MarginaliaAnno. 1555. October.God, applying his learning and knowledge to the satisfying and folowyng of his owne fantasie,MarginaliaLearning without humilitie neuer findeth Christes schole. is no right Disciple of Christ, but falleth into errour. Dicentes se sapiētes esse, stulti facti sunt:  

When they sayd and affirmed them selues to be wise, they were made fooles.

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The Philosophers had euery one a secte of his owne, and had many gay sentences for the commendation of their opinions, and euery man thought his owne opiniō to be best: but because they applied all to their owne pride & glory, and not to the honour of God, nor humbled thē selues as they ought to haue done, but folowed their owne fansie, they erred and fell out of the way, and were not of Christes schole: and all that haue gone out of Christes schoole, pride hath brought them out of it, and such as haue not entred, haue kept them selues out of it with pride likewise: MarginaliaHumilitie the Porter of Christes schole.therfore all such as wilbe scholers of Christes schoole and discipline, must bee humble and meeke: otherwise, Dicentes se sapientes esse, stulti facti sunt.

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He that can not learne this lesson of Peter, and humbly confesse with Peter that Christ is the sonne of the liuyng God, is no scholer of Christes schole, be he otherwise neuer so well learned, neuer so well seene in other sciences. But now concernyng the aunswere of Peter, Mathew here in this place sayth: he aunswered: Tu es Christus filius Dei viui.  

S. Luke sayth, he aūswered: Tu es Christus Dei.   And S. Marke sayth, he aūswered: Tu es Christus.   But in all that is no varietie: for to say Christus filius Dei viui, and to say Christus Dei, and to say Christus, is in effect all one, and no diuersitie in it, for Christus alone is the whole, and hee that confesseth throughly Christ, is throughly a Christen man, and doth therin confesse him to be the Lord and Sauiour of the world. But now we must consider what Christ is. Christ was sent to be our Messias, our Sauiour: he was sent to be our Byshop and also our sacrifice: he was sent from the Trinitie to be our Mediatour betwene God and vs, and to reconcilie vs to the fauour of God the Father: hee was the Byshop that offred for our sinnes, and the Sacrifice that was offred, MarginaliaThe office of Christ declared.and as hee is our Byshop, so is he our meane to pacifie God for vs, for that was the office of a Byshop to sacrifice for the sinnes of the people, and to make intercession for the people, and as he was our sacrifice, so was he our reconciliation to God againe.

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MarginaliaTo beleue Christ thorowly.But we must confesse and beleue him throughly I say, for as hee was our Byshop then, so is it hee that still keepeth vs in fauour with God, and like as his sacrifice then made was sufficient for vs to deliuer vs from our sinnes and to bring vs in fauour with God, so to continue vs in the same fauour of God,MarginaliaNote here Winchester: The Sacrament was ordeined to kepe vs in the perpetuall fauour of God. he ordeined a perpetuall remembraunce of him self, he ordeined him selfe for a memory of him selfe at his last Supper when he instituted the Sacrament of the altar, not for an other redemption, as though the world neded a new redēption from sinne, but that wee might throughly remember his most holy passion hee instituted this Sacrament by his most holy word, saying: This is my body, which worde, is sufficiēt to proue the Sacrament, and maketh sufficiently for the substaunce thereof. And this dayly sacrificeMarginaliaWinchesters dayly sacrifice.he instituted to be cōtinued amongst Christen men, not for nede of an other redemption or satisfaction for the sinnes of the world, for that was sufficiently perfourmed by his sacrifice of his body and bloud done vpō the Crosse: neither that he is now our Byshop for neede of any farther sacrifice to be made for sinne, but to *Marginalia* Note here Winchester cōtrary to him selfe: for before he sayd the Sacrament was ordeined to kepe vs in the fauour of God, & now he sayth it is to kepe vs in remembrāce of his passion.continue vs in the remembraunce of his passion suffred for vs, to make vs strong in beleuyng the fruite of his passion, to mak vs diligent in thankesgeuyng for the benefite of his passion, to establish our faith & to make it strōg in acknowledgyng the efficacie of his death and passion suffred for vs. And this is the true vnderstandyng of the Masse, not for an other redemption, but that we maye be strong in beleuyng the benefite of Christes death and bloud shedyng for vs vpon the Crosse. And this it is that we must beleue of Christ, and beleue it throughly, and therfore by your pacience, as Peter made his cōfession, so wil I make confession, wherin by your Maiesties leaue and sufferaunce. I will playnly declare MarginaliaWhat Winchester thinketh of the church of England.what I thinke of the state of the Church of England at this daye, how I like it, and what I thinke of it.

