Cosins" 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, nor stand in any of them. How say you to the first?"

Philpot: "Master Cosins, I have told my lord already, that I will answer to none of these articles he hath objected against me: but, if you will with learning answer to that which is in question between my lord and me, I will gladly hear and commune with you.'

my

Cosins:-"No will you? Why, what is that, then, that is in question between lord and you?"

Philpot: "Whether your mass be a sacrament, or no."

Mary.

A. D.

1555.

Whether

Cosins:-"What, the mass to be a sacrament? who ever doubted thereof?" Philpot :-"If it be an undoubted truth, you may the sooner prove it; for I the mass doubt much thereof."

It is the sign of a holy thing: ergo, it is a

Philpot: :-"I deny your antecedent."

be a sa

crament

Cosins::-"What, will you so? then there is no reasoning with you." Thus master Cosins gave over in the plain field for want of further proof. Master And then the morrow-mass chaplain began to speak for his occupation; and Cosins with that master Harpsfield came out from my lord with St. Augustine's Epistles, saying,

giveth

over in the plain

Harpsfield:"My lord hath sent you here St. Augustine to look upon, and field. I pray you look what he saith in a certain epistle which he writeth: I will read over the whole. Here you may hear the celebration of the mass, and how it reproveth them that went a hawking and hunting before the celebration of the same, and [specially] on the Sabbath and holy-days.'

See

Philpot :-"I perceive the contents of this Epistle, and I see nothing herein Appendix against me, neither nothing that maketh for the proof of your sacrament of the mass.'

Harpsfield- -"No! doth he not make mention of the mass, and the celebration thereof? what can be spoken more plain?"

stle of St.

leged for

Philpot: "St. Austin meaneth of the celebration of the communion, and of The Epithe true use of the sacrament of the body and blood of Christ, and not of your Augusprivate mass, which you of late years have erected in the stead thereof; for tine althis wordmass' hath been an old term attributed to the communion even from the primitive church. And I pray you tell me what missa doth signify. think not many that say mass can well tell." Cosins:"No can? That is marvel."

I

Philpot::-" Then tell, if you can." But master Cosins and my morrowmass chaplain were both dumb, looking upon master Harpsfield for help; and at length he spake. Harpsfield :You think it cometh of the Hebrew word 'massah,' as though none were seen in the Hebrew but you."

confirmation of the mass, answered.

Philpot:- "I have not gone so long to school, to derive the signification of The word 'missa," which is a Latin word, out of Hebrew: but I have learned to inter- missa. pret Greek words by Greek, and Latin by Latin, and Hebrew by Hebrew. I take the communion to be called 'missa,' à mittendo, of such things as at the celebration of the communion were sent by such as were of ability, to the relief of the poor, where the rich brought after their devotion and ability, and required the minister, in the celebration of the communion, to pray unto God for them, and to accept their common alms, which they at such times did send for the help of their poor brethren and sisters; and for this cause was it called 'missa, as learned men do witness. At the which celebration of the mass, all that were present did communicate under both kinds, according to Christ's institution, as they did in St. Augustine's time. But unless you can show that your mass is used as that was, ye shall never by the name of mass (which St. Augustine attributed to the true use of the communion) prove your private mass to be a sacrament, unless ye can prove the same now to be in your masses as was then, which is clean contrary.'

Harpsfield- "What! deny you the mass to be a sacrament? for shame, speak it not."

Philpot: "I will not be ashamed to deny it, if you cannot prove it."

(1) See Jewel's "Replie to Harding," art. 14, divis. 8; and art. 1.-ED.

Mary.

Harpsfield::—“ Why, it is a sacrifice, which is more than a sacrament.' Philpot :-"You may make of it as much as you list: but you shall never A. D. make it a sacrifice, as you may imagine thereof, but first it must be a sacrament, 1555. for of the sacrament you deduce your sacrifice."

A sacrament is

Harpsfield:- Why? doth not Christ say, 'This is my body?' and doth not the priest pronounce the same that Christ did?"

Philpot:- The pronunciation only is not enough, unless the words be therewithal applied to the use, as Christ spake them to. For though ye speak no sacra- the words of baptism over water never so many times, yet there is no baptism unless there be a christian person to be baptized."

ment

without

its use.

