WHereas dyuers and vncerten rumors be ſpred abrode of the diſputacyon had in the conuocacyon hows / to the intent that all men may knowe the certentye of all thyngs therein done and ſayd as moch as the memory of hym that was preſent thereat can beare a way / he hath thought good at requeſt / thoroughly to deſcrybe what was ſayd therein ō both parts of the matters argued and had in queſtyon and of the entrans thereoff.

Fyrſt vp on wedynſday beyng the xviij. day off october at affter noone / maſter weſton the prolocutor certified the hows that it was the quenys pleaſure that the cōpany of the ſame hows bēyg many lerned mē aſſembled / ſhuld debate of matters of religiō and cōſtitute lawes thereoff / which hyr grace and the ꝑlamēt wold ratifye. And for that there is a booke of late ſet furth / called the cathechyſme (whych he ſhewed furth) bearīg the name of thys honorable Synody / and yet putt furth with owt your cōſentis / as I haue lerned / being a book very peſtiferos / & full of hereſyes (as he ſayd) and lyke wyſe the booke of comō prayer / very abhomynable (as it pleaſed hym to terme it) he thought it therfor beſt fyrſt to begyn̄ wyth the artycles of the cathechyſme concernyng the ſacrament of the altar / for to cōfyrme the naturall preſens of chryſt in the ſame / and for tranſſubſtantyacyon. In the which on fryday next enſewyng / he wylled all men there frely to ſpeak theyr tonſciens and lerning / and they ſhuld be fully ſatyſfyed.

The fryday comyng beyng the xx. of October / whan men had thought they ſhuld haue ent • yd diſputacyō of the q̄ſt • ōs ꝓpoſed / the ꝓlocutor dyd exhybyte ij. ſeuerall billys vnto the hows: thone for the natural p̄ſēs of chryſt in the ſacramēt of the altar / the other cōcernīg the cathechiſme / that it was not of that hows agreamēt ſet furth and that thei doo not agree thereunto. Requyryng all them to ſubſcrybe to the ſame as he himſylf had done: whereunto the whole hows dyd īmedyately aſſent except vi. which were the deane of rocheſter the deane of exceter / the archdeacon of wyncheſter / the archdeacō of hertford / the arthdeacō of ſtowe and one other / And whyle the reſt were abowt to ſubſcribe thes ij. articles. I. filpot ſtode vp and ſpake firſt cōcernyng the article of the cathechyſme that he thought thei were deceyued in the tytle of the cathechiſme / in that it bearyth the title of the Synode of london laſt before this / all though mani of thē which thā were preſent were neuer made pryuy thereof in ſetting it furth / for that this hows had grāted the auctorytye to make eccleſyaſtical lawys vnto certē perſons to be appoynted by the kyngys mageſtye / and what ſoeuer eccleſyaſticall lawes thei or the moſt part of thē did ſet furth accordyng to a ſtatute in that behalf ꝓuyded / it might be wel ſayd to be do / ne in the ſynode of lōdō although ſuch as be of this hows now had no notyce thereof, before the ꝓmulgaciō. And in this point he thought the ſetterfurth thereoff nothing to haue ſlandred the hows / as thei by theyr ſubſcripcyon went abowt to perſuade the world / ſins thei had our ſynodall auctoritie vnto them cōmitted to make ſuch ſpirituall lawys as they thought conueniēt and neceſſary. And more ouer he ſayd as cōcerning the article of the naturall preſens in the ſacrament / that it was agāyſt reaſō and order of lernyng and alſo very preiudicyall to the truth that mē ſhuld be mouid to ſubſtribe before the matter were thorowly examined and diſcuſſed. But whā he ſawe that allegacyō might take no place / being as a man aſtoyned at the multitude of ſo mani lerned mē as there were off purpoſe gathered together to mainteyne old tradicyōs more than the truth of gods holy word / he made his requeſt vnto the prolocutor- that where as there were ſo many awncyent lerned mē preſent on that ſyde as in the realme the lyke againe were not to be fownd in ſuch nomber / and that on the other ſyde of them that had not ſubſcrybed / were not paſt .v. or vi. both in age and lerning farr inferyor vnto thē / therfor that equalite might be had in this diſputacyō he deſyered that the prolocutor wold be a meane vnto the lordes that ſome of thos that were lerned and ſetters furth of the ſame cathechiſme might be broght in touthe hows to ſhewe theyr lerning that mouyd thē to ſett furth the ſame / And that D. rydley and maſter rogers with ij. or iij. moo might be lycenſed to be preſent at this diſputaciō and to be aſſociate with thē. This requeſt was thought reaſonable and was ꝓpoſed vnto the lord biſſhops who made this anſwer that it was not in them to call ſuch parſonis vnto our hows / ſyns ſome of them were priſoners. But thei ſayd thei wold be petiyoners in this behalff vnto the cowncell / and in caſe any were abſent that ought to be of the hows / they willed thē to be taken in vnto them / yff they liſted. Affter this thei minding to haue enterid in to diſputacyon / there came a gentleman a meſſenger frō the lord gret maſter ſignyfieng vnto the prolocutor that my lord gret maſter and the earle of deauonſhyre wold be preſent at the diſputacyons / and therfor he differryd the ſame vntill monday at one of the clock at affternone.

Vp on mōday the xxiij. of October at the tyme appoynted / in the preſens of many earlys / lordis / knyghtis / gentlemen and diuers other of the coint and of the cytye alſo / the ꝓlocutor made a ꝓteſtacyō that they of the hows / had appoynted thys diſputaciō / weſton not to call the truth in to dowt / to the which thei had allready all ſubſcribed / ſauing v. or v • . but that thos gayne ſayers myght be reſolued of theyr argumētis in the whych they ſtode / as it ſhall appeare vnto yow / not dowtyng but thei wyll alſo cōdeſcend vnto vs. Than he demā ded of maſter haddon whether he wold reaſō agaynſt the q̄ſtyōs ꝓpoſed or no?

M. haddonTo whom he made anſwere that he had certyfyed hym before by wrytyng that he wold not / ſyns the requeſt of ſuch lerned mē as were demāded to be aſſyſtēt with thē / wold not be granted.M. Elmar Maſter elmar lykewyſe was aſked / who made the prolocutor the lyke anſwer / addyng moreouer thys / that they had done to moch preiudice all redy to the truth / to ſubſtrybe before the matter was diſcuſſed: and lytle or nothyng it myght auayle to reaſō for the truth / ſyns all they were now determyned to the cōtrary. Affter thys he demāded of maſter chenye whō the prolocutor ſaid allowed the preſens with them / but he denyed the trāſſubſtancyacyon / by the meanis of certen auctorityes vpon the which he ſtōdeth and deſyereth to be reſolued / M. cheyny • s obietcyons. as yow ſhal heare whether he will ꝓpoſe hys dowtis concernyng trāſſubſtācyacyō or no Yea / quoth he / I wold glady mi dowtes to be reſolued which moue me not to byleue tranſſubſtācyacion. The firſt is owt of the ſcripture of ſ. Paull to the corinthyans who ſpeaking of the ſacrament of the body and blood of chryſt calleth it offt tymis bread / affter the conſecracyon. The ſecond is owt off Orygen / who ſpeakyng of this ſacrament ſayth that the materyal part theroff goyth down to the excrementis. The third is owt of theodoretus who makyng mencyon of the ſacramētall bread and wyne after the cōſecracyon ſayth that they goo not owt of their former ſubſtāce / forme and ſhape. Thes be ſome of my dowtis amōg many other which I require to be anſwered off. Than the prolocutor aſſigned D. Moreman to anſwer hym.Moremans aaſwer to ſ. Paul. Who to. ſ. Paull anſwered hym thus / that the ſacrament is called bread by him in dede / but it is thus to be vnderſtād that it is bread off the ſacramētall bread / that is / the forme of bread.Maſter cheynyes replycacion. Than maſtery cheny / inferred and alleaged that hifichyus calleth the ſacrament both bread and fleſſh. Yea / quoth moreman / hyfichyus calleth it bread becaus it was bread and not bycaus it is ſoo. And paſſyng ouer orygē he came to theodoretus / and ſayd that mē miſtoke his auctoryte / by interpreting a generall in to a ſpeciall / as peter martyr hath done in that place of theodoret / Moremans anſwer to theodorete. marcke this anſwer ād ſhyyfft. interpreting / ouſia / for ſubſtāce / which is a ſpeciall ſignyficacion of the word. whereas ouſia is a generall word as well to accydēce as to ſubſtāce. And therfor I anſwer thus vnto Theodoret that the ſacramentall bread and wyne doo not goo