me to follow singularity or vain glory, since it is now upon danger of my life and death, not only presently, but also before God to come? and I know, if I die not in the true faith, I shall die everlastingly and again I know, if I do not as you would have me, you will kill me, and many thousands more: yet I had rather perish at your hands, than perish eternally.'

"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 established at Rome by St. Peter and St. Paul, and that St. Peter was bishop of Rome twenty-five years.'

"Philpot. I know well that Eusebius so writes: but if we compare that which St. Paul writes to the Galatians (chap. i.), the contrary will manifestly appear, that he was not half so long there. He lived not more than thirty-five years after he was called to be an apostle : and St. Paul makes mention of his abiding at Jerusalem after Christ's death more than thirteen years.'

:

"Cole. What, did St. Peter write to the Galatians?' "Philpot. No; I say St. Paul makes mention of St. Peter, writing to the Galatians, and of his abiding at Jerusalem and further, I am able to prove, both by Eusebius and other historians, that the church of Rome has manifestly erred, and at this present time errs, because she agrees not with that which they wrote. The primitive church was according to the gospel, and there needs no other proof but to compare one with the other.'

"Bonner. I may compare this man to a certain man I read of, who fell into a desperation, and went into a wood to hang himself; and when he came there, he went viewing every tree, and could find none on which he might vouchsafe to hang himself. But I will not apply it as I might. I pray you, Master Doctor, go

on with him.'

"Cole. My lord, there are, on every side, those that are better able to answer him, and I love not to fall into disreputation: for now-a-days a man shall but sustain shame and obloquy among the people. I had rather shew my mind in writing.'

"Philpot. And I had rather that you should do so than otherwise, for then a man may better judge of your words, and I beseech you so to do. But you shall not be able to shew what you have said, to be decreed by a general council in Athanasius' time. For this I am sure of, that it was concluded by a general council in Africa, many years after, that none of Africa, under pain of excommunication, should appeal to Rome: which decree I am sure they would not have made, if by the scriptures and by an universal council it had been decreed, that all men should abide and follow the determination of the church of Rome.' "Cole. error again."

-But I can shew that they revoked that

Philpot. So you say, but I pray you shew me where. I have hitherto heard nothing from you but bare words without any authority.'

"Worcester. Do you think the universal church may be deceived?

Philpot.-St. Paul, in writing to the Thessalonians, prophesies that there should come a departing from the faith in the latter days, before the coming of Christ, saying, Christ shall not come, till there come a falling away first.'

"Cole. How take you the departing there in St. Paul? it is not meant of faith, but of the departing from the empire.'

Africa, never consented to the supremacy of the bishop of Rome, as at this day they do not, neither do they follow his decrees.'

"Gloucester. Yes, in the Florentine council they agreed.'

"Philpot. It was said so, by false report, after they of Asia and Africa were gone home: but it was not so indeed, as the sequel proves.'

"Gloucester.I pray you by whom will you be judged in matters of controversy?"

"Philpot. By the word of God. For Christ saith, in St. John, The word that he spake, the same shall be judge in the latter day.'

"Gloucester. What if you take the word one way, and I another way: who shall be judge then?' "Philpot. The primitive church.' "Gloucester. What if you take the doctors in one sense, and I in another: who shall be judge then?' "Philpot. Then let that be taken which is most agreeable to God's word.'

"Worcester. It is wonder you see how he standeth with a few against a great multitude.'

66

Philpot.-'We have almost as many as you. For we have Asia, Africa, Germany, Denmark, and a great part of France, and daily the number of the gospellers increases: so that I am credibly informed, that for this religion in which I stand, and for which I am likely to die, a great multitude daily comes out of France through persecution, that the cities of Germany are scarce able to receive them: and therefore your lordship may be sure, the word of God will one day take place, do what you can to the contrary.'

"Bonner. My lords will trouble you no further at this time, but you shall go from whence you came, and have such favour in the mean while as I can shew you and upon Wednesday next you shall be called again to be heard what you can say for maintenance of your error.'

