grant his pardon to the lords, but also to the citizens of London; which was granted, yea, and the same was ratified by act of parliament. But what followed? Was it forgotten ? No surely, nor forgiven neither, during the king's life. The liberties of the city were taken away, strangers appointed to be our heads and governors, the citizens given away, body and goods, and with one persecution or another were most miserably afflicted. Such a thing is it to enter into the wrath of a prince, as Solomon saith, The wrath and indignation of a prince is death.' Wherefore, as this aid is required of the king's majesty, whose voice we ought to hearken to (for he is our high shepherd) rather than to the lords, and yet I would not wish the lords to be clearly shaken off; my counsel is, that they with us, and we with them may join in suit, and make our most humble petition to the king's majesty, that it would please his highness to hear such complaint against the government of the lord protector, as may be justly alleged and proved, and I doubt not but this matter will be so pacified, that neither shall the king nor yet the lords have cause to seek for further aid, nor we to offend either of them."

After this the commons stayed, and the lord mayor and his brethren for that time brake up, till they had further communed with the lords. The conclusion was, that the lords (upon what occasion I know not) sat the next day in council in the star-chamber, and from thence sent Sir Philip Hobby with the letter of credence to the king's majesty, beseeching and requesting his majesty to give credit to that which Sir Philip should declare to his majesty in their names; and the king gave him liberty to speak, and most gently heard all that he had to say. Who so handled the matter, declaring his message in the name of the lords, that in the end the lord protector was commanded from the king's presence, and shortly was committed to ward in a tower within the castle of Windsor; and soon after were arrested Sir Thomas Smith, Mr. Whalley, Mr. Fisher, and many other gentlemen that attended upon the lord protector. The same day the lords of the council resorted to the king, and the next day they brought from thence the lord protector, and the others that were there arrested, and conveyed them through the city of London to the Tower, and there left them.

And thus much concerning the first trouble of the lord protector duke of Somerset. Though his enemies seemed to intend no less than the spilling of his blood, yet the Lord above, the only Disposer of all men's purposes, so ordered the matter by means of the intercession of the king, that the proclamation which had made him a traitor, within three days after was called in again; and the duke was restored to liberty, which lasted two years and two days.

After which time, the duke of Somerset was again apprehended and committed to the Tower, and with him also Sir Michael Stanhope, Sir Ralph Vane, Sir Myles Partridge, and others. At length the time of his arraignment being come, the duke being brought from the Tower, was conveyed through London with the axe of the Tower before him, and with great preparation of bills, halberds, pikes, &c. A watch also was set and appointed before every man's door through the High street of London, and thus he was brought into Westminster-hall, where the lords of the council sitting as his judges in the middle of the hall, he was arraigned and charged both with treason and felony.

I pass over the unseemly speeches, the vile taunts, and despiteful rebukes used by certain of the sergeants and justices, and some others sitting there; all which he patiently and quietly suffered, and like a lamb, following the true Lamb and example of all meekness, was contented to take all things at their hands; and with no less patience to bear now their ungentle and cruel railings, than he did before their fulsome words and flatterings in time of his high estate and prosperity. And as the patience of this good duke was marvellous towards his enemies, so also was his discretion and temperance no less displayed in answering the articles objected to him; to these he replied, putting himself in

the end to be tried by his peers. Who then framed their verdict thus: "That as concerning treason, wherewith he was charged, they discharged him. but they accounted him guilty of felong." When the people (who were present in great numbers) heard the lords say, "Not guilty," (meaning of the treason) supposing that he had been entirely acquitted by these words, and especially seeing the axe of the Tower carried away, for great joy and gladness made an outcry, declaring their loving affection and hearty favour to the duke, whose life they greatly desired. But the people were deceived, and the innocent duke condemned to die for felony. Which act of felony had been made a little before against the rebels and unlawful assemblies, such as should seek or procure the death of any counsellor, so that every such attempt and procurement, according to the act, should be adjudged felony. By virtue of which act the duke being accused, with others, to intend and purpose the death of the duke of Northumberland, and of others beside, was condemned of felony, and sent back to the Tower.

At whose passage through the city great exclamations and outcries were made by the people, some rejoicing that he was acquitted, some bewailing that he was condemned.

