undrestond by adore the only gate into heauen and by the uyne the lycure of grace that confortithe euery troblyd coÌ„science and que nâ—ith thyre and displeasure of god the father agaynst us for our synnes So lyke wyce in these wordes Hoc est corpus meum there is none other thyng to be understond by them but that bread representyd unto his apostelles not only his precions body But also the manner how and wherefore it shuld be torn and rent upon the crosse and as they them selfes brak the bread betwene them so were they the cause that Chrystys body was broken and slayne upon the crosse and that by the meanes and use of this sacrament theremight be allwayes in the church of Christ à token of godes mercy towardes us an à remembrans of that glorious body that suâ—tenyd moost uyle death for the synne of the worold How be it the bread was nomore the body ner the winne his blud then Christ was à lame as Ioan callyd hym Ecce agnus dei qui tollit peccata muÌ„di Ioa. 1. so thowgh he sayd the wyne was his blud and the breade his body he ment none other wyce but that it representyd hys body and he that corporrally with trew repentence dyd eat of that corporall bread and corporall wynne in faith dyd eat spiritually Christes body and bludd and if thow confer Matthe and Mark. with Luke and Paule Thow shalt fynd that these wordes cannot be so grossly taken as men say withont trope or figure where as Mat saythe 26. and Mark 14. Et accepto poculo gratiâ—s actis dedit illis diceÌ„s Bibite ex eo omnes Hic est enâ—m sanguis meus qui est noui testamenti qui pro multis effunditur in remissionem peccatorum Luke and Paule sayt 22. 1. Cor. 11. Hoc poculum nouum testamentum est in meo sanguine Here Luke and Paule sayth playnli that the cuppe was the new testameÌ„t and attributith the same to the cuppe that Mattheu and and Mark attributithe unto the winne And sayth that the cuppe and not the wine conteynid in the cuppe is the new testament in the bludd of Christ Which was to be shed for the sinnes of the worold These wordes of Luke and Paule they will understond by a figure And let the letter passe what auctorite haue they to use thelpe and ayede of a trope in these wordes of Luke and Paule Where as they say plaineli Hoc poculuÌ„ est testamentum nouum in meo sanguine And exponud est in thys plae per Metonymiam And that Christ ment not that the cupp was the new testament but the wyne contaynid iâ— the cuppe Of equite and ryght if thay can take souche lycens to expound those texctes that makith agaynst them They must be conteÌ„tid that other men use them likewyce as mani times as necessite requirith by contrariete of textes Or when without thayed of a trope we cannot saue our fayth inuiolatyd But it may fortune They will say that Luk and Paule must be undrestond by Matthew and Marke Wherfore not rather Matt and Mark by the wordes of Luk and Paule for asmouch as they do more manifestly declare the supper of the lord then Matt and Mark. And likwyce there wordes better agreyth with the nature and propriete of à sacrament rerum natura quae in sacramento representatur then the wordes of Matt and Mark. Mark the worde of Luk and Paule and thow shalt perceaue playnly that this pronowne hoc cannot be referrid unto the cuppe only but unto all thaction of the hole supper wherin the lord institutyd aperpetuall memori and sacrament of his glorious passion and death But incase this pronowne hoc could be referryd un to the bread and wyne as it cannot yet can nomam expond these wordes of the supper without atrope for theris more difficultye in thys uerb est then in the pronowne Hoc Forincase when Christ sayd unto hys dystyples Thys ys my body delyueryng them the bread It was indeade as Christ sayed hys body before he callyd yt so For euery thyng is callyd by hys propere name Aâ—ter that it hathe his being and not before The lygt was not callyd the day nether the darknes nyght Vntill souche tyme as god had mad the sonne and the mone and appoyntyd eche of them there propre officyce Gen. 1. and the sonne of god was not callyd the sonne of of man untill souch time Aâ— he receauyd the nature of man in the bely of the blissid uirgine wherfore if this uerb est in these wordes of the lordes supper must neadys be simply and playnly reserryd Vnto the bread and wyne of the sacramente the bread and the wine was the body and blud of Christ before Christ callyd it so his body and blud and before he speake the se wordes that they call wordes of consecracion Hoc est corpus meum when then began these externall signes of brâ—ad and wynne that he gaue unto his discyples tobe his body and blud And what were the wordes that alteryd the substaynce of bread and wyne Into the substannce of his moost precious bodye and bludd It was not this uerbe est that dyd it for if it had not byn his body before he callâ—d it so Christ would neuer haue namyd it so For he can not lye he usith not to mysname ony thyng He leuyth fraude and false inuentyd termes unto the deuyll and souch as meane no godd faythe by there wordes Now if it were his body Very fleshe blud and bones in deade what wordes of the scripture or what wordes usyd Christ to make this alteracion Perauenture he whisselyd some othere wordes and put apeace of breade in hys slyffe an there secreatly consecratyd his precious body and then sayed takeye eat ye for thys ys my body and so sayth some of these new papyshe church where before transubstanciation of breade was neuer spoken of the mother of thys Idolatrye was Rome and the father unknowen Abaster is thys transubstancion doutles Lan francus that ennymiâ— of truith and trew religion that wrot agaynst Berengarius Paschasius Guymundus Guydo Aretinus Algerus monachus Corbeiensis Adelmannus Episcopus Hugo his recentiores Lombertus Comestor papa innocentius with other begate this wyckid woman transubstaÌ„cion Where as Christ nethere his Apostelles no nether long after unto the consell of uercellen sein the time of leo theix about the yere of our lord 1052 and 300. yere aster the death of bede A wounders mater and an horrible practyse of the Deuill that contrary unto the scripture and unto the olde fathers thys mystery ys happenyd unto the sacrament That these masters of the later dayes fyghtso sore to defend an accidens with out à subiect And hath taken from the supper the thing that wese we touche we taste we eat we drynke and we swalow throwghe the throte to say bread and wyne As the Apostelles dyd and yeat say it is no
