1553.]

against transubstantiation.

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even as St. Paul stated, (Galatians the third,) where he says, "As many as were baptized into Christ, have put on Christ."

The Romanists could not resist the force of this reasoning; and Weston refused to allow Philpot to speak any longer, although reminded of his public declaration, that fair opportunity for argument should be allowed on this occasion. Dean Pye then promised that he should be answered another day! Philpot, justly offended at this evasion, exclaimed, "A sort of you here, which hitherto have lurked in corners, and dissembled with God and the world, are now gathered together to suppress the sincere truth of God's holy word, and to set forth every false device, which by the catholic doctrine of the scripture you' are not able to maintain!"

Aylmer then argued upon the same point, referring to passages in the Greek fathers, so ably, that his Romish opponent was obliged to request a day's time to prepare an answer. Dean Haddon followed, and also silenced his opponent. Mr. Perne then brought forward some arguments against transubstantiation, for which Weston found fault with him, because he had previously signed their paper. It was now late, and the prolocutor closed the proceedings by praising them for their learning, but declared that all reasoning must be laid aside, and the orders and opinions of "the holy church" received!

On the 27th, the debate was resumed. It turned again upon the opinions of Theodoret; upon which Haddon quoted the words of that father, saying expressly, that the bread and wine remained the same after the consecration as they were before. Weston attempted to use the scholastic quibble, that Theodoret meant not the substance, but the essence. This was easily refuted by Cheyney; the Romanists then asserted, that Theodoret was a heretic! The argument, however, was continued about substances and accidents; according to the quibbles of Aristotle's followers, that the accidents of things, and not the substances, were seen. Cheyney at once exposed this fallacy, by This jargon of the schools was used as a method of accounting for the bread remaining in appearance unchanged; when, as they said, it had become the body of Christ. They allowed that the appearance, or accident, as they termed it, remained; but said, that the substance was no longer bread. To such a miserable state was learning reduced during the ages of popery, that men would quibble in this manner, and seriously call it argument!

*

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They are not allowed to proceed.

asking the noblemen present, what they would think, if, after riding forty miles on horseback, they were told that they had not seen their horses all day, but only the colour of them? And that by the same absurd mode of reasoning, it must be said, that Christ saw not Nathaniel under the fig-tree, but only the colour of him!

After more evasive arguments, Cheyney quoted the words of Hesychius, another father, who states, that in the church of Jerusalem the bread and wine not used in the communion were burnt; and he asked, whether the ashes which remained were the ashes of the body of Christ, or of bread? adding, that as they were substance, they could only come from substance, so if the bread, after consecration, only remained as an accident, (that is, in appearance only,) the ashes could not be from bread. Harpsfield attempted to reply, by a long argument upon the omnipotence of God; and ended by declaring that the ashes were either bread, or the body of Christ; and that it was a miracle! Cheyney smiled, and said he must then leave it.

Weston then asked, whether these men had not been sufficiently answered? Some of the clergy said, Yes; but the bystanders exclaimed, No! No! Weston, in a rage, declared that he had asked not the opinion of the rude multitude, but of the clergy. It should be remembered he had offered that this should be a public disputation. He then asked the reformers, whether they would, for three days, answer all the arguments which should be alleged against them. Haddon, Cheyney, and Aylmer, declined, as they saw that it was intended to entrap them; and said, it was useless to dispute upon a matter which was already determined, notwithstanding all they might allege to the contrary. Philpot, however, offered to answer them all, as long as they pleased; upon which, Weston declared he was fit to be sent to Bedlam!

Aylmer then showed that he and his companions had not called for the dispute, but had only desired to be allowed to state their opinions.

On the 30th, Weston demanded of Philpot whether he was prepared to prosecute his argument. The archdeacon proceeded to do so; but after much cavilling and interruption, Weston again silenced him; declaring that he was unlearned and mad, fitter to be sent to Bedlam than

1553.]

Reflections on this disputation.

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to be among the grave and learned men there present; one that never would be answered, but troubled the whole house; and proposed that he should not be allowed to come into the convocation-house again! To this the clergy in general assented; but some reminded Weston, that such a proceeding might give occasion for people to say, that Philpot had been expelled for stating his opinions. Weston then said, he might be present, if he would come in a long gown and tippet, (the Romish dress,) and only speak when he was told to do so! This privilege, Philpot of course declined, and Weston closed the debate, by saying, You have the word, but we have the sword;" thus truly pointing out, as Burnet observes, whence the strength of the respective parties was derived.

