps you may see, it was prophesied, that the true church should be driven into corners, and into wilderness, and suffer great persecution.  Morgan. 
A, are you seen in the Apocalyps? there is many strange things.  phil. 
If I tell you the truth, which you are not able to refel, believe it, and daily not out so earnest matters. Me think you are liker a scoffer in a play, 
Morgan rightly painted out.  than a reasonable doctor to instruct a man: you are bare arced and dance naked in a net, and yet you see not your own nakedness.  Morgan. 
What (I pray you) be not so quick with me. Let us talk a little more coldly together.  phil. 
I will talk with you as mildly as you can desire, if you will speak learnedly and charitably. But if you go about with taunts to delude the truth, I will not hide it from you.  Morgan. 
Why will you not submit your judgement to the learned men of this realm?  phil. 
Because I see they can bring no good ground, where upon I may with a good conscience settle my faith more surely, then on that which I am now grounded by God's manifest word.  Morgan. 
No do? that is marvel that so many learned men should be deceived.  phil. 
It is no marvel by S. Paul: for he saith, that not many wise, neither many learned after the world, be called to the knowledge of the gospel.  Morgan. 
Have you then alone the spirit of God and not we?  phil. 
I say not, that I alone have the spirit of God, but as many as abide in the true faith of Christ, have the spirit of God aswell as I  Morgan. 
How know you, that you have the spirit of God?  Phil. 
By the faith of Christ which is in me.  Morgan. 
A, by faith, do you so? I ween it be the spirit of the buttery, which your fellows have had, that have been burned before you, who were drunk the night before they went to their death, & I ween went drunken unto it.  Phil. 
It appeareth by your communication, that you are better acquainted with the spirit of the buttrye, then with the spirit of God, wherefore I must now, tell thee (thou painted wall and hypocrite) in the name of the living Lord, whose truth I have told thee, that God shall rain fire and brimstone upon such scorners of his word and blasphemers of his people, as thou art.  Morgan. 
What, you rage now.  Phil. 
Thy foolish blasphemies have compelled the spirit of God which is in me, to speak that which I have said unto thee, thou enemy of all righteousness.  Morgan. 
Why do you judge me so?  phil. 
By thine own wicked words I judge of thee, thou blind and blasphemous doctor: for as it is written, by thy words thou shalt be justified, and by thy words thou shalt be condemned. I have spoken on God's behalf, & now have I done with the.  Morgan. 
Why then I tell the Philpot, that thou art an heretic, and shalt be burnt for thy heresy, & afterwards go to hell fire.  phil. 
I tell thee, thou hypocryte, that I pass not this, for thy fire and faggots, neither (I thank God my lord) stand in fear of the same: my faith in christ shall overcome them. But the hell fire which thou thretnest to me, is thy portion, and is prepared for thee, (whiles thou speedily repent) and for such hypocrites as thou art.  Morgan. 
What you speak upon wine: thou hast typled well to day by likelihood.  phil. 
So said the cursed generation to the Apostles being replenished with the holy ghost, and speaking the wondrous works of God: they said they were drunk when they had nothing else to say as thou dost now.  Morgan. 
Why I am able to answer the iwis, I trow.  phil. 
So it seemeth, with blasphemies & lies  Morgan. 
Nay even with learning, say what thou canst.  philpot. 
That appeared well at my disputation in the convocation house, where thou tookest upon thee, to answer those few arguments I was permitted to make, and yet wast not able to answer one, but in thine answers didst fomble and wonder, that the hole house was ashamed of thee. And thy final conclusion of all thine answers was, that thou couldst answer me, if I were in the schools at Oxford.  Morgan. 
What did I so? thou beliest me.  Phil. 
I do not belie thee, the book of the report of the disputation beareth record thereto, and all that were present can tell (if they list) thou saidest so. And I tell thee plain, thou art not able to answer the spirit of truth, which speaketh in me, for the defence of Christ's true religion. I am able (by the might there of) to drive thee round about this galarie before me. And if it would please the queens majesty and her counsel to hear thee & me, I would make thee for shame shrink behind the door.  Morgan. 
Yea, would you so lo?  phil. 
Thou hast the spirit of illusion & sophisirie, which is not able to countervail the spirit of truth. Thou art but an Ass in the true understanding of things pertaining unto God: I call the ass, not in respect of malice, but in that thou kickest against the truth, & art void of all godly understanding, not able to answer to that thou bragest in.  Morgan. 
Why, have I not answered thee in all things thou hast said unto me? I take them to record.  Phil. 
Ask of my fellow whether I be a these.  Cousins. 
Hark, he maketh us all thieves.  phil. 
You know the phrase of that Proverb, that like will hold with like. And I am sure, you will not judge with me against him, speak I never so true. And in this sense I speak it, the strongest answer that he hath made against me, is, that you will burn me.  Morgan. 
Why, we do not burn you, it is the temporal men that burn you and not we.  phil. 
Thus you would (as pilate did) wash your hands of all your wicked doings. But I pray you invocate seculare brachium. Cal upon the secular power to be executioners of your unrighteous judgements. And have you not a title in your law, De haeruicis comburendis, for to burn heretics?  haps. 
I have heard you both a good while reason together, and I never heard so stout an heretic as you are, master Philpot.  Cousins. 
Neither I in all my life.  Phil. 
You are not able to prove me an heretic, by one jot of God's word.  haps. 
You have the spirit of arrogancy, I will reason with you no more. And so he was departing, and M. Cousin's also. And with that the bishop and Christoforson came in again, & said.  London. 
M. D. how doth this man and your agree?  Morg. 
My lord, I do ask him where his church was thirty years ago.  London. 
Are you not half agreed, as one man said once to twain parts, of whom the one was equally disagreeing from the other.  Crhisto. 
My lord, it is but folly to reason with him any further: your lordship shall but lose time, for he is incurable.  London. 
Well then, let his keeper have him away. And with that D. Chadsey led me a way by the which we could not pass, and therefore came back again through the bishop's chamber, where all these doctors were clustered together. And as I was passing, the bishop took me by the gown, & said, Wots you what M. Christoforson telleth me? I pray you (M. Christoforson) rehearse the sentence in latin. And so he did. The contents whereof was, that an heretic would not be won.  Christo. 
S. Paul sayeth. Haereticum homis nem post unam atque alteram admonitionem devita. Flee an heretic after once or twice warning.  All the Doc. 
Yea my lord, it is best you so do, and trouble your lordship no more with him.  Phil. 
You must first prove me justly to be an heretic, before you use the judgement of S. Paul against me: for he speaketh of such as hold opinion against the manifest word, the which you can not prove by me. And because you want in your proof, and be able to prove nothing against me, therefore you go about falsely to suppose me to be an heretic, for the safeguard of your own counterfeit honesties. But afore God you are the heretics, which so stoutly and stubbornly maintain so many things directly against god's word, as God in his time shall reveal. As I went out of his chamber, the B. called me aside, and said.  London. 
I pray the in good sadness, what meanest thou by writing in the beginning of thy Bible: Spiritus est vicarius Christi in terris, the spirit is the vicar of Christ on the earth. I wis you have some special meaning thereof.  Phil. 
My lord, I have none other meaning but as I have told you already, that Christ sense his Ascenfion worketh worketh all things in us by his spirit, & by his spirit doth dwell in us. I pray you my lord, let me have my Bible with other lawful books & writings, which you have of mine: whereof many of them be none of mine, but lent to me by my friends.  London. 
Your Bible you shall not have, but I will perhaps let you have an other: & after I have perused the rest, you shall have such as I think good.  Phil. 
I pray your lordship them, that you would let me have candle light.  London. 
To what purpose, I pray you?  Phil. 
The nights be long, & I would fain occupy myself about somewhat, and not spend my time idly.  London. 
You may then pray.  phil. 
I can not well say many prayers without light.  London. 
Can you not say your pater noster without a candle? I tell you sir, you shall have some meat and drink of me, but candle you get none.  Phil. 
I had liefer have a candle than your meat or drink: but seeing I shall not have my request, the lord shallbe my light.  London. 
Have him down.  Chadsey. 
I will bring him to his keeper my lord. Master Philpot I wonder, that all these learned men whom you have talked withal this day, can nothing persuade you.  phil. 
Why M. doctor, would you have me to be persuaded with nothing? Or would you have me build my faith upon sand? what do you all bring, whereby I ought by a sufficient authority to be persuaded unto you.  Chadsey. 
I am sorry you will so wilfully cast away yourself, where as you might live worshipfully: do you not think other have souls to save as well as you have?  Phil. 
Every man shall receive according to his own doings, sure I am you are deceived, and maintain a false religion: and as for my casting away, I would my burning day were to morrow, for this delay is every day to die and yet not to be dead.  Chadsey. 
you are not like to die yet, I can tell you.  phil. 
I am the more sorry therefore. But the will of God be done on me, to his glory AMEN.   

The examination of Iohn Philpot on wednesdaye the .4. day of Decembre before the B. of London, the B. of worcester, and the B. of Bangor.  
IN the morning I was fet down to the wardrobe adjoining to the chapel, and within a while after, came three of the B. chaplains unto me, saying.  B. Chap. 
Master Philpot, my lord hath sent us unto you, to desire you to come to mass, certifying you, that there is a doctor of divinity, a chaplain of my lords, a notable learned man, called doctor Chadsey, going to mass. Therefore we also pray you (good M, Philpot) be content to come: it is even hard hereby.  phil. 
I wonder my lord would trouble you, in sending you about this matter, seeing he knoweth I am a man (by your law) that can not hear mass, be cause I stand excommunicate.  B. Chap. 
Your excommunication is upon but a contumacy, and my lord will dispense with you, if you will come.  phil. 