whom I delyt and dooth also with reuerence and honor inbrace and receaue hys commanudement whych is ipsum audite hyre hym Now let us with the healpe of his holy spryt se whether Christ euer tawght thys doctrine that in the sacrament of his holy supper he ment ony alteracyon or transubstanciacion of the bread into hys uery naturall body and the wynne into his ueâ—y naturall blud as my lord of wynchester teachyth in hâ—s booke or not Or whether â—ith his gloriouse body was ascendyd into heauens heuen herth man and Angell baryng recod therof without cryes and admiracion Viri Galilâ—â—i quid admiramini aspicientes in coelum hic â—e sus qui assumptus est à uobis in coeluÌ„ c. Act. 1. Mark the maner of his uisible and corporall ascencyon and belyue the scripture thangellis an holy Apostoles yâ—ys that sawe hym body ly ascend and these wordes Sic ue niet c. better then this new massers whether it be possible that the seade of Abraam the â—rute an yssew of the bely of that gâ—oâ—yous uirgyne mary being in all thynges except synne as consubstancyall equall and like unto the nature of hismother and nothyng dysferyng from the sonne of Adame consernyng hys humanyte Ebre 2. as in hys godhed ys aegall and lyke in all thynges unto the father eternall that hath nether begynnyngner endyng Can be or may be agaynst the nature of atrew body Present bodely at the commanudement of euery pryst when he speakyth these wordes Hoc est corpus meum whych thyng is as possible tobe donne by aword as to make an end of the worold when he would for when so euer hys gloryons body shall descend from aboue thend is come act 1. Matth. 24. untill that day Christiane reder loke not for hyme but belyue thy crede and what so euer thow heryst spoken by those yle persones of the newe lernyng that it schuld be present corporallie in â—he masse whych is but à yesterdayes byrd trust thow to the hold lernyng of godes word Sedet ad dextram dei patris inde uenturus est iudicare uiuos mortuos Act. 1. 7. 1. Ioan. 2. belyue Chrystes body to be really and corporally in the sacrament when tho seist him there with thy corporall yeies and not before for Christ hath no body inuisible nor insensible as men dreame but auery trew and naturall mannys body like unto mortall man exceptsynne and now likewyce à glorifyed body immortall as oure shalbe in tyme tocum and as many places of the new tâ— stament prouyth Chrystes humanyte as prouyth hys deyte and more and as the word attributyth unto the one nature dyuine all qualites condicyons and propertyes appertayning unto the godhed so of thoâ—her part it more manisestith openyth and declaryth his humany â—e to be anature of other contrarye qualites and condycyons For a smouch as god dyffyrith from man so far dooth thone nature in Christ differ from thother and as I must belyue that these wordes betrewe in all thynges coÌ„sernyng the godhed of Christ deus erat uâ—rbum Lik unto god and uery god So must Ibelyue this uerbum caro factum est Ioan. 1. Christ to be in all thyngzlike unto man and uery trew man in all thynges except synne And as the scripture prouyth these too natures to be unit and knyt in one person and that god and man ne is but one Christ So prouyth it like wyce the qualytes of thone nature to be contrarie unto the qualites of the other nature thone mortall thother immortall thone tobe buryd in the sepulchre the other to resustytat the insensible and ded body 27. 29. Mar. 15. Lu 23. Ioan. 19. thone nature uisible to be taken aster xl dayes of his resurrexcyon from thearth into heauens Mark 16. Act. thother nature inuisible to contynew with his electis in â—e churche untill the woroldis end Matt. 28. he that kno with thus by the scripture that thone nature of Christ uery man is taken out of the worold And shall not be in the worold till the great day of iudgment Act. 3. Can not be persuadyd Contrary unto the word of god That the same body maybe naturrally and corporally under the forme of bread But will diligently incase the scripture seme by wordes to proue the same sarch how that place may be agreyd wy â—hother that manysestly repugnith the presens of Christes body And so agre them that no coÌ„traryete may be admittyd in the scripture for if one place be false there is none trew which were ablasphemy to say The prophete Dauid thus commendyth the scripture Psalm 19. Lex domini perfecta conuertens animas testimonium domini uerum imperitis sapiâ—ntiam suppeditaÌ„s Decreta domini recta sunt cor exhilarancia praeceptum domini repurgatum illuminans oculos Therefore there must be as good hede yâ—uento the meanyng of the wordes As unto the wordes or else they illuminat not the consciens but rather darken the coÌ„sciens and led it into all false doctrine and detestable heresis As we may se hyre in those wordes of the lordes supper Hoc est cotpus meum Matt. 26 leauyng Christes meanyng playne and constrayng the letter forsyng it to serue awyckyd purpose men would make the people belyue that these wordes consecratyd the bread into the naturalle body of Christ and tellyth the people that thowghe it repung neuer so mouch unto reson yet it repugnyth not unto fayth which belyuyth euery thyng agaynst reson Christ sayth they spak these wordes and made hys body of the breade and byd us do the same â—o these bethey wherwith all this alteracyon of bread is made the substannce therof turnyd into the substaynce of Christis body Hoc est corpus meum dispute not how belyue the words and leaue reson sai with the blessid uirgine Ecceancilla domini Luce 1. she held here selfe contentyd when she knew by the word of god that by diuine operacion of the holye goost she shuld be the moder of godes only sone she stayed hereselfe by fayth in the promese and committyd the meanes and doyng therof unto god so say they ye must hold captyue all your reson and thynk that god is able to do it belyue and it sufficyth Godis able to do all thynges as in dead he can and all these wordes be trew that they persuade the people withall if they were placyd aryght And applyed to proue à trew conclusion as they be alegyd to stablyshe afalse and detestable heresy god could haue yeuen manne wynges to flye as he gaue unto the byrdes of thayre if he would But he would not therefore he could not Quia omnia quecunque uoluit fâ—cit in coelo in terra And as for the literall senses of these wordes Hoc est corpus meum which they say must be undrestond with out ony trope or figure prouy the nothing Christ callid hymselfe adore Ioan. 10. auyne Ioan. 15. and yet was nether dore nor uyne except ye