owt of their former ſubſtance forme and ſhape / that is to ſay / not owt of theyr accidentall ſubſtance and ſhape. Affter this maſter theny ſate him down / and by and by maſter elmar ſtode vp / M. elmar. as one that could not abyde to heare ſo fond an anſwer to ſo graue an auctorite / And reaſonyd vp on the auctorite of theodoret / alleagyd before by maſter cheny and declared that moremans anſwer to theodoret was no iuſt nor ſufficyent anſwer but an illuſyon and a ſuttle euaſyon contrary to Theodoretis meanyng. For / ſayd he / yff (ouſia) ſhuld ſignifye an accydēce in the place alleaged as it is anſwered by maſter moreman / than were it a word ſuperfluos ſet in theodorete / there where doo folow ij. other wordis which ſufficyently do expownd the accydēs of the bread / that is / eidos and ſhema / which ſignifye in Inglyſh / ſhape and forme: And ſo very lernydly ꝓuyd owt of the ſame auctor by dyuers allegacyons that (ouſia) in greke could not be ſo generally taken in that place as moreman for a ſhyfft wold haue it.moremans ſhifft is ouerthrown. But moremā as a man hauyng no nother ſalue for that ſore affyrmed ſtyll that (ouſia) which ſignyfyeth ſubſtāce / muſt nedis ſignifye accydental ſubſtā ce properly.fylpots replicacyon / to moremans ſhyfft. To whos importunyte ſyns he could haue no nother anſwer / elmar as a man weryed wyth ſo long talk gaue place. Affter this / ſtode vp Iohn fyllpot and ſayd that he could proue that by the matter that Theodoret intreated off in the place aboue alleaged and by the ſimylytude which he makyth to proue his purpoſe / by no meanis maſter moremans interpretacyon of (ouſia) / myght be taken for accydentall ſubſtance as he for a ſhyfft wold interpret yt to be. For the matter whych theodoret intreatyth off in that place is agaynſt eutyches an heretyke which denyed ij. naturys of ſubſtance to remayne in chriſt beyng one parſon but that hys humanytye affter thaccomplyſhment of the myſtery of our ſaluacyon aſcendyng in to heauyn and beyng yoyned vnto the dyuynitie was abſorpt or ſwalowed vp of the ſame / ſo that chryſt ſhuld be no more but of one dyuyne ſubſtance only by hys opynyon. Agaynſt whych opynyon Theodoret wrytyth and by the ſymylytude of the ſacrament proueth the contrary agaynſt the heretyke / that lyke as in the ſacrament of the body of chriſt affter the conſecracyo there is the ſubſtance of chryſtis humanytye with the ſubſtance of bread / remaynyng as it was before / not beyng abſorpt of the humanitye of chryſt but yoyned by the diuyne operacyō thereunto / Euyn ſo in the parſon of chryſt beyng now in heauyn of whom this holy ſacrament is a repreſentacyon / there be ij. ſeuerall ſubſtancys / that is / his dyuynytye and humanitie vnited in one hipoſtacy or parſon / which is chryſt / The humanitye not abſorpt by the coniunccyon of the deitye / but remainīg in his former ſubſtans. And this ſimilytude / quoth fyllpot / brought in of theodorete to confownd Eutyches / ſhuld proue nothing at all / yff the very ſubſtance off the ſacramentall bread dyd not remayne as it dyd before / but yff D. Moremans interpretacion might take place for tranſſubſtancyacyon / than ſhuld the heretyke haue thereby a ſtrong argument by theodoretis auctorytye ſo taken to maynteyne his hereſy and to proue him filff a good chryſtē man / and he might well ſaye thus vnto theodorete. Lyke as thow theodoret yff thow were of D. Moremās mynd / doyſt ſay that affter the conſecracyon in the ſacrament the ſubſtance of the bread is abſorpt or trāſſubſtancyate in to the humane body of chryſt coming thereunto / ſo that in the ſacrament is now but one ſubſtance of the humanyte a lone and not the ſubſtance of bread as it was before / euyn likewyſe may I affyrme and conclude by thyne own ſimilytude that the humanitye aſcendyng vp by the powr of god in to heauyn and adioyned vnto the deytye was by the might thereoff abſorpt and turned into one ſubſtāce with the deytye: ſo that now there remaynith but one diuyne ſubſtance in chriſt / nomore than in the ſacramentall ſygnis of the lordis ſupper affter the conſecracyon doo remayne any more than one ſubſtance according to your byleffe and cō ſtruccyon. To this D. Moreman ſtackered in anſwering / whos defect fyllpott perceyuing / ſpake on this wiſe.moremā ſtacke ryh and can not tell what to anſwer. weſton is offended. Wel maſter moremā yf you hauenotā anſwer ready at this preſent / I pray yow diuyſe one yff you can conueniently / agaīſt our next metyng here agayn: with that his ſayng the prolocutor was greuoſly offēded / tellyng him that he ſhuld not bragg there / but that he ſhuld be fully anſwered. Than ſayd filpot / It is the thing that I only deſyre to be anſwered directly in this behalff / and I deſyre of yow & of all the hows at this preſent / that I may be ſufficyē tly āſwered / which I am ſure yow are not all able to doo / ſauīg theodoretis autorite and ſimilytude vpright / as he ougt to be taken. No nother anſwer was made to fillpots reaſons / but that he was commanded to ſylens.Fylpot, tis replicacyon anſwered by cōmanding hī to ſylēce Thā ſtode vp the deane of rocheſter offring hī ſylff / to reaſon in the fyrſt queſtion agaynſt the natural preſens wiſſhing that the ſcripture and the awncyent doctors in this point might be weyed / byleuid and folowed. And agaynſt this naturall preſens he thought the ſayng of chryſt in. ſ. Mathew to make ſufficiētly ynough / yff men wold credite and folowe ſcripture: who ſayd there of him ſelff that poore men we ſhuld haue allweis with vs / the deane of rocheſter. but him we ſhuld not haue alweys / which was ſpoken / quoth he / concerning the naturall preſens of chriſtis body / therfor we ought to byleue as he hath taught that chriſt is not naturally preſēt on earth in the ſacrament of the altare.weſtōs anſwer to the deane. To this was anſwered by the prolocutor that we ſhuld not haue chryſt preſent allweyes to exercyſe almes dedis vp on hym / but vp on the pore. But the deane proſecuted his argument / and ſhewed owt of. ſ. Auſten further / that the ſame interpretacyon of the ſcripture alleaged / The deanes replicaciō was no ſufficyent anſwer / who wrytych in the fyfftye treatiſe of ſ. Iohan on thys wyſe of the ſame ſentence. Whan as he ſayd / ſayth Auſten / me ſhall ye not haue allweyes with you / he ſpake of the preſence of his body. For by his mageſtye / bi his prouydence / by hys vnſpeakable and vyſyble grace / that is fullfylled which is ſayd of him / behold I am with yow vntyll the conſummacyon of the world.A notable auctoritye owt of. ſ. Auſtē But in the fleſſh which the wore toke vp on him / in that which was borne of the virgyn / in that which was apprehended of the Iewys which was crucifyed on the croſſe / which was lett down from the croſſe / which was wrapped in clowtis / which was hiddē in the ſepulchre / which was manifeſted in the reſurreccyon / yow ſhall not haue me allweyes with yow. And why? For affter a bodily preſence he was conuerſant wih his diſcyples xl. eayes / and thei accompanyeng him by ſeyng and not by folowing / he aſcendyd and is not here / for there he ſytteth at the ryght hand of the father / And yet here he is / becaus he is not departed in the preſens of his mageſtye. Affter a nother maner we haue chryſt allweys by preſens of hys mageſtye / but affter the p̄ſens off his fleſſh it is vprightly ſayd you ſhall not verily haue me allweys with yow. For the church had hym in the preſence of his fleſſh a fewe dayes / and now by fayth it apprehēdeth him and ſeyth him not with eyes.watſōs anſwer to ſ. Auſten. To this auctorite D. Watſon toke vp on him to anſwer / and ſayd he wold anſwer. ſ. Auſten by. ſ. Auſten / and hauing a certen boke in his hand of notis / he alleaged owt of the xc. treatye vp on.Fylpot agaynſt watſon. ſ. Ioan that affter that mortall condicyon and maner we haue not now chryſt on the earth as he was heretofore before his paſſion. Agaynſt whos anſwer Iohan fillpott replyed and ſayd that watſon had not fully anſweryd. ſ. Auſten by. ſ. Auſten as he wold ſeme to haue done / for that in the place aboue mencionyd by maſter deane of rocheſter / he doth not only teach the immortall ſtate of chriſtis bodye before his paſſion / but alſo the immortall condicyō of the ſame affter his reſurrection / in the which mortall body. ſ: Auſten ſemyth playnely to affirme that chriſt is not preſent-vp on the arth neyther in forme viſibly neyther in corporall ſubſtance inuiſibly: As in fewe linis affter the place aboue alleaged. ſ. Auſtē doth more plainely declare by thes wordis / ſaīg / now thes ij. maner af chriſtis preſence declared / which is by his mageſtie / prouidence / and grace now preſent in the world which before his aſcenſyon was preſent in fleſſh / being now placed at the ryght hand of the father is abſēt in the ſame from the world / I thynk / (ſayth. ſ. Auſten) that there remaynith no nother queſtiō in this mater. Now / quoth fillpot / yff. ſ. Auſten acknowleged no more preſence of chriſt to be now on earth but only his diuyne preſence / and towching his humanitye to be in heauyn / we ought to confeſſe and byleue the ſame. But yff we put a thyrd preſens of chriſt / that is corporally to be p̄ ſent allweys in the ſacrament of the altare inuiſibly / according to your ſuppoſycions / whereoff. ſ. Auſten maketh no mencyon at all in all his workis / yow ſhall ſeme to iudge that which. ſ. Auſtē dyd neuer comprehend. Why / quoth watſon. ſ. Auſtē in the place by me alleaged maketh no mencion how. ſ. Steuyn beyng in this world ſawe Chriſt affter his aſcenſion. It is trewe / ſayd fyllpot / but he ſawe chriſt as the ſcrypture telleth / in the heauyns beyng opē / ſtanding at the right hand of god the father. Further to this / watſon anſwered not.D. weſton. Than the prolocutor went abowt to furnyſſh vp an anſwer to. ſ. Auſten / ſayng that he is not now in the world affter that maner of bodyly preſence / but yet preſent for all that in his bodye. To whom fyllpot anſwered that the prolocutor dyd grate moch vp on this word / (ſecundum) in. ſ. Auſten / which ſignifyeth affter the maner / in forme / but he doth not anſwer to / (id quod) which is that thing or ſubſtance of chryſt in the which chriſt ſuffered / aroſe / and aſcended in to heauyn In the which thyng and ſubſtance he is in heauin and not on earth / as. ſ. Auſten in the place ſpecyfyed moſt clerely doth defyne.The deane of rocheſter. To this nothyng els being anſwered / maſter deane of rocheſter procedid in the maintenance of his argument and redd owt of a boke of annotacions / ſondry auctoryties for the confirmaciō thereoff.moreman. To the which moreman / who was appointed to anſwer him / made no direct anſwer / but bad hī make an argument / ſayng maſter deane had recyted many wordis of doctors but he made not one argument. Than ſayd maſter deane / the auctorities of the doctors by me reherſed / be ſufficient argumentis to proue myne intēt / to the which my deſire is to be anſweryd of yow. But ſtill moreman cried / make an argument / to ſhifft off the auctorite which he could not anſwer vnto. Affter this maſter deane made this argument owt of the inſtitucyon of the ſacrament / (Doo thys in remembrance of me / and thus ye ſhal ſhewe furth the lordis death vntyll he commyth) The ſacrament therfor is the remembrance of chriſt / than it is not very chriſt for yet he is not comme. For this word / (Vntyll he comyth) doth playnely ſignifie the abſens of chryſtis body.weſton. Than the prolocutor ment abowt to ſhewe that thys word / (Vntil he comyth / ) dyd not import any abſence of chriſt on the earth / by other placis of ſcripture where (donec) vntill / was placed as well as there / but directly to the purpoſe he anſwered nothīg. In concluſyon maſter deane fel to queſtyoning of moreman whether chryſt ate the paſthalawb with his diſcyples or no? He anſwered / yea. Further he demanded whether he ate lykewiſe the ſacrament with them as he dyd inſtytute yt? Moreman anſwered Yea. Than he axed what he ate / and whether he ate his own naturall body as they ymagyne it to be / or noo. Than ſayd maſter deane It is a great abſurdytye by yow granted / and ſo he ſate down.moremā affirmeth that chriſt ato his own body. Agaynſt this abſurditye / filpot ſtode vp and argued / ſaīg he could proue by good reaſon to be diducyd owt of ſcripture / that chryſt ate not his own naturall bodye at the inſtitucyon of the ſacramēt / and the reaſon is this. The body of chriſt giuyn by the ſacrament hath a promes of remiſſyon of ſynnis adyoyned / vnto all thē that receyue it dewely / Fylpot. but this promes could take no effect in chryſt / ergo chriſt ate not his own body in the ſacramēg.moreman denyeth the ſacramēt to haue a ꝓmes of remiſſyon of ſinne annexed vnto it. To this reaſon moremā anſwered / denienh the former part of the argument / that the ſacrament had a promes of remiſſyo of ſynnis annexed vnto yt. Than fillpot ſhewed this to be the promes in the ſacrament (Which is gyuyn for yow / which is ſhed for yow for the remiſſyō of ſynnis) But moreman wold not acknowlege that to be any promes / ſo that he droue fyllpot to the vi. of Ioh. to vouch his ſayng with thes wordis the breade which I will gyue / is my fleſſh / which I wyll gyue for the lyffe off the world. Moreman anſwering nothing directly to this argument / harpſfeld affirmeth that which moreman his felow denyed. harpſfeld ſtart vp to ſupplie that which wanted in his behalff / and thinkyng to haue anſwered fyllpott / confyrmed more ſtrongly his argument / ſayng / ye miſtake the promes which is annexed to the body of chryſt in the ſacrament / for it perteyned not to chriſt but to his diſcyples to whom chriſt ſayd this is my body which is gyuē for yow / and not for chriſt him ſylff. Yow haue ſayd well for me quoth fylpott / for that is mine argument. The promes off the body of chriſt toke no effect in chriſt / ergo chriſt ate not his own body.weſton alſo is cōtrary to more man. Than the prolocutor to ſhowlder owt the matter / ſayd the argument was naught / for by the like argument he myght goo abowt to proue that chryſt was not baptyſed / becaus che remiſſyon of ſynn which is annexed vnto baptyſme toke no effect in chriſt.fylpots argument is not ſoluted. To the which / fyllpot replyed that lyke as chriſt was baptyſed / ſo he ate the ſacrament / but he toke on hym baptiſme / not that he had any nede the reoff / or that it toke any effect in him / but as our maſter / to gyue the church an example to folowe him in the miniſtracyon of the ſacrament / and thereby to exhibite vnto vs / him ſelf / and not to giue him ſelf to him ſelff. No more was ſayd in this. But afterward the ꝓlocutor demāded of filpot / whether he wold argue agaynſt the naturall preſence or no. To whō he anſweared / yea yff he wold heare his argument with owt interrupcyon and aſſigne one to anſwer him and not many / which is a confuſiō to the opponent and ſpecyally for him that was of an yll memori. By this tyme the night was cōne on / wherefore the prolocutor brake vp the diſputacyon for that tyme and appointed fillpot to be the fyrſt that ſhuld beginn the diſputacion the next day affter / cō cernyng the preſence of chryſt in the ſacrament.

On the wedinſday the xxv. of October / Iohnnfillpott / Filpot. as it was before appointed / was redy to haue entred the diſputacyō myndyng fyrſt to haue made a certen oracyon and a trewe declaracyō in laten off the mater of chriſtis preſens which was than in queſtyon which thīg the prolocutor perceyuing / by and by he forbad fillpot to make any oracyon or declaracyon of any matter / cōmandyng hym alſo that he ſhuld make na argument in laten but to conclude no his argumentis in Inglyſſh. Than ſayd fyllpott / this is contrary to your order taken at the begynnyng of this diſputacyon: For than yow appoynted that all the argumentis ſhuld be made in laten. And thereupon I haue drawen and diuyſed all my argumētis in laten. And becaus yow / maſter prolocutor / haue ſayd heretofore openly in this hows that I had no lerning / I had thought to haue ſhewed ſuch lerning as I haue / in a brefe oracyon and ſhort declaracyon of the queſtyons now in controuerſy: thynkyng it ſo moſt conuenient alſo / that in caſe I ſhuld ſpeak otherwyſe in my declaracyon than ſhuld ſtand with lernīg or than I were able to warant and iuſtyfye by gods word / it myght the better be reformyd by ſuch as were lerned of the hows / ſo that the vnlerned ſort beyng preſent myght take the leſſe offence thereat. But this allegacyon preuayled nothyng with the prolocutor who bad him ſtyll forme an argumēt in Inglyſſh or els to hold his peace.