He continued in the Tower till the twenty-second of January; upon which day, at the coming down of the letter of execution from the king and the council, the duke and uncle to the king being found no traitor, only being cast by the act of felony, was delivered unto the sheriffs, and so brought to the place of execution.

The order and manner of the execution have been related to us by a certain noble personage, who was there present, and near to him on the scaffold, beholding all things with his eyes, and with his pen also reporting them :

"On the twenty-second of January. 1552, in the sixth year of Edward VI., the noble duke of Somerset, uncle to king Edward, was brought out of the Tower of London, and delivered to the sheriffs of the city; and, surrounded by a great number of armed men both of the guard and others, he was brought to the scaffold on Tower-hill, where he nothing changing either voice or countenance, as calmly as if at home, kneeling down, and lifting up his hands, commended himself to God.

"After he had ended a few short prayers, standing up again, and turning himself toward the east side of the scaffold, not at all abashed, neither with the sight of the axe, nor yet of the executioner, nor of present death; but with alacrity and cheerfulness of mind and countenance as before times he was accustomed to hear the causes and supplication of others, and especially the poor (towards whom, as it were with a certain fatherly love to his children, he always shewed himself most attentive) he uttered these words to the people :

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،، ، Dearly beloved friends. I am brought hither to suffer death, although I never offended against the king either by word or deed, and have been always as faithful and true to this realm as any man has been. But forasmuch as I am by a law condemned to die, I do ac. knowledge myself, as well as others, to be subject there

to.

Wherefore to testify my obedience, which I owe to the laws, I am come hither to suffer death; whereto 1 willingly offer myself, with most hearty thanks to God, that has given me this time of repentance, who might, through sudden death, have taken away my life, that neither I should have acknowledged him nor myself.

"Moreover, dearly beloved friends, there is yet somewhat that I must put you in mind of, as touching the christian religion; which, so long as I was in authority, I always diligently set forth and furthered to my power. Neither do I repent me of my doings, but rejoice therein, since now the state of the christian religion comes much nearer to the form and order of the primitive church. Which thing I esteem as a great benefit given of God both to you and me; most heartily exhorting you all, that this which is most purely set forth to you, you will with like thankfulness accept and embrace, and set out

the same in your living. Which thing, if you do not, without doubt greater mischief and calamity will follow.' "When he had spoken these words, suddenly there was a terrible noise; and there came a great fear upon all men. This noise was as if it had been the noise of some great storm; as if a great deal of gunpowder enclosed in a magazine had exploded. To some again it seemed as if it had been a great multitude of horsemen running together, or coming upon them. So great was the noise in the ears of all men, although they saw nothing, that all the people being amazed without any evident cause, or any man seen, ran away, some into the ditches and puddles, and some into the houses; others being afraid of the horror and noise, fell down grovelling to the ground, with their pole-axes and halberds; and most of them cried out, Jesus save us, Jesus save us!' Those who stood still knew not where they were; and I myself who was there present among the rest, being also afraid in this confusion, stood still altogether amazed, expecting that some one would knock me on the head.

"In the mean time, the people by chance spied Sir Anthony Brown riding under the scaffold; which was the occasion of a new noise; for when they saw him coming, they conjectured that which was not true, but notwithstanding which they all wished for,-that the king, by that messenger, had sent his uncle pardon; and therefore with great rejoicing and casting up their caps they cried out, Pardon, pardon is come; God save the king!' Thus this good duke, although he was destitute of man's help, yet he saw, before his departure, in how great love and favour he was with all men. And truly I do not think that in so many deaths of dukes as have been in England within these few years, there were so many weeping eyes at one time; and not without cause. For all men saw in the fall of this duke the public ruin of England.

"But now to return. The duke standing still in the same place, modestly, and with a grave countenance, made a sign to the people with his hand, that they would keep themselves quiet. Which being done, and silence obtained, he spake to them in this manner.

"Dearly beloved friends, there is no such matter here in hand as you vainly hope or believe. It seems thus good to Almighty God, whose ordinance it is meet and necessary that we all be obedient to. Wherefore I pray you all to be quiet, and to be contented with my death, which I am most willing to suffer; and let us now join in prayer to the Lord for the preservation of the king's majesty, to whom hitherto I have always shewed myself a most faithful and true subject. I have always been most diligent about his majesty in his affairs both at home and abroad, and no less diligent in seeking the common commodity of the whole realm!' At which words all the people cried out and said, 'It is most true!'