bread nor wyne If it be alteryd some were best that best can mayntayne alye to shew how and by what wordes it is changyd By these wordes hoc est it is not done For noman can do more by the uertewe of those wordes then Christ him selfe Now Christ by these wordes declaryd that it was his body And not made his body Then must ye shewe theother wordes that wrowght this meruelous transubstancion Or else we shuld make Christ alyer who is the fontayne of all ueryte and truyth But souch as defend thys alteracion of breade rather then they would say that by the wordes of Christ Hoc est corpus meum were not made the uery body of Christ They will expound thys uerb est per fit And say thus that by the poure of god and uertewe of his wordes spoken by the minister the substannce of the breade is alteryd into the substannce of Christe bodi So is Christes bodi made present by this word est But thys interpretacion the lettre without atrope will not admyt Nether that est schuld be expoundyd by fit Nether that the bread shuld be made the body of Christ but that it is already the body of Christ before these wordes be spoken Hoc est corpus meum If it be not before he calle it the body why dooth he lye then And call it other wyce then it is If it be the body as he sayth it is by what wordes of the scripture hath he made the breade te body and the wyne the bludd By these wordes hoc est corpus meum there is nether breade nether wyne alteryd But the text sayeth that the bread is the body and the wyne the blud Which this new doctrine will not admyt that bread shuld be booth bread and also the it glorious body of Christ For then duo corpora essent simul in eodem loco Which indeade reason will not graunt Nomore then it is possible that à trew body may be and yet ocopy no place Souch as would defend a wyckyd and moost damnable purpose good reader Cleane contrary to the nature of thys uerbe est expound it per fit Yet would they blynd the people and say thei use plainely with out trope Christe wordes and with opeÌ„ moÌ„the cry out upon souche as booht reuently godly and lernydly botth wryt use and speak of the sacramentz and say they be heretikes people depertid from god and all uertewe When they them selfes use souch à trope as the scripture froÌ„ the begynnyng to the latter end neuer usith se there trope in these wordes Hoc est corpus meum Christ sayde takeye eat of this this ys my body The popes doctrine sayth Vnder the forme of bread is Christes bodye Thow seyst that Christ sayd not so but sayd that the bread was his body As no dout it was if Christis meanyng betaken as well as his wordes as it must be of euery Christianeman and where Christ sayd est They understond Fit and teach Christ to speake as thowghe he could not for lack of wordes conuenient expresse his mynd in this mater But these wordes of the supper diligently consyderyd and one Euangelist conferrid with the other with iudgment it may esely be seen that these wordes hoc est corpus meum mak no more for the transubstanciacy on of the bread and the wynne Then in noua fert animus Mutatas dicere formas corpora prouith Verbum caro factum est habitabit in nobis For if the bread and the wynne be not really and substancially the corporall and naturall body of Christ this word est Prouith nothing at all and when they interpretat these wordes Hoc est corpus meum An say that under the form of bread is the body of Christ I will not admyt that interpretacion For asmouch as it hath no good ground nether in the scripture nether in the auncient doctors as I shall declare here aâ—ter But because they accuse other men for the use of à trope I would not that they offend in the same Irequire them to byde stille in the letter And to leaue these gloses under the forme of bread With the bread in the bread or under the bread Christ usyd none of these termes nor yet the holy fathers But playnly sayd This ys my body that ys broken for youe and. Where as Christ sayse this is they say under this forme hereys à uery playne trope and figuratiue loquucion Men seyth that they admyt metonomian and say under the forme of breade is the trew bodye of Christ Thowgh it be asfalse as godis trew that they say Adome thyng without senses is no harbor nor duelling place for Christes precious body nor for the spryt of god But the penitent soroufull hart of the Christiane by fayth logyth this goostlye and spirituall gestes The soule of man creatyd unto the similitude of god By fayth is made the temple of god To liue in all uertew and godly conuersacion ffolowing the stappes of Christ and to exalt the trewth of his afflyctid and persequutid church till ye cum Let these that defend this alteracion of bread do that them selfes whych they require of other and interpretat the wordes of Christ with out ony trope And then they may the better accuse other men that use atrope Incase they suppose there troppe and maner of speach under the form of brcade may better be made godd by the maner and fraunse of the scripture then this trope that we use to call à sacrament by the name of the thing that is signifiet by the sacrament The supper of the lord the lordes body present at the contemplacy on of fayth in spryt spiritually and not corporally For asmouch as I trust I haue sufficiently declarid that the papestes dooth use atrope I would they shuld name there trope and proue it tobe trew by the scripture that may warrant there trope to be good they may not confirme there saynges with an old wyues tale and say that the holy fathers belyuid so For the contrary wilbe prouid that thauncynt fathers belyuid as Christ tawght For booth they and euery man must be iudgid by the scripture Now likwyce to the other part of the sacrament If the will refer this pronowne hoc only unto the signe ad rem simbolicam Behold Luk Paule and thow shalt fee playnely that nether Christ callyd the winne that the Apostelles drank his blud nether the prist if he beliue Luke and Paule shuld not say that under the forme of winne is Christes bludd But under the forme of the cuppe or chalyce is the blud of Christ For Christis wordes be these Hoc poculum est nouum testamentum in meo sanguine Why dooth the prist speak of the form of winne when Christ speake of the cuppe and not of the winne If there be no trope to be admyttyd in the wordes of the supper I will not admit this figure continens pro contento let them proue
myssion of sinne only for Christes sake which we receaue by inuisible faith and stablys the same by the use and exercise of sensible sacramentes Thewhich in place an tymear neuer to be spoken agaynst with tong nor wroten agaynst by penne Now that these wordes can make no alteracyon of the breade an wynne nor make the naturall corporall nor phisicall presens of Christes body The fyrst reason is that the wordes Hoc est corpus meum prouith that the bread is already the body before the wordes be spoken or else thei miâ—name the thing and call bread fleshe The second reason If the wordes and the thing ment by the wordes be one thâ—n is the cuppe and not the winne in â—he cuppe the testameÌ„t in Christes blud Luce 22. 