My lord can not, for he is not mine ordinary, and I will not seek any such thing at his hands. With this answer they went their way. And after mass the B. called me before him into his Chapel, and there in the presence of his register (after he had said his mind, because I would not come to mass) recited the articles, which he often times before had done in that behalf, with the depositions of the witnesses, of whom some were not examined.  London. 
Sir, what can you now say, why I should not proceed to give sentence against thee, as an heretic?  Phil. 
Why my lord, will you proceed to give sentence against me, before your witnesses be examined: that is plain against your own law, as all your doings have been hitherto.  London. 
See what a fool thou art in the law. I need not recite the depositions of the witness, but if I list. For I know them well enough already.  Phil. 
It appeareth in deed, you may do what you list.  London. 
Tell me I say, whether thou wilt answer or no: and whether if thou were absolved of thine excommunication, thou wouldst come to mass or no?  phil. 
I have answered as much as I intend to do, until I be called to lawful judgement: and as concerning my conscience, I will not make you God, to sit there as yet: it is God's part only to be searcher of the heart.  London. 
Look how foolishly he speaketh. Art thou God? and yet dost thou not sit in thine own conscience?  phil. 
I sit not in mine own conscience: but I know it, and God there only aught to sit and no man else.  London. 
Thou art a naughty fellow and hast done much hurt, and hast seduced other poor fellows here in prison with thee, by thy comforting of them in their errors, and hast made them rejoice and sing with thee.  phil. 
Yea my lord, we shall sing, when you and such as you are, shall cry, vae, vae, woe, woe, except you repent.  London. 
What an arrogant fool this is? I will handle the like an heretic, and that shortly.  phil. 
I fear nothing (I thank God) you can do unto me. But God shall destroy such as thou art, and that shortly, as I trust.  Lond. 
Have him away, this is a knave in deed.  phil. 
And I was had into the wardrobe again, by my keeper: and within an hour after was sent for to come before him, and the bishops of Worcester, and Bangor.  Lond. 
Sir, I have talked with you many times, and have caused you to be talked with all of many learned men, yea and honourable both temporal and spiritual, and yet it availeth nothing with you. I am blamed, that I have brought thee afore so many, for they say thou gloriest to have many to talk withal. Well, now it lieth the upon to look to thyself, for thy time draweth near to an end, if thou be not become conformable. And at this present we are sent from the synod, to offer you this grace, that if you will come to the unity of the church of Rome with us, and acknowledged the real presence of Christ in the sacrament of the altar, with us: all that is passed shallbe forgiven, and you received to favour.  worcest. 
M. Philpot, we are sent (as you here have heard by my lord of London) from the synod, to offer you mercy, if you will receive it. And of good will I bear you, I wish you to take it whiles it is offered: and be not a singular man against a hole multitude of learned men, which now in fasting and prayer are gathered together, to imagine things to do you good. There have many learned men talked with you: why should you think yourself better learned than them all? be not of such arrogauncy, but have humility and remember there is no salvation, but in the church.  Bangor 
Me thinketh my lord hath said wonderfully well unto you, that you should not think yourself so well learned, but other men are as well learned as you, neither of so good wit, but other be as wise as you: neither of so good memory, but other have as good memory as you. Therefore mistrust your own judgement, and come home to us again. Iwis I never liked your religion, because it was set further by violence and tyranny, 
The same token proveth your religion false.  and that is no token of true religion. And I was that same manner of man than that I am now, and a great meany more. Marry, for fear we held our peace, and bare with the time: wherefore M. Philpot, I would you did well, for I love you and therefore be content to come home with us again, into the catholic church of Rome.  Phil. 
Where my lord as I may begin first to answer you, that you say that religion is to be misliked, which is set forth by tyranny. I pray God you give not men occasion to think the same by yours at this day, which hath none other argument to stand by, but violence. If you can show me by any good sufficient ground, whereby to ground my conscience, that the church of Rome is the true catholic church, whereunto you call me, I will gladly be of the same; otherwise I can not soon change the religion I have learned these many years.  Bangor. 
Where was your religion (I pray you) a hundred years ago, that any man knew of it.  Phil. 
It was in Germany & in divers other places apparent.  worcest. 
jesus, will you be still so singular a man, what is Germany to the hole world?  London. 
My lords, I pray you give me leave to tell you, that I sent for him to hear mass this morning, and wot you what excuse be made unto me? for soothe that he was accursed cursed, alleging his own shame? He playeth as that varlet Latimer did at Cambrige, 
Hark how fine my lord is in dogs eloquence. If he had come to mass he had been cursed in deed.  when the vice Chancellor sent for him (who intended to have excommunicated him for some of his he resies) and the chancellor was coming to his chamber, which as soon as he heard that the chancellor was come, made answer that he was sick of the plague, and so deluded the chancellor: even so this man sayeth, he is accursed, because he will not come to mass.  worcest. 
My Lord (I am sure) here doth behave himself like a father unto you, therefore be admonished by him, and by us that come now friendly unto you, and follow your fathers before you.  phil. 
It is forbidden us of God, by the prophet Ezechiel to follow our fathers▪ neither to walk in their commandments.  worcest. 
It is written also in an other place, interroga patres, ask of your fathers.  phil. 
We ought to ask in deed our fathers that have more experience & knowledge than we of God's will, but no more to allow them, than we perceive they agree with the scriptures.  worcest. 
You willbe a contentious man, I see well: and S. Paul sayeth that we neither the church of God have no such custom.  Phil. 
I am not contentious, but for the verity of my faith in the which I ought to contend with all such as do impugn the same without any just objection.  worces. 
Let us rise my lord, for I see we shall do no good.  London. 
Nay I pray you tarry, & hear the articles I lay to his charge: and after he had recited them, they arose; and afterward standing they reasoned with me a while.  worces. 
M. Philpot, I am very sorry, that you willbe so singular. I never talked with none yet of my diocese, but after once communication had with me, they have been contented to revoke their errors, & to teach the people, how they were deceived, and so do much good, as you may if you list. For as I understand, you were archdeacon of winchester (which is the eye of the B.) & you may do much good in the country, if you would forsake your errors, & come to the catholic church.  phil. 
Where withal you so soon persuaded them to your will, I see not. error that I know I hold none, and of the catholic church I am sure I am.  worces. 
The Catholic church doth acknowledge a real presence of Christ in the sacrament; and so will not you.  phil. 
That is not so. For I acknowledge a very essensial presence in the sacrament duly used.  worces. 
What a real presence?  Phil. 
Yea a real presence by the spirit of God, in the right administration.  worces. 
That is well said, and do you agree, with the catholic church also?  Phil. 
I do agree with the true catholic church.  worcest. 
My lord of London, this man speaketh reasonably now.  London. 
You do agree in generalties. But when it shall come to the particularities, you will far disagree.  worces. 
Well, keep yourself here, and you shall have other learned bishops to common farther with you, as my lord of Duresme, & my lord of Chichester (whom I hear say) you do like well.  Phil. 
I do like them as I do all other that speaketh the truth. I have once already spoken with them, & they found no fault with me.  worcest. 
Pray in the mean season for grace to God.  Phil. 
Prayer is the comfortablest exercise I feal in my trouble, and my conscience is quiet, and I have the peace of mind, which can not be the fruits of heresy.  worces. 
We will bid you far well, for this time.  phil. 
After dinner, they called for me again, and demanded of me, whether I meant, as I spoke before dinner, & not go from it: to whom I answered, that I would not go from that I had said.  worces. 
You said at my departing from you before dinner, that if we did burn you, we should burn a catholic man. Will you be a catholic man, & stand to the catholic church?  Phil. 
I will stand to the true catholic church.  worces. 
Will you stand to the catholic church of Rome?  phil. 
If you can prove the same to be the catholic church, I will be one thereof.  worces. 
Did not Christ say unto Peter and to all his successors of Rome, Pasce oves meas, pasce agnos meos, Feed my sheep, feed my lambs, which doth signify, that he gave him more authority than the rest.  phil. 
That saying pertaineth nothing to the authority of Petre above others, but declareth what Christ requireth of his beloved Apostles, that they should with all diligence preach to the flock of Christ, the way of salvation, and that doth the iterration of feeding spoken to Petre only signify. But the bishop of Rome little regardeth this spiritual feeding, and therefore he hath imagined an easier way, to make himself lord of the hole world, yea and of God's word to, and doth not feed Christ's flock, as Petre did,  worces. 
How can you tell that?  phil. 
Yes I have been there, & I could not learn of all his country men, that ever he preacheth.  worces. 
Though he preached not one way, he preacheth an other, by procuring good order for the church to be kept in.  phil. 
I am sure that it willbe his damnation before God, that he leaveth that he is commanded of Christ, and setteth forth his own decrees to deface the gospel.  worces. 
It is the evil living that you have seen at Rome, that causeth you to have this ill judgement of the church of Rome. I can not tarry now with you to reason further of this matter. How say you to the real presence of the sacrament? will you stand to that?  Phil. 
I do acknowledge (as I have said) a real presence of the sacrament in the dew administration thereof, to the worthy receivers by the spirit of God.  wor. 
You add now a great meany more words than you did before, yet you say more of the sacrament than a great meany will do. Thus they departed.   

After them came in to me, D. Chadsey & D. wright Archdeacon of Oxford, with a great meany more.  
Master Philpot here is master Archdeacon of Oxford come to you, 
Chadsey.  to give you good council, I pray you hear him.  Phil. 
I will refuse to hear none that will council me any good, and if any can bring any matter better than I have, I will stick thereunto.  wright. 
I would wish you (master Philpot) to agree with the catholic church, and not to stand in your own conceit, you see a great me any of learned men against you.  phil. 
I am (master doctor) of the unfeigned catholic church, and will live and die therein: and if you can prove your church to be the true catholic church, I willbe one of the same.  wright. 
I came not to dispute with you but to exhort you, here be better learned than I, that can inform you better than I  Chadsey. 

