Marginalia1555. December.not go out of the same, neither stubburnely maintaine any thing contrary to the word, as I haue Gods word throughly on my side to shew for that I stand in.

London. I pray you, how wil you ioyne me these two scriptures together: Pater maior me est: & pater & ego vnum sumus,  

I must interprete the same, because my Lordes here vnderstand not the Latin: that is to say: The Father is greater then I: and, I & the Father are one. But I I cry you mercy my Lordes, I haue mispoken, in saying you vnderstand no Latine: for the most parte of you vnderstand Latine as well as I. But I spake in consideration of my Lord Shādoys and M. Bridges his brother, whom I take to be no great Latin mē. Now shew you your cunning, & ioyne these two Scriptures by the word if you can.

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Phil. Yes that I can right well. For we must vnderstand that in Christ there be two natures, the Diuinitie and Humanitie, & in respect of his humanitie it is spoken of Christ: The Father is greater then I. But in respect of his Deitie, he sayd agayne: The Father and I be one.

London. But what Scripture haue you?

Philpot. Yes, I haue sufficient Scripture for the proofe of that I haue sayd. For the first, it is written of Christ in the Psalmes: MarginaliaPsalme. 8.Diminuisti eum paulominus ab Angelis:  

Thou hast made him a little lesser then Aungelles. It is the xv. Psalme, beginning: Cœli enarrant.  

Latin/Greek Translations     Close

Philpot, citing Psalm 19. 1. (18. 1.)

Foxe text Latin

Coeli enarrant.

Foxe text translation

Not translated.

Translation (Wade 2003)

The heavens are telling.

Actual text of Psalm 18. 1. (19. 1) (Vulgate, from both the Greek and the Hebrew)

caeli enarrant gloriam Dei.

[Philpot incorrectly cites this as Psalm 15, but is apparently working from memory.]

And there I misreckened, wherewithall my Lord tooke me.

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London. It is in Domine Dominus noster.  

Ye may see my Lordes how well this man is vsed to say his Mattins.  

Phil. Though I say not Mattins in such order as your Lordship meaneth: yet I remēber of old, that Domine Dominus noster, and Cœli enarrant, bee not farre asunder: and albeit I misnamed the Psalme, it is no preiudice to the truth of that I haue proued.

London. What say you then to the second Scripture? how couple you that by the word to the other?

Phil. The text it selfe declareth, that MarginaliaScriptures alleged.notwithstāding Christ did abase himselfe in our humane nature: yet he is still one in Deitie with the father. And this S. Paule to the Hebrues doth more at large set forth. And as I haue by the Scriptures ioyned these two Scriptures together, so am I able to do in all other Articles of faith which we ought to beleue and by the manifest word of God to expounde them.

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London. How cā that be seing S. Paule saith, that the letter killeth, but it is the spirite that giueth life.

Philpot. S. Paule meaneth not þ^t the word of God written in it selfe killeth, which is the worde of life and the faythfull testimonie of the Lorde, MarginaliaHow the letter killeth, and whom.but that the word is vnprofitable and killeth him that is voyde of the spirit of God, although he be the wisest man of the world: and therefore S. Paule sayd, Marginalia2. Cor. 3.That the Gospel to some was a sauour of life vnto life, and to some other a sauour of death vnto death. Also an example hereof we haue in the vj. of Iohn, of them who hearyng the word of GOD without the spirite were offended thereby: wherfore Christ sayd: MarginaliaIohn. 6.The flesh profiteth nothyng, it is the spirite that quickeneth.

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London. What? doe you vnderstand that of S. Paule and of S. Iohn so?

Philpot. It is not myne owne interpretation, it is agreable to the word in other places: and I haue learned the same of auncient Fathers interpretyng it likewise. And to the Corinthians it is written: Animalis homo non percipit ea quæ sunt spiritus Dei: spiritualis dijudicat omnia.  

Marginalia1. Cor. 2.The naturall man perceiueth not the thynges that be of the spirite of God: but the spirituall man which is indued with the spirite, iudgeth all thynges.

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London You see my Lordes, that this man will haue but his owne mynde, and will wilfully cast away himselfe. I am sory for him.

Phil. The wordes that I haue spokē be none of myne but of the Gospell, whereon I ought to stand. And if you my Lord of Lōdon, can bring better authoritie for the faith you would draw me vnto, then that which I stand vpō, I will gladly heare the same by you or by any other in this realme.

Wherefore I kneelyng downe, MarginaliaM. Philpots request to the Lords.besought the Lordes to be good vnto me a poore Gentleman, that would fayne liue in the world if I might: and to testifie, as you haue heard me to say this day, that if any mā can approue that I ought to be of any other maner of faith then that of which I now am, and can proue the same sufficiently, I will be neither willfull neither desperate, as my Lord of London would make you beleue me to be.

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Rich. What countrey man be you? are you of the Philpots of Hampshyre?