1. Co. 11. Thirdly if it were the uery body of Christ corporally present Christes wordes were not trew for he bid them do it in te Remembraunce of hym Now the Remembraunce of aâ—hing is not the same selfe thing that is remembrid as many men use to remem hre aweyghty mater by alitle ring upon there finger If Christes moost honorable body were present corporally in the sacrament it were no nede remembraunce at all for the thing present presentith it selfe without thealpe of memory Turne they whiche wayes the lyste these wordes Hoc est corpus meum will not serue for there purpose except they adde there interpretacion the best glose they haue is this that these wordes Hoc est corpus meuÌ„ bringith withe them the body of Christ but this is there interpretacion of the text and not the meaning of the text Pondre euery word and first this pronowne hoc Which de montratiue they refer unto the bread and winne only How be it we may withe saynct Paule referr hoc unto â—hole action an ceremonie of the supper as well as unto the breade an winne Paule sayth not Hic panis est communio corporis Christi as thowgh we shuld thinke that he spake of the bread only But with playne wordes sayth Panis quem frangimus to declare that the bread is not the sacrameÌ„t of Christes body till it be broken unto the church according to thinstitucion of Christe à spirituall meat As Paule callith it so that the bread lyffte upp ouer the prystes hed nor kept in the boxe is not the sacrament but the bread ryghtly distributid And in the same place he callith the bread broken the table of the lord by the whiche is undrestond thole institucion of Christes supper And where men contend so much of this word corpus repeting thole hoc corpus meum Sainct Paule the trew interpretour of Christes wordes resoluith them thus Nonne panis queÌ„ frangimus communio corporis Christi est Where Christ sayd this is my body Paule sayth is not the bread that we breake à communion of the body of Christ Now what difference is betwene the communion of Abodi and the body it selfe and what Paule ment by this word Coenonia coÌ„munion it wilbe best knowen by the processe of the text when we perceaue what Paules purpose was to proue in the same place Paule meÌ„t in that place to with draw souch as had recâ—â—uid the faith of Christ at Cor. ffrom ffesting of souch aâ— usid to eat of the meates dedicatyd unto Idoles Logismos talis est His consideracion and intencion was to declare that it was Idolatryre to eat of ydoles meat with ydolatres And prouith his proposicion deducing his argument à comparatis if thisrae lites in etyng the sacryfices dedicatyd unto god were participant of the thing that the sacrifices were offryd for Then souch as eat of meates dedicatyd unto ydoles were pertakers of the same religion wherfore this meates unto ydoles were offryd The first part of the reason is trew by the wordes that he à legith out of Moses Videte Israclem iuxta carnem c. They were suer to be pertakers of the temple that eat the meat dedicatyd into the temple So were they sure that eat of the meates dedicatyd unto ydoles pertakers of ydolatrye Therefore Paule concludith thus Non potestis poculum domini bibere poculum daemoniorum Non potestis mensae domini participes esse mensae daemoniorum They that communicatid with the fideles were participant of there religion they that communicatid with ydolatres were like wyce participant of the ydolatrie Now the same wayes that thinfideles were participant of the deuilles that they worshippid the same wayes the fideles we reparticipant of Christes body in false fayth were the knyt and unit unto the deuill in trew fayth the fideles unit unto Christ And as the ydolatres dyd not by hand with the meat dedicatyd unto ydoles exhibit and delyuer the deuill to him that eat of the deuilles sacrament so those that eat of the bread broken by the minister as Christ commaunded had not the body of Christ deliueryd by hand unto them but â—â—re in communion and societe with Christ and therfore dyd eat of one bread dedicatid to be the mistery of his glorious death So dooth Paules argument procede that because wear by fayth one body mystically with Christ we eat of one mysticall bread to testifie the same Quoniam inquit unus panis unum corpus multi sumus Nam omnes ex eodem pane participamus 1. Corin. 10. Paule in this place put too churches one of Christe and thother of the deuill all those at Corinth that were of Christes church came unto Christes sacrament participatyd and communicatyd with the companye and societe of Christes body souch as were infideles or souche as were nether hot nor cold associatyd them selfes with lik unto then selfes And so declaryd manyfestly that they were of the deuill as the other wer of god not that the deuill was yeuen I say by hand perauenture he had other businis at Ephesus or other where but it sufficid him that his membres assemblyd to gather and ty participacioÌ„ of the meat dedicatyd unto his ydoles in sprit communicatid with his sprit Repet agayne the proposicion of Paule 1. Corint 10. Panis quem frangimus nonne communicatio corporis estâ—in this word communio dependyth all the weyght of Paules argumentacion I haue shewyd what communion is and which wayes it is made by à sacrament conserning god or the deuill in this place of Paule where he callith Epulas immolaticiorum esse daemoniorum Coenonian illarum conuiuas daemoniorum Caenonous As communio in one place is taken in this purpose of Paule so must it be taken in thother or else Paule could proue no coÌ„clusion att all by reoson of aequiuocacion of the wor deâ— And thowgh the word coÌ„munio be indifferent and may be taken boothe actyuely and passiuely Vtapud Latinos Communicare dicimur siue alâ—s imparciamus aliquid siue ipsi cum alâ—s in participationem â—eniamus But in this place of Paule it cannot be taken actiuely as men say that the minister dooth exhibit and yeue
by hand the corporall body of oure moost blessyd sauioure Iesus Christ For incase Paule had mentony exhibition dystribution or deliueraunce of Christes bodie He would haue declaryd his mynd aâ—ter an other sort And haue sayede we ar one body and that for the distribucion and delyueraynce of Christes body and not haue sayed we ar one body and that by the participacion of one bread These wordes shewith playnely that Paule ment nothing of yeuing or distributing of Christes body But â—awght the Corin that souch as dyd eat of this holy sacrament according to thinstitucion of Christe were pertakers of the spirituall graces and communion of Christes body and blud representyd by the breade and as Christ was not really ner corporally present in those sacramentes and sacrifice of thisraelites that signifiyd Christ to cum But by fayth in effect they receauid the thing ment and representyd by the sacrifices So like wice we thowgh that gloriouse body of Christe be in heauen that this holy and moost honorable sacrament representyth yet when with trew penitence we receaue the externall sacrament faith receauithe theffect of that precious body representyd by the sacrameÌ„t This is Paules doctrine he ment of no delyuerayncener exhibicion of that body ascendid into heauens there is no place of the scripture shewith the nature of Christes supper better then this place of Paule whos purpose was onlye to destroy this error among the Corinthions that was repugnant to trew religion souche as had proffessyd one god thowght yet they myght eat an drinke wit inâ—idâ—lis of of souche meates as was offryd unto Idoles Paule denith it and sayth noman can be the membre of too contrarie churches I would souch as god hathe yeuen knoleg unto