Thy heart knoweth that thy mouth lieth Chad.  What proof would you have? I will prove unto you our church to have his being & foundation by the scriptures, by the Apostles & by the primative church confirmed with the blood of martyrs and the testimony of all confessors.  phil. 
give me your hand, master doctor: prove that, and have with you.  Chadsey. 
If I had my books here, I could soon prove it. I will go fet some. & with that he went, & fet his book of annotations, saying, I cannot bring my books well. Therefore I have brought my book of annotations. And turned there to a common place of the sacrament, ask me whether the catholic church did not allow the presence of Christ's body in the sacrament or no? I hear say you do confess a real presence, 
hanging is to good for thee.  but I willbe hanged if you will abide by it, you will deny it by and by.  Phil. 
That I have said I cannot deny, neither intent not what soever you say.  Chadsey. 
If there be a real presence in the sacrament, than evil men receive Christ: which thing you will not grant, I am sure.  Phil, 
I deny the argument. For I do not grant in the sacrament, by transubstantiation any real presence, as you falsely imagined. But in the dew administration to the worthy receivers.  Chadsey. 
I will prove that the evil & wicked men eat the body of Christ, as well as the good men, by S. Austin here.  phil. 
And in the beginning of his text, S Austin seemed to approve his assertion, but I bade him read out to the end, and there S Austin declareth that it was quodam modo, after a certain manner, the evil men received the body of Christ, which is sacramentally only, in the utter signs & not really, or in deed, as the good doth. And thus all the doctors, that you seem to bring in for your purpose, be quite against you, if you did up rightly way them.  Chad. 
By God you are a subtle fellow, see how he would writhe S. Austin's words.  phil. 
See who of us wrieth S. Austin more, you or I which take his meaning by his own express words. And seeing you charge me of subtlety, what subtlety is this of you to say that you will prove your matter of the church, even from the beginning, promising to show your books therein, and when it cometh to the showing, you are able to show none, and for want of proof slip into a buy matter, and yet faint in the proof thereof. Afore God you are bare-arsed, in all your religion.  Chadsey. 
You shallbe constrained to come to us at length, whether you will or no.  phil. 
Hold that argument fast, for that is the best you have, for you have nothing but violence.   

The thursday after I was called in the morning before the Archbishop of York, the B. of Chichster, the B. of , and the B. of London, the B. of Chichester being first come, began to talk with me.  
I Am come of good will, to talk with you, to instruct you what I can, to come to the catholic church, and to will you to mistrust your own judgement, and to learn first to have humility, and by the same to learn of others, that be better learned than you, as they did learn of such as were their betters before them.  phil. 
We must be all taught of God, and I will with all humility learn of them that will inform me by God's word, what I have to do. I confess I have, but little learning in respect of you, that both for your years, & great exercise, do excel therein: but faith consisteth not only in learning, but in simplicytie of believing that which Gods word teacheth, therefore I will be glad to hear both of your lordship, or of any other (that god hath revealed unto by his word) the true doctrine thereof, & thank you, that it doth please you to take pains herein.  Chiche. 
You take the first alleged amiss, as though all men should be taught by inspiration, & not by learning. How do we believe the Gospel, but by the authority of the church, and because the same hath allowed it?  Phil. 
S. Paul sayeth, he learned not the Gospel by men, neither of men, but by the revelation of jesus Christ: which is a sufficient proof, that the gospel taketh not his authority of man, but of God only.  Chichest. 
S. Paul speaketh but of his own knowledge how he came thereto.  Phil. 
Nay he speaketh of the Gospel generally, which cometh not from man, but from God, & that the church must only teach that which cometh from God and not man's precepts.  Chiches. 
Doth not S. Austin say, I would not believe the Gospel, if the authority of the church did not move me thereto?  phil. 
I grant that the authority of the church doth move the unbelievers to believe, but yet the church giveth not the word his authority: for the word hath his authority only from God, & not of man. Men be but disposers thereof, for first the word hath his being before the church, and the word is the foundation of the church, and first is the foundation sure, before the building thereon can be steadfast.  Chiches. 
I perceive you mistake me, I speak of the knowledge of the Gospel, and not of the authority: for by the church we have all knowledge of the Gospel.  phil. 
I confess that: For faith cometh by hearing, and hearing by the word: and I acknowledge, that God appointeth an ordinary means for men to come unto knowledge now, and not miraculously, as he hath done in times passed, yet we that be taught by men must take heed, that we learn nothing else but that which was taught in the primative church by revelation. Here came in the B. of York, and the bishop of , and after they had saluted one an other, and commoned a while together, the Archbishop of York called me unto them, saying.  York. 
Sir, we hearing that you are out of the way, are come of charity to inform you, and to bring you into the true faith, & to the catholic church again, willing you first to have humility, and to be humble, and willing to learn of your betters, for else we can do no good with you: and God sayeth by the Prophet. On whom shall I rest but on the humble and meek, and such as tremble at my word. Now if you will so be, we will be glad to travail with you.  phil. 
I know that humility is the door whereby we enter unto Christ, & I thank his goodness, I have entered in at the same unto him, & will with all humility hear whatsoever truth you shall speak unto me.  York. 
What be the matters you stand on, and require to be satisfied?  Phil. 
My lord and it please your grace, we were entered in a good matter before you came, of the church, and how we should know the truth, but by the church.  York. 
In deed that is the head, we need to begin at: for the church being truly known, we shall sooner agree in the particular things.  phil. 
If your lordships, can prove the church of Rome to be the true catholic church, it shall do much to persuade me toward that you would have me incline unto.  York. 
Why, let us go to the definition of the church, what is it?  phil. 
It is a congregation of people, dispersed through the world, agreeing together in the word of God, using the sacraments and all other things according to the same.  York. 
This definition is of many words, to no purpose.  Phil. 
I do not precisely define the church, but declare unto you what I think the church is.  York. 
Is the church visible or invisible?  Phil. 
It is both visible and invisible: the invisible church is of all the elects of God only, the visible consisteth of both good and bad, using all things in faith according to God's word.  York. 
The church is an universal congregation of faithful people in Christ through the world, which this word catholic doth well express: for what is catholic else, doth it not signify universal?  Phil. 
The church is defined by S. Austen to be called catholic in this wise. Ecclesia ideo dicitur catholica, quia universaliter perfecta est & in nullo claudicat. The church is called therefore catholic, because it is thoroughly perfit, and halteth in nothing.  York. 
Nay it is called catholic, because it is universally received of all Christian nations, for the most part.  Phil. 
The church was catholic in the Apostles time, yet was it not universally received of the world: but because their doctrine which they had received of Christ, was perfect and appointed to be preached and received of the hole world, therefore it is called the catholic faith, & all persons receiving the same, be to be counted the catholic church. And S. Austin in an other place writeth add Neophitoes, that the catholic church is the, which believeth a right.  York. 
If you will learn, I will show you by S. Austin, writing against the Donatists, that he proveth the catholic church by two principal points, which is universality, and succession of bishops in one Apostolical sea from time to time. Now thus will I make mine argument. The church of Rome is universal, & hath had his succession of bishops from time time, Ergo it is the catholic church. how answer you to this argument?  phil. 
I deny the antecedent. That the catholic church is only known by universality, & by succession of bishops.  York. 
I will prove it. And with that he brought forth a book, which he had noted out of the doctors, and turned to his common places therein of the church & recited one or two out of S Austen, & specially out of his epistle written against the Donatists. Here S. Austen manifestly proveth, that the Donatists were not the catholic church, because they had no succession of bishops in their opinion, neither universality, and the same force hath S. Augustine's argument against you.  phil. 
My lord I have weighed the force of that argument before now. And I perceive it maketh nothing against me, neither it cometh to your purpose, for I will stand to the trial of S. Austen, for the approbation of the catholic church, where of I am. For S. Austin speaketh of universality, joined with verity, & of faithful successors of Peter, before corruption came into the church, and so if you can deduce your argument for the sea of Rome now as S. Austen might do in his time, I would say it might be of some force, otherwise not.  York 
S. Austin proveth the catholic church, principally by succession of bishops, and therefore you understand not S. Austin: for what I pray you was the opinion of the Donatists against whom he wrote, can you tell? what country were they of?  phil. 
They were a certain sect of men affirming among other heresies, that the dignity of the sacraments, depended upon the worthiness of the minister: so that if the minister were good, the sacrament which he ministered were avayliable, or else not.  Chiches. 
That was their error and they had none other, but that. And he read an other authority of S. Augustine's out of a book, which he brought even to the same purpose, that the other was.  Phil. 
I challenge S. Austin to be with me thoroughly in this point, and will stand to his judgement, taking one place with an other.  Chiches. 
If you will not have the church to be certain, I pray you by whom will you be judged in matters of controversy.  Phil. 
I do not deny the church to be certain: but I deny that it is necessarily tied to any place, longer than it abideth in the word, and for all manner of controversies the word ought to be judge.  Chichest. 
But what if I take it one way, and you an other, how than?  Phil. 
S. Austen showeth a remedy for that, & willeth quod unius locus per plura intelligi debeat, that one place of the scripture ought to be understanded by the more.  York. 
How answer you to this argument: Rome hath a known succession of bishops, which your church hath not: Ergo that is the catholic church and yours is not, because there is no such succession can be proved for your church.  phil. 
I deny (my lord) that succession of bishops is an infallible point to know the church by: for there may be a succession of bishops known in a place, and yet there be no church, as at Antioch and at jerusalem, and in other places, where the Apostles abode aswell as at Rome. But if you put to the succession of bishops, succession of doctrine with all (as S. Austin doth) I will grant it to be a good proof for the catholic church, but a local succession only is nothing vailable.  York. 
You will have no church than I see well.  phil. 
Yes my lord, I acknowledge the catholic church, as I am bound by my Crede, but I can not acknowledge a false church for the true.  Chichest, 
Why is there two catholic churches then?  philpot. 