:

"Worcester.- God send you more grace.'

"Philpot. And also God increase the same in you, and open your eyes that you may maintain his truth, and his true church."

"Then the bishops rose up and consulted together, and caused a writing to be made, in which I think my blood was bought and sold by them, and to it they put their hands, and after this I was carried to my coalhouse again."

The Fifth Examination of John Philpot, had before the Bishops of London, Rochester, Coventry, St. Asapà,

and others.

"Bonner. Come hither, Master Philpot, I have desired my lords here, and other learned men, to take some pains once again, to do you good. Therefore act the wise man, and be ruled by these learned men.'

"Philpot. My lord, 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 are to require it.'

"Bonner. Lo, what a wilful man is this? By my faith it is but folly to reason with him, or with any of these heretics. I am sorry that you will be no more tractable, and that I am compelled to shew extremity against you.'

"Philpot. My lord, you need not shew extremity against me unless you wish; nor by the law have you any thing to do with me, for you are not mine ordinary, although I am, contrary to all right, in your prison.'

"Bonner. You maintained open heresy in my diocese; wherefore the commissioners sent you to me that I should proceed against you.'

lawful

"Philpot. My lord, I stand still upon my plea in this behalf; that though it were a great heresy, as you suppose it, yet I ought not to be troubled for it, in respect of the privilege of the parliament house, whereof the covocation-house is a member, where all men in matters propounded may freely speak their minds, and here is present a gentleman of the queen's majesty that was present at the disputation, and can testify that the questions which were then in controversy,

"Bonner.

Why, thou wilt answer directly to nothing thou art charged with.'

"Philpot. My lord, I have declared my mind to you, and to others of the bishops, desiring you to satisfy me but of one thing, to which I have referred all other controversies; which if your lordships now, or other learned men can resolve me of, I am as contented to be reformable in all things as you shall require, which is to prove that the church of Rome is the catholic church.'

Coventry. Why do you not believe your creed,― 'I believe in the holy catholic church?"

Philpot. Yes, that I do; but I cannot understand Rome to be the same, or like it.'

St. Asaph. It is most evident that St. Peter did build the catholic church at Rome. And Christ said, Thou art Peter, and upon this rock I will build my church.' Moreover, the succession of bishops in the see of Rome can be proved from time to time, which is a manifest proof of the catholic church.'

"Philpot. What you would have to be undoubted, is most uncertain, and where you allege Christ saying unto St. Peter, Thou art Peter, and upon this rock I will build my church,' unless you can prove the rock to signify Rome, you prove nothing. And although you can prove the succession of bishops from St. Peter, yet this is not sufficient to prove Rome the catholic church, unless you can prove the profession of St. Peter's faith, whereupon the catholic church is builded, to have continued in his successors at Rome, and at this present there to remain.'

"Bonner. Are there any more churches than one catholic church? And I pray tell me into what faith were you baptised?'

"Philpot. I acknowledge one holy catholic and apostolic church, whereof I am a member, I praise God, and am of that catholic faith of Christ whereinto I was baptised.'

66

Coventry. I pray you, can you tell what this word catholic doth signify? shew if you can.'

The

"Philpot. Yes, that I can, I thank God. catholic faith, or the catholic church, is not as nowa-days the people are taught, that which is most universal, or received by most men, by which you do infer our faith to hang upon the multitude, which is not so; but I esteem the catholic church to be, as St. Augustine defines it: We judge,' saith he, the catholic faith that which hath been, is, and shall be.' So that if you can be able to prove that your faith and church has been taught from the beginning, and is, and shall be: then may you count yourselves catholic, or otherwise not.' "Coventry. Let the book be seen.'

"Bonner. I pray you, my lord, be content, or in good faith I will break off and let all alone. Do you think the catholic church, until these few years, has erred ?'

"Philpot. I do not think that the catholic church can err in doctrine; but I require you to prove this church of Rome to be the catholic church.'