"Then the duke proceeding, said, 'To whose majesty I wish continual health, with all felicity and all prosperous success.'

The people again cried out, Amen!'

"Moreover, I do wish to all his councillors the grace and favour of God, whereby they may rule in all things uprightly with justice. To whom I exhort you all in the Lord to shew yourselves obedient, as it is your bounden duty, under the pain of condemnation, and also most profitable for the preservation and safeguard of the king's majesty.

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Moreover, forasmuch as heretofore I have had oftentimes affairs with divers men, and it is hard to please every man, therefore if there be any that has been offended and injured by me, I most humbly require and ask him forgiveness, but especially Almighty God, whom throughout all my life I have most grievously offended; and all others, whatever they be, that have offended me, I do with my whole heart forgive them. Now I once again require you, dearly beloved in the Lord, that you will keep yourselves quiet and still, lest through your tumult you might trouble me. For although the spirit be willing and ready, the flesh is frail and wavering, and through your quietness I shall be much more quiet. Moreover, I desire you all to bear

me witness that I die here in the faith of Jesus Christ; desiring you to help me with your prayers, that I may persevere constant in the same to my life's end.'

"After this he, turning himself again about like a meek lamb, kneeled down upon his knees. Then Doctor Cox, who was there present to counsel and advise him, delivered a scroll into his hand, wherein was contained a brief confession to God. Which being read, he stood up again upon his feet, without any trouble of mind (as it appeared) and first bade the sheriffs farewell; then the lieutenant of the Tower, and others, taking them all by the hands who were upon the scaffold with him. Then he gave the hangman certain money. Which done, he put off his gown, and kneeling down again in the straw, untied his shirt-strings. After that, the hangman coming to him, turned down his collar round about his neck, and all other things which hindered him. Then lifting up his eyes to heaven, where only is hope, and covering his face with his own handkerchief, he laid himself down, shewing no token of trouble or fear, neither did his countenance change; but before his eyes were covered there began to appear a red colour in the midst of his cheeks.

"Thus this most meek and gentle duke lying along, and looking for the stroke, because his doublet covered his neck, he was commanded to rise up and put it off; and then laying himself down again upon the block, and calling thrice upon the name of Jesus, saying, 'Lord Jesus save me!' as he was the third time repeating the same, even as the name of Jesus was in uttering, in a moment he was bereft both of head and life, and slept in the Lord Jesus, being taken away from all dangers and evils of this life, and resting now in the peace of God; in the promotion of whose truth and gospel he always shewed himself an excellent instrument and member, and therefore has received the reward of his labours."

As to the manners, disposition, life, and conversation of the duke, what shall we need to say, when he cannot be sufficiently commended according to the dignity of his virtues? There was always in him great humanity, and such meekness and gentleness, as is rare to be found in so high estate. He was prone and ready to give ear to the complaints and supplications of the poor, and no less attentive to the affairs of the commonwealth; and if he, together with King Edward, had lived, they were like to have done much good in reforming many disorders within this realm. He was utterly ignorant of all craft and deceit, and as far void of all pride and ambition, as he was from doing of injury. He was of a gentle disposition, not coveting to be revenged; more apt and ready to be deceived, than to deceive. He ever showed his nobility along with love and zeal for the gospel and for religion. The proof of which was sufficiently seen in his constant standing to God's truth, and zealous defence of it, against the bishops of Chichester, Norwich, Lincoln, London, and others, in the consultation at Windsor, in the first year of the king's reign.

But as there is nothing in this world so perfect in all respects, which is not blotted or darkened with some spot of vice; so among the manifold commendations of this duke, there was one thing which both stained his honour and estimation much, and also more endangered his own life; which was, that he, in consenting to the death of his brother, followed too rashly the persuasion of others, and weakened his own power, and also provoked the chastisement of God's scourge.

Before we conclude the history of this good king, this place seems not unfit to mention a few other things concerning the church and religion. Religion began to grow well, and to come happily forward during this king's days, had not the unhappy troubles of the state, owing to the lords not agreeing among themselves, disquieted the good prospect. But the malice of the devil, how subtlely it works! So long as the lords agreed among themselves, Winchester and Bonner, with all that faction, were cut short, and began to yield to conformity. But afterwards perceiving the nobles to be divided, the lord protector displaced, his brother the ad

natures, earthly and heavenly, even so our bodies receiving the eucharist, are now no more corruptible, having hope of the resurrection."