No I know there is but one catholic church, but there have been and be at this present, that take upon them the name of Christ & of his church, which be not so in deed, as it is written, that there be that call themselves APostles and be not so in deed, but the synagogue of Satan, and liars. And now it is with us, as it was with the two women in salomon's time, which lay together, and the one suppressed her child, and after went about to challenge the true mother's child.  Chiches. 
What a babbling here is with you now? I see you lack humility. you will go about to teach, and not to learn.  philpot. 
My lords, I must desire you to bear with my hasty speech, it is my infirmity of nature, all that I speak is to learn by, I would you did understand all my mind, that I might be satisfied by you, through better authority.  Chichest. 
My lord, and it please your grace, turn the argument upon him which you have made, and let him show the succession of bishops of his church, as we can do. How say you? can you show the succession of bishops in your church from time to time? I tell you, this argument troubled doctor Ridley, so sore that he could never answer it. Yet he was a man well learned, I dare say, you will say.  phil. 
He was a man so learned, that I was not worthy to carry his books for learning.  Chichest. 
I promise you he was never able to answer that, he was a man that I loved well and he me. For he came unto me divers times being in prison, and conferred with me.  philpot. 
I wonder my lord, you should make this argument, which you would turn upon me, for the trial of my church, whereof I am, or that you would make bishop Rydley so ignorant that he was not able to answer it, since it is of no force. For behold, first I denied you that local succession of bishops in one place is no necessary point alone to prove the catholic church by, & that which I have denied, you can not prove, and is it then reason that you should put me to the trial of that, which by you is unproved and of no force to conclude against me?  Chichest. 
I see my lords we do but lose our labours, to reason with him, he taketh himself better learned than we.  phil. 
I take upon me the name of no learning, I boast of no knowledge, but of faith and of Christ, and that I am bound undoubtedly to know, as I am sure I do.  Chichest. 
These heretics take upon them to be sure of all things they stand in. you should say rather with humility, I trust I know Christ, than that you be sure thereof.  phil. 
Let him doubt of his faith, that lysteth: God give me always grace to believe that I am sure of his faith and favour in Christ.  . 
How will you be able to answer heretics, but by the determination of the known catholic church?  Phil. 
I am able to answer all heretics, by the word of God, and convince them by the same.  Chichest. 
How arrogantly that is spoken? I dare not say so.  Phil. 
My lord I pray you bear with me, for I am bold in the truth side, and I speak some what by experience, that I have had with heretics, and I know the Arrians be the subtlest that ever were, and yet have I manifest scriptures to beat them down with all.  Chiches. 
I perceive now you are the same manner of man, I have heard of, which will not be satisfied by learning.  Phil. 
Alas my lord, why do you say so? I do desire most humbly to be taught, if there be any better way, that I should learn, and hitherto you have showed me no better. Therefore I pray your lord ship, not to misjudge without a cause.  Ba●he. 
If you be the true catholic church, than will you hold with the real presence of Christ in the sacrament, which the true church hath ever maintained.  phil. 
And I (my lord) with the true church do hold the same in the dew ministration of the sacrament, but I desire you my lord, there may be made a better conclusion in our first matter, before we enter in to any other, for if the church be proved, we shall soon agree in the rest. In this mean while my lord of York was turning his book for more places, to help forth his cause.  York. 
I have found at lenthe, a very notable place which I have looked for all this while of S. Austin, de simpliciate credendi.  Chichest. 
It is but folly (my lord) that your grace do read him any more places for he esteemeth them not.  Phil. 
I esteem them in as much as they be of force, as your lordship doth hear me deny no doctors you bring, but require the true application of them, according to the writer's meaning, as by his own words I do prove.  York. 
I will read him the place, and so make an end. After he had red the sentence he said, that by four special points here S. Austin proveth the catholic church. The first is by the consent of all nations, the second by the Apostolic sea, the third by universality, & the fourth by this word catholic.  Chichest, 
That is a notable place in deed, and please your grace.  philpot. 
I pray you my lord of what church doth S. Austin writ the same? of Rome or not▪  York. 
Yea he writeth it, of the church of Rome.  philpot. 
I will lay with your lordship as much as I can make, it is not so. And let the book be seen,  . 
What art thou able to lay, that hast nothing?  York. 
Doth he not make mention here of the Apostolic sea, whereby he meaneth Rome.  Phil. 
That is very straightly interpreted my lord, as though the Apostolic sea, had been no where else but at Rome. But let it be Rome, and yet shall you never verify the same, unless all the other conditions do go there with, as S. Austin doth proceed withal, whereof none except the Apostolic sea, can now be verified of the church of Rome. For the faith which that sea now maintaineth, hath not the consent of all nations neither ever had, besides that it can not have the name of catholic, because it differeth from the catholic churches, which the Apostles planted almost in all things.  York. 
Nay he goeth about here to prove the catholic church by universality. And how can you show your church to be universal fifty or an hundred years ago?  phil. 
That is not material, neither any thing against S. Austyne. For my church (whereof I am) were to be counted universal, though it were but in ten persons, because it agreeth with the same that the Apostles universally did plant.  York. 
I perceive you are an obstinate man in your opinion, and will not be taught. Wherefore it is but lost labour to talk with you any longer, you are a member to be cut of.  Chichest. 
I have heard of you before, how you troubled the good bishop of Winchester before, and now I see in you, that I have heard.  Phil. 
I trust you see no evil in me by this, I desire of you a sure ground to build my faith on, and if you show me none, I pray you speak not ill of him, that meaneth well.  Chichest. 
Thou art an impudent fellow, as I have commoned with all.  Phil. 
That is spoken uncharitably (my lord) to blaspheme him whom you can not justly reprove.  Chichest. 
Why you are not God, blasphemy is counted a rebuke, to Godward and not to man.  phil. 
Yes it may be aswell verified of an infamy laid to man, speaking in God's cause, as you now do lay unto me for speaking freely the truth afore God, to maintain your vain religion, you are void of all good ground. I perceive you are blind guides and leaders of the blind, and therefore (as I am bound to tell you) very hypocrites, tyrannously persecuting the truth, which otherwise by just order you are able to do by no means. Your own doctors and testimonies which you bring, be evidently against you, and yet you will not see the truth.  Chichest. 
Have we this thank for our good will, coming to instruct thee?  phil. 
My lords, you must bear with me, since I speak in Christ's cause, and because his glory is defaced and his people cruelly and wrongfully slain by you, because they will not consent to the dishonour of God, to hypocrisy with you. If I told you not your fault, it should be required at my hands in the day of judgement, therefore know you (ye hypocrites in deed) that it is the spirit of God that telleth you your sin, and not I. I pass not (I thank God) of all your cruelty, God forgive it you, and give you grace to repent. And so they departed,   

The same day at night before supper, the bishop sent for me into his chapel in the presence of Archdeacon Harpesfild & doctor Chadsey, in the presence of other his chaplains, and his servants.  
MAster Philpot, I have (by sundry means) gone about to do you good, and I marvel, you do so little considre it. By my truth I can not tell what to say to you. Tell me directly, whether you willbe a conformable man or no, and where upon you chifly stand.  Phil. 
I have told your lordship often times plain enough, where on I stand chief, requiring a sure probation of the church whereunto you call me.  Harpel. 
S. Austin writing against the Donatists declareth four special notes to know the church by, the consent of many nations, the faith of the sacraments confirmed by antiquity. succession of bishops, & universality.  London. 
I pray you master Archdeacon fett the book hither, it is a notable place, let him see it. And the book was brought, and the bishop read it, demanding how I could answer the same.  Phil. 
My lord I like S. Augustine's four points for the trial of the catholic church, whereof I am. For it can abide every point thereof together, which yours can not do.  haps. 
Have not we succession of bishops, in the sea and church of Rome? wherefore then do you deny our church to be the catholic church?  Phil. 
S Austin doth not put succession of bishops only to be sufficient, but he addeth the use of the sacraments, according to antiquity, and doctrine universally taught and received of most nations from the beginning of the primative church, the which your church is far from. But my church can avouch all these better than yours: therefore (by S. Augustine's judgement which you here bring) mine is the catholic church, and not yours.  haps. Chad. 
It is but folly (my lord) for you to reason with him, for he is irrecuperable.  Phil. 
That is a good shift for you to run unto, when you be confounded in your own sayings, and have nothing else to say, you are evidently deceived, and yet will not see it, when it is laid to your face.  
Here end as many of Iohn philpot's examinations, as came to the printors hands, and assoon as the rest may be come by, thou shalt have it, good reader, by the will of God. In the mean time refresh thyself with this, praising God for the perseverance of this constant learned martyr, and pray heartily for the rest of Christ's poor afflicted church. give God the glory.   

jesus is God with us. An Apology of johan Philpot written for spitting upon an Arrian, with an invective against the Arrians (the very natural children of Antichrist) with an admonition to all that be faithful in Christ, to beware of them, and of other late sprung heresies, as of the most enemies of the Gospel.  
I Am amazed and do tremble both in body and soul, to hear (at this day) certain men, or rather not men, but covered with man's shape, persons of a beastly under standing, who after so many and manifold benefits and graces of our Lord God and savour jesus Christ, manifested to the hole world, and confirmed with so evident testimonies of the patriarchs, Prophets and Apostles, approved by wondrous signs and undoubted tokens, 
Rom. 1. Hebr. 1.  declared to be both God and Man, by the spirit of sanctification, the eternal son of God with power, the very express image of the substance of the father, and revealed unto us in these later times, in the flesh borne of the seed of David, in the which he hath taught us truly, and marvelously finished the mystery of our salvation: and is ascended in body into heaven, from whence his divinity abased himself for our glory, and sitteth in equal power at the right hand of the father in his everlasting kingdom: notwithstanding are not ashamed to rob this eternal son of God, & our most merciful savour of his infinite majesty, and to pluck him out of the glorious throne of his unspeakable deity.  