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Such was the issue of this famous disputation; and all who compared it with the public debates upon the same subject, in king Edward's time, saw how differently it was conducted. The conferences were then held in the universities, and lasted for a considerable time before any decision was declared; all were free to speak, and had full opportunity given to utter their opinions, so long as they confined themselves to the subject. The debate was managed with decorum, and free access to books was given. But, on the present occasion, the point was first decided by the Romanists, and only the appearance of argument allowed. It was also carried on in the midst of London, and the government gave all possible encouragement to the prevailing party. The affair was finally terminated by the queen's dissolving the convocation, as well as the parliament.

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The particulars of this debate should be read with care by every protestant. They recall to the mind some modern occurrences in the sister kingdom, when the word of God was publicly treated as an unholy thing;" and those who conquered in argument, were overcome by the clamour raised by the Romanists who had themselves first called for the discussion, and were the first to decline its continuance.

The Romish clergy and laity now saw what measures were decided upon, and began to set up the Rood,* and A carved representation of the crucifixion, with figures representing the Virgin Mary and St. John; wnich was usually set up in churches, in a small gallery, so that it could easily be seen by the copgregatiou.

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The Romish clergy increasingly active.

other images in the churches. They introduced in schools, and elsewhere, the pageants and processions customary in the services of the church of Rome; which had been laid aside during king Edward's reign.

A few particulars of the treatment experienced by Thomas Mountain, minister of St. Michael's Tower Royal, in the city of London, will show how ready the papists were to interfere with the reformed service, even before the parliament had declared that it should be discontinued. These facts will give a lively idea of the treatment early experienced by the ministers of the gospel, although it was still permitted them by law to attend to their duties without interruption.

On the Sunday after the queen's coronation, (October 8th,) Mr. Mountain was administering the communion, according to the form appointed by king Edward's laws, which were as yet unrepealed. The greater part of his parishioners, and other pious citizens, were assembled on this occasion, probably the rather, as this service was already discontinued in many parishes. As he himself relates, "While I was breaking the bread at the table, and saying to the communicants, Take and Eat this, and Drink this, there were standing by, to see and hear, certain serving men, belonging to the bishop of Winchester; among whom one most shamefully blasphemed God, saying, (with a horrid oath!) "Standest thou there yet, saying, Take and eat, Take and drink? Will not this fashion be left yet? You shall be made to sing another song within these few days!"

These spies made their report; on the Wednesday following, Gardiner sent for Mr. Mountain; and as soon as he saw him, exclaimed, "Thou heretic! how darest thou be so bold, as to use that schismatical service still, seeing that God hath sent us a catholic queen? You shall know the price of it, if I do live." My lord," replied the faithful minister, "I am no heretic; for that way which you count heresy, so worship we the living God, as our forefathers have done and believed; (I mean Abraham, Isaac, and Jacob, with the rest of the holy apostles and prophets,) even so do I believe to be saved, and by no other means." Gardiner then broke out into a torrent of abusive and profane language, and at length accused him of treason, and ordered him to be taken to the Marshalsea

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1553.] Mr. Mountain taken to Gardiner & imprisoned. 47 prison, adding, "This is one of our new fangled brethren, that speaketh against all good works." No, my lord," replied Mountain, "I never preached or spoke against the good works which God hath commanded; for therein every Christian man ought to exercise himself all the days of his life, and yet not to think himself to be justified thereby, but rather to account himself an unprofitable servant, when he hath done the best he can." "That is true," said the bishop; "your fraternity was, is, and ever will be, altogether unprofitable, in all ages, and good for nothing but the fire! Tell me, what good works were done in king Harry's or king Edward's days ?"

To this demand, Mountain was easily able to reply; and did so, not forgetting to enumerate the casting off the pope's authority, and the suppression of idolatry and superstition; and that all false and feigned religious men and women were dismissed from their idling in cloisters, and taught to serve God in spirit and in truth; no longer worshipping him in vain, "devouring widows' houses, under pretence of long prayers." He then referred to the endowments of king Henry, and the noble charities of king Edward.

Gardiner next tried him by the usual Romish Shibboleth, his opinion respecting the sacrament of the altar, and the offering of the mass. Mountain declared he did not believe in it; the bishop demanding who had taught him, he said it was Jesus Christ, the high bishop and priest of our souls, who, by the offering up of his own blessed body on the cross, once for all, and there shedding his most precious blood, hath cleansed us from all our sins. He was taken to the Marshalsea, and fetters were rivetted on his feet. The keeper then lead him to a dungeon in that prison, called "Bonner's coal-house," and said he was to be kept a prisoner, and no man allowed to speak to him. Mountain replied, "Content; and yet will I speak with one, I trust, every day, and ask you no leave."-"Who is that?" said the keeper; "would I might know him." Would that you did," said the faithful minister; then were you a great deal nearer to the kingdom of God than you are now. Repent of your papistry, and believe the gospel, so shall you be sure to be saved, but not else." The keeper shook his head, and left him.