Tertullian is very plain, for he calls it a figure of his body, &c.

Chrysostom writes to Cæsarius the monk, although he is not received by some, yet will I read the place to impress it more deeply in your minds, for it seems to shew plainly the substance of bread to remain. The words are these:" Before the bread is sanctified, we name it bread but by the grace of God sanctifying the same, through the ministry of the priest, it is delivered from the name of bread, and is counted worthy to bear the name of the Lord's body, although the very substance of bread notwithstanding still remains therein, and now is taken not to be two bodies, but one body of the Son," &c.

Cyprian saith, "Bread is made of many grains. And is that natural bread, and made of wheat? Yea, it is so indeed."

The book of Theodoret in Greek was lately printed at Rome, which if it had not been his, it should not have been set forth there, especially seeing it is directly against transubstantiation; for he saith plainly, that bread still remaineth after the sanctification.

Gelasius also is very plain in this manner, "The sacrament," saith he, "which we receive of the body and blood of Christ, is a divine matter; by reason of which we are made partakers by the same of the divine nature, and yet it ceases not still to be the substance of bread and wine. And therefore the representation and similitude of the body and blood of Christ are celebrated in the action of the mysteries," &c.

After this he recited certain places out of Augustine and Cyril which were not noted.

Isichus also confesses that it is bread.

Also the judgment of Bertram in this matter is very plain and manifest. And thus much for the second ground.

III. The third ground is the nature of the sacrament, which consists of three things, that is unity, nutrition, and conversion.

As touching unity, Cyprian thus writes, "Even as of many grains is made one bread, so are we one mystical body of Christ." Wherefore bread must still needs remain, or else we destroy the nature of a sacrament.

Also they that take away nutrition, which comes by bread, take away likewise the nature of a sacrament. For as the body of Christ nourishes the soul, even so does bread likewise nourish the body of man.

Therefore they that take away the grains or the union of the grains in the bread, and deny the nutrition or substance of it, in my judgment are sacramentaries; for they take away the similitude between the bread and the body of Christ. For they who affirm transubstantiation are indeed sacramentaries and Capernaites.

As touching conversion, that as the bread which we receive is turned into our substance, so are we turned into Christ's body, Rabanus and Chrysostom are sufficient witnesses.

IV. They who say that Christ is carnally present in the eucharist, take from him the truth of man's nature. Eutyches granted the divine nature in Christ, but his human nature he denied. So they that defend transubstantiation ascribe that to the human nature which only belongs to the divine nature.

V. The fifth ground is the certain persuasion of this article of faith: "He ascended into heaven, and sitteth at the right hand," &c.

Augustine says, "The Lord is above, even to the end of the world; but yet the truth of the Lord is here also. For his body wherein he rose again must needs be in one place, but his truth is spread abroad every where."

Also in another place, he saith, "Let the godly also receive that sacrament, but let them not be anxious (speaking there of the presence of his body.) For as to his majesty, his providence, his invisible and unspeakable grace, these words are fulfilled which he spake, 'I am with you unto the end of the world.' But according

to the flesh which he took upon him, according to that which was born of the Virgin, was apprehended of the Jews, was fastened to a tree, taken down again from the cross, wrapped in linen clothes, was buried and arose again, and appeared after his resurrection, so 'you shall not have me always with you,' and why? because as concerning his flesh he was conversant with his disciples forty days, and they accompanying him, seeing him, but not following him; he went up into heaven, and is not here, for he sitteth at the right hand of his father, and yet he is here, because he is not departed hence, as concerning the presence of his Divine Majesty."

Mark and consider well what St. Augustine says: "He is ascended into heaven, and is not here," says he. Believe not them therefore who say that he is here still on the earth.

Moreover, "Doubt not," saith the same Augustine; "but that Jesus Christ, as concerning the nature of his manhood, is there from whence he shall come. And remember well and believe the profession of a christian man, that he arose from death, ascended into heaven, and sitteth at the right hand of his Father, and from that place and none other (not from the altars) shall he come to judge the quick and the dead, and he shall come as the angel said, as he was seen to go into heaven; that is to say, in the same form and substance, unto which he gave immortality, but changed not his nature. After this form (meaning his human nature) we may think that it is every where."