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MarginaliaWhat Winchester thinketh of the Masse.Where I sayd of the Masse, that it was a sacrifice ordeined to make vs the more strong in the fayth and remembraunce of Christes passion, & for commendyng vnto God the soules of such as bee dead in Christ (for these two thinges are the speciall causes why the Masse was instituted) the Parlamēt very well ordeined Masse to

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be kept, and because wee should be the more strong in the faith and deuocion towardes God, it was well done of the Parlamēt, for mouyng the people more and more with deuotion, to ordeine that this Sacrament should be receyued in both kyndes. MarginaliaWinchester allowed the Sacramēt in both kindes.Therfore I say that the Act of Parliamēt for receiuyng of the Sacrament of the altar in both kyndes, was well made.

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I say also that the proclamation which was made that no man should vnreuerently speake of the Sacrament, or otherwise speake of it then Scripture teacheth them, was well made. For this proclamation stoppeth the mouthes of all such as will vnreuerently speake of the Sacrament: for in Scripture is there nothing to be found that maketh any thing agaynst the Sacrament, but all maketh with it. Wherfore if they were the childeren of obedience, they would not vse any vnreuerent 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 Syr, is this your opinion? It is good you speake plainly in this matter, and halt nothing, but declare your minde plainly without any colouring or couert speaking. The Act for the dissoluing and suppressing of the Chauntries seemeth to make against the Masse, how like you that Act? What say you of it? or what would you say of it, if you were alone? I will speake what I thinke of it, I will vse no colourable or couert words, I will not vse a deuised speech for a time, and afterwarde *Marginalia* Whether ye did or not let Q. Maries time iudge.go from it againe. If chauntries were abused by applying the Masse for the satisfaction of sinne, or to bring men to heauen, or to take away sinne, or to make men of wicked iust, I like the Act well, and they might well bee dissolued, for the Masse was not instituted for any such purpose:MarginaliaNote, Winchester doeth not alow Masse for satisfaction, to bring men to heauen, to take away sinne, or to make men iust. &c.yet neuertheles for them that were in them (I spake 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 their lyues, and I doubt not but that your Maiestie and the Lordes of your most honorable Counsell haue willed and taken order that they should be well looked vnto, but yet how they shall be vsed at the hands of vnder officers, God knoweth, full hardly, I feare. But as for the Chauntries 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 doctrine 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 fatisfaction, or of a new redemption, thē 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 Chauntreys.But yet ye would say vnto me: there be fewer Masses by putting awaye the Chauntries. So were there when Abbeyes were dissolued: so be there when ye vnite many Churches in one. But this is no iniury nor preiudice to the Masse, it cōsisteth not in the number nor in the multitude, but in the thing it selfe, so that the decay of the Masse by taking awaye 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 Acte of parlament made for the receiuing of the Sacrament of the body and bloud of our Sauiour Iesus Christe 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 thinke, and I haue euer bene agreable to this point, I haue often 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 opinion, that it might bee receaued in both kindes, and it was MarginaliaIt was a constitutiō prouinciall of Peckam to receaue in both kindes in Ecclesijs maioribus: in smaller churches it was thought not so expediēt.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 wise in ecclesijs maioribus,  

that is, in the greater churches, for in the smaller churches it was not thought to be so expedient. Thus haue I euer thought of this matter: I haue neuer bene of other minde, nor I haue not chaunged my conscience, but I haue obeyed and followed the order of the Realme, and I praie you

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