"Curtop. I can prove that Irenæus, who was within an hundred years after Christ, came to Victor, then bishop of Rome, to ask his advice about the excommunication of certain heretics, which he would not have done if he had not taken him to be supreme head.' "Coventry. Mark well this argument. How are you able to answer the same? Answer, if you can.' "Philpot. It is soon answered, my lord, for it is of no force this act of Irenæus makes no more for the

supremacy of the bishop of Rome, than mine has done, who have been at Rome as well as he, and might have spoken with the pope, if I had pleased; and yet I wish none in England favoured his supremacy more than I.'

"St. Asaph.-'You are the more to blame, since all the catholic church, until these few years, have taken him to be the supreme head of the church.'

"Philpot. That is not likely, that Irenæus so took him, or the primitive church; for I am able to shew seven general councils after Irenæus' time, wherein he was never so taken, which may be a sufficient proof, that the catholic primitive church never took him for supreme head.'

Philpot. Because it follows not the primitive catholic church, nor agrees with it, no more than an apple is like a nut.'

Coventry. What have you to say more, why it is not the catholic church ?'

"Philpot. Because it is not universal, nor ever was, although you falsely persuade the people that it is So. For the world having been divided into three parts, Asia, Africa, and Europe; two parts, Asia and Africa, professing Christ as well as we, never consented to the church of Rome, which is of Europe; which is a sufficient testimony that your faith was never universal.' Coventry.-' -'How prove you that?'

66

"Philpot. All the historians who write of the proceedings of the church, do testify it. Besides, this present time declares that to be true which I say. For at this present time the churches of Asia and Africa do not consent to the church of Rome. Yea, and besides all this, most part of Europe does not agree to, or allow the church of Rome; as Germany, Denmark, Poland, a great part of France, England, and Zealand, which is a manifest proof that your church is not universal.'

"After this, the bishop of London called away the other bishops, and left with me some gentlemen, and some of his chaplains, as Doctor Saverson, who began with me in this manner:

"Saverson. I remember you, Master Philpot, beyond sea, since the time you reasoned with a friar, a notable learned man, coming from Venice to Padua, in a barge.'

66

Philpot. I cannot forget that; for the friar threatened to accuse me of heresy as soon as he came to Padua, because 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.'

"Saverson.-Well, he was a learned man for all that. And I am sorry to hear that you, this day having

66

Philpot. I am sure he does not. For he, writing to Cornelius, then bishop of Rome, calls him only his companion and his fellow-bishop, neither attributed to him the name of pope, or of any usurped terms which now are ascribed to the bishop of Rome to set forth his dignity.'

"Saverson. You cannot shew that St. Cyprian calls Cornelius his fellow-bishop.'

"Philpot. I will wager that I can shew it in Cyprian.'

"Saverson.-'I will lay no wager with you, but book for book that it is not so.'

"Philpot. I agree thereto, and I pray you let one of my lord's chaplains bring us Cyprian here.'

"One of them went to my lord's study and brought Cyprian, and he turned to the first book of his epistles, the third epistle, and there would seem to have gathered a strong argument for the supremacy of the bishop of Rome, because he saith; 'It goes not well with the church when the high priest is not obeyed, who supplies the stead of Christ, after God's word, and the consent of his fellow-bishops, and the agreement of the people.' "Saverson. How can you avoid this place, which makes so plainly for the bishop of Rome's supremacy?'