Than ſayd fyllpot. Yow haue ſore dyſapoynted me thus ſodenly to goo frō your former order / but I wyll accomplyſh your commandement leauyng myne oracyon a part And I wyll come to my argumētis / the which as wel as ſo ſodē a warnyng wyll ſerue I wil make in Inglyſſh. But before I bryng furth any argumēt I will in one word declare what maner of preſens I doo dyſallowe in the ſacrament to the intēt the hearers may the better vnderſtand to what end and effect myne argumentis ſhall tende: not to denye vtterly the preſence of chriſt in hys ſacramētis trewely miniſtryd accordyng to his inſtitucyon / but only to denye that groſſe and carnall preſens which yow of this hows haue allredy ſubſtrybed vnto to be in the ſacrament of the altar contrary to the truth and manyfeſt meanyng of the ſcrypturys / That by tranſſubſtā cyacyon of the ſacramētall breade and wyne chriſtis naturall body ſhuld by the vertu of the wordis pronownced by the pryſt be conteyned and included vnder the formis or accydentys of breade and wyne. Thys kynd of preſens ymagyned by men / I doo denye / quoth fyllpot / And agaynſt thys I wyll reaſō: But before he could make an end of that he wold haue ſayd he was interrupted of the prolocutor / and commanded to deſcēd to his argumēt. At whos vniuſt importunite fyllpot beyng offē and thincking to purchaſe hym a remedy therfor / he fell down vp on his kneys before the earles and lords whych were there preſent / beyng a gret nomber / wherof ſome were of the quenis cowncell / beſeching thē that he might haue libertie to proſecute his argumentis with owt interrupcyon of any mā: the which was gētilly grāted hym of the lordis. But the ꝓlocutor puttīg in vre a point of the practyſe of prelatis / wold not condeſcend thereunto / but ſtyll cryed hold your peace or els make a ſhort argumēt. I am abowt it / quoth fyllpot / yff yow wold lett me alone. But fyrſt I muſt nedis axe a queſtion of my reſpondent (who was. D. chedſey) concernyng a word or twayne of your ſuppoſycion / that is / of the ſacrament of the altare / what he meanyth thereby / and whether he take as ſome of the awncyent wryters doo / termyng the lordis ſupper the ſacrament of the altar / becaus it is a ſacrament of that liuely ſacrifyce which chriſt offered for our ſynnis vp on the altar of the croſſe and becaus that chryſtis body crucifyed for vs was that blody ſacrifyee / which the blood ſhedyng of all the beaſtis offered vp on the altare in the old lawe dyd prefigurate and ſignifie vnto vs. And in ſignifycacyon thereoff / the old writers ſometime doo call the ſacramēt of the body and blood of chryſt / among other namis which thei aſtrybe thereunto / the ſacrament of the altare and that ryght well. But yff yow take it other wyſe / as for the ſacrament of the altare which now a dayes is made of lime and ſtone and hangen ouer the ſame / ād to be all one with the ſacrament of the maſſe / as it is at this preſent in many placis / chedſcy than I wyll direct myne argumentis according as your anſwer ſhall gyue me occaſyon. Than made D. chedſey this anſwer that in theyr ſuppoſicyon thei toke the ſacrament of the altar and the ſacrament of the maſſe to be all one.Fillpot ſpeaketh playne Inglyſſh. Than quoth fyllpott / I wyl ſpeake playne Inglyſſh / as Maſter prolocutor wylleth me / and make a ſhort reſolucyon therof / that that ſacrament of the altare which ye reken to be all one with the maſſe / onys iuſtly aboliſſhed and now put in full vſe agayne / is no ſacrament at all / neyther is chriſt in any wiſe preſēt in yt: And this his ſaīg he offered to proue before the hole hows / yff they lyſted to call him thereunto / and lykewyſe offered to vouch the ſame before the quenis grace and hyr moſt honorable cowncell / before the face of vi. of the beſt lernyd men of the hows of the contrary opinyon / he refuſed none. And yff I ſhall not be able / quoth he / to mainteyne by gods word that I haue ſayd / and confownd thos vi. which ſhall take vp on thē to with ſtand me in this point / let me be burned with as many fagots as be in london / before the court gates. This he vttered with a gret vehemency of ſpirite. At this / the prolocutor with diuers other / were very moch offended / demā ding of him whether he wyſt what he ſaid or no. Yea / quoth fyllpott I wote well what I ſay: defieryng no mann to be offended with his ſayng / for that he ſpake no more than by gods word he was able to proue. And praiſed be god quoth he / that the quenis grace hath grāted vs off this hows (as our prolocutor hath informed vs) that we may frely vtter our conſciences in thes maters of controuerſie in religyon.Here weſton confuteth fylpot mightilie. And therfor I will ſpeake here my conſciēs frely / grownded vp on gods holy word for the truth: Albeyt ſome off yow here preſent miſlyke the ſame. Than dyuers of the hows beſydys the prolocutor / tawnted and reprehended hym / for ſpeakyng ſo vnfaryngly agaynſt the ſacrament of the maſſe / And the prolocutor ſayd he was mad and threatened him / that he wold ſend hym to priſon yff he wold not ceaſe his ſpeaking.

Than fylpot ſeing him ſelff thus abuſed / and not permitted with free lybertie to declare his mynd / fell in to an exclamacyon / caſtyng his eyes vp towardis the heauyn and ſaid / O lord what a world is this / O lord what meaneth this world / that the truth of thy holy word may not be ſpoken and abidden by? And for very ſorow and heuynes the tearis trykled owt of his eyes. Affther this / the prolocutor being mouth by ſome that wore abowt him / was content that he ſhuld make an argumēt ſo that he wold be viefe therein.Fillpot I will be as brefe / quoth filpot / as I mai cōueniētli be in vttrīg all that I haue to ſaie. And fyrſt I wil beginn to grownd mine argumentis vp on the auctorities of ſcriptures / where vp on all the bylding of our faith ought to be grownded. And affter I ſhall cōfirme the ſame by auncient doctores of the church. And I take the occaſiō of my firſt argumēt owt of the xxiiij. of Mathew of the ſayng of the angell to the iij. Maryes ſeking chriſt at the ſepulchre ſaing / he is riſen / he is not here: ād in. ſ. luke in the xxiij. chap. the angell aſketh them / whi thei ſought him that liueth amōg the dead? Like wiſe the ſcripture teſtifieth that chriſt is ryſen / aſcended in to heauē and ſitteth on the right hand of the father: all the which is ſpoken of his naturall body / ergo it is not on earth included in the ſacrament. I wyll confyrme this yet moie effectually by the ſaing of chryſt in the xvi. of. ſ. Iohn. I came ſaith chriſt / from my father in to the world / and now I leaue the world and goo a way to my father. The which coming / and going / he ment of his naturall body / therefor we may affirme thereby that it is not now in the world. But I looke here / quoth he / to be anſwered with a blīd diſtinction of viſibly and inuiſibly / that he is viſibly departed in his humanite / but inuiſibly he remayneth not withſtonding in the ſacramēt: but that anſwer I prouēt my ſylff that with more expedicyon I may deſcend to the pyth of myne argumentes wherof I haue a doſen to propoſe / and wyll proue that no ſuch diſtinccyon maye take awaye the force of that argument / by the anſwer which his diſciples gaue vnto chriſt ſpeaking thes wordes / now thow ſpeakyſt plainely and vtteryſt furth no prouerbe: which wordis. ſ. cyryll interpreting fayth that chriſt ſpake with owt any maner of impedy of obſcure ſpeach / And therefor I conclude hereby / thus: that yff chryſt ſpake plainely and with owt parable / (as mē ſay) ſaing / I leaue / the world now / and goo a waye to my father / thā that obſcure / darke and imperceptyble preſens of chriſtes natural body to remayne in the ſacrament vp on earth inuyſibly contrary to the playne wordis of chryſt / ought not to be allowed: For nothyng can be ſayd more vncerten / or more parabolycall and vnſenſyble thā ſo to ſaye. Here now wyll I attēd what ye will anſwer / and ſo deſcend to the cō fyrmacyon of all that I haue ſayd by awncyent writers.thed ſeys anſwer to fyllpot. Than D. ched ſey recityng his argument in ſuch order as it was made / made āſwer ſeuaerlly to euery part thereoff / on this wiſe Firſt to the ſaing of the angell / that chriſt is not here / And why ſeke ye the liuyng among the deade / he anſwered that thes ſayngis perteined nothyng to the preſens of chriſtes natural body in the ſacrament / but that thei were ſpoken of chriſtes body being in the ſepulchre whan the iij. maryes thought hym to haue bene in the graue ſtil. And ther for the angell ſayd / why doo ye ſeke him that liuyth among the dead. And to the auctorite of the xvi-of Iohn where chriſt ſayth / Now I leaue the world and goo to my father / he ment that of his aſcenſyon / and ſo lykewyſe dyd ciryl / interpreting the ſaing of the diſciples that knewe playnely that chriſt wold viſibly aſcend in to heauyn / but that yet doth not exclude his inuiſible preſens of his naturall body in the ſacrament. For ſ. Chryſoſtome writing to the peple of Antioch doth affirme the ſame / comparing Helyas and chriſt to gether / and helias clooke vnto Chriſtis fleſſh. Helias / quoth he / whan he was taken vp in the fiery charet / lefft his clooke behind him vnto his diſciple helyſeus / But