Phil. Yea my Lord, I was Syr Peter Philpots sonne of Hampshyre.

Rich. He is my neare kinsman: wherefore I am the more sory for him.

Phil. I thanke your Lordshyp that it pleaseth you to cha-

lenge kinred of a poore prisoner.

Rich. In fayth I would go an hundreth myles on my bare feete to do you good.

Cham. He may do well inough if he list.

S. Iohn. M. Philpot: you are my country man,  

& I would be glad you should do well.

Rich. You sayd euen now, that you would desyre to mayntayne your beliefe before ten of the best in the realm.

You dyd not well to compare with the Nobilitye, of the realme: But what if you haue x. of the best of the Realme to heare you, will you be tryed by them?

Phil. My Lord, your Lordship mistaketh mee to thinke that I challenge tenne of the best of the Nobilitye in this realme: It was no part of my mynde, but I ment of the best learned on the contrary syde.

Rich. Well, I take your meanyng. What if meanes be made to the Queenes maiesty, that you shall haue your request. Will you be iudged by them?

Phil. MarginaliaIohn Philpot will not be iudged by his aduersaryes, but by the hearers, so far as they shall iudge by Gods worde.My Lord, it is not meete that a man should be iudged by his aduersaries.

Rich. By whom then would you be iudged?

Phil. I will make your honours iudges, that shall bee hearers of vs.

Rich. I dare be bold to procure for you of the Queenes maiesty that you shal haue ten learned men to reason with you and twenty or forty of the Nobility to heare, so you wil promise to abyde theyr iudgement. How say you? will you promise here afore my Lordes so to do?

Phil. I will be contented to be iudged by them.

Rich. Yea, but will you promise to agree to theyr iudgemēt.

Phil. There be causes why I may not so do, vnlesse I were sure they would iudge accordyng to the word of God.

Rich. O, I perceaue you will haue no man iudge but your selfe, and thinke your selfe wiser then all the learned men of this Realme.

Phil. My Lord, I seeke not to be myne owne Iudge, but am content to be iudged by other, so that the order of iudgement in matters of religion be kept that was in the primatiue Church, MarginaliaThe true order of Iudgement vsed in the primatiue Church.whiche is, first that Gods will by his worde was sought, and therunto both the spiritualty and temporalty was gathered together, and gaue their consentes and iudgement, and such kynde of iudgement I will stand to.

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London. MarginaliaB. Boner bewrayeth his owne ignorance.My Lordes he woulde make you beleue that hee were profoundlye sene in auncient writers of the iudgementes of the primatiue Church, and there was neuer any such maner of iudgement vsed as he now talketh of.

Phil In the Epistles of Saint Cyprian I am able to shew it you.

London. A, I tell you there is no such thinge: fet me Cypryan hether.

Phil. You shal finde it otherwise when the booke commeth. And D. Chadsey his Chapleyne (whome hee appointed to fet hys booke) whispered the Byshop in his eare, MarginaliaB. Boner dare not fetch out his booke.and fet not the booke, by lykelyhood that he shoulde haue susteyned the reproch therof if the booke had bene fet. Well my Lorde (quoth I) maister Doctor knoweth it is so, or els he would haue fet the booke ere this.

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Rich. You woulde haue none other iudge (I see) but the worde.

Phil. Yes my Lord, I will be tryed by the word, and by such as will iudge accordyng to the worde. As for an example, if there were a controuersie betwixt your Lordship and an other vpon the wordes of a Statute, must not the wordes of the statute iudge and determine the Controuersye? MarginaliaIn a controuersie of the lawe whether the law or the iudge of the law doth iudge.

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Rich. No mary, the Iudges of the lawe may determine the meanyng therof.

London. MarginaliaB. Boner triumpheth before the victory.He hath brought as good example agaynst him self as can be.

And here the Byshop thought hee had good hanfast agaynst me, and therefore enlarged it with many woordes to the iudgement of the Church.

The Lordes. Hee hath ouerthrowen him selfe by hys owne argument.

Phil. My Lordes, it seemeth to your honours that you haue great aduauntage of mee by the example I brought in, to expresse my cause: but if it be pondered throughly, it maketh wholy with me, and nothing agaynst me, as my Lord of London hath pretended. For I will aske of my L. Rich here, whom I know to haue good knowledge in the lawes and statutes of this Realme, albeit a Iudge may discerne þ^e meaning of a statute agreable to þ^e words, MarginaliaAs a Iudge of the law may not discerne the meaning of a statute otherwise then agreeable to the wordes: so hath the church no power to iudge the meaning of Gods word, contrary to it selfe.whether þ^e same may iudge a meanyng contrary to þ^e expresse words or no?

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Rich. He cannot so do.

Phil. Euen so say I, that no man ought to iudge the worde of God to haue a meanyng contrary to the expresse woordes therof, as this false Church of Rome doth in many thinges: and with this the Lords seemed to be satisfied, and made no further replication herein.