O impiety of all others most detestable, O infidelity more terrible than the palpaple darkness of Egypt. O flaming firebrands of hell, as I may use the terms of the Prophet Esay, 
Esa. 7.  against such apostatas, was it not enough for you to be grievous unto men by so manifold sects & heresies, 
The Arrians have many heresies.  dividing yourselves from Christ's true catholic church, as never hitherto hath been heard of any heretical segregation, but will also be molest unto my God the eternal son of God? What heart may bear such blasphemy? what eye may quietly behold such an enemy of God? What member of Christ may allow in any wise, such a member of the devil? What Christian may have fellowship with such rank Antichristes'?  
Who having the zeal of the glory of God in his heart, can not burst out in tears and lamentations to hear the immortal glory of the son of God trod under the feet, by the vile seed of the serpent? whose head by his eternal Godhead he hath beaten down, 
Gene. 3,  and therefore now lieth biting at his heel, lurking in corners, but he shallbe crushed in pieces unto eternal woe, after he hath spewed out all his venom, for brighter is the glory of our God and Christ, than it may be darkened by all the rout of the prince of darkness, who dwelleth in the light which is unaprocheable, although these dead dogs do take upon them with their corrupt sight to pierce, and ulemishe the same to their own blinding for ever.  
If the good king Ezechias after he had heard the blasphemies that Rabsaces uttered against the living Lord, tore his royal garments in pieces, in testimony of the sorrow he had conceived for the same, shall we be still at the blasphemous barkings against our Lord, and show no token of indignation for the zeal of his glory? If Paul and Barnabas perceiving the people of Listris, 
Act. 14.  to take the honour of God and attributing the same to creatures rend their garments, in signification that we all should declare (by some outward means) the like sorrow, when we hear or see the like blasphemy, how may we with patience abide to hear the robbery of the majesty of our Christ's equality with God, 
Phil. 2.  who (as saint Paul witnesseth) thought it no robbery to be equal with God? what faithful servant can be content to hear his master blasphemed. And if perchance he show any just anger therefore, all honest men do bear with his doing in that behalf: and can not you good (christian brethren and cistern) bear with me, who for the just zeal of the glory of my God and Christ (being blasphemed by an arrogant, ignorant and obstinately blinded Arrian, making himself equal with Christ, saying the God was none otherwise in Christ, than God was with him, making him but a creature as he was himself, vaunting to be without sin as well as Christ) did spit on him? 
The cause why I did spit.  Partly in declaration of that sorrow which I had to hear such a proud blasphemer of our savour, as also to signify unto other there present whom he went about to pervert, that he was a person to be abhorred of all christians, and not to be companied with al. If this my fact seem to some, that judge not all things according to the spirit of God, uncharitably: Yet let them know, that God (who is charity) allowed the same. 
Luke. 12.  For it is written in the Gospel, that Christ came not to set us at peace with men in the earth, but at division, and that is for his cause and truth. And who so ever will not abide with Christ's church in the truth, we ought not to show the points of charity unto any such, 
Math. 12.18.  but to take him as an heathen and a publican. If any man (sayeth S. Iohn) bring not unto you this doctrine which I have taught you, say not God speed, 
2. joh. 1.  unto him, for who so sayeth God speed unto such a one, is partaker of his evil doings. Consider you therefore, that have love and fellowship wit such, that the same damnation shall fall upon you therefore, as is dew to wicked heretics. God will have us to put a difference betwixt the clean & unclean, 
2. Cor. 6.  and to touch no unclean persons: but to go out from them.  
And what is more unclean than infidelity? who is a greater infidel than the Arrian, who spoileth his redeemer of his honour, and maketh him but a creature? What fellowship is there between light and darkness: what concord can there be between Christ & Belial? Never was there more abominable Belials than this Arrians be. The ignorant Belials worshipped the creatures for the creator. But these perverse Arrians do worship Christ (who is the creator of all things, 
Gal. 1. Rom. 9 1. joh. 5.  by whom as S. Paul testifieth, both in heaven and in earth all things visible and invisible were made, who is God blessed for ever, and as S. Iohn witnesseth, very God and life everlasting) but as a creature like unto themselves? what christian tongue may call him to be a good man, that denieth Christ to be the author and worker of all goodness, as the Arrian doth? Woe be unto them (sayeth the prophet) that call evil good and good evil. judge therefore uprightly (ye children of men) & condemn not the just for the unrighteous sake, neither by any means seem to allow either in word or deed the wicked, who say there is no God: 
johan. 5.  for they that honour not the son honour not the father: and he that hath not the son, hath not the father. 
johan. 14  And if we believe in God, we must also believe in Christ: for the father & he be one. And none in the spirit of God can divide Christ, from the substance of God the father, unless a natural son may be of an other substance, than his father, which nature doth abhor.  
Who can abide the eternal generation of the son of God to be denied, since it is written of him, his generation who shallbe able to declare? 
Esa. 53.   
Is there any true christian heart that grudged not at such faithless blasphemers? Can the eye, ear, tongue, or the other senses of the body, be content to hear their creator blasphemed, & not repined? should not the mouth declare the zeal of his maker, by spitting on him, that depraveth his divine majesty, which was, is, and shallbe God for ever? 
Apoc. 3.  If God (as it is mentioned in the Apocalypse) will spew hypocrites out of his mouth, such as he neither hot nor cold in his word, why may not than a man of God, spit on him that is worse than an hypocrite, enemy to the godhead manifested in the blessed Trinity, which will in no wise be persuaded to the contrary? 
johan. 2.  If Christ with a whip drove out the of temple such as were profaners thereof, ought not the servant of God (by some like outward signification) reprove the villainy of those as go about to take away the glory of him, that was the builder of the temple? If there were as much zeal in men of the truth, as there is talkative knowledge, they would never be offended with that, which is done in the reproach and condemnation of froward ungodly men, whom nothing can please but singularities and divisions from the church of Christ, which ought to be the mother and mystres of us all to lead us, 
Gala. 4.  into all true knowledge of the word of God, and not imagine by ignorance, taking the word of God, daily an other Gospel and an other Christ, as every sect doth, separating themselves from Christ's spouse, which is the same that is the accomplisment of truth, 
Ephe. 1.  hitherto never knew. O insatiable curiosity: O arrogant self love, the original of all these heresies: O pestilent canker of thine own salvation: O Arrian, the right inheritor to Lucifer, 
Esay. 14.  that would exalt his seat and be like to the highest, whose fall shallbe like, where the sin is equal. If God did highly allow the minister of Ephesus, 
Apoca. 2.  for that he could in no wise abide such as said they were Apostles and were not indeed, how may any lay uncharitableness unto me, which for the love of my sweet Christ, do abhor all fantastical Arrians in such sort, as all men ought to do, that love the son of God unfeignedly? If Moses be commended by the scriptures, 
Act. 8.  for striking an Egyptian, that did injury to one of the people of God, how may he justly be blamed, which did spit at him that doth such injury and sacrilege to the son of God, as to pluck him from his eternal and proper godhead? was there ever creature so unkind? was there ever man so temerarious, to strive against the glory of his glorifier? was there ever heretic so bold and impudent, as the Arrian is, that durst take from the son of God, the glory which he had with the father from the beginning? If Christ be the beginning, 
Apoca. 1.  & ending of all thing (as he testifieth himself to S. john) how may he be but a creature like unto others? who may dissemble such blasphemy, that hath any spark of the spirit of God? who may hear with patience the right ways of the Lord perverted by these devilish holy Arrians, & hold his peace? A lively faith is not dumb, but is always ready to resist the gainsayer as David saith. I have believed & therefore I have spoken. Speak than you that have tongues, to praise & confess against these Arrians: exalt your voice like a trumpet, that the simple people may beware of their Pharisaical venom, and be not deceived as now many are unwares of simplicity. Suffer them not to pass by you unpointed at, yea if they be so stonte, that they will not cease to speak against God our savour and Christ (as they are all new baptized enemies thereto) refrain not to spit at such inordidate swine, as are not ashamed to tread under their feet the precious godhead of our savour jesus Christ. Our God is a jealous God, and requireth us to be zealous in his cause. If we can not abide our own name to be evil spoken of, without great indignation, shall we be quiet to hear the name of our God defaced, and not declare any sign of wrath against them? It is written, be angry and sin not. A man than may show tokens, of anger in a cause, which he ought to defend, without breach of charity.  
The prophet David sayeth, shall I not hate them (O Lord) that hate thee? 
Psal. 138.  & upon thine enemies shall I not be wrathful? I will hate them with a perfect hatred, they are become mine enemies. Aaron (because he was not more zealous in god's cause, when he perceived the people bend to idolatry) entered not into the land of promise. God loveth not lukewarm sovidiars, in the battle of faith, but such as be earnest and violent, shall inherit his kingdom. Therefore S. Paul biddeth us to be fervent in spirit, & you that are to cold in these days of the conntet of the gospel, aswell against these arch heretics, as others whereof there be at these days, stired up by the Devil an infinite swarm to the overthrow of the gospel, if it were possible. I exhort you, not to judge that evil, which God highly commedeth: But rather to pray, that God will give you the like zeal, to withstand the enemies of the gospel, neither to have any manner of fellowship with these Antichristes', whom the devil hath shitten out in these days, to defile the Gospel, which go about to teach you any other doctrine, 
The gospel pure in K. Edw. days.  than you have received in king Edward's days, in the which (praised be God) all the sincerity of the gospel was revealed according to the pure use of the primative church, and as it is at this present of the true catholic church allowed through the world. The spirit of God the holy ghost, the third person in Trinity, whom these wicked Arrians do elude and mock, hath taught the church (according, to Christ's promise) all truth, and shall we now receive an other vain spirit, whom the holy fathers never knew? Try the spirits of men by god's word, and by the interpretation of the primative church, who had promise of Christ, to receive by the coming of the holy ghost, the true understanding of all that he had spoken and taught, after the which we have been truly taught to believe three persons in one deity, God the father from whom, and God the son by whom, & God the holy ghost in whom all things visible & invisible do consist, & have their being and life. In the which believe we were baptized by the institution of Christ, in to the name of the father, the son, & the holy ghost. 
