The Examinations and Writing of John Philpott (Parker Society Series, 1842). Archdeacon of Winchester (1511-December 1555).Philpott was the Archdeacon of Winchester.
A photo is at the right.
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http://books.google.com/books?id=WhT67MqcFDIC&pg=PA319&dq=examinations+and+writings+of+john+philpott+parker+society&lr=&as_brr=1.
Observations, starting at page 146:
Ninth examination continued.
1. Philpott notes how when he and Master Harpsfield (an interrogator) were at Oxford, they were both given to vain-gloriousness in debate and argument. They sought glory more than truth. Some things never change.
2. Harpsfield’s rejoinder: “What! Will your think yourself better learned than all the learned men in this realm?”
3. Philpott: “My faith hangeth not upon the learned of the world,, but upon the learned of God’s word.” (147)
4. Hoc est corpus meum comes to view. Harpsfield says shows the substance of the bread. By the word of the priest and the omnipotence of God, it is turned into the “substance of Christ’s very body.”
5. Philpott argues that “Christ’s body receiveth daily a great increase of many thousand pieces of bread into his body, and that in his body become now, which was not before; and by this you would seem to make that there is an alteration in Christ’s glorified body, which is a wicked thing to think.” (148)
6. Harpsfield, contrary to Lateran Council, 1215, says: “…that the substance of bread, after the words spoken by the priest, was evacuated, or vanished away, by the omnipotency of God.” Philpott highlights Harpsfield's contradiction with his sponsor, Rome.
7. Philpott. This is contrary to his Word and honour. “It is not God’s honour to include him bodily into a piece of bread, and of necessity tie him thereto. It is not God’s honour for you to make a piece of break God and man, which you see before your face doth putrify after a certain time….”
8. Philpott on bread worship: “`Hear ye, gaze ye, knock ye, worship ye, offer ye, sacrifice ye for the quick and the dead.’ If this be not blasphemy to God and his sacraments, to add and pluck away in this sort, and that contrary to the mind of all ancient writers, and contrary to the example of Christ and all his apostles, tell me.”
9. The tenth examination ends with Philpott headed back to jail. We’ll continue that next time.
Observations on observations:
1. These examinations keep going over the same matters, e.g. the Mass, the Lord’s body and blood with the bread, omnipotency of God, and priestly power at consecration.
2. Who has Philpott been reading? His relationship with other Reformers? What does he know about the 1549 and 1552 Books of Common Prayer?
Correlations:
1. Role of other Reformers in Philpott’s thinking. England, Netherlands, Switzerland, Wittenberg.
2. True or historic views of Elizabeth, Parker, Bacon, and Cecil in relation to the “Black Rubric.” Why did Elizabeth in her early months “direct” that the “Elevation” not be practiced in her Royal Chapel, following (bp.) Oglethorp’s defiance of this order at a Christmas Service. Why did she leave the service when Oglethorp did this.
3. Political and national concerns in 1559-1570 and the relationship to political exegesis.
4. Another reference to sola scriptura. We call it the Philpott-principle, an answer he has been giving repeatedly.
Interpretation.
Philpott appears to be Reformed and Continental in his views on the Table, something he did not learn by sitting under Continental Reformers. Philpott never got out of England as did hundreds of other expats during Mary’s reign. He's burned in December, 1555. Yet, the influence is here. Bucer? Vermigli? Ridley? Cranmer?
Application.
1. Continue digging.
2. Read widely. Details like this don't get wide notice in the zoo of American Anglicanism.
To be continued.
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