Receiv

eth not

Harpsfield:"Nay, that is not like; for 'Hoc est corpus meum,' is an indicative proposition, showing a working of God in the substance of bread and wine."

Philpot:" It is not only an indicative proposition, but also imperative or commanding. For he that said, 'This is my body;" said also, "Take ye, eat ye.' And except the former part of the institution of Christ's sacrament be accomplished according to the communion, the latter, This is my body,' can have no verification, take it which way you will, and how you will.”

6

Morrow-mass Chaplain :· -"Why then you will make the sacrament to stand in the receiving, and that receiving maketh it a sacrament."

Philpot :-"I do not say, that the receiving only maketh it a sacrament, but ing mak- I say, that a common receiving must needs be concurrent with the true sacrathe sacra- ment, as a necessary member, without the which it cannot be a sacrament; ment, yet because Christ hath made this a principal part of the sacrament, 'Take ye, eat ment of ye,' which you do not in your mass according to Christ's institution. Wherethe Lord's fore it can be no sacrament, for that it wanteth of Christ's institution."

the sacra

Supper, without it

Cosins" We do forbid none to come to it, but as many as list may be par

be receiv- takers with us at the mass, if they require it.'

ed, is no

sacrament.

What the

Philpot:-"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 thanksgiving, for Christ's passion with you, and exhort ought to 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 Lord's death, which you do not."

priests

do at their mass.

The sa

of baptism may

to any

person.

Cosins: What and if all things be done, even as you would have it, and whilst the minister is about to minister the sacrament, before any have received it, there rise a certain hurly-burly, that the communicants be compelled to go away is it not a sacrament for all that none hath communicated beside the priest?"

Philpot :-"In this case, where all things are appointed to be done according to God's word, if incident necessity had not let, I cannot say but it is a sacrament, and that he which hath received, hath received the true sacrament." After this the morrow-mass priest made this apish reason:

The Morrow-mass Priest :-" If the sacrament of the mass be no sacrament, unless all do receive it, because Christ said 'Take ye, eat ye;' then the sacrament of baptism is no 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.

Philpot "In that saying of Christ, baptizing all nations,' is a commandcrament ment to the apostles, to baptize all sorts of men, and to exclude none that believe, be he Gentile or Jew; not meaning all at once, for that were impossible. be minis- And there are many examples that baptism may be singularly ministered to tered un- one person, as we have example in Christ baptized of John, 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 contrariwise, by the express crament words of St. Paul, you are commanded to use it in a communion and participaLord's tion of many together, "As oft as ye come together to eat [meaning the Lord's Supper] tarry one for another.' And also the minister, in the celebration of requireth the sacrament, speaketh unto all that be present in Christ's behalf, to communion. nicate with him, saying, 'Take ye, and eat ye.' Wherefore, as many as be

The sa

of the

Supper

a commu

(1) The mass is a sacrifice, quoth Harpsfield.

(3) "Accipite, manducate."

(2) "Hoc est corpus meum."

(4) "Quoties convenitis ad manducandum, alius alium expectate," 1 Cor. xi.

Mary.

present and do not communicate, 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; and where God's word is A. D. transgressed, there is not Christ present, and consequently it is no sacrament.' Harpsfield:"What! would you have it no sacrament without it be a com- At the

munion?"

་

1555.

ministration of the

:—“I make it not so, but God's express word teacheth me so, yea, Supper all Philpot:also all the ancient writers; as St. Chrysostome, writing upon the Epistle to that be the Ephesians, saith, that the oblation is in vain, where none doth communi- present ought to cate with the priest.' If by his judgment the action of the priest alone is in commuvain, where is no communion, how can that be a sacrament, which he calleth a nicate. vain oblation, and a vain standing at the altar?"

ment

Cosins:-"You are such another fellow as I have not heard, that will not It is no have the mass to be a sacrament: you are no man for me to reason withal. sacraCome, let us go [pointing to the morrow-mass chaplain]: we will leave you, without master Archdeacon, and him together." And so they went away. Afterward it be a the Archdeacon fell into earnest persuasions with me, saying:

Harpsfield:" Master Philpot, you and I have been of old acquaintance a long time. We were school-fellows both in Winchester and in Oxford many years. Wherefore I must wish you as well to do as myself, and I pray you so

think of me."

commu

nion.