Mat. 28.  And shall we now begin to stand in doubt of this most firm faith, the which from the beginning hath been confirmed, besides the undoubted testimonies of the scriptures, with the precious blood of an infinite number of martyrs and confessors? It is no marvel though these Arrians deny the holy ghost to be God, who refuse the testimony that he made of himself in fiery tongues to the primative church, 
Act. 1. Math. 3.  and before that in the likeness of a Dove at the baptism of Christ. They must needs deny the spirit of truth, who be led by the spirit of error, under the colour of Godliness, denying their true sanctifier & instructor, whom Christ evidently taught to be an other comfortor besides him. 
The holy ghost is an other comforter besides Christ.  And therefore to th'end he should so be believed, appeared visibly as Christ did, but as their corrupt faces bash not to deny the eternal son of God, so are they not ashamed to deny the holy ghost to be God, 
The Arrians are past shame.  their forehead is like the forehead of an whore, hardened with counterfeited hypocrisy, stiffnecked wretches they are, that will not yield to the truth, though it be never so manifestly laid before their face: they have sworn to run after their master the devil, without stay, & to draw with them as many, as they can, in the which they are very diligent: The Lord confound them, the Lord conserve his elect from their damnable poison, the Lord open all christian eyes, to beware of them, The Lord give all his church an uniform zeal & mind to abhor them, & to cast faith from them. You that be of the truth, & have any zeal of God in you, steer it up & bind it against these enemies of our living God, which is the Father, the Son, & the holy ghost, to whom be all honour praise, and glory for ever. Canst thou be angered with thy brother, being lawfully called to be a minister in Christ's church, and to be a teacher in the same, for spitting at an obstinate adversary of Christ, refusing to obey the truth, and declare no manner of indignation against the Arrian, the thief that robbeth thy God of his honour? Doth the injury of the Arrian more offend thee, than the defence of thy redeemer please thee? Art thou not ashamed rather to take part with an Arrian, than with a true christian? Thou wouldst seem to have charity, by bearing with the wicked, and contrary to all charity thou backbitest thy brother, for doing that which thou shouldest rather do, than to have any familiarity with thee? If thou dwell within the church of Christ, what hast thou to do with them that be without? Which go about nothing else, but to build a new Babylon, and to destroy all the Godly order of the Gospel? I tell thee plain, that I am nothing of that face, but give God thanks, that I hear evil, for well doing. If I should please men, I could not please God. I marvel, that there should be so little zeal in a true christian heart, that it can seem to take the part of an Arrian? We can not screw Christ and Baal, how long will men halt on both sides? let your halting be healed. If ye be unfeignedly of the truth, abide in the truth, & let all your will be toward the professors of the truth, in the unity of Christ's church, lest you might appear to be scatterers with heretics, rather than gatherers together with Christ. Do ye not see, what a rabble of new found scaterers there be? such a sort as never at once hath been heard of in one realm, the one contrary to the other: 
The devil hath shaken out his bag of heresies against the gospel  So that the devil might seem to have powered out all his poisons at ones against the gospel. And will you (that glory of the truth) go about by word, deed, & help, to maintain any such in their heady errors? he that toucheth pitch, can not chose but defile his fingers therewith. Be not deceived sayeth S. Paul, for wicked talk corrupteth good manners. 
1. Cor. 14  Therefore watch ye righteously, and sin not: for many therebe that have not the knowledge of God, I speak it to your shame. 
2. Tim. 2.  Saint Paul willeth us to be more circumspect in talking or acquainting ourselves with such, than men at this day be, to their incorragement & strenghtning in their error. The words of an heretic (as he sayeth in an other place) eateth like a canker. 
2. Tim. 2  And therefore writing unto Tyte, 
Tit. 3.  he commandeth all Christian persons to avoid an heretic, after once or twice warning, knowing that such a one is perverted, and sinneth and is dampened by his own judgement.  
And to the Thessalonians he also sayeth: 
2. Thes. 3.  we command you in the name of our Lord jesus Christ, that you withdraw yourselves from every brother that walketh inordinately, & not according to the institution which they have received of us. There can be no fellowship betwixt faith and infidelity: he that is not with Christ is his enemy, 
Luke. 11.  he that is an enemy to the unity and peace of Christ's church, he may not be coupled with us. And Solomon rendereth a cause why. 
Prou. 16.  A perverse man in his mouth doth carry perdition, and in his lips hideth fire. Again he sayeth: an evil man, obeyeth the tongue of the unrighteous, 
Prou. 17,  but the just harketh not to lying lips. Also Ecclesiasticus warneth saying: 
Eccle, 28.  Hedge thine cares with thorns, and do not hear a wicked tongue. This have I touched to give you warning, how to behave yourselves with the Arrians and other sismatikes and heretics, whom all godly order and good learning displeaseth, the which if our Christian brethren and systerne did well way and follow, there would not be so many stout heretics as there be. I doubt that the heretics be better provided for, than the poor faithful afflicted flock of Christ. If you hear that there is contention between us and then that be in prison, marvel not therefore, neither let your minds be alienated from the truth any thing thereby: for as it is written, it is necessary the heresies should be, 
1. Cor. 11.  that the elect might be tried. Christ and Antichrist can never agree. 
1. joh. 2.  And as S. john saith, Antichrist is come, and there is now many Antichristes', they are gone out from us, such as were none of us: for if they had. they would have continued with us: by this saying of S. john, we may well try and know all the rout of Antichristes' generation, such they be as break the unity of Christ's church, neither abide in the same, neither submit their judgement to be tried in the causes which they brabble for by the Godly learned pastors thereof: but arrogauntlie deprave them, and take upon themself to be teachers before they have learned, affirming they can not tell what, and speaking evil of that which they know not, proud they are and puffed up, in the imaginations of their own hearts & blind senses, and judge themselves best of all other, because they can make a pale face of hypocrisy to the world, & cast a glass of dissembling water before the eyes of the simple people, as these Arrians do But praised be God, his word is lively and mighty, and beateth them all down, like an iron rod an earthen pot in pieces, & yet they are so hard hearted, & far from grace, that they will not yield to the manifest truth, when they have nought justly to reply besides counterfeited words. There is no pith in them, full of contention & backbiting these brawling heretics are under a pntemce of feigned holiness, whom our savour Christ aptly compared to painted sepulchres, which be nothing else within, 
Math. 23.  but full of rotten bones. For whereas true faith is not in the unity of Christ's church, there is nothing but abominable in the sight of God: for God 
Psal. 67.  (as the Prophet sayeth) maketh his people to dwell after one manner in one house. But with all manner of sects can these perverse generation away with all, more than with the unity of Christ's pure catholic church, to the which in no wise they will agree, albeit the same is the pillar & establishment of truth, as S. Paul writeth to Timothe. 
1. Tim. 3.  I never saw neither heard before of such a sight of gydie and fantastical heads, who delight only in singularity, whom I do much pity, because they take so much pains, to go to the devil. arrogant singularity and envious contention be ready paths, leading to the same, in the which they walk manfully. Still they have the scriptures in their mouth, and cry the scripture, the scripture, but it cometh like a beggars clock, out of their mouths full of patches, & all out of fashion: and when they be (by the word rightly alleged) overthrown, that they have not with reason, what to reply, yet will they never be confounded. But either depart in fury, or else stop their ears, at the saying of the wise charmers, like deaf serpents: or else fall to scolding, which is their surest divinity they fight with all. And if perchance any of them be soberer than other, their answer is, I pray you let us alone, our consciens is satisfied, you labour but in vain to go about to turn us. Thus in self love, blindness, and vain hypocrisy, these heretics continued, be they never so charitably or learnedly informed. And where they have nothing to lay against their loving informers, than they imagine most spitefully and falsely to declare, whose children they are, blasphemies spreading the same abroad, both by themselves, & by their adherentes, against the sincere professors of the Gospel: that we make God the author of sin, and that we say let men do what they will, it is not material, if they be predestinate: and that we maintain all carnal liberty, dice, cards, drunkenness and other inordinate things and gain: & with this I (among other) am most slanderously charged and defamed by these outrageous heretics, to whom I have gone about (to my power) to do good, as God is my witness, but I have received the reward of a Prophet at their hands, although I am not worthy to be counted under that glorious name, which is shame, rebuke, slander, & slaying of my good fame. They are like Satan their grand sire in this point, 
joh. 8.  who was a liar and a man queller from the beginning. These presciptuous heretics do daily declare their cold charity, which proceedeth out of their cold faith: God forgive it them, and inflame them with a better spirit. I protest before God & his angels, that I never meant neither said any of these infamies, whereof I am busied of them with many other good men. Only because I hold & affirm (being manifestly instructed by god's word) that the elect of God, cannot finally perish, therefore they have piked out of their own malicious nails, the former part of these blasphemies: and because at an other time, I did reprove them of their temerarious & rash judgement, for condemning of men, using things indifferent, as shooting, bouling, hawking with such like, proving by the scripture, that all men in a temperancy, might use them in their dew times, & showing that honest pastime was no sin, which these contentious sysmatikes do improve, whereupon they do maliciously descant, as is before mentioned. And whether I have deserved to have this reproach for telling them the truth, which they can not abide, let all men judge that be of an upright judgement. Might not these hypocrites be ashamed of their bridleles blasphemous tongues, if the devil had not rubbed away all shame from their fore heads? S. james sayeth, 
james. ●.  that if any person which would seem to be a gospeler, refrain not his tongue, his religion is in vain. O what a meany of vain caterpillars be there, which corrupt the sweet and wholesome flowers of the Gospel to the shame thereof, as much as it lieth in them. It had been better for them, never to have known the Gospel, than by their proud free-will knowledge, to go about to subvert the same. I would they would be taught by the church of Christ, where they ought to be, and become sincere confessors, or else leave bogging of heresies to their own damnation and deceiving of many, 
The heretics clout up the scriptures without understanding.  and fall to their own occupation every man according to his own calling, and learn to eat (with the sweat of their own brows) their bread to help others, as god's word commandeth them, & not to lie in corners, like humbledories, eating up the honey of the bees, & do nothing else but murmur and sting at the verity, and at all faithful labourers in the lords vineyard. Thus by the way, I thought it good to admonish you of other heretics, besides the Arrians, who be hand maidens unto them, & do daily make an entrance for them to increase, who belong to one kingdom of darkness, although, the one be not so high in degree as the other. Blind guides they are, 
Mat. 15.  and leaders of the blind, and as many as follow them do fall into the ditch: for as it is said of Solomon, there is a way that seemeth to a man right, 
Prou. 14.  & yet the end thereof tendeth to destruction. Direct therefore your steps with the church of Christ in the ways of the gospel, and in brotherly unity, and account it as the sin of witchcraft to make division from the same. And God of his mercy either turn their hearts shortly, or else confound them, that they be not a shameful slander to the gospel, as already they have begun to be, to the great grief of all faithful hearts. Now will I turn to the Arrian again, who transfigureth himself into an Angel of light, as Satan oftentimes doth, that he might under the cloak of holiness more mightily deceive the simple folk. 