what is trew and what is false would lâ—kewice remembre these wordes better and refrayne from the doing of souch thinges as there awne conscience is persuadyd to be yle they be to fauorable unto them selâ—es agreat dele and extenuat godes Ire ad displeasure agaynst Idolatriâ— to mouche They will not be able to make good there act at the cumming of the great iudge to iudgment To saue à litle mucke and inconstant treasure of this worold and to offend the maiestie of the lyuing god that hath pore to loost booth body and soule in eternall fier Better it were to ffolow the commaundement of Paule Charissimi fugite idolatriam Vobis prudentibus loquor God hath yeâ—en unto many men this prudence to know that the masse is yle yet as yle as it is they let nether to say it nor to hyre it which is uery Idolatrie and shalbe cruelly reuengid with out they amend Thenature of man by the infection of originall sinne is so corruptyd and the hart so oppressid with contrarie moâ—ions and uiolent resistaynce unto uertew that men neuer consent so willingly and sted fastly unto the knolege of uertew as they shuld do Rom. 1. Sâ—d uâ—ritatem dei in iniustitia detinent This knolege that men hath of god is deteynid with iniustice as prisoner captiue it can bare no rule in the soule for the impetie of iniustice which repugnith this trew knolege The man is drawyne with his awne lustes and loue of the worold unto the contempt of god and consentith not unto his trew knolege nethere unto the law that for biddith all dishonestie and Idolatrie This auersion and malicious obstinacie of the will must be dayly mortified or els it will work thyne eternall displeasure and make the the euela sting ennymie of god Lament abuse of knolege and that thow coÌ„sentist not as well and assone to the iugmeÌ„t of reason and folow it in the principles practyue as speculatiue Nomam douttith of this principle too and too to be foure ffoure and foure eight With all other geometricall and physicall principles Men dooth not only acknolege them tobe trew but coÌ„sentith unto the same knolege The other shuld be likewice as manifest and as sone consentyd unto as these To say thole naturalle diuersite of all thinges honest and dishonest and this light in mannis reason the philorophers call noticiam priâ—ciporum And man shuld consent unto these principles and knolege of them scilicet deo obediendum esse Adulterium est uitandum Honesta pacta sunt seruanda quod tibi noÌ„ uis fieri alteri ne facias thes I say shuld be assone consentyd unto as to consent quod bis quatuor sunt octo The knolege remanyth of these thynges but the assent is infirm by reason of contumacie and rebellion of thart Of all enymies an Ennymie most to be feryd whom Paule describit with these wordes sensus carnis inimicitia est contra deum ann horrible description of mannes natures that it is the perpetuall ennymie of god and will not be subiect unto the law of god this infirmyte makith that men be ner hot nor could caÌ„not tell which part to take in there chambre to professe god where as none can bare record but amusse nor none edified by his knolege Abrode in the worold where as god shuld be spoken of they know hym not but as wisse and discreat men Will do then as the moost part of people doothe And would all were well thowgh not long of them for they will Kepe silence for euer rather then to speake as they know yea and with there exemple stablyshe the thing that they know is nowgh If god be god wy ar people for fere so ashamyd to confesse if he be not god let hym go God abhorrith souch as be nor hot ner cold If Christes bodye be in heauen wherfore is ony man so hardye to resort unto the place where as the pristes of Baall make apeace of bread booth god aman and teachith people to honer it why dooth they not consent unto there knolege and folow it he that is partaker of the sacrifice in the aulter is Partaker of the religion ment by the sacrifice and those that be pertakers of like signes and sacramentes be declaryd there by to be the membres of one church Wear unit and knyt to gather made one by one sprit of â—ewyth wyh shuld we breake this knot by external ceremonyes we ar not made by eating of Christes bodye corporally nether the scripture teachith of no souch union betwen him and his churche But by the sprit of god receauid by saythe as thow mayst well perceaue how god the father and his sonne our sauiour hath yeuing this office and defense unto the holy sprit lik god with them Remembre thy creade Credo in spiritum sanctum sanctam ecclesiam catholicam Sanctorum communionem and thynk that it is by the yeuing of godes sprit into our hartes for the moost mercifull deathe of Christ that makith this communion of saynctes which is the churche of Christ and thus all redy coniunyd with god we receaue the holy meat of his blessyd body in sprit by fayth not to make the union betwen god and us but confirm
to be as god The memorie of saynctes is god if it be well usid The right honor of sainctes is to folow god by thâ—re example as few men dooth god amend it the thing the shuld do the leue undon and that they do is for bidden them by the scripture When they hyre of the cruell martyrdom of ony saynct they be mouid with so great petie they put the finger in the Iye and wepe because the saynct suffrid so cruell paynes for the defense of Christes religion and would pleace this blessid martyre with pater noster and aue Maria. That he shuld pray with hym and for him as the byshoppes booke in Englond teachithe unto god And doutles the saynct prayth for him if at lest way he know in heauen what is donne upon thert and his prayer is this Vsuuequo domine qui es sanctus uerax non iudicas uindicas sanguinem nostrum de his qui habitaÌ„t in terra Apocal. 6. Moost holy and trew god when wolt thow reuenge our blud upon them that be in the Erthe Who shede there blud but souche Idolatres as he that sayth godes prayer unto saynctes This martyr helpith his clâ—eÌ„t well to god and saith lord when wolt thow kyll and destroy all these Idolatres that blaspheme thy name lâ—uâ— prayng unto them and pray to god to folow them in godly and honest liue Applie the wordes of Epiphanius uÌ„to eueri thing usid in te church and know what honor thow mayst yeue unto it thowg the sacramentes be holy thinges yet not to be honorid for god nor for the thing theirepresent thowgh the scripture use to call the sacrament and signe the thing representid by the signe As circumsicion was an under signe and cutting away of the fore ffleshe thalliance signtfied by the signe was the knot and chayne where with all god and Abraam was coplid to gather as ffrendes thone to be as master thother as seruaunt The which coniunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knyt and concludid that AbraaÌ„ shuld be here of Eternall lyue before ony ffleshe was circuÌ„sicid And thus is it withe all sacra mentes for they do nothing but signifi and coÌ„firme the thing that