Philpot

Philpot "I thank you for your good will towards me. But if you be de- Talk beceived (as I am sure you are), I shall desire you not to wish me deceived with tween you: for, afore God, I tell you plainly, you are highly deceived, and maintain and false religion, and be not those men you take yourselves for; and, if you do not Harpsrepent, and leave off your persecuting of Christ's truth, you will go to the devil for it. Therefore consider it in time. I give you warning, for else, in the day of judgment, I shall be a witness against you, that I told you this, here talking together."

Harpsfield :-" Fie, that is but your own vain singular opinion. I perceive you are now still that man you were in Oxford."

field.

See

Philpot:-" "I trust you can report no notorious evil that ever you knew by Appendix. me there."

Harpsfield:- “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 what I have said."

Philpot::-"Master Harpsfield, you know in the schools of Oxford, when we were young men, we did strive much 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 my own cause, I ought now to be earnest in my master Christ's cause, and his truth. I know now that nothing done upon vain glory and singularity can please God, have it never so goodly a show: wherefore pray you judge not so of me now.'

I

Harpsfield :- "What, will you think yourself better learned, than all the learned men in this realm ?"

Philpot- "My faith hangeth not upon the learned of the world, but upon the learned of God's word.”

Harpsfield :-" Well, I will talk with you no more as now, but pray to God to open your heart."

Philpot:-"I pray God open both our hearts, to do more his will, than we have done in times past.'

Harpsfield:-" Ho! keeper, take him away with you.'

Philpot" I pray you, master Harpsfield, tell me what this pronoun 'hoc' What this doth demonstrate and show, in this indicative proposition, as you call it, Hoc pronoun est corpus meum,' this is my body?"

'hoc' doth demon

Harpsfield:" It doth demonstrate the substance of bread, which by the strate. words spoken by the priest, and by the omnipotency of God, is turned into the substance of Christ's very body."

Philpot: :—“Is the substance of the bread, as you say, turned into Christ's body?"

(1) That is against the opinion of Winchester. Read before in the tractation of Winchester's

sermon.

Mary.

A. D.

1555.

Harpsfield in a double tale.

Contra

riety in Popish

tence.

Harpsfield: :-"Yea, that it is."

Philpot:"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."

Then Harpsfield fet about again, and remembering better himself, and seeing the inconvenience of his first assertion, of the transubstantiation of 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.

Philpot :-" "This is another song than you sang first; and here you may see how contrary you are to yourselves: for indeed your schoolmen do hold, that the doctrine. very substance of bread is really turned into the substance of Christ's body. And Pretence now you perceiving of late the inconvenience which is objected against you in that of God's opinion, you are driven to imagine a new shift, and say, the substance of bread omnipo- is evacuated: contrary to that your church hath first believed and taught. Oh, what contrariety is there among you, and all to deface the sincere truth!" Harpsfield:-" Is not God omnipotent? and cannot he do as he hath said?" Philpot::-"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 him bodily into 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 and man, which you see before your face doth putrify 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 The sub- 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 Lord's holy institution as you do, and to take away the substantial ment ta- parts of the sacrament, as, 'Take ye, eat ye, Drink ye all of this; Do ye this in ker away 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 sacraments, 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 all his apostles, tell me."

stantial parts of the sacra

by the papists.

Harpsfield giveth

over for lack of good matter.

Philpot

accursed

by Gardiner with

out order

of law.

Philpot required absolution of

Harpsfield :-"I know you have gathered the sayings of the doctors together, which make for your purpose: I will talk no longer with you." Philpot: "I

pray God open both our hearts, to do more his will, than we have done in times past."

Harpsfield :—" Ho! keeper, take him away with you.”

The Tenth Examination of John Philpot, before the Bishop of
London, his Registrar, and others.

The next day after dinner I was brought into my lord's upper hall, and there he called me before him and his registrar, and before Dr. Chedsey, in the presence of two homely gentlemen, and a priest which I knew not: at what time the bishop said,

London:-" I do here lay unto this man in your presence (requiring you to be a witness against him, as much as you know in any of them) these articles, this book of the catechism made in king Edward's days, also these conclusions agreed upon both in Oxford and Cambridge. Also I lay unto him, that he hath despised the censures of the church, and hath standen accursed more than this twelvemonth, and never required absolution thereof. How say you, wast thou not accursed by my lord chancellor ?"