chriſt aſcendyng in to heauyn toke his fleſſh with him / and lefft alſo his fleſſh behynd him. Wherby we may ryght well gather that chriſtis fleſſh is viſibly aſtended in to heauen and inuiſibly abydeth ſtill in the ſacramēt of the altare.fyllpot replied. To this anſwer / fyllpot replyed / and ſayd that he inforced not his argument vp on the ſayng of the angell / (Chriſt is ryſen and is not here) / but toke his beginnyng thereby to ꝓcede as before is reherſed: to the ꝓces wherof yow haue not thorowli anſwered / for I procedyd further / as thus / he is ryſē / aſcēded ād ſitteth at the right hād of god the father ergo he is not remaining on the earth. Neither is your āſwer to ciryl / by me alleaged / ſufficient: but by and by I will returne to your interpretacyō of cyryll and more playnely declare the ſame / affter that I haue firſt refelled the auctorite of chryſoſtom which is one of your chefe principles that yow alledge to make for your groſſe carnall preſens in the ſacrament / the which being well weyd and vnderſtād perteineth nothing thereunto. At that the prolocutor ſtarcled that one of the chefe pillers in this po • t ſhuld be ouertrhowē / and therfor recyted the ſayd auctoritie in laten firſt / ād affter ward Ingliſſhed theſame / willīg all that were preſēt to note that ſaīg of chriſoſtō / which he thought inuincible on theyr ſyde. But I ſhall make it appeare / quoth fylpot / by and by to make lytle for your purpos. And as he was abowt to declare his mynd in that behalff / the prolocutor did interrupt him as he dyd allmoſt continually / where with fyllpot not beyng content / ſayd / Fillpot is inteerupted. maſter prolocutor thinketh that he is in a ſophiſtrye ſcole where he knoweth right well the maner is that whan the reſpōdent ꝑceiueth that he is like to be inforced with an argument to the which he is not able to anſwer thā he doth what he cā with cauyllacyon and interrupciō to dryue him frō the ſame. This ſayng of fylpot was yll lyked of the ꝓlocutor and his adherentis: and the ꝓlocutor ſayd that fillpot could bryng nothing to auoide that autorite but his own vayne ymaginaciō. Heare / quoth fyllpot / and affterward iudge. For I wyll doo in this as in all other auctorityes yow ſhall charge me with in refellyng any of my argumentis that I haue to proſecute anſwering eyther vnto the ſame bi ſufficiēt auctorities of ſcripture / or els by ſome other teſtimoni of like auctoritie / ād not of mine own ymaginaciō: the which yff I doo / I wil it to be of no credyte. And concernyng the ſayng of chryſoſtom / I haue ij. wayes to beate hym from your purpoſe / the one owt of ſcripture / the other owt of chriſoſtome him ſelff in the place here by yow alleaged. Firſt where he ſemeth to ſaye that chriſt aſcending / toke his fleſſh with him / and lefft alſo his fleſſh behind him / truth it is: for we all doo confeſſe and byleue that chriſt toke on him our humane nature in the virgī maryes wombe / and thorow his paſſion in the ſame hath vnyted vs to his fleſſh / and thereby are we becōne one fleſſh with him / ſo that chryſoſtom might therefor ryght well ſaye / that chriſt aſcending toke his fleſſh which he receiuid of the virgine mary / a way with him: And alſo lefft his fleſh behind him / which are we / that be his elect in this world / which are the membres of chriſt / and fleſſh of his fleſſh: as very aptli. ſ. Paul to the epheſians in the iiij. chapter doth teſtifye ſayng we are fleſſh of chriſtes fleſſh and bones of his bonis / And yf percaſe any man will affirme that he intreateth there of the ſacrament ſo that this interpretacyon cā not ſo aptly be applyed vnto hym in that place / than wyll I yet interprete chryſoſtom a nother way by him ſylff. For in that place in fewe lynes before thoo words which were here no rather redd are thes wordes red / that chriſt affter he aſcended in to heauyn lefft vnto vs indewed with his ſacramētis / his fleſſh in miſteryes / that is ſacramentally. And that miſtycall fleſſh / chriſt leaueth as well to his church in the ſacrament of baptiſme as in the ſacramentall breade and wyne. And that. ſ. Paul iuſtly doth wytnes / ſaing / as many of vs as are baptyſed in chriſt haue put vp on vs Chryſt. And thus yow may vnderſtand that ſ. chryſoſtome maketh nothing for your carnall and groſſe preſence in the ſacrament as yow wrongfully take hym.Pye ād weſton rownd to gether. Now in thys meane while maſter pye rownded the prolocutor in the eare to put fyllpot to ſilence and to appoynt ſome other / myſtruſtyng leſt he wold ſhrowdly ſhake their carnall preſence in concluſyon / yff he held on long / ſeing in the beginnyng he gaue one of theyr chefe fowndacyōs ſuch a pluck.weſton. Than the prolocutor ſayd to fyllpot / that he had reaſoned ſufficiently inough / and that ſome other ſhuld now ſupplye his romth. Where with he was not well content / ſaing / whi ſyr I haue a duſſen argumentes concerning this matter to be propoſed and I haue not yet ſearſe ouergone my fyrſt argument / for I haue not brought in any confirmacyon thereof owt of any awncyent wryter / whereoff I haue for the ſame purpoſe many / being hetherto ſtill letted by your offt interrupting of me.Fillpot is commāded to ſilēce note this geare Well / quoth the prolocutor / yow ſhall ſpeake no more now and I commād yow to hold your peace. Yow perceyue / quoth fyllpot / that I haue ſtuff ynough for yow / and am able to withſtand your fals ſuppoſicyon and therfor yow cōmand me to ſilence.Fillpot is threatened to priſon. A good ſolucyō for all his argumences Iff yow will not gyue place / ꝙ the ꝓlocutor / I will ſend yow to pryſō. This is not / ꝙ fyllpot / according to your ꝓmes made in this hows / nor yet accordīg to your bragg made at pawlys croſſe that mē ſhuld be anſwered in this diſputacion to what ſo euer they cā ſay / Syns yow wyll not ſuffer me of a duſſen argumē tis to ꝓſecute one. Thā M. pie toke vpon him to ꝓmes that he ſhuld be āſwered a nother daie. Filpot ſeyng he might not ꝓcede on his purpos beīg there with iuſtli offēded / ēnded: ſaing thus: a fight of yow here / which heiherto haue lurked in corners and diſſembled with god ād the world / are now gathered to gether to ſuppres the ſīcere truth of gods holy word / ād to ſet furth eueri falſe de which by the catholike doctrine of the ſcripture / ye are not able to maynteyne.M. elmar. Than ſtepped furth maſter elmer chaplin to the duke of ſuffolk whom maſter moreman toke vp on him to anſwer / agaīſt whom maſter elmer obyected diuers and ſondry auctorytyes / for the confyrmyng of the argument he toke the day before in hand to proue that (ouſia) in the ſentence of Theodorete brought in by maſter cheyny / muſt nedes ſignifie ſubſtance and not accidence / whos lerned reaſons and clerkly approbacions becaus thei were all grownded and brought owt of the greke / I doo paſſe them ouer for that they want theyr grace in Ingliſſh / And alſo theyr propre vnderſtondyng. But his allegacyons ſo incombred maſter moremā that he deſieryd a day to ouer vewe thē / for at that inſtant he was with owt a conuenient anſwer.moremā deſiereth a daye to imagine ſome crafty ſhift. Than dyd the prolocutor call maſter haddō deane of exceter and chaplyn to the duke of ſuff. who proſecuted theodoretis auctoritie in confirmyng maſter elmers argumēt: to whō D. watſon toke vp on him to giue anſwer / who affter long talk was ſo confownded that he was not able to āſwer to a certen word (Miſterium / watſon cōfownded by. M. haddon) but for as moch as he ſemed to dowt therein / maſter haddon toke owt of his boſom a latyne aucthor to confirm his ſaing / and ſhewed the ſame to maſter watſon / asking hym whether he thought the tranſlacyon to be trewe or that the prynter were in any fawt.watſon for a bare ſhifft putteth a fawt in the printer. There may be a fawt in the prīter / quoth watſon / for I am not rememberyd of this word. Than dyd maſter haddon take owt of his boſome a greke boke / wherein he ſhewed furth with his fyngar the ſame wordes which maſter watſon could not denye. His argumentis further I omyt to declare at large becaus thei were for the moſt part in greke abowt the bulting owt of the trewe ſignificacyon of (ouſia). Than ſtept furth maſter perne and in argument / M. perne. made declaracyon of his mind againſt tranſſubſtanciacyon and confirmed the ſaings and auctorityes alledged by maſter elmer and maſter haddon: to whō the prolocutor āſwered / ſaing I moch meruell / maſter perne / that yow will ſay thus / for ſo moch as on friday laſt yow ſubſtribed to the contrary. Which his ſaing / maſter elmer did miſlyke / ſaing to the prolocutor that he was to blame ſo to reprehēd any mā / partly for that thys hows / quod he / is an hows of free libertye for euery mann to ſpeake his conſcyens / weſton praiſeth theyr lerning to flatter they but he anſwereth not ther argumentes. and partly for that yow promiſed yeſterday that not withſtonding any man had ſubſtrybed / yet he ſhulde haue free libertie to ſpeake his mind. And for that the nyght did approch and the time was ſpent / the prolocutor gyuing them prayſes for their lerning dyd yet not with ſtondyng cōclude that all reaſonīg ſett a part / the order of the holy rhurch muſt be receiuid ād al thinges muſt be ordered thereby.