66

But,

Philpot. It makes not so plain for your side, as you suppose, as I will give you to understand. first, I challenge the wager which we made, that your book is mine. For here, you may see, that he calls Cornelius his fellow-bishop, as he does also in other places. And now, for the understanding of that place, you misconstrue it in taking the high priest for the bishop of Rome alone. For there were by the Nicene council four patriarchs appointed, the patriarch of Jerusalem, the patriarch of Constantinople, the patriarch of Alexandria, and the patriarch of Rome, of which four, the patriarch of Rome was placed lowest in the council, and so continued many years, for the time of seven or eight general councils, as I am able to shew. Therefore, St. Cyprian, writing to Cornelius, patriarch of Rome (whom he calls his fellow-bishop), finds himself offended, that certain heretics being justly excommunicated by him (as the Novatians were), fled from his diocese, who was their chief bishop, refusing to be obedient to him, and to be reformed to the bishop of Rome and to the patriarch of Constantinople, and there were received in communion of the congregation, in derogation of good order and discipline in the church, and to the maintaining of

heresies and schisms.'

"A chaplain. Did not Christ build his church upon St. Peter? Cyprian saith so.'

"Philpot. St. Cyprian, De simplicitate Prælatorum, declares in what respect he so said, God gave in the person of one the keys to all, that he might signify the unity of all.' And also, St. Augustine saith in the tenth treatise on St. John, If in Peter had not been the mystery of the church, the Lord had not said to him, I will give unto thee the keys. For if that were said to Peter, the church has them not; if the church have them when Peter received them, he signified the whole church.' And also Jerome, a priest of Rome, writing to Nepotian, saith, That all churches lean to their own pastors.' And Evagrius, he saith, That wheresoever a bishop is, whether he be at Rome, or at Evagium, or at Rhegium, he is of one power and of one jurisdiction.'

"Saverson.' I wonder you will stand so steadfast in your error, to your own destruction.'

"Philpot. I am sure we are in no error, by the promise of Christ made to the faithful once, which is, that he will give to his true church such a spirit of wis

dom, that the adversaries thereof should never be able to resist. And by this I know we are of the truth, for neither by reasoning, nor 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 is able to answer Calvin's Institutes?'

"Saverson. A godly minister, indeed, of cutpurses, and runagate traitors! I can tell you, there is such contention between him and his own sects about predestination, that he was glad to flee the town. I tell you truth, for I came by Geneva hither.'

"Philpot.-"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 cannot answer men by learning, to oppress them with blasphemies and false reports. For in the matter of predestination he is in no other opinion than all the doctors of the church are, agreeing to the scriptures.'

"After this Doctor Story came in. To whom I said, 'you have done me great injury, and 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 thee. Was there ever such a fantastical man as this is? Nay, he is no man, he is a beast, yea, these heretics are worse than brute beasts: for they will, upon a vain singularity, take upon them to be wiser than all men, being, indeed, very fools and asses, not able to maintain that which out of an arrogant obstinacy they stand in.'

"Philpot. I am content to abide your railing judz. ment 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 I am no heretic. Neither you nor any other shall be able to prove that I hold any jot against the word of God, otherwise than 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 yet I may reason with thee, not that I have any hope to win thee; whom wilt thou appoint to judge of the word ?' "Philpot. The word itself.'

"Story. Do you not see the ignorance of this beastly heretic? He wills the word to be judged of the word. Can the word speak?'

"Philpot. If I cannot prove that which I have said by good authority, I will be content to be counted as heretic, and an ignorant person, and further, what you please.'

Story.- -Let us hear what wise authority thou canst bring in.'

66

Philpot. It is the saying of Christ in St. John. 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 shail absolve and justify me in another world. However, now it shall please you by authority unrighteously to judge of me and others, sure I am in another world to judge you.'

"Story.-'What! you purpose to be a martyr, and to sit in judgment with Christ at the last day to judge the twelve tribes of Israel!'

"Philpot. Yes, sir, I doubt it not, having the promise of Christ, if I die for righteousness' sake, which you have begun to persecute me for.'

"

"Story. I told you it was but vain to argue with this heretic; he is drowned in his heresies.'

"Philpot. I have brought you, for what I said, good authority out of God's book, to which you answer nothing, but give railing judgment against me without

any cause.'

66

Story.- -Wilt thou not allow the interpretation of the church upon the scriptures ?'