Philpot:-"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 ?" Philpot :-" More than a twelvemonth and a half."

London

:-" Lo, you may hear what he saith: write it." Philpot -"But as you would have written, that I have said I have been Winches- 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 jure,' because I was a heretic,

ter, and

was

denied.

as it pleased him to call me; therefore accursed by your law: and so com- Mary. manded me to prison, where I remain."

A.D.

Gentleman:-" Why do you not require absolution at my lord's hands here

1555.

now?"

Philpot:" Because he is not mine ordinary, neither hath by the law any thing to do with me of right.”

London:-"What an obstinate fool is this! I tell thee I will be thine ordinary, whether thou wilt or no."

Philpot:-" And because of this your unrighteous force towards me, I have Philpot appealed from you, and require you, master registrar, that my appeal may be appealeth entered in writing."

London:-" Have you heard such a froward fellow as this? he seemed yesterday to be very tractable, and I had a good hope of him. I tell thee thou art of my diocese."

Philpot:-"I am of Winchester diocese, and not of London diocese."
London:- "I pray you may not a man be of two dioceses at once?"
Philpot:-" No, that he cannot."

from Bon

ner again.

three

London: -"Lo, will you see what an ignorant fool this is in the law, in the How one which he would seem to be seen! I tell thee a man may be of three dioceses may be of at once: as if thou wert born in London, by reason thereof thou shouldst be dioceses of my diocese: or else if thou wert not born here, but hadst a dignity here, also at once. thou art to be counted of my diocese: or else by reason of thy habitation in my diocese."

Philpot:-" 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."

London: "What wilt thou lay thereof? Wilt thou recant if I prove it?"
Philpot: :-" But what shall I win, if you do not?"

London: "I will give thee my bishopric, if I prove it not."

Philpot: "Yea, but who shall deliver it me if I win?"

London:

"Thou art an arrogant fool. Enter their oaths, and take these witnesses' depositions. I must be gone to the parliament-house."

After this spake unto me a priest standing by, asking me whether I was kin to my lord Riche, or no."

Philpot:-I said, "He said so himself to me the other day, but how, I know

not."

Chedsey::—“I heard him say he was his very nigh kinsman." Balaamite :-"Why, then you and I must be of kin, for he is my very nigh His Bakinsman. How chanceth it that you and I be of contrary judgments?"

Philpot::-"It is no marvel; for Christ prophesied, that the father shall be divided against the son, and the son against the father, for his truth's sake." Balaamite:-"You do hold (as I understand) against the blessed sacrament of the altar, and against the holy mass.'

laamite kinsman.

See

Appendix

Philpot:-"If you can prove it a sacrament, I will not hold against you."
Balaamite:-"What, prove it a sacrament? quoth he.
Doth not St. Paul Scripture

say, ‘That such things as the eye hath not seen, neither ear heard, hath God handprepared for them that love him?"1

Philpot :-"That saying of St. Paul concerneth nothing your sacrament; but is meant of the heavenly joys that be prepared for all faithful believers." Balaamite:-"Why, then I perceive you understand not St. Paul. By God, you are deceived."

Philpot:-"You ought not to swear, kinsman, if you will that I shall so call you; and without disworship of our kindred, I understand St. Paul as well as you, and know what I say.' [And with that showed him a Greek Testament with Erasmus's translation, and with the old also, demanding him which text he was best acquainted withal.]

(1)

Quæ oculus non vidit, et auris non audivit, ea præparavit Deus diligentibus se.' (2) This was no doubt the fourth edition of Stephen's, which is remarkable as being the one in which the text was first divided into verses. It bears the title "Novum Test. cum duplici interpretatione Erasmi et vet. Interpretis, etc.; ex officiuâ Roberti Stephani, 1551." In the copy from which this title has been transcribed, it may be remarked, that the words D. Erasmi have been erased, and the preface, consisting of one leaf, torn out, in order to render the volume inoffensively papal. Any curiosity about the edition and its incorrect date of 1541, may be satisfied in Le Long's Bibliotheca Sacra," vol. i. p. 210, edit. 1723; or in Masch's enlarged republication of it, vol. i. p. 305. The fourth edition of Erasmus's Greek Testament (Basiliæ, 1527) is arranged in the same

somely

applied.