On Fryday the xxvii. of october / D. weſton the prolocutor dyd firſt propownd the matter ſhewyng that the cōuocacyon had ſpent ij. dayes in diſputaciō allreadi abowt one onely Doctor / which was theodorete / and abowt one only word which was (ouſia.) Yet were thei comne the thyrd day to anſwer all thinges that could be obiected / ſo that thei wold ſhortly put owt theyr argumentes.M. haddon and watſō. So maſter haddon deane of exceter / deſiered leaue to appoſe maſter watſon / which with ij. other moo that is morgane and harpſfeld / was appoī ted to anſwere. Maſter haddon demanded this of him / whether any ſubſtance of breade or wyne dyd remayne affter the conſecracyon: Than maſter watſon aſked of him agayne / whether he thought there to be a reall preſens of gods body or no? Maſter haddō ſayd it was not mete nor orderlyke / that he which was appointed reſpondēt / ſhuld be opponent: and he whos dutye was to obyect / ſhuld anſwer. Yet maſter watſon a long while wold not agree to anſwer but that thing firſt granted hym. At laſt an order was ſett / and maſter haddon had leaue to goo forward with his argument. Than he proued by theodoretes wordes / a ſubſtance of breade and wine to remaine. For thes are his wordis / the ſame thei were before the ſanctificacyon / thei are after. Maſter watſon / ſaid that theodorete ment not the ſame ſubſtance but the ſame eſſence / whereupon thei were dryuen agayne vnto the diſcuſſyng of the greke word (ouſia) and maſter haddon proued it to meane a ſubſtance / both by the etymology of the word and by the wordis of the doctor. Firſt / quoth he / it cometh of the participle / (on / ) which deſcendeth of the verbe / ſum. And ſo the nowne (ouſia). Than maſter watſon anſwered that it had not that ſignificacyon only. Than maſter haddon prouyd that it muſt medes ſo ſignifie in that place and he axed / whan the bread and wyne became ſymbolys: whereunto anſwer was made / affter the conſecracyon and not before. Than gathered maſter haddon this reaſon / owt of his auctor: The ſame thing / ſayth theodorete / that the breade and wyne were before they were ſymbolys / the ſame thei remaine ſtil in nature ād ſubſtance / affter they are ſſymbolys: breade and wine they were before / therefor breade and wyne they are affter Than maſter watſon fell to the deniall off the auctor and ſayd he was a neſtoryan:watſon is driuē to a ſhamefull ſhifft to denie the auctor / whan he can not anſwer And he deſiered that he myght anſwer ts maſter cheyny / which ſtode by / for that he was more mete to diſpute in the matter / becaus he had granted and ſubſtrybed vnto the reall preſens. Maſter cheyny deſiered pacience of the honorable mē to heare him truſting that he ſhuld ſo open the matter that the veryte ſhuld appeare: ꝓteſting furthermore / that he was no obſtynate nor ſtubburne man / but wold be cō formable to all reaſon.M. cheyny. And yff thei by theyr lernyng / which he acknowlegyd to be moch more than hys / could anſwer his reaſons / that than he wold be rulyd by them and ſaye as they ſayd / for he wold be no auctor of ſchiſme nor hold any thyng cōtrary to the holy mother the church which is chriſtis ſpowſe. D. Weſton liked this well and cō mended him highly / ſaing that he was a well lerned man / and a ſober mā and well execuſed in all good lerning and in the doctors / and finalli a man mete / for hys knowlege / to diſpute in that place / I pray yow heare hym / quoth he Than maſter cheyny deſyeryd ſuch as there were preſent to pray ij.M. chenys prayer. wordys with hym vnto god / and to ſay (vincat veritas) let the veryte take place and haue the vyctory. And all that were preſent cryed with a lowd voyce / vincat veritas / vincat veritas. Than ſayd doctor weſton to him / that was hipocryticall. Men may better ſay / quoth he / vicit veritas / Truth hath goten the victory. Maſter cheyny ſayd agayne yff he wold gyue him leaue he wold bryng it to that point that he myght well ſay ſoo.M. cheny and watſon. Than he diſputed with maſter watſon affter this ſort / yow ſayd that maſter haddon was vnmete to diſpute becaus he granteth not the naturall and reall preſens / but I ſape yow are moch more vnmete to anſwer / becaus yow take a way the ſubſtāce of the ſacramēt Maſter watſon ſaid he had ſubſtribed to the reall preſens and ſhuld not goo a waye from that. So ſayd weſton alſo and the reſt of the priſtis / in ſo moch that off a gret while he could haue no leaue to ſay any more / till the lordis ſpake and willed that he ſhuld be hard. Than he told them what he ment by his ſubſcribing to the reall preſence / farr other wiſe than they ſuppoſed: ſo than he went forward and proſecuted maſter haddons argument in prouing that (ouſia) was a ſubſtance / vſyng the ſame reaſon that maſter haddon dyd before him / and whan he hadd receyued the ſame anſwer alſo that was made to maſter haddon / he ſayd it was but a lewde refuge / whan they could not anſwer / to denye the auctor. Yet he prouyd the auctor to be a catholyk doctor / and this proued / he cōfirmid his ſaing (of the nature and ſubſtāce) further: for the ſimilitude of theodorete is this / ꝙ he. As the tokins of chriſtes body and blood affter the inuocacion of the priſt doo change theyr namys and yet continewe the ſame ſubſtance / So the body of chriſt affter his aſcēſyon / changed his name and was called immortall / yet had / it his former faſſhon / fygure and cyrcumſcripcyon / and to ſpeake at one word / the ſame ſubſtance off his body. Therfor / ſayd maſter cheyny / yff in the former part of the ſimilitude / yow denye the ſame ſubſtance to continew / than in the latter part of the ſimilitude which agreth with it / I will denye the body of chriſt / affter his aſcenſyon to haue the former nature and ſubſtance: but that were a gret heriſy / therfor it is alſo a gret heriſy to take a way the ſubſtance of breade and wyne affter the ſanctificacyon. Than was maſter watſon enforcyd to ſay that the ſubſtance of the body in the former part of the ſimilitude brought in by him / dyd ſignifye quantite and other accidencys of the ſacramentall tokens which be ſene / and not the very ſubſtance of the ſame. And therfor theodoret ſayth / (que videntur.) et ce, that is thos thinges which be ſene for according to philoſophy / the accidentes of thingys be ſene / and not the ſubſtances.M. cheny appealed to the lordes. Than maſter cheyny appealed to the honorable menn and deſiered that they ſhuld gyue no credyte vnto them in ſo ſaing / for yff they ſhuld ſo thīck / as thei wold teach / affter theyr lordſhyppys had ridden xl. mylys on horſeback / as theyr beſynes doo ſometyme require / they ſhuld not be able to ſaye at night that thei ſawe theyr horſes all the day but only the color of theyr horſys / and by his reaſon chriſt muſt goo to ſtole and lerne of Ariſtotle to ſpeake. For whan he ſawe nathanaell vnder the figg tree yff Ariſtotle had ſtand by / he wold haue ſayd / no chriſt / thow ſaweſt not him but the color of him / Affter this / watſon ſayd / what yff it were grāted that theodorete was on theyr ſide / where as they had one of that opinyon / there were an hundreth on the other ſyde.morgā is called for to help at a pinch. Than the prolocutor called for maſter morgan to help. And he ſayd that Theodorete did not more than he might laufullly doo. For firſt he granted the truth / and than / for feare of ſuch as were not fully inſtructed in the fayth / he ſpake (enigmaticos) that is couertly and in a miſteri / And this was lawfull for him to doo. For firſt he granted the truth and called them the body of chriſt and the blood off chriſt / than affterward he ſemed to gyue ſomewhat to the ſences and to reaſon. but that theodoret was of the ſame mīd that thei were of / the wordis folowyng quoth he / doo declare. For that which foloweth is a cauſe off that which went before / and therfor he ſayth (The immortalyte & ce.morgā is taken with fals alleaging of the text) whereby it doth appeare that he ment the dyuyne nature and not the humane. Than was morgan taken with miſalleagyng of the text. For the booke had not this word (for) for the greke word dyd rather ſignifye (truly / ) and not / (for / ) ſo that it myght manifeſtly appeare that it was the begynning of a newe matter and not a ſentence rendering a cauſe of that he had ſayd be ſore. Than was it ſayd by watſon agayne / ſuppoſe that theodorete be with yow / which is one that we neuer hard off printed / but iij. or iiij. yearis agoo. Yet he is but one / And what is one agaynſt the hole conſent of the church. Affter thys maſter cheyny inferrid / that not only theodorete was of that mynd / that the ſubſtance of breade ād wine doo remayne / but diuers other alſo and ſpecially Ireneus / who makyng mencyon of this ſacrament / ſayth thus whan the cupp which is mingled with wyne / and the breade that is made / doo receyue the word of god / it is made the thankis gyuing of the body and blood of chryſt / by the which the ſubſtance of our fleſſh is noriſſhed and doth cōſyſt. Yff the thankis geuing doo noriſſh our body / than there is ſome ſubſtance beſydes chriſtes body. To the which reaſon / both watſon and morgan anſwered / that (ex quibus / ) by the which / in the ſentence of Ireneus were referred to the next antecedent / that is to the body and blood of chriſt / ād not to the wyne / which is in the cupp and the breede that is made. maſter cheiny replied that it was not the body of chriſt / which noriſſhed our bodyes. And let it be that chriſtes fleſſh noriſſh to immortalite yet it doth not anſwer that argument / although it be trewe / no more