they represent Baptisme the absolution of sinne Mat. 3. the sacrameÌ„t of Christes body Christes bodyâ— Thowgh they be good necessari and coÌ„mendable to be usid of euery Christiane yet not to be honorid for the thing that theirepresent as these men teache that would alter bread in to the body and wynne into the blud of Christ euery thing is god when it is well usid The apple that Eue saw in Paradyse Ge. 3. was godd how be it not to be eatyn she sowght here wealthe and found here wo as we moost wofull wrecchis right well perceane blacke sope is godd but not to be layde unto amannis Iye The holy sacrament of Christes body is good But not to be honorid for Christ it is godd to be receauid of the congregacion and not to be massid with all we must use euery thing to the same end that god made it for or else the thing is not usid but abusid Christ saw before that false preachers would bring this Idolatrie into the churche to honor à sacrament for god and therfore to preuent the Ile He sayd hoc facite ad memoriam mâ—i A gracious caucat and notable caucion were it not coÌ„temnid Do it in the memorie of me He saw that people would offre it as à sacrifice for the ded and the lyue and make it egall with his deathe Therfore gaue us his word that shewich us it is but Amemorie of his deathe Repete the wordes and Marke them Hoc facite ad me moriam mei do it in the memorie of me Too thinges in this word memoria is to be markyd the one present and the other absent The thing present is all the promises of god the which the death of Christ hath merytid To say the frute of his hlessid passion receuid by ffaithe into the soole that is à ryght instructid what Christ hath doune for ns For there is no faythe where as is no knolege Ioan 17. Haec est uita aeterna te nosse eum quem misisti Iesum Christum To optayne the thing present in this holy supper is to haue Christe and all his merites de liueryd unto the soole by the sprit of god throwgh faythe which eatith nether fleshe nether blud corporallye But fedith upon the causes why and wherfore the bodi of Christ shuld dye and his blud to be shedd untill souche time as the sprit of god warrauntith and assurethe the consciens where ffaythe is that as Christ died for sinne so by cause fayth beliuith and prayeth for remission of sinne the conscience shall not be condemnid for sinne In this commemoracion and Remembrayunce of Christes deathe by faythe is apprâ—heÌ„did not only atrew knolege and undrestonding of the mystery of Christes death but also the promisse of lyffe Remission of sinne and the gyfftes of the holy goost which necessarely folow yth the remission of sinne Of these too thinges thone is the light to iudge all thinges aryght The other yeuith strenghe to do all thinges aryght so that this fayth delyuerith ffrom desperacion and all other yle Aduersus omnia nos erigat doceat mundum uincere Itaque ut memorate rei memoriam â—ides sequitur Sic eius rei notitia memoriam praecedit The thing present in this sacrament is Christ hymselfe spiritually the thing absent is Christes body corporally Knolege of the scripture assurith me off the fact and death of Christ past and nomo re present but now is in heauen with the father omnipotent the spritt of god by faythe makith present the fact past and contendith in iudgment with godes ire upon the merites of Christes And as all wayes in mannes nature is sinne present so is there all wayes aremediâ— agaynst sinne present the which we applye unto our selfes by fayth and desyre mercie for Christes sake the punishement that man hath deseruid the sonne of god beyng made man hath suffrid for And this sacrament is à memory therof and not the thing it selfe Thowghe it be the maner of the holy gost in the scripture to call the signes by the name of the thing signified by the signe if we will nedes add ony wordes to make the matter more playne Let us not abhor from the old termes Panis est corpus Christi symbolice uel sacramentaliter And then by godes grace we shall be out of danger of all Idolatrie and like wyce kepe the sacramentes in there dewe honor and râ—uerence As for these new termes transubstanciacion and then Essencialiter Substancialiter Naturaliter Corporaliter Mirabiliter Inuisibiliter ineffabiliter in pane cum pane sub speciebus panis uini The se be termes that the old churche knew not of They haue browght into te church of
iugmeÌ„t or to complayne that the spouse is taken away from us For as the say they haue hym suere inough in the pyx and will haue till the woroldes end If it be trew I will say nomore Inde uenturus iâ—dicare â—iuos mortuos it nedithe not to be lyue that heshall cum from heauen to iudge the quycke and deade but to belyue that he shall cum out of the pyx that hangith at euÌ„y aulter now her inuisible and then shall be sensible But how can this lerning agrey with the scripture that sayth Videte palpate quia spiritus carnem ossa non habent quae me uidetis habere Luce 24. how doâ—th this lerning that sayth Christes body to be euery where agre with the wordes of thangelles Surrexit non esthic uenite uidete locum c. Mat. 28. Pauperes habâ—bitis uobiscum me non habebitis Vnderstond the wordes hoc est corpus meâ— without à trope and there shall folow souche conttadiction in the scripture as may not be admittyd better it is to undrestond one place by many then many shuld be made false by the mystaking of one They would agree these places with inuisibiliter modo celesti To say that Christes uere naturall body is here but insensible And dooth ocopy no plaâ—e althow it be as uery naturalle and trew abody as mannes body is except sinne and immortaliteâ— Sed hoc dicere facilius est quam do cere it is not sufficient to say but to proue that they say this argument cannot be denied in Aristoteles scole Corpus est finitum crgo est in locoâ— if Christ haue atrew body it must occopy place in the sacrameÌ„t it occopyyth no place theÌ„ it folowith it is not there Other probacion haue then none But only the sounde of these wordes Hoc est corpus meum the meaning of the wordes be agaynst them Aman may not take the letter with out the sense in amater of wayght Cicero thetnick so willith Semper autem in â—ide quid senseris non quid dixeâ— ris eogitandumâ— lib. offic Because we shuld neuer be troblyd with these gloses inuisible insensible and myraclousment He causid his immortall and glorifiâ—d fleâ— he to be senseble to chid and tried by the fingers of Thomas Ioan. 20. As for the wordes of Paule ad Ephes 4. Philippen 2. that seme to shew Christes body now glorified to ocopy no place I refer it to the iudgment and faith of the Christiane reader where Paule ment ony souch doctrine or not qui descendit idem ille est qui-etiam ascendit supra omnes coelos ut impleret omnia Thauctors of this doctrine dooth alâ—ige the text in Aâ— rong sense For the scripture in many other places dooth confesse Christ to be ascendyd Into heaueus Therfore it is uerylik that Paule