"Philpot. Yes, if it be according to the word of the true church: and this I say to you, as I have said here

tofore, that if ye can prove the church of Rome to be the true catholic church, which I ought to follow, I will be as ready to yield thereto as you may desire me.'

Story. What a fellow is this? he will believe nothing but what he chooses himself. Are we not in possession of the church? Have not our forefathers these many hundred years taken this church for the catholic church? And if we had no other proof but this, it were sufficient; for the prescription of time maketh a good title in the law.'

"Philpot. You do well to allege prescription of many years, for it is all you have to show for yourselves.'

"Story. Well, you are like to go after your father Latimer, the sophister, and Ridley, who had nothing to allege for himself, but that he had learned his heresy of Cranmer. When I came to him, he trembled as though he had had the palsy, as these heretics have always some token of fear by which a man may know them, as you may see this man's eyes tremble in his head. But I dispatched them; and I tell thee that there has been yet never a one burnt, but I have spoken with him, and have been a cause of his death.'

Philpot. You have the more to answer for, as you shall feel in another world, how much soever you now triumph in your proceedings.'

The Sixth Examination of John Philpot before the Right Honourable Lords, the Lord Chamberlain to the Queen's Majesty, Viscount Hereford, commonly called Lord Ferras, Lord Rich, Lord St. John, Lord Windsor, Lord Chandos, Sir John Bridges, Lieutenant of the Tower, and two more, with the Bishop of London and Doctor Chedsey, on the 6th of November, 1555.

"Before I was called before the lords, and while they were sitting down, the bishop of London came aside to me and whispered in mine ear, to act before the lords of the queen's majesty's council prudently, and to take heed what I said. After the lords and others were seated, my lord of London placed himself at the end of the table, and called me, and began to speak.

"Bonner. I have heretofore both privately myself, and openly before the lords of the clergy, more than once caused you to be talked with 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 to hear you, that they may be judges whether I have sought all means to do you good or not: and I dare be bold to say, that if you shew yourself conformable to the queen's majesty's proceedings, you shall find as much favour as you can wish.'

"Philpot. My lord, I thank God this day, that I have such an honourable audience; and I cannot but commend your lordship's equity in this behalf, which agrees with the order of the primitive church, which was, if any body had been suspected of heresy, as I am now, he should be called first before the archbishop or bishop of the diocese where he was suspected; secondly, in the presence of others, his fellow bishops, and learned elders; and thirdly, in hearing of the laity: where after the judgment of God's word, and with the assent of our bishops and consent of the people, he was condemned for an heretic, or absolved. And the second point of that good order I have found at your lordship's hands already, in being called before you and your fellow bishops, and now I have the third sort 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 judgment of God's word concerning the same!'

"Bonner. 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 shewed you any cruelty since you have been committed to my prison.'

"Philpot. If it shall please your lordship to give me leave to declare forth my matter, I will touch that afterwards.'

"Rich.- Answer, first of all, to my lord's two ques

How say

tions, and then proceed forth to the matter. you? were you imprisoned by my lord or not? can you find any fault with his cruel using of you?'

"Philpot. I cannot lay to my lord's charge the cause of my imprisonment, neither may I say that he hath used me cruelly, but rather for my part I may say that I have found more gentleness at his lordship's hands, than I did at mine own ordinary's; for the time I have been within his prison, he has called me three or four times to my answer, to which I was not called in a twelvemonth and a half before.'

"Rich. Well, now go to your matter.'

Philpot. The matter is, that I am imprisoned for the disputations had by me in the convocation-house against the sacrament of the altar, which matter was not moved principally by me, but by the prolocutor, with the consent of the queen's majesty and of the whole house, and that house, being a part of the parliament house, ought to be a place of free speeeh for all men of the house, by the ancient and laudable custom of this realm. Wherefore, I think myself to have sustained great injury, for being imprisoned for speaking my conscience freely in such a place as I might lawfully do it: and I desire your honourable lordship's judgment, who are of the parliament-house, whether of right I ought to be impeached therefore, and sustain the loss of my living, as I have done, and moreover of my life, as it is sought?'