thā that anſwere which was made to my allegacyon owt of. ſ. Paull / The breade which we breake et ce. with certē other like / whereūto yow anſwered that breade was not takē there in his ꝓper ſignificacyon / but for that that it had bene: Nomore thā the rodd of Aaron which was takē for the ſerpēt / becaus it had bene a ſerpēt. Affter this maſter cheny brought in hiſichius and vſed the ſame reaſon that he dyd of the cuſtome of burning of Symbolys / and he axed thē what was burnt. Maſter watſon ſayd we muſt not inquyre nor axe / but yff there were any fawte / impute it to chriſt.Harpſfeld called in to help watſon Than ſayd maſter cheiny / where of came thos aſſhys / not of a ſubſtance? or can any ſubſtance ryſe of accydence? Than was maſter harpyſfeld called led in / to ſee what he could ſay in the matter. who told a fayre tale of the omnipotency of god / and of the imbecillitye ād weakenes of mās reaſō / not able to atteyne to godly thinges. And he ſayd it was cōuenient that what ſo euer we ſawe / felt / ortaſted / not to truſt our ſenſys / And he told a tale owt of ſ.here is goodly geare / as if it wereowt of the legend of lyes. cypryane how a woman ſawe the ſacrament burnyng in hir cofer / and that which burnid there / quod harpyſfeld / burnyth here and becomyth aſſhhes. but what that was that burnt he could not tell. But maſter cheyny contynewed ſtyll and forced thē with this queſtion / what it was that was burnt? It was eyther / ſayd he / the ſubſtance of breade or els the ſubſtance of the body of chriſt / which were to moch abſurdy te to grant. At length they abſwered that it was a miracle:weſton wold knowe whether thei were ſuficientli anſwered whā he nor his had not anſwered ond argumēt. where at maſter cheyny ſmiled and ſayd that he could than / ſay no more. Than D. weſton axed of the company there whether thos men were ſufficiently anſwered or not certen pryſtes cryed yea / but thei were not hard at all / for the great multitude which cryed No / No: which crye was hard and noyſed allmoſt to the end of powlys. Whereat D. Weſton beyng moch moued / anſwered bitterly that he axed not the iudgement of the rude multytude and vnlerned peple / but of thē which were of the hows. Thā ared he of maſter haddō ād his felows whether thei wold anſwer them other iij. dayes. Haddon / cheiny and elmer ſayd no. But the archdeacon of wincheſter ſtode vp ād ſayd that thei ſhuld not ſay but they ſhuld be anſwered / ād though all other dyd refuſe to anſwer / yet he wolt not but offered to anſwer them all / one affter a nother:mark meſtōs impudency. with whos profer the prolocutor was not contentid / but rayled on him and ſaid that he ſhuld goo to bedlem. To whom the arch-deacon ſoberly made this anſwer: that he was more worthy to be ſent thether who vſed him ſelff ſo ragingly in that diſputacyon with owt any indifferent-equalite.a ſtrōg argument of weſton, where he is not able to anſwer he wold owt fa- Than roſe D. Weſton vp and ſayd / There hath all the company ſubſcrybed to our article / ſauing only thes menn / which yow ſee What theyr reaſons are / yow haue hard. We haue anſweryd them iij. Dayes / op on promes (as it pleaſed him to deſcant / with owt truth / for no ſuch promes was made) that thei ſhuld anſwer vs agayne / as long: As the order of diſputacyon doth require: and yff they be able to defend their doctrine / let them ſo doo. Thā maſter elmer ſtode vp ād ꝓued how a vaine a man weſton was: for he affyrmed that thei neuer promiſed to diſpute / but only to open and teſtifie to the world their conſcyences: for whan thei were required to ſubſcribe thei refuſed / and ſayd thei wold ſhewe good reaſōs which mouyd their conſciences that thei could not with their conſciēces ſubſcribe / as thei had partly allredy done and were able to doo more ſufficiētly. Therfor / quoth he / it hath bene yll called a diſputacyon / and thei worthy to be blamet that were the auctors of that name. For we ment not to diſpute / nor now meane not to anſwer / before our argumētis / quoth he / which we haue to propownd / be ſoluted according as it was appointed. For by anſweryng we ſhuld but incomber our ſeluys and profite nothing / ſins the matter is allredy decreyd vp on and determined / what ſo euer we ſhall proue or diſpute to the contrary.

On monday folowyng beyng the xxx. of october / weſton the prolocutor demanded of Iohn fyllpot archdecon of wincheſter whether he wold anſwer in the queſtions before propowned / to their obieccyons or no? To whom he made this anſwer that he wold willingly ſo doo / yff according to theyr former determinacyon / thei wold fyrſt anſwer ſufficiently to ſome of his argumentie as thei had promiſed to doo: whereoff he had a doſen and not halff of the firſt yet decyded: And yff thei wold anſwer fully and ſufficiently but to one of his argumentis / he promiſed that he wold anſwer all the obyeccyons that they ſhuld bring. Than the prolocutor bad hym propownd his argument and it ſhuld be reſolutely anſwered / by one of them / whereunto maſter morgan was appoynted.fylpot ād morgan. Vp on wedēſday laſt / quoth he / I was inforced to ſilēce before I had beaten owt halff of myne argument / the ſomme where of was this / as was gatheryd by the iuſt context of the ſcripture / that the humane body of chriſt was aſcended into heauen and placyd on the right hand of god the father / wherefor it cold not be ſituate vp on earth in the ſacramēt of the altare inuiſible affter the Imaginacyon of man. The argument was denyed by morgane. For the profe whereoff / fyllpot ſayd that this was it that he had to confirme his firſt argumēt / yff he myght haue bene fufferid the other daye: as thus. One ſelfe and ſame nature / ꝙ he / receiuith not in it ſelff any thing that is contrary to yt ſelfe / but the body of chriſt is an humane nature diſtinct from the deitye / ād is a proper nature of yt ſelff / ergo / it can not receyue any thing that is contrary to that nature and that varieth from it ſelfe but bodyly to be preſent and bodyly to be abſent / to be one earth ād to be in heauyn and all at one preſent tyme / be thinges contrary to the nature of an humane body / ergo it can not be ſayd of the humane body of chriſt / that the ſelff ſame body is both in heauē and alſo in earth at one inſtant / either viſybly or inuiſibly. Morgan denyed the maior / that is the firſt part of the argument. The which fylpot vowched owt of vigilius an awneyent wryter.here is a newe euaſion inuētēd by morgā who dareth not plainely denie vigilius auctoritye / but vnder a color. But morgan cauilled / that it was no ſcripture and bad him proue the ſame owt of ſcrypture. Filpot ſaid he could alſo ſoo doo / and right well diduce the ſame owt of. ſ. Paul / who ſayth that chryſt is like vnto vs in all pointes / except ſynne / and therefor / like as one of our bodyes can not receyue in it ſelff any thing contrary to the nature of a body as to be in paulis church and at weſtminſter at one inſtant or to be at london viſibly / and at lyncoln inuiſibly at one tyme. for that is ſo contrary to the nature of a body and of all creaturys that as dydimus ād baſilius doo affyrme / that an inuiſyble creature / as an angell / cā not be at one tyme in diuers placis: where for he concluded / that the body of chriſt might not be in moo places than in one / which is in heauin and ſo conſequently / not to be conteyned in the ſacrament of the altare. To this the prolocutor toke vp on him to āſwer / ſaing that it was not trew that chriſt was lyke vnto vs in all pointes / as fylpot toke yt / except ſynn:weſton. anſwereth / wiſely / I warant yow / ād pythily For that chriſt was not conceyued by the ſede of man as we be. To the which fylpot replied that chriſtes concepcyon was prophecyed before by the angell / to be ſupernaturall / but after he had receiued our nature / by the operacion of the holy gooſt in the virgins womb / he became affterwardes in all pointes like vnto vs except ſynn.morga- Than morgan inferred that this ſaing of paul dyd not playnely proue his purpoſe. Well quoth fyllpot / I perceyue yow doo anſwer but by cauillacion: Yet am I not deſtitute of other ſcriptures to cōfirme my firſt argument / allthough yow refuſe the probacion of ſo awncient and catholyke a doctor as vigilius is. S. Peter in the ſermō that he made in the third of the actes / making mencion of chriſt / ſaith thes wordes / whom heauen muſt receyue / vntill the conſummacion of all thinges / et ce. Which wordes are ſpoken of his humanitie. No wyff heauen muſt hold chriſt / than can he not be here on earth in the ſacrament as is pretended Than morgā / laughing at this and geuing no direct anſwer a tall / harpiſfeld ſtode vp which is one of the biſſhop of londons chaplins and toke vp on him to anſwer to the ſaing of. ſ. Peter / and demandid of filpot whether he wold neceſcitate / that is / of neceſſitye force / chriſt to any place or no? Fylpot ſayd that he wold no notherwiſe force chriſt of neceſſitie to any place / than he is taught by the wordes of the holy gooſt / which ſownd thus that chriſtes humane bodie muſt abyde in heauen vntill the daye of iudgemēt / as I reherſed owt of the chapter before mencioned.harpſfeld. Why / quoth harpiſfeld / doo yow not knowe that chriſt is god omnipotent? Yes / ſayd fylpot / I knowe that right well neyther dowt I any thyng at all of his omnipotency / but of chriſtes omnipotency what he may doo is not our queſtyon / but rather what he doth I knowe he may make a ſtone in the wall / a man / yff he lyſt / and alſo that he may make moo worldes / but doth he therfor ſoo?

