N20568:7662
The new and complete book of martyrs; or, An universal history of martyrdom: being Fox's Book of martyrs, revised and corrected, with additions and great improvements. : Containing an authentic account of the lives, persecutions and sufferings of the holy martyrs; and the many dreadful persecutions against the Church of Christ in all parts of the world, by pagans, Jews, Turks, papists, and others, from earliest ages of the church to the present period. ... The whole forming at once a general Christian martyrology, and a complete history of persecutions. / By the Rev. Mr. John Fox, M.A. late of Magdalen College, Oxford. ; Now revised, corrected and improved, with many additional articles, relating to the acts and monuments of the church. By Paul Wright, D.D. ; Embellished with forty elegant copper plate engravings. ; In two volumes. Vol. I[-II].The new and complete book of martyrs; or, An universal history of martyrdom: being Fox's Book of marytrs, revised and corrected, with additions and great improvements. : Containing an authentic account of the lives, persecutions and sufferings of the holy martyrs; and the many dreadful persecutions against the Church of Christ in all parts of the world, by pagans, Jews, Turks, papists, and others, from earliest ages of the church to the present period. ... The whole forming at once a general Christian martyrology, and a complete history of persecutions. / By the Rev. Mr. John Fox, M.A. late of Magdalen College, Oxford. ; Now revised, corrected and improved, with many additional articles, relating to the acts and monuments of the church. By Paul Wright, D.D. ; Embellished with forty elegant copper plate engravings. ; In two volumes. Vol. I[-II].
New-York: printed by William Durell, 1794
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Bland. I did refuse to answer till you promised I should see the law, whereby you might compel me to answer.
Dover. My lord took the scribe's book, and ⟨p. 708⟩[…] the answer that I made to Dr. Faucet's reason, which I knew not that they had written.
Dover. My lord took the scribe's book, and ⟨p. 708⟩〈…〉 the answer that I made to Dr. Faucet's reason, which I knew not that they had written.
Bland. My lord I made you no such answer when you asked me; I take Mr. Collins and Mr. Glassier to witness. Then they brought forth a decretal, a book of the bishop of Rome's law, to bind me to answer, which my heart abhorred to look upon. The effect was, that the ordinary had authority to examine, and that those whom they so examined must needs answer. But I said that it meant such as were justly suspected, as I was not. And here we had much communication; for I charged them with unjust imprisonment, which they could not avoid.
Bland. My lord I made you no such answer when you asked me; I take Mr. Collins and Mr. Glasier to witness. Then they brought forth a decretal, a book of the bishop of Rome's law, to bind me to answer, which my heart abhorred to look upon. The effect was, that the ordinary had authority to examine, and that those whom they so examined must needs answer. But I said that it meaned such as were justly suspected, as I was not. And here we had much communication; for I charged them with unjust imprisonment, which they could not avoid.
MR. Oxenden would have helped them, and said, the justices put me in prison for preaching a seditious sermon, and for troubling a priest at mass.
Bland. That is not true; for after I had been ten weeks in prison I was bailed out, till I was cast in again, (as the justice said) for the disobeying mine ordinary, which I never did.
Collins. Are you willing to confer with some? It will be better for you; now we offer it, because you would not desire it.
Bland. As I did not refuse before, no more will I now. But I did not perceive before, but that one thing might have come, without any leave-asking, to confer the scriptures: and therefore I expected Dr. Faucet would have come to me without desiring, if any profit to me had been in conference; for though I was never able to do him good, yet once I was his tutor.
Collins. Will you come to his chamber in the afternoon?
Bland. Sir, I am a prisoner, it is meet that I obey, and come whither you will, and so departed. At this time we were three. But they took another to appear before them the Tuesday seven-night after. And when he came, I knew not what was done, but I hear they excommunicated him, and let him go.
MILLS. We say that Christ is in or under the sacrament really and corporally, which are the forms of bread and wine, and that there is his body contained invisibly, and the qualities which we do see, as whiteness and roundness, be there without substance by God's power, as quantity and weight be there also by invisible measure.
MILLES. We say that Christ is in or under the sacrament really and corporally, which are the forms of bread and wine, and that there is his body contained invisibly, and the qualities which we do see, as whiteness and roundness, be there without substance by God's power, as quantity and weight be there also by invisible measure.
Bland. This is your own divinity, to make accidents the sacrament, and Christ's real body invisibly contained in them, and so to destroy the sacrament. And yet the doctors say, the matter of the sacrament is bread and wine. And God by his power worketh no miracles with "This is my body," so as to change the substance of bread and wine into his body and blood, in that he maketh accidents to be without their substance by invisible measure. I am ashamed to see you so destroy Christ's sacrament, contrary to your own doctors, and […] with God's work.