And in the same epistle, he says, "Take away from our bodies limitation of places, and they shall be nowhere; and because they are nowhere, they shall not be at all."

Virgilius says, "If the word and the flesh be both of one nature, seeing that the word is every where, why then is not the flesh also every where? For when it was in earth, then verily it was not in heaven; and now when it is in heaven, it is not surely in earth. And it is so certain, that it is not in earth, that as concerning the same we look for him from heaven, whom, as concerning the word, we believe to be with us on earth."

Also the same Virgilius says, "Which things seeing they be so, the course of the scriptures must be searched of us, and many testimonies must be gathered, to shew plainly what a wickedness and sacrilege it is to refer those things to the property of the divine nature, which do only belong to the nature of the flesh; and contrarywise, to apply those things to the nature of the flesh, which do properly belong to the divine nature." Which thing the transubstantiators do, whilst they affirm Christ's body not to be contained in any one place, and ascribe that to his humanity, which properly belongs to his divinity, as they do who will have Christ's body to be limited in no one certain place.

St.

Now, in the latter conclusion concerning the sacrifice, because it depends upon the first, I will in a few words declare what I think. For if we did once agree in that, the whole controversy in the other would soon be at an end. Two things there are which persuade me that this conclusion is true; that is, certain places of the scriptures, and also certain testimonies of the fathers. Paul saith, (Hebrews ix. 11, 12.), "Christ being become a high priest of good things to come, by a greater and more perfect tabernacle not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us," &c. And now once in the end of the world hath he appeared to put away sin by the sacrifice of himself."

And again, "Christ was once offered to bear the sins of many."

Moreover, he saith, "For by one offering he hath perfected for ever them that are sanctified."

These scriptures persuade me to believe that there is no other oblation of Christ (although I am not ignorant there are many sacrifices), but that which was once made upon the cross.

The testimonies of the ancient fathers, which confirm the same, are out of "Augustine ad Bonif." epistle 23. Again in his Book of Forty-three Questions, in the

Forty-first Question. Also in his Twentieth Book against Faustus the Manichæan, cap. xxi. And in the same book against Faustus, cap. xxviii. thus he writes: "Now the christians keep a memorial of the sacrifice past, with a holy oblation and participation of the body and blood of Christ."

Fulgentius, in his Book "De Fide," calls the same oblation a commemoration. And these things are sufficient for this time for a scholastical determination of these matters.

Disputations of Martin Bucer.

Beside these disputations, others were also held at Cambridge shortly after, by Martin Bucer, upon these conclusions following:

I. The canonical books of holy scripture alone do sufficiently teach the regenerated all things necessarily belonging unto salvation.

2. There is no church in earth which errs not in manners as well as in faith.

3. We are so justified freely of God, that before our justification it is sin, and provokes God's wrath against us whatever good work we seem to do. Then being justified, we do good works.

In these three propositions against Bucer disputed Mr. Sedgewick, Young, and Pern. Which disputations, because they are long, I mind to reserve them to some other convenient place. In the meantime, because great controversy has been, and is yet among the learned, and much effusion of christian blood about the words and meaning of the sacrament; to the intent that the truth of it may more openly be explained, and all doubtful scruples discussed, it shall not be out of place to adjoin a certain learned treatise in form of a dialogue, as appertaining to the argument, compiled, as it seemed, out of the writings of Peter Martyr, and other authors, by a learned and reverend person of this realm, who, under the persons of Custom and Truth, lays before our eyes, and teaches all men not to measure religion by custom, but to try custom by truth and the word of God; for else custom may soon deceive, but the word of God abides for ever.

Truth. They do not deny it, so far as I can gather by your words.

Custom.-Nay, then fare you well: I perceive you will take their part.

Truth.-I am not partial, but indifferent to all parties: for I never go further than the truth.