It were no good conſequent ſo to conclude / he may doo this or that / therfor he doth it. We muſt byleue ſo moch of his omnipotēcy / as he by his word hath declared and taught vs: but by hys word he hath taught vs that the heauens muſt receyue his body vntill the daie of dome: therfor we ought ſo to bileue. Why / quoth the prolocutor / than yow wyll put chriſt in priſon in heauin To the which fylpot āſwered doo yow reken heauen to be a pryſon?weſton. god grāt vs all to come to that priſō. Affter this harpiſfeld inferred that this word (oportet) in.the prolocutor and fylpor. ſ. peter which dyd ſignifie in Ingliſſh / (muſt / ) dyd not import ſo moch as I wold inferr of neceſſitye. as by other placis of ſcripture it may appeare / where (oportet) is as well as there as in the firſt to timothy where paul ſaith / (oportet epiſcopum eſſe vnius vxoris virum / ) a biſſhop muſt be the huſband of one wife / here quoth he / (oportet / ) muſt. doth not import ſuch a neceſcytie but that he that neuer was maryed mai be a biſſhop. To this fylpot ſaid againe that the placis were not like which he went abowt to compare. which thing ought ſpecially to be obſerued in conferring of wordis / or ſcriptures to gether. For that in the place bi him alleaged. ſ. paull doth declare of what qualitye a biſſhop ought to be. but in the other. ſ. peter teacheth vs the place where chriſt muſt neceſſarily be vntyll the end of the world / which we ought to bileue to be trewe. And this comparyſon of this word (oportet / ) doth no more anſwer myne argument than yff I wold ſay of yow / now being here (oportet te hic eſſe) yow muſt nedis be here (which importeth ſuch neceſſitye for the tyme / that yow can no notherwyſe be but here) ād yet yow wold goo abowt in wordis to auoyde thys neceſſitye with a nother (oportet) or a nother / (muſt / ) in a nother ſentence as this / (oportet te eſſe virū bonum) yow muſt be a good man. where (oportet) doth not in very dede conclude ani ſuch neceſſitie but that yow may be an yll man. Thus yow may ſee that your anſwer is not ſufficyent / and as it were no anſwer to my argument. Than the prolocutor brought in a nother (oportet) to help this matter yff it myght be ſayng / what ſay yow to this (oportet hereſes eſſe / ) muſt heriſyes nedis be therfor bicaus of this word (oportet?) no truly / quoth fylpot / it can not other wyſe be / yff yow will add that which foloweth immediately vp on thos wordis of paul / that is (vt qui electi ſūt manifeſtentur) that is / that ſuch as be the elect of god may be manifeſted ād knowen. Why / quoth the prolocutor / the tyme hath bene that no hereſyes were. I knowe no ſuch tyme / quoth fillpott / for ſyns the time of Abell and Cayn heriſies haue bene and than begann thei. Thā ſayd the prolocutor / wil yow now anſwer morgan an argument s •• ? I will / quoth fyllpott / yff I may firſt be anſwered of myne argument any thing according to truth and to lerning What / quoth the prolocutor / yow will neuer be anſwered. How I am anſwered / quoth fyllpott / let all men that are here preſent iudge: and ſpecially ſuch as be lerned / and with what cauillacyons yow haue dalyed with me. Firſt to the awncyent auctoritye of vigilius yow haue anſwered nothing at all / but only denieng it to be ſcripture that he ſaith. Secondarily tot he ſaing of ſ. Peter in the actis ye haue anſwered thus / demanding of me / whether I wold kepe chriſt in priſon or no. Let all mē now iudge yff this be a ſufficient anſwer or no. Than ſtode morgan vp agayn / and axed filpott whether he wold be ruled by the vniuerſall church or no?Morgan. Yes / quoth he / yff it be the trewe catholike church. And fith yow ſpeake ſo moch of the church I wold fayne that yow wold declare what the church is.The church. The church / quoth morhan / is diffuſed and diſperſed through owt the hole world. That is a diffuſe diffinicion / quoth fyllpot / for I am yet as vncerten as I was before what yow meane by the church. But I knowlege no church but that which is grownded and fownded on gods word as S. Paull ſaith / vp on the fowndacyon of the prophetis and apoſtles / ād on on the ſcripturys off god. What / quoth moreman / was the ſcripture before the church? Yea quoth fylpot / Moremā / and fylpot. But I will proue Nay / quoth moreman / and I will beginne at chriſtis tyme. The church of chriſt was before any ſcripture writton. For Mathewe was the fyrſt that wrote the goſpell abowt a doſen yearys affter chriſt ergo the church was before the ſcripture. To whom filpot anſweryng / denied his argument. Which whan moremā cowld not ꝓue / filpot ſhewed that his argument was (elechus) or a fallace / that is a deceyuable argument. For he toke the ſcripture onli to be that which is wrytton by men in letters / where as in very dede all prophecy vtteryd by the ſpiryte of god / was cownted to be ſcripture before it was wrytton in paper and Inck. For that it was wryttō in the hartis and grauen in the mindis yea and inſpyred in the mowthys of good men and off chriſtis apoſtles by the ſpirite of chriſt: As the ſalutacion of the Angell was the ſcripture of chriſt and the word of god before it was wryton. At that moreman cryed / fye / fye: wondring that the ſcripture of god ſhuld be cownted ſcrypture before it was writton / and affirmed that he had no knowlege that ſo ſayd. To whō fillpot anſwerid that concerning knowlege in this behalff / for the triall of the truth abowt the queſtions in controuerſy / he wold wyſſh hym ſelff no worſe matched than with moreman. At the which ſaing / the prolocutor was greuoſly offended / ſaing that it was arrogantly ſpokē of him / that wold compare with ſuch a worſhipfull lerned man as moremā was / being him ſelff a mā vnlerned / yea a mad man meter to be ſent to bedlem than to be a mong ſuch a ſort of lernyd and graue men as there were / and a man that neuer wold be anſwered / and that trobled the whole hows: And therefor he dyd command hym that he ſhuld come no more in to the hows demanding of the hows whether thei wold agree thereupon or no. To whom a gret nōber anſwered Yea. Than ſayd fylpot agayne that he might thinck him ſelff happy that was owt of that company. Affter this morgan roſe vp and rownded the prolocutor in the eare. And than agayne the prolocutor ſpake to fylpott and ſayd / leſt yow ſhuld ſlander the howſe and ſay that we wyll not ſuffer yow to declare your mind we are content / yow ſhall come in to the hows as yow haue done before / ſo that yow be apparelyd with a long gown and a typpet as we be / and that yow ſhall not ſpeake but whan I commād yow. Than quoth fylpot / I had rather be abſent alltogether. And thus thei ended.