Bland. This is your own divinity, to make accidents the sacrament, and Christ's real body invisibly contained in them, and so to destroy the sacrament. And yet the doctors say, the matter of the sacrament is bread and wine. And God by his power worketh no miracles with "This is my body," so as to change the substance of bread and wine into his body and blood, in that he maketh accidents to be without their substance by invisible measure. I am ashamed to see you so destroy Christ's sacrament, contrary to your own doctors, and 〈…〉 with God's work.
Mills. To Christ is given all power in heaven and in earth; so that by the omnipotent power of his Godhead he may be, and is where he listeth; and i• really and corporally, without occupying of place; for a glorified body occupieth no place.
Milles. To Christ is given all power in heaven and in earth; so that by the omnipotent power of his Godhead he may be, and is where he listeth; and i• really and corporally, without occupying of place; for a glorified body occupyeth no place.
Bland. Mark your own reason. All power is given to Christ both in heaven and earth; by the omnipotent power of his Godhead he may be where he list: Ergo, He is in the sacrament really and corporally without occupying of place. I deny your argument; for it followeth neither of your major nor minor. And first I would learn of you, how you know that Christ lifteth to be present at the will of every priest. For if the priest list not to say your mass, then Christ listeth not to be there. AGAIN, ye say, all power is given unto Christ both in heaven and in earth; so that is the cause by your reason, that by the omnipotent power of his Godhead he may be where he list: and by that reason he had no power of his Godhead, till he had his ⟨p. 709⟩human body, and then he was not equal with the Father in divinity: for all power was not given to Christ, before the humanity and the Godhead were knit together, neither was he the Son. Here is more danger than you are aware of, if you would stand to it with just judges.
Mills. We eat Christ's flesh and blood spiritually, when we receive it with faith and charity. And we also do eat it corporally in the sacrament; and the body that we so receive hath life. For the Godhead is annexed thereto; which although it be received with the body of Christ, yet it is not visible after a gross sort, and the flesh of Christ that we receive is lively; for it hath the Spirit of God joined to it. And if a man be drunken, it is not by receiving of the blood of Christ: for it is contrary to the nature of Christ's blood. If he be drunken, it is by the qualities and quantities, without substance of blood.
Milles. We eat Christ's flesh and blood spiritually, when we receive it with faith and charity. And we also do eat it corporally in the sacrament; and the body that we so receive hath life. For the Godhead is annexed thereto; which although it be received with the body of Christ, yet it is not visible after a gross sort, and the flesh of Christ that we receive is lively; for it hath the Spirit of God joined to it. And if a man be drunken, it is not by receiving of the blood of Christ: for it is contrary to the nature of Christ's blood. If he be drunken, it is by the qualities and quantities, without substance of blood.
Bland. I am glad that you are so much against all men, to say that Christ's body is alive in the sacrament; it may chance to bring you to the truth in time to come. Methinks it is evil to keep Christ's body alive in the pyx; or else must you grant, that he is alive in receiving, and dead in the pyx. And you say truth, that it is not the natural receiving of Christ's blood that maketh a man drunken; for it is the nature of wine that doth that, which you deny not. AND a greater truth you confess than you did think, when you said, If a man be drunken, it is by the qualities and quantities, without the substance of blood; for indeed blood hath no such qualities with it: by which it is evident that there is no natural blood. IF a man be drunken with wine consecrated, it must be a miracle, as I think you will have it, that the said accidents should be without their natural substance, and work all the operations of both substance and accidents: and so it followeth that a man may be drunken by miracle. The body that you receive, you say, is alive, because it is annexed to the Godhead; and the flesh that you receive is lively, because it hath the Spirit of God joined to it. THIS division is of your new inventions, to divide the body and the flesh, the one alive by the Godhead, the other lively by God's Spirit, and both one sacrament: you make of it a thing so fantastical, that you imagine a body without flesh, and flesh without a body; as you do qualities and quantities without substance, and a living body without qualities and quantities.
Bland. I am glad that you are so much against all men, to say that Christ's body is alive in the sacrament; it may chance to bring you to the •ruth in time to come. Methinks it is evil to keep Christ's body alive in the pix; or else must you grant, that he is alive in receiving, and dead in the pix. And you say truth, that it is not the natural receiving of Christ's blood that maketh a man drunken; for it is the nature of wine that doth that, which you deny not. AND a greater truth you confess than you did think, when you said, If a man be drunken, it is by the qualities and quantities, without the substance of blood; for indeed blood hath no such qualities with it: by which it is evident that there is no natural blood. IF a man be drunken with wine consecrated, it must be a miracle, as I think you will have it, that the said accidents should be without their natural substance, and work all the operations of both substance and accidents: and so it followeth that a man may be drunken by miracle. The body that you receive, you say, is alive, because it is annexed to the Godhead; and the flesh that you receive is lively, because it hath the Spirit of God joined to it. THIS division is of your new inventions, to divide the body and the flesh, the one alive by the Godhead, the other lively by God's Spirit, and both one sacrament: you make of it a thing so fantastical, that you imagine a body without flesh, and flesh without a body; as you do qualities and quantities without substance, and a living body without qualities and quantities.