"Rich. The convocation-house is no part of the parliament-house.'

"Philpot. My lord, I have always understood the contrary by such as are more expert men in things of this realm than I.'

"Bonner. My lords, he hath spoken there manifest heresy; yea, and stoutly maintained the same against the blessed sacrament of the altar, (and with that Bonner put off his cap, that all the lords might reverence and vail their bonnets at that idol as he did,) and would not allow the real presence of the body and blood of Christ in it.'

"Rich. How say you?

Will you acknowledge the real presence of the body and blood 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? Philpot. My lord, I acknowledge, in the sacrament of the body and blood of Christ, such a presence, as the word of God allows and teaches me.'

66

"Bonner. A sacrament is a sign of a holy thing; so that there is both the sign which is the accident (as the whiteness, roundness, and shape of bread,) and there is also the thing itself, as very Christ, both God and man. But these heretics will have the sacrament to be but bare signs. How say you? declare to my lords here whether you do allow the thing itself in the sacrament or not.'

"Philpot. I do confess that in the Lord's supper there is both the sign and the thing signified, when it is duly ministered after the institution of Christ.'

"Bonner. You may see how he goes about the bush, and dare not utter his mind plainly.'

"Philpot. If it please you, my lord of London, to give me leave to proceed orderly, and to let me declare my mind without interruption, I will thoroughly open my mind therein.'

"Chandos. I pray you, my lord, let him speak his mind.'

"

"Philpot. My lords, that I have not plainly declared my judgment to you the reason is this, I cannot speak of it without the danger of my life.'

"Rich.-"' .-There is none of us here that seeks thy life, or means to take any advantage of what thou shalt speak.'

"Philpot. Although I distrust not your honourable lordships that are here of the laity, yet here is one that sitteth against me, (pointing to my lord of London,) that will lay it to my charge even to the death. Notwithstanding, seeing your honours require me to declare my mind, that ye may perceive that I am not ashamed of the gospel of Christ, nor maintain any opinion without sufficient authority of the scripture, I will shew you frankly my mind without all colour, whatever shall

ensue to me. That which I do intend to speak to you, right honourable lords, I do protest here, first before God and his angels, that I speak it not in vain glory, nor in singularity, nor in wilful stubbornness, but truly upon a good conscience, grounded on God's word, against which I dare not act, for fear of damnation. Neither do I disagree to the proceedings of this realm in religion, because I love not the queen, (whom I love from the bottom of my heart,) but because I ought to love and 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, as I call God to witness.

"There are two things principally, by which the clergy at this day deceive the whole realm; they are, the sacrament of the body and blood of Christ, and the name of the catholic church: both which they usurp. As to 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 it is there any manner of Christ's presence. Wherefore they deceive the queen's majesty, and you of the nobility of this realm, in making you believe that to be a sacrament which is none, and cause you to commit manifest idolatry in worshipping that for God, which is no God. And in testimony of this, besides manifest proof, which I am able to make to the queen's majesty, and to all you of her nobility, I will yield my life: which to do, if it were not upon a sure ground, were to my utter damnation. And where they take on them the name of the catholic church, (whereby they blind many folks' eyes,) they are not so, calling you from the true religion which was revealed and taught in King Edward's time, to vain superstition. And this I will say, 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 a mean for me to the queen's majesty, that I may be brought to the just trial upon this. Yea, I will not refuse to stand against ten of the best of them in this realm. And if they be able to prove other than I have said, either by writing or by reasoning, with good and lawful authority, I will here promise to recant whatever I have said, and to consent to them in all points.'

"In the declaration of these things more at large, which now I write in brief, the bishop of London would have interrupted me, but the lords procured me liberty to make out my tale, to the great grief of the lord bishop of London, as it appeared by the temper he was in.

"Bonner. It has been told me before, that you love to make a long tale.'

"Rich. All heretics boast of the Spirit of God, and every one would have a church by himself.'