would not set him out of heauen But rather by these wordes he ascendid aboue all heauynes be would amplyfy the inspeakable Ioy of those glories that his most precious body possessyth The which in therth was debasyd and abiectyd unto moost uile ignominie and contemptâ— so Paule declaritâ— these too coÌ„trariesâ— moost uile in therth mortaleâ— moost glorious in heauen immortall Illud asceÌ„dit quid est nisi eâ—iam quod descendat prius in infimas partes terrae Etaddit qui descenditidemille est qui acendit supra omnes coelos Paule dooth waye these too propositas and setteth one agaynst thother In infimas partes terrae descendere supra omnes coelos ascendere And he that will gather by these wordes of Paule souch an argument Christ ostendid aboue all heauens thereforuÌ„ he is in no place for out of heuean is no place Then maye likwyce gather of thother wordes this argumeÌ„t Christus in infimas partes terrae desceÌ„dit ergo nulnullum locum habuit in terra But Paule Christiane reader ment no souche subtil tes in this place is holy intencion was to declate booth his inspeakoble contempt that he had in this worold and also his moost glorious loy and honor that now the body hath in heauen and dooth interpretat himselfe ad Philip. 2. qua propter deus islum in summam extulit sublimitatem c. my faythis that his blessyd body is in heauen and dooth abid stille in heanen and not our of heauen Christ sayd Vbi ego sum ibl erit minister meus Erimus autem in coelis non extra coelos aut supra coelos extra omnemfci licetlocum 1. nulllbi Paule sayth Nostra connersatio in coelis est ex quo exspectamus saluatorem And doâ—he likwyce the same 2. Corint 5. this is à trâ—w fayth which I beliue And where as the call Chrystes body athyng celestial and Diuine trew it is immortall and delyueryd from all mortall qualites according to Paules wordes Ro. 6. Viuit Deo â—ultra non morietur What can be in ferryd herof the frute of the blessyd uirgine hath not lo ost his humanite but in heauen his body is as uery trew â—â—â—eshe an blud as it was hanging upon the crosse immortalle and yet uery man And so in this manhed sitty the at the right hand of god Seleuciani did deny that Christ in his fleshe dyd sit at the right hand of god but the Christianes belyue the scripture It is the nature of à coÌ„tencious arrogaunt and prode hart to take out of the scripture some souch propositioÌ„s assound for there purpose to defend a wrong opinioÌ„ thowghe the meaning make nothing at all of there partâ— And then they haue none other word in there mouth but the holy word of god the playne and manifest text the holy goost is the best oratour of all noman can speake more playne then he He hast he most apt and coÌ„uenient wordes to expresse his mind with all And when his wrong conceyuid opinion must be defendid he sâ—ttyth the wordes of the scripture in the ffore ffrount agaynst his coÌ„trary he clea uith fast unto the letter will admyt no interpretacion but as he pleasyth no collaction of places he caryth not whether it agree with other places so the worde sounde for his purpose Which hathe byn the destruction of many ffamous and excellent clerkes as Ishall repete the names of afew to scole the Christiane reader in the fere of god for it is not lerning nor wyt that preseruith the fayth of à Christiane man but godes singuler graces which must be dayly prayed for that by affection he embrasse none opinion what men so euer he is fanty sid un to But say with Dauid turris fortitudinis nomen dei Antropomorphitaeâ— Sayd that god that made man was lik unto martall man And tok occacion to Err by these wordes Genes 1. faciamus hominem in imagine nostra secundum similitudinem nostram and doules the wordes without atrope sound euen so but thexcellent diuines that knowith by the scripture what god is and what man ys will streyght way perceaue that there is â— tropoâ—e and
in his sacra celebrare mysteria hinc fieri quaedam extranea catholice Apostolice traditioni coÌ„traria Sed siquidem domos simpliciter aliqui habere putant oportere in sacris suis orationis 〈…〉 uidelicet gratia nullo celebraÌ„do penitus horam quae sacri sunt mysteriâ— id eis permittimus This godly Emperoure Raygnid Anno domini 500. whereby it aperith it was not the maner of those days to celebrat the supper no where but in the congtegacion openlye as the paesah was commaundyd to be don neuer part of the lamme browght unto the syck man But â—tyn in there congregations as ye rede Exo. 12. Num. 9. where as Eusebiâ—s lib. 6. cap. 34. Ecclesiastes wrytith of one or too to whom the bread was ministrid in there priuate houses It was doune upon à singuler consideracion The persones that receauid this sacrament in there priuate houses were before excommunicatyd by thauctorite of godes word and before there reconsiliacion fell into this danger of deathe by sickenys the deaken was commaundyd to minister the bread unto them that in the reseauing therof they might declare there trew penitence unto the churche and dye in the promeses of god that desirith not the death of sinnerse In the tyme of Cypriane it was usid to yeue the bread of the supper unto chyldren if it were yeuen them as à sacrament it was yle But I cannâ—â— belyue it graunt it were I will not folow Cypriane but the institucion of Christ I know that he was but aman and had his faultes as ye may se by his opinion where he would souch as were Christenyd of herytikes to be rebaptisid We shuld not yet by this auctorite leaue thexample of the Aposteles Except it be in souch places where as the commune ministery of the churche is corruptyd and the sacrament usid contrary unto the institucion of Christe there euery man may in his priuate chambre with his Christiane and faythfull brothers commuâ—icat according unto thorder of the scripture As we sâ—â—ct 2 20. how the Apostoles dyd when the Pharises and pristes of the temple contemnid Christ and his ministery as well of the sacramentes as of the preaching of the gospell where as the faithfulles may receaue openly the sacrameÌ„t it sufficith them it is not nede to to haue it browght unto the syckmannes bedd For the doing therof hath don hurt in the church of god causid many times the pore sick man to put his hope and confidens in thexternall â—act and receauing of the sacrament and thowght himselfe neuer sufficiently preparyd to death but when he had recâ—auid this externall signe And thus was thabuse of the blessid sacrament Men say it is nether commaundyd nether for byddin by the scripture that the sick shuld use the sacrament in there priuate houses The wordes of Paule Ego accepi à domino c. with the textes à fore rehersid shewyth not only how the supper shuld be celebratyd but also where it shuld be celebratyd Sufficiat nobis tradicio Apostolica Let us conform oure selfes unto them as nere as we may Would to the lord that there were no more ceremonâ—es in the doing of this sacramoÌ„t or ony other in the churche then the