MarginaliaAn. 1555. October.ment, or otherwise speake of it then Scripture teacheth them, was wel made. For this proclamatiō stoppeth the mouthes of all such as will vnreuerently speake of the Sacrament: for in Scripture is there nothing to be foūd that maketh any thing agaynst the Sacrament, but all maketh with it. Wherfore if they were the children of obediēce, they would not vse any vnreuerēt talke agaynst the Sacrament, nor blaspheme the holy Sacrament. For no word of the Scripture maketh any thyng agaynst it.

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MarginaliaThe opinion of Winchester of chauntry Masses.But here it may be sayd vnto me: why Sir, is thys your opinion? It is good you speake plainly in thys matter, and halt nothing, but declare your mynde plainly without any colouring or couert speaking. The Act for the dissoluing and suppressing of the Chauntries seemeth to make against the Masse, how lyke you that Act? What say you of it? or what would you say of it, if you were alone? I wyll speake what I thinke of it, I wyll vse no colourable or couert wordes, I will not vse a deuised speech for a time, and aferwarde *Marginalia* Whether ye did or not let Q. Maries time iudge. go from it againe. If chaūtries were abused by applying the Masse for the satisfaction of synne, or to bring men to heauen, or to take away synne, or to make men of wicked iust, I lyke the Act well, and they might well be dissolued, for the Masse was not instituted for any such purpose:MarginaliaNote, Winchester doth not alow masse for satisfactiō, to bring men to heauē, to take away sinne, or to make men iust. &c? yet neuertheles for them that were in them (I speake now, as in the cause of the poore) it were well done that they were prouided of lyuinges. The Acte doth graciously prouide for them during theyr lyues, and I doubt not but that your maiesty and the Lordes of your most honorable Coūsell haue willed and taken order that they should be well looked vnto, but yet how they shall be vsed at the handes of vnder officers, God knoweth, full hardly, I feare. But as for the Chauntryes them selues, if there were any such *Marginalia* As there was in deede. abuse in them concerning the Masse, it is no matter if they be taken away.

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King Henry the eight a noble and wyse Prince, not without a great paine maintayned the Masse, and yet in his dottrine it was confessed that MarginaliaMasses of Scala cœli.Masses of Scala cœli were not to be vsed ne allowed, because they did peruert the right vse and institution of the Masse. MarginaliaWinchester craftely speaketh agaynst the abuse of the Masse, not agaynst the Masse.For when men adde vnto the Masse an opinion of satisfaction, or of a new redemption, then do they put it to an other vse then it was ordained for. I that allowe Masse so well, and I that allowe praying for the dead (as in deede the dead are of Christian charity to be prayed for) yet can agree with the realme in that matter of puttyng downe Chauntries.

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MarginaliaWinchester agaynst Chaūtreys.But yet ye would say vnto me: there be fewer masses by putting away the Chauntries. So were there when Abbeyes were dissolued: so be there whē ye vnite many churches in one. But this is no iniury nor preiudice to the masse, it consisteth not in the nūber nor in the multitude, but in the thing it selfe, so that the decay of the masses by taking away of the chauntries, is aunswered by the Abbeyes. But yet I would haue it considered for the persons that are in them, I speake of the poore mens liuinges.

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I haue now declared what I thinke of the Act of parlamēt made for the receiuing of the sacrament of the body and bloud of our Sauiour IESVS CHRIST in both kindes. MarginaliaWinchester aloweth the proclamation set forth for receauing in both kindes.Ye haue my minde and opinion concerning the proclamation that came foorth for the same Act, and I haue shewed my minde therein euen plainly as I think, and I haue euer bene agreable to this point, I haue oftē times reasoned in it, I haue spoken and also written in it, both beyonde the seas and on this syde the seas: my bookes be abroade, which I cannot vnwrite agayne. I was euer of this opiniō, þ^t it might bee receaued in both kindes, and it was MarginaliaIt was a constitution prouinciall of Peckam to receaue in both kindes in ecclesijs maioribus: in smaller churches it was thought not so expedient.a constitution prouinciall scarce two hundred yeare agone, made by Peckam then Archbishop of Canterbury, that it should be receiued in both kindes, at least wyse in ecclesijs maioribus,  

that is, in the greater churches, for in the smaller churches it was not thought to be so expediēt. Thus haue I euer thought of this matter: I haue neuer beene of other mynde, nor I haue not chaunged my conscience, but I haue obeyed and followed the order of the Realme, and I praie you to obey orders as I haue obeyed, that we may all bee the children of obedience.