The Arrians comer fait holiness.  And verily he is a devil incarnate, he hath a name that he liveth, & in deed is dead judge them not by their outward show, wherein they extol themselves wonderfully, 
Apoc. 3. johan. 7.  and dare simple men's eyes like larks. For our master Christ prophesied of such false hypocrites to come, giving us warning to beware of such as pretend the simplicity of a sheep outwardly, 
Mat. 7.  and yet inwardly are ravening wolves, devouring the souls and bodies of men, unto perdition. 
Act. 20.  S. Paul departing from Ephesus, said there should rise up men speaking perverse things, that they might make scolars to run after them. S. Peter setteth me fourth these Arrians lively in their colours, 
2. Pet. 2.  and in manner pointeth at them with his fingers: there hath been (sayeth he) false prophets among the people, as there shallbe among you false teachers, which privily shall bring in pernicious sects, yea deniers of the Lord, who hath bought them, procuring to themselves swift destruction, and many will follow their poisons, by whom the way of truth shallbe evil spoken of etc. who be such Judases unto Christ, as these Arrians, which cease not to betray him of his eternal deity? who slander more the truth than these, denying jesus to be the God of truth? These be they, of whom the Apostle Jude speaketh, which transpose the grace of our God into wanton imaginations of their own brains, and deny God, who is the only Lord, and our Lord jesus Christ. My mind therefore (sayeth he) is to put you in remembrance, for asmuch as ye once know this, that the Lord (after that he had delivered the people out of Egypt) destroyed them which believed not, The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto that judgement of the great day. etc. Even so shall the Lord destroy these unbelieving Arrians whom he did ones (through baptism) deliver from the bondage of sin, because they have forsaken the deity of Christ their original justice, & compared him unreverently & ungodly to themselves, to whom eternal fire belongeth, which is prepared for the devil & for these Arrians his chief angels. Worse they are than the devils, which in the .8. chap. of S. Matthew did acknowledge him to be the eternal son of God, & in the acts of the Apostles they confessed Paul and Barnabas, 
Act. 16.  which were that servants & disciples of Christ, to be the servants of god most high. The devils in S. james do believe & tremble at the majesty of Christ. 
james. ●.  The Centurion in the .28. of S. Ma. acknowledged him verily to be the son of God. But these hellhounds are offended at his eternal majesty, and would have him no better than themselves by creation. Is this your profession of Christ, O you Antichristes'? doth your feigned holiness tend to this end, to dishonour him that is most holiest, and one God with the father and the holy ghost of all holiness? O you painted hypocrites, doth your counterfeited love, and dissembling patience go about to abase the eternal love of God, his beloved son? O you haters of God, put of your shameless vizards o you unbelieving Arrians, put of your Angelical infidelity, & walk as you be. O you deceivers of the people, you say ye see, and yet be altogether blinded, for he that seeth not Christ to be the everlasting son of God, seeth no light, for he is the very light, 
johan. 1  by whom all men be illyghtened: Seek therefore of him your eye salve, lest in your blindness ye stumble shortly to eternal darkness. 
1. johan. 1  O what huge blindness are they in, which say they have no sin in them, as S. Iohn plainly affirmeth, that who so ever sayeth he hath no sin is a liar? And David sayeth that all men be liars.  

Psal. 116. Esay. 67.  The prophet Esay sayeth, that our righteousness is like the cloth of a monstrous woman. Shall we believe liars before the faithful servants of God? If they know not themselves, is it any marvel, though they know not God? He that is unfaithful in a little, willbe also unfaithful in much: he that is not ashamed to belie himself, it is no wonder, though he be so bold to belie an other better than himself. How may a purblinded man behold the brightness of the sun? who is so sore diseased, as he that being very sick, believeth that he is hole? Who knoweth not our flesh (as long as it is in this corruptible life) to be a lump of sin? Yea and who feeleth not the law of sin, which is in our membres still to strive against the law of our mind? 
Rom. 7. 2. Cor. 12.  S. Paul who was taken up into the third heaven, and saw such things as is not lawful for man to speak of, whose godly life, surmounteth the rabble of these Arrians, and yet he durst not be so bold as to compare in purity with Christ, neither to affirm that he was without sin: but acknowledged sin to be in his body, and desired that it might be taken from him: to whom it was not granted, but that it should remain with him for his spiritual exercise, and by grace to overcome the same, that where sin aboundeth, there grace should supper abound. Why do ye cleanse the outward sides of your stinking vessels (O you impure glorifiers of your selves) and see not the inward abomination which is in you? Ye say ye be sweet before the Lord, and behold you stink before the face of the hole world, but specially before God and all his saints: for how can God but abhor all such as do take away the sweet savour of his divine nature from his son, and to attribute that excellency to themselves which is not in them? 
Gen. 6.  Hath not God himself witnessed of man's impurity, saying that all the thoughts of man be only prone unto evil? Is not this inclination to evil which lurketh in our flesh, sin and the natural corruption which we sucked from our first parents? learn to know thyself better, & than shalt thou judge more uprightly of the son of God: cleanse thine inward filthiness and sin by an humble and repentant confession of thine own unworthiness and wickedness towards thy redeemer, and than thine outward show of holiness, might be somewhat worth, which now is double devilishness, for want of true knowledge both of thyself & of faith to God. Know thine own poverty and misery, and come to thy savour, which is rich with God, and able of himself to enrich thee with all felicity. Thou art like them that be of the congregation of Laoditia mentioned in the apocalypse, which sayeth with them that I am rich and enriched, and want nothing, 
Apoca. 3.  and knowest not in deed, that thou art wretched and miserable, both poor, blind and bare, I counsel thee therefore to buy fiery gold of the deity of our Christ, that thou mightest through true belief wax rich, and be clothed with his whit garments, that the shame of thy nakedness might not appear as it doth now to thy great confusion. If thou see not this, thou art one of them whom Christ for thine infidelity towards him made blind unto everlasting damnation. These Arrianes would not be counted miserable, and they can not away with this godly prayer, which the church useth saying, Lord have mercy upon us miserable sinners. 
Rom. 7.  But S. Paul was not ashamed to say, miserable person that I am, who shall deliver me from this body subject to death? He confesseth aswell our miserable as sinful state in this life, and they that perceive the impurity of our nature which it hath through the fall of Adam, and the want of original justice which we lost by him, can not but cry we are miserable, and say with David. I am miserable and made crooked. I went all day long sorrowfully: & pray with the blind man of the gospel, 
Luke. 18.  jesus the son of David have mercy upon us. What vain religion is this of theirs? What pharisaical leaven doth they scatter abroad? what lying hypocrisy do they maintain? But is this all? no verily. It were to long for me to touch their infinite errors, they are infected withal, they deny the old testament, to be of any authority, David psalms be not to be used as prayers and praises to God, and they are almost as bold with the new. For they find fault with the lords prayer, and affirm that they need not say, for themselves, let thy kingdom come, for it is already come upon them. And what need we pray (say they) for that we have alreadi. And we have no sin, wherefore than should we say, forgive us our trespasses? O impudence of all impudencies the greatest. O infidelity more than ever was among the brutish heathen. Was there ever any that went about to set God to school, before he hath taught us how to pray: and they say, we need not so to pray. The godly men (saith S. Peter) 
2. Pet. 1.  which did write the scriptures, spoke not of themselves, but by the instruction of the holy ghost. And these frantic heretics and Antichristes' will both correct and teach the holy ghost to speak. Who having any spit in his body, may not think it well bestowed upon such wicked blasphemers of God and his word? I would I had a fountain of spittle to spatle on them, I would my spittle might be of so great virtue against them, as the words of S. Paul was against Bariesu, whom resisting the belief of Christ, 
Act. 13.  he called the son of the devil: and therewith struck him blind. Better it were for a man to lose his outward sight, whereby corruptible things be only seen, than to want the inward whereby God is perceived. And more precious is the glory of my Christ in my sight, than all the men of the world. The blind Pharisees I know will be offended at this my saying, & think it is uncharitably spoken, but I pass not upon their offence, answering them with Christ, let them alone they are blind & the leaders of blind, he that is ignorant let him be ignorant still, and he that is filthy let him be more filthy, but he that is holy let him become more holy, 
Apoc. 22.  and beware of these pestiferous Arrians leaven, who besides all this deny the benefit of repentance to any person that sinneth after baptism, contrary to the manifest word of God, 
Ezech. 13.  saying that in what so ever hour a sinner doth repent him of his sins they shallbe forgiven him. Do ye not think that these beasts are to be borne withal? Say what ye will, they will not hear, they are like unto those of whom it is written in the psalms, 
Psal. 115.  eyes they have and see not, ears they have and hear not, they have noses and smell not, yea they have a froward heart and understand not, when the scriptures be so clearly alleged against them, that they have not what to say, these be their foolish answers they can make you understand it so, you will needs have it so. If ye were of us, ye should perceive more than ye do. Thus under the pretence of a hidden secret, which they say is revealed unto them above all other, they would through curiosity, have men to call their faith in doubt, & so to deny the same. But say to them, depart from me you Satan's whelps. Take heed lest by any means it come to pass, that like as the serpent deceived Eve so by his subtlety, 
2. Cor. 11.  your senses be corrupted from the simplicity of faith which ye have towards Christ. And if any man preach unto you an other jesus, whom the church of Christ hitherto hath not taught, or an other spirit which the church hath not received, 
Math. 24  hear him not, believe him not, for such Christ prophesied of to come in the latter days that should go about to show us other Christ's than he taught us, whom he chargeth us not to credit, 
Hebr. 13.  for jesus Christ (as it is written) is always one yesterday and to day, and shallbe to the worlds end and for ever.  