"Bonner. I pray you, how will you explain these two scriptures: Pater major me est; et pater et ego unum sumus. I must interpret the same, because my lords here understand not the Latin, that is to say, 'The Father is greater than I,' and 'I and the Father are one.' But I beg pardon, my lords, I have mis-spoken, in saying you understand no Latin; for the most part of you understand Latin as well as I. But I speak in consideration of my Lord Chandos, and Master Bridges his brother, whom I take to be no great Latin scholars. Now shew your cunning, and join these two scriptures by the word if you can.'

For we

Philpot. Yes, that I can right well. must understand that in Christ there are two natures, the divinity and humanity, and in respect of his humanity it is spoken of Christ, 'The Father is greater than I.' But in respect of his deity he said again, 'The Father and I are one.'

"Bonner. What say you, then, to the second scripture? how couple you that by the word to the other ?i "Philpot.-The text itself declares, that notwithstanding Christ abased himself in our human nature, yet he is still one in deity with the Father. And this St. Paul to the Hebrews more at large sets 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, and by the manifest word of God to expound them.'

"Bonner. How can that be, seeing St. Paul says, that the letter killeth, but the Spirit giveth life.'

66

Philpot. St. Paul means not the word of God written, in itself killeth, which is the word of life, and 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 St. Paul said, that the gospel is to some a savour of life unto life, and to others a savour of death unto death. Also an example of this we have in the sixth of John, of them who hearing the word of God without the Spirit were offended thereby; wherefore Christ said, the flesh profiteth nothing, it is the Spirit that quickeneth.'

"Bonner.What! do you understand that of St. Paul and of St. John so?'

"Philpot. It is not mine own interpretation, it is agreeable to the word in other places; and I have learned the same of ancient fathers interpreting it likewise. And to the Corinthians it is written, 'The natural man perceiveth not the things of the Spirit of God, but the spiritual man judgeth all things.'

"Bonner. You see, my lords, that this man will have his own mind, and will wilfully cast away himself. I am sorry for him.'

'Philpot.—The words that I have spoken are none of mine, but the gospel, whereon I ought to stand. And if you, my lord, of London can bring better authority for the faith you will draw me to, than that which I stand upon, I will gladly hear it by you or by any other in this realm.'

"After further conference with the lords, and with Doctor Chedsey in their presence, the bishop of London said, '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 to me, half amazed: may God work it to good!"

The Seventh Examination of John Philpot, on the nineteenth of November, before the Bishops of London and Rochester, the Chancellor of Lichfield, and Doctor Chedsey.

"Bonner. Sirrah, come hither! How chance you came no sooner? Is it well done of you to make master chancellor and me to tarry for you this hour? By the faith of my body, half an hour before mass, and half an hour even at mass, looking for your coming.'

"Philpot. My lord, it is not unknown to you that I am a prisoner, and that the doors are shut upon me, and I cannot come when I list; but as soon as the doors of my prison were open, I came immediately.'

"Bonner. We sent for thee that thou shouldst have come to mass. How say you, would you have come to mass or not, if the doors had sooner been opened?'

"Philpot.- My lord, that is another manner of ques

tion.'

"Bonner. Lo, master chancellor, I told you we should have a froward fellow of him; he will answer directly to nothing. Why answerest thou not directly, whether thou wouldst have gone to mass or not, if thou hadst come in time?'

"Philpot. Mine answer shall be thus: that if your lordship can prove your mass, to which you would have me to come, to be the true service of God, to which a christian ought to come, I will come with a good will.'

"Bonner. Look, I pray you; the king and the queen, and all the nobility of the realm come to mass, and yet he will not. By my faith, thou art too well handled thou shalt be worse handled hereafter, I warrant thee.'

"Philpot. If to lie in a dark coal-house may be counted good handling, without fire and candle, then may it be said I am well handled. Your lordship hath power to treat my body as you please.'

"Bonner. 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 recant.'