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Now I will returne to þ^e text. When Simon had aunswered: Tu es Christus filius Dei viui,  

MarginaliaMath. 16.Thou art CHRIST the sonne of the liuing God, Then CHRIST sayd vnto him: blessed art thou Simon Bariona, for fleshe and bloude haue not opened that vnto thee, but my father which is in heauen, and I say vnto thee that thou art Peter, and vpon this rocke wil I build my church, and the gates of hell shall not preuayle against it. Blessed art thou (said he) for flesh & bloud haue not opened that vnto thee. For o-

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therwise in Iohn, Andrew told of CHRIST and said: MarginaliaIohn. 1.I haue found the Meßias which is CHRIST. But þ^t is not enough. He that shall cōfesse CHRIST, must haue an inward teaching, and must bee spiritually taught by the father of heauen,MarginaliaOutward confessing without inward teaching not enough. for Andrewes confession was nothing but a carnall confession, and snch a one as any other might haue made by naturall reason: but the confession of Peter was aboue reason of man, for CHRIST was there a verye man, and Peters eyes told him that hee was a man and nothyng els, but he was inwardly taught by the father of heauen and had a secret knowledge geuen hym from heauē, not by flesh and bloud, that is to say, by maus reason,. but inwardly by the father of heauē: and seing this was aboue reason, it is a marueilous thing that reason should be vsed to impugne faith, which is not wythin the presinct of carnall men, and such as vse grosse reason.

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But Peter had an other lesson inwardly taught hym, and because he could hys lesson, CHRIST gaue him a new name: MarginaliaPetrus what it signifieth.for Petra is a stone, a new name of a Christen man, for vppon this confession of thy fayth, here I wyll build my church,MarginaliaNote what Winchester here sayth that vpon the confession of Peter the church is builded. that is, I wyll stablish all those which I entend to gather vnto thee: Et Dæmones non preualebunt aduersus eam,  

that is: and the Deuils shall not preuaile against it: for he that with a good hart, & sure fayth confesseth this, he is sure from all perill: this world nor Sathan can do him no harme.

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But now for a further declaration, it is a meruelous thing, that vpō these wordes the Bishop of Rome should found his supremacie, for whether it be super Petram, or Petrum, all is one matter, it maketh nothyng at al for the purpose to make a foūdation of any such supremacie.MarginaliaSteuen Gardiner agaynst the Popes supremacie. For otherwise when Peter spake carnally to CHRIST (as in the same chapter a litle folowing) Sathā was his name, where CHRIST sayd: Go after me Sathan,MarginaliaPeter called Sathan. so that the name of Peter is no foundation for the supremacie,MarginaliaPeters name no fundation for supremacie. but as it is sayd in Scripture: Fundati estis super fundamentum Apostolorum & Prophetarum:  

that is, by participation (for godly participation geueth names of thynges) he might be called the head of the Church,MarginaliaHow Peter might be called head of the church as is the head of a riuer. as the head of the riuer is called the head, because he was the first that made this cōfession of CHRIST, which is not an Argument for dignitie, but for the qualitie that was in the mā. For the first mā is not euermore the best. The Headmā of a Quest is not alwayes the best man in the Quest, but is chosen to be the Headman for some other qualitie that is in hym.MarginaliaA headmā is not alwayes of dignitie, but rather of qualitie. Vertue may allure men, so that the inferiour person in dignitie may be the better in place, as the king sometime chuseth a meane mā of his Counsayle of whom he hath a good opinion, yet is the kyng the kyng still. And in some case the kyng of England myght send to Rome, and if the Byshop of Rome were a mā of such wisedome, vertue, & learning that he were able in matters of cōtrouersie concernyng religion, to set a vnitie in the Church of England, the kyng might well enough send vnto him for his Counsell and helpe, & yet should not in so doyng, geue the Byshop of Rome any superioritie ouer the king. For if a kyng be sicke, he will haue the best Phisition, if he haue warre, he will haue the best captaine, and yet are not those the superiours, but the inferiours.

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A scholemaster is a subiect, a Phisition is a subiect, a captaine is a subiect, Counsellours are subiectes, yet do these order and direct the kyng: wherfore leuyng the Bishop of Rome, this I say to declare of what opiniō I am of. I do not now speake what I could say. I haue spokē beyond the Seas, I haue written, my bokes be abroad. But this is not þ^e place here: MarginaliaTu es Petrus, maketh nothing for the B. of Rome.I say that this place maketh nothyng for the Byshop of Rome, but for CHRIST onely, for none can put Aliud fundamentū nisi id quod positum est, qui est CHRISTVS IESVS.  

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But now to go forth declaring my minde, in my time hath come many alterations. MarginaliaWinchester agaynst the Pope, agaynst Abbeyes, and Images.First a great alteration it was to renounce the Byshops of Romes authoritie, and I was one that stode in it. A great alteratiō it was that Abbayes were dissolued. A great alteratiō it was that Images were pulled down: & to all these did I cōdescend, and yet I haue bene counted a mayntayner of superstition, and I haue bene called a MarginaliaMaster of Ceremonies.Master of Ceremonies and of outward thynges, and I haue bene noted to take that religion which consisteth in outward things, as though he were a ryght Christian that fulfilled the outward ceremonies, wherof I promysed to declare my conscience & so will I, & how I haue estemed ceremonies, & that I haue neuer bene of other opinion then I am concerning ceremonies, & myne opinion I haue gathered of Augustine, and Ierome, auncient fathers and Doctours of the Church.

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