Custom. I can scarcely believe you. But what is more true than Christ, who is truth itself? Or who ever was so hardy before as to charge Christ with a lie for saying these words, "This is my body?" The words are evident and plain: there is not in them so much as one obscure or dark letter; there is no cause for any man to cavil. And yet, though Christ himself affirmed it to be his body, men now-a-days are not abashed to say, "Christ lied, it is not his body." The evangelists all agree, the old writers stand on our side, the universal and catholic church has been in this mind

these fifteen hundred years and more. And shall we think that Christ himself, his evangelists, all the whole catholic church has been so long deceived, and the truth now at length begotten and born in these days?

Truth. You have moved a matter of great force and weight, and to it, without many words, I can make no full answer. Notwithstanding, because you provoke me to it, I will take part with them of whom you have made false report, for none of them ever reproved Christ of any lie. But on the other hand, they say, that many men of late days, not understanding Christ's words, have built and set up many fond lies in his name. Therefore, first I will declare the meaning of these words, "This is my body;" and next in what sense the church and the old fathers have evermore taken them. First therefore you shall understand, that scripture is not to be taken always as the letter sounds, but as the intent and purpose of the Holy Ghost was, by whom the scripture was uttered. For if you follow the bare words, you will soon shake down and overthrow the greatest part of the christian faith. What is plainer than these words, "My Father is greater than I?" Of those plain words sprang up the heresy of the Arians, who denied Christ to be equal with his Father. What is more evident than this saying, "I and my Father are one?" Yet thence arose the heresy of them who denied three distinct persons. 'They all had one soul and one heart," was spoken by the

Custom.-I marvel much what madness is creeping into those men's hearts, who now a-days are not ashamed so violently to tread down the lively word of God, yea, and impudently to deny God himself.

Truth.-God forbid there should be any such. Indeed I remember that the Romish bishop was wont to have the Bible for his footstool, and so to tread down God's word when he stood at his mass. But thanks be to God he is now detected, and his abominations opened and blown throughout all the world. And I hear of no others that oppress God's word.

Custom. No more? Yes, doubtless there are an hundred thousand more, and it is your duty to withstand them.

Truth. As to my duty, you know it agrees not with my nature to bear with falsehood. But what are they? Disclose them if you will have them reproved.

Custom.-What! are you so great a stranger in these quarters? Hear you not how men daily speak against the sacrament of the altar, denying it to be the real body of Christ?

Truth.-In good sooth I have been a great while abroad, and returned but lately into this country. So you must pardon me if my answer be to seek in such questions. But go on in your tale. You have been longer here, and are better acquainted than I. What say they more than this?

Custom.-Than this? Why what can they possibly say more?

Truth.-Yes, there are many things worse than this: for this seems in some respects to be tolerable.

Custom.-What! methinks you dally with me. Seems it tolerable to deny the sacrament?

to himself. "They are now not two, but one flesh," is spoken of the man and his wife; yet hath both the man and his wife their own bodies. "He is our very flesh," said Reuben of his brother, who notwithstanding was not their real flesh. "I am bread," said Christ, yet was he flesh, and no bread. "Christ was the stone,"

says St. Paul, and yet was no material stone. "Melchizedeck had neither father nor mother," and yet indeed he had both. "Behold the Lamb of God," says John the Baptist of Christ, notwithstanding Christ was a man, and not a lamb. Circumcision was called the covenant, whereas it was but a token of the covenant. The lamb was named the passover, and yet was it eaten in remembrance only of the passover. Jacob raised up an altar, and called it "The mighty God of Israel." Moses, when he had conquered the Amalekites, set up an altar, and called it by the names of God, Jehovah, and Tetragramatum. "We are all one bread," says St. Paul, yet were they not thereby turned into a loaf of bread. Christ hanging upon the cross, pointed out St. John to his mother, saying, "Behold thy son," and yet was he not her son. "So many as are baptised into Christ," says St. Paul, "have put on Christ," and so many as are baptized into Christ, are washed with the blood of Christ. Notwithstanding no man took the font water to be the natural blood of Christ. "The cup is the new testament," says St. Paul, and yet is not the cup indeed the very new testament. You see, therefore, that it is not strange, nor a thing unusual in the scriptures, to call one thing by another's name. So that you can no more prove the changing of the bread into Christ's body in the sacrament, because of the words, "This is my body," than prove the change of the wife's flesh into the natural and real body and flesh of the husband. because it is written, "They are not two, but one flesh;" or the altar