Therefore do as saint Paul exhorteth you. 
Gala. 1.  If an Angel from heaven should preach unto you any other Gospel besides that which hath been preached unto you, let it be accursed: or if any man preach any other, hold him accursed. These be sufficient warnings for all true christians to beware of these late sprung heresies, & specially of these new baptized Arrians, who be more craftyer than the others and more damnable, and for that the diligenter to be avoided. If they will go about to pervert you from the true faith, in corners and dens, as they do very diligently (as I hear say) the more pity it is they be so suffered, tell such that the truth seeketh no corners as the proverb teacheth us. And therefore if they were of the truth, they would not lurk in corners this long as they have done, Thapostles whose counterfaicted successors, they would be counted to be, after the truth of the gospel was revealed unto them, went forth and preached the same boldly, notwithstanding they were straightly forbidden, and persecuted for the same. Every one (saith our savour Christ) that doth well, cometh to the light, that his works may be seen, that they be done according to Gods will, 
joh. 3.  but he which doth naughtily, hateth the light, and cometh not to the light, 
The Arrians lurk in corners and be coy to show their faith.  lest his doings should be reproved. By this ye may know that these Arrians with other heretics, are borne of that prince of darkness, who walk continually under clouds, & with great difficulty will show themselves, unless it be to some simple persons, whom they think apt to be deceived. Therefore turn your ears from them, all ye that be unlearned when they endeavour to deprave your faith with an other Christ and means of salvation than you have heard before of. And bid them first show their new found saith to the elders and ministers of Christ's true church, and afterward if they allow the same, as sound and pure, you will gladly hearken unto them, otherwise not, for no person ought to take upon him the office of a doctor, except he be called thereunto, by the ordinary allowance of the church of God, 
Rom. 10.  as S. Paul testifieth, how shall they preach except they be sent. 
Marc. 4.  Therefore Christ in S Mark biddeth all ꝑsonnes take heed what they hear. There are innumerable sorts of heresies, entered into the world, so that we may justly gather these to be the evil days that Christ spoke of before, 
Math. 24  in the which if it were possible the very elects should be deceived, be ye therefore strong in your faith grounded upon the rock unmovable what soever storm come upon you or misty wind blow against you. Many inordinate persons of this time do run, 
jere. 23.  whom the Lord hath not sent, as hieremie sayeth, and say the Lord sayeth thus & thus, where as the Lord never spoke any such thing, as they of their fantastical brain do imagine and thorough ignorauncy do misconstre to deceive others and themselves also. Therefore the Lord biddeth us not to hearken to their words.  
Prove these wandering & glittering spirits, by this rule which I have told you: and than be you assured, ye can not be deceived, though there arise ten thousand more heresies than there be. It may trouble an inconstant mind, to see so many at once, but he that knoweth the devils diligence to deface Christ's Gospel, may not wonder thereat, for he knoweth his time is but short, and seeth the gospel so triumph through the death of faithful martyrs that he is wood thereat, & therefore worketh his uttermost, & trusteth to make some stout arrogant martyrs for the stabishement & increase of his kingdom, & that under the name of christ, as he hath had in times past, that the simple people might be brought in a mammering of their faith, & stand in doubt whom they might believe, that thereby he might more lightly seduce them into his snares. Behold I have given you warning, that ye be not deceived by these wandering stars, and empty clouds, which now a days are carried about, with so uncertain winds, that a man can not tell where to find them, neither they themselves know from whence they came, neither whither they would.  
They will entre into heaven by the window, and not by the door, and therefore like errant thieves shallbe cast out. Beware of curiosity my dear brethren and cistern, for she is an unsatiable beast, and the cause of much infidelity and wickedness, she is always desirous of alteration & to hear news, and can not be permanent on one sure ground. Dyna as it is written in the Genesis, being full of curiosity, 
Gene. 34.  and desirous to see the women of a strange country, was ravished & lost her virginity, and was the destruction of Sichem. David was curious to behold the beauty of Bethzabe, 
2. Reg. 11.  and became thereby an adulterer & a murderer, & was the cause of many thousands destruction, 
2. Reg. 24.  by the curious nombring of his people.  
Therefore of experience he giveth good counsel saying in the psalms, turn away thine eyes that they see not vanity. Turn I say away from these heretics, show not them a cheerful countenance, lest they receive an encouragement thereby to win the unto them, and thou by curiosity be entangled through their hypocrisy and perverse talk. As many as abode in the Ark of Noah, were not drowned by the flood of Noe. Even so as many as abide in the true church of Christ, shall receive no hurt by all the blustering and corrupt waters which the dragon that persecuteth the church into wilderness doth in th'apocalypse cast out after her to the end to drown her therewith. 
Apoca. 12  You that stand in doubt of any thing by the suggestion, of these new found heretics, run to the pure catholic church of Christ for your sure instruction, which (praised be God) at this day doth gloriously appear and shine spite of the gates of hell, in all Germany, and in the borders of France at Geneve, and in the kingdoms of Denmark and Pole, besides that which of late ye have seen in your own country, in England, now by the will of God, under affliction and persecution, aswell for our sins, as for the trial of the people of God: for as an ancient father S. Cyprian sayeth. He that hath not the church for his mother, hath not God for his father, we have but one mother sayeth Solomon in his Ballets, 
Cant. 6.  and she coveteth to gather us under her wings like a loving hen her chickens, and if we abide there, we are assured from all the ravening vermin of heretics, and though there shall fall on every side of thee, millians yet shall they not approach near unto thee. But if after curiosity thou go out astray, some Kite or other will snatch thee up to the prince of the air, from where thy fall willbe great. If thou wilt be assured of the eternal kingdom of God, be stable in thy faith, flee from sects and heresies, & abide in the unity of Christ's spouse his true church. Remember that in old time, it was forbidden the people of God, to marry with any foreign nation that was not of the house of Israel, in signification that the church of God, should never join themselves with such as be of a strange religion and of heretical opinions contrary the catholic faith, cursed is he (saith Hieremie) that doth the work of the lord negligently and with draweth his sword from blood. 
jere. 48.  In the law he is commanded to be stoned that goeth about to turn us from the living Lord, 
Gent. 13,  and to move us to worship creatures for the creator, and that the same should cast the first stone at him whom he went about to pervert. And what do these Arrians else go about, but to will us to worship their new found Christ, whom they affirm to be but a creature in place of our true Christ the eternal son of God our creator, redeemer and governor, who is God to be praised & honoured, with the father and the holy ghost world without end. The Prophet saith in the psalms, there must be no new God, among God's people: but if Christ should be as they say but a made and appointed God of the father as princes of the earth be called Gods, them should he be a new God. and so by the word of God, not to be taken of us for God, neither to be worshipped or called upon, 
jere. 17.  for as the Prophet jeremy testifieth, cursed is the person which putteth his confidens in man, and setteth flesh to be his strength. These wicked Arrians are worse than the jews, for they were offended with Christ, whom they took but for a creature, for saying he was the son of God. But the Arrians, blinder than the jews, taking him for God would have him to be only a creature like to themselves in all points and not very God of God's substance. They make the jews more righteous than Christ, and do justify them for crucifying of him, for the chief cause why they crucified him was, as it doth appear by S. john, because he made himself equal with God, being but a man as they took him to be only What Christians ears do not glome at this great impiety? who having any zeal of God, will not cry out, ah devil, ah Lucefers brood, ah Marathans' cursed of God, until his coming. woe be to the Arius the father of this wicked progeny, woe be unto you vile children, & followers of his horrible impiety. God of his mercy turn from you, such as of ignorancy & simplicity be deceived, but you that be arrogant & uncurable in your blasphemy:  
The lord for his glory sake, and for example to others to beware of such detestable impiety consume you, with fire from heaven, as he did Chore, Dathan and Abiron, let the ground (oh lord) open, and let 'em go down alive unto hell, let them be put out of the book of life, and let them not be reckoned among the righteous, let them have thy traitor judas reward, let them break a sunder in the midst & let their bowels gush out to their shame for ever, let their guts issue out behind as Arrius guts did, & let them die in their own dung with their father, and be abhorred of all the world for ever, let their portion be with Zodome and Gomor, let their stinking smoke be done out never, let the just rejoice when they shall see the revengaunce of the glory of Christ, let them praise him one God with the father & the holy ghost for ever and ever AMEN.  
FINIS.  
Vincit qui patitur.