they burned in the said towne of Lions. Beyng set vpon the cart, they began to sing psalmes. As they passed by the market place, one of them with a loude voyce, saluted the people with the wordes of the last chap. to the Hebr. The God of peace which brought againe from death the great pastour of the sheepe, in the bloud of the eternall Testament. &c. Commyng to the place, first the ij. youngest one after the other, went vp vpon the heape of wood to the stake, & there were fastened, and so after them the rest. Martiall Alba being the eldest, was the last, who likewise beyng stripped of his clothes, and brought to the stake, desired this petition of the gouernour, which was, that he might go about hys fellowes tied at the stake and kisse them. Which being graunted, he went and kissed euery one, saying: farewell my brother. Likewise the other foure following the same example, bad eche one farewell my brother. With that the fire was commaunded to be put vnto them. The hangman had tied a rope about all their neckes, thinking first to strangle them, but their faces beyng smered with fat and brimstone, the rope was burnte before they were strangled. So the blessed Martyrs in þ^e midst of the fire, spake one to an other to be of good cheare, and so departed. Ex Crisp. Pantal. &c.

MarginaliaSupremacy. Thou sayest friend in thy confession þ^t the Pope is not supreme hed of the Church. I will proue the contrary.

The Pope is the successor of S. Peter.

Ergo, he is the supreme hed of the Church.

I deny first your antecedent.

The Pope sitteth in the place of S. Peter.

Ergo, he is the successour of S. Peter.

I wil graunt neither of both: First because that he which succedeth in the roume of Peter, ought to preach and teache, as Peter did: Which thyng the Pope doth not. Secondly, although he did so preach as Peter did, he might well follow the example of Peter, yet should not he therefore be the head of the church, but a member onely of MarginaliaThe head of the Church. the same. The head of men and Aungels, whom God hath appoynted, is Christ alone, sayth S. Paule.MarginaliaEphe. 1.

Although Christ be the hed of the whole Church militant and triumphāt, yet his Vicar here in earth, is left to supply his rowme.

Not so, for the power of his diuinitie beyng so great to fill all things he nedeth no Vicar or deputie to supply his absence.

MarginaliaRegiment ciuile. Regiment spirituall. I will proue, that although Christ be king both of heauen and earth: yet he hath here in earth many Vicars vnder him, to gouerne hys people.

It is one thing to rule in the ciuile state, an other thing to rule spiritually. For in ciuile regiment, we haue kinges & princes ordeyned of God by the scriptures, for the obseruation of publike societie: In the spirituall regiment and kingdom of the Church, it is not so.

Thou sayest, that S. Peter is not the hed of the church: I will proue he is.

Our lord said to Peter: Thou shalt be called Cephas:MarginaliaIohn. 1. MarginaliaCephas. Which Cephas is as much to say in latine as head.

Ergo, Peter is head of the Church.

Where find you that interpretation? S. Iohn in his first chap. doth expound it otherwise. Thou shalt be called Cephas, that is as much (sayth he) as Petrus or stone.

Then the iudge Vilardus callying for a new testament, turned to the place, and found it to be so. Wherupon the Frier was vtterly dashed, & stode mute.

MarginaliaLuke. 10.Thou sayest in thy confession, that a man hath no free will. I will proue it. It is written in the gospel, how a man goyng from Hierusalem to Iericho, fell amōg theues, and was spoyled, maymed, and left half dead. &c. Thomas of Aquine expoundeth this parable to meane fre wil, which he sayith is maimed: yet

not so, but that some power remayneth in man to worke.

This interpretation I do refuse and denye.

What? thinkest thou thy selfe better learned then S. Thomas?

I do arrogate no such learning vnto my self. But this I say: this parable is not so to be expoūded. but is set forth for example, of the Lord, to cōmend to vs charitie toward our neighbour, how one should helpe an other.

MarginaliaIustification. Thou sayest in thy cōfessiō, þ^t we are iustified onely by faith. I will proue, þ^t we are iustified by works.

By our workes we do merite.

Ergo, by workes we are iustified.

I denye the antecedent.

S. Paule Heb. the last, sayth: Forget not to doe good and to distribute vnto others: Talibus enim victimis promeretur Deus. I. For by such oblations God is merited. We merite God by our workes: Ergo, we are iustified by our workes.

The wordes of S. Paul in þ^t place, be other wise, and are thus to be translated: Talibus enim victimis delectatur Deus. &c. I. With such sacrifices God is delighted, or is well pleased.

Vilard the Iudge turned þ^e booke, & found þ^e place euē to be so, as the prisoner said. Here þ^e friers were meruelously apalled & troubled in their myndes: of whom, one asked then what he thought of confessiō.

MarginaliaConfession. To whom the martyr aunswered, that confession onely is to be made to God, & that those places which they allege for auricular confession, out of S. Iames and other, are to be expounded of brotherly reconciliation betwene one an other, and not of confession in the Priestes eare. And here againe the friers stood, hauing nothyng to say agaynst it.

MarginaliaTransubstantiation. Doest thou not beleue þ^e body of Christ to be locally & corporall in the sacrament? I will proue the same.

Iesus Christ taking bread sayd: this is my body.

Ergo, it is truely his body.

The verbe (est) is not to be takē here substātiuely in his owne proper significatiō, as shewing þ^e nature of a thing in substaūce, as in Philosophy it is wōt to be taken: but as noting the propertie of a thing signifiyng, after þ^e maner & phrase of þ^e scripture: Where one thing is wont to be called by þ^e name of an other, so as the signe is called by the name of þ^e thing signified. &c. So is Circūcisiō called by þ^e name of þ^e Couenaūt, & yet is not þ^e Couenaūt. So þ^e Lambe hath the name of þ^e Passeouer, yet is not þ^e same. In which ij. Sacramēts of the old law, ye see þ^e verbe (est) to be taken, not as shewing the substaūce of being, but the property of being, in the thing that is spoken of: And so likewise in the Sacrament of the new law.

MarginaliaSacramentes geue no grace. The Sacramēts of the old law, and of the new, do differ greatly: For these geue grace, so did not þ^e other.

Neither the Sacraments of the old, nor of þ^e newe law, do geue grace, but sheweth him vnto vs which geueth grace in deed. The minister geueth the sacramēts, but Iesus Christ geueth grace, by the operation of the holy Ghost: Of whom it is sayd, This is he which baptiseth wyth the holy Ghost, &c.MarginaliaIohn. 1.

The fathers of the old Testament, were they not partakers of the same grace and promises wyth vs?

Yes, for S. Paule sayth, that the fathers of the old Testament did eate the same spirituall meate, & dyd drinke of the same spirituall drinke, wyth vs.

Iesus Christ sayth, Iohn. 6. Your Fathers dyd eate Manna in the desert, and are dead.

Ergo, they were not partakers of the same grace with vs, in the newe Testament.

Christ here speaketh of them, which dyd not eate