scripture makyth mencioÌ„ of then blessid and fortunat were the pore ignorâ—t people that now by te and gnaw the bitter bark and neuer tastythe the swetnis conteynid with in this externall signes and no meruell there curates be as wyse as they the blind leadith the blind into ignorancie souch godly preacheres hathe there mother the holy church apoyntyd to haue the charge of those soules that Christ redemid with his preciouâ— blude Person and uicar patrone and byshope shaâ—â—e wayle doutles this horrible sinne to deceaue the people of god of his moost holy worde were the yeuerse of beneâ—ices so god unto there â—enentes or pore people of the paryses as they be unto there dogges and horses it were well for noman yeuith his dogg to kâ—pe but unto hym that hath skyle how to diet hym and to kepe hym in breath to mayntayne his course To saue hym he wax not mange his horse unto hym that best can skyle to hand ill him as well in the stable as in the â—eld Euery thing in the worold is better prouidyd for then the soule of man God matiners for the shyppe Polityk men for the commue wealth an Expert phisicions for the body à pleasaunt coke for the mouth A well practysid capitayne for the wart none in ony affers concerning the body shall be admittid unto ony office but apt and coÌ„uenient persones the best that may be gote in the church of Christ it is no mater passyd of who bare office thowghe he know nomore what appertayth to the charge that is committid unto hym then the lest of his paryâ—he They take great payne to uisit the sick and to ministre the sacramentes it were better they neuer came anere the sick with the sacrament except they knew better what à sacrameÌ„t ment and could shew them godes promises Which ar not only sealyd but also openlye declarid unto the church by the sacramentes And to make more open that the masse is no ceremonie nor the bread there usid no sacrament of gâ—des I will declare it unto the Christiane reder by the scripture that teachith us what the sacrament is and how it must be usid That the Christiane reader by reason of thabuse contemne not the thing it selfe Thowgh the abuse of sacrameÌ„tes is coÌ„demnid yet must we not contemne the sacrament thowgh thabuse of prayer be nowghte yet prayer as god commaundythe is good thowgh winne make men drouke yet noman sayth winne is nowght â—emoue then thabuse of euery thing that is godd and let the thing remayne style This is the diffinicion of the lordes supper It is à ceremonie institutyd by Christ to confirme and manifest oure societie and coÌ„munion in his body and blud untill he he cumme to iudgment Euery word in this diffinicion is in the scripture that it is à ceremony institutyd by Christ Matt. Mark Luâ— and Paule testifieth that it confirmith the coniumction and societe of Christ and his church these wordes of Paule prouith Quoniam unus panis unum corpus multi sumus Nam omnes ex eodem pane participamus â— Cor. 10. and that it shalbe donne till thend of the worold Paule prouith â— Cor. 11. Mortem domini annuncia bitis donec uenerit Now the maner how it was institâ—tid and how it must be usid in the churche It is wroten by Matt. Mar. Luc. and Paule in the places aford reher sid And Paule by name sayth coÌ„uenientibus uobis c. would the supper of the lord to be à ceremony of à puplik and commune assembâ—ance and would in this assemblance the gospell to be preachyd god to be callyd upon in the remembrance and â—ayth of Iesus Christ with yeuing god thanges that he would saue us by the death
Christ great darkenis and to mouch causid the signes of the sacramentes to be este mid They shall not be contemnit nothing the rather thowghe there right use and nature be knowen god for bide that ony Christiane man shuld speke against them But it is the office of eueri maÌ„ to know the maner of speche in the scripture and to iudge according uÌ„to the meaning of the wordes and not as thei sound only for then shuld we make diuerse godes where as it but one Dauid Psalm 24. Callith tharke the lord of glorie whiche was but à sacrament of godes presence Tollite o porte capita uestra Attollimini fores sempiterne ingredietur rex rex ille gloriosus Qui est ille Rex ille gloriosus Do minus fortis heros Dominus uirtute bellica insignis Likwice Psal 68. Iakum Elohim inquit Simul atque exurgitdeus inimici eius desperguntur fugiunt à conspectueius qui ipsum odio habent The scripture is full of souch maner of speche yeat was not tharke god nor turnid into god But the substance remaynid allwayes and not douttid there of Great meruell is that Christiane men knowith not the maner of speche conserning à sacrament as well as the lewes They had sacramentes as well as we and yet Neuer brawlid about them as we do and thowghe manye superstitions happenyd in those dayes and men put there hole confydence in te externall sacramentes yet made they not there sacramentes there God as the Christians do thay ffaylyd of the end how he it not in the mater and signes And to declare the mater openly what we be bownd to beliue of godes testameÌ„t what it is I would that the Christiane shuld undrestond that it was nether circumsicion ner pesa in the old law ner baptisme ner the sacrament of Christes body in the new law no nether the death ner blud sheding of our somour Iesus Christ it seife that is the Testament or legacy that god hath bequest unto the faythful les where of Hieremie spakyth capit 31. the legaci and testament is remission of sinne and lieffe eternall which is promisyd us for the merites of Christ and this legacye and bequest is made sure sealyd and confirmyd by the death of Christ whyche the father of heauen acceptyth as à sufficient pryce for the purchesse of eternall lieffe And all the sacrament that be or in tyme past hathe bynne ar none othere thyng then testimonyes of this good will and fauour pf god tawardes us apointid in the churche to lede oure fayth unto Christ thoÌ„ly sacrifice for sinne whoys Merites eytendith not only unto us after his passion from the tyme that he was promisid unto mann in the beginning of the worold Gen. 3. as many as belyued in hym were sauyd as well before as after his passioÌ„ for he was the Mediatour betwene god and man from the begynning Iesus Christus heri hodie in secula Ebre 13. Abraam uidit diem meum gauisus est Ioan. 8. Patres eundem cibum eadem escam comederunt biberunt 1. Cor. 10. Abraam Isaac Iacob were iustified by the fayth they had in Christes Merites to cuÌ„ and were signes of this only sacrifice to cum Ioan. Chrysost ho melia 55. in Ioan. Et Ireneus contra haereses lib. 4. cap. 13. dooth interpretat these wordes diem meum Ioan. 8. for the death of Christ Saynct Augustin Tracta in Ioan. 43. dooth understond by these wordes diem meum as well the day of Christes natiuite as the liefe eternall Ego inquit non dubito patrem Abrahamum totum uidisse and that is consonant with the wordes of the scripture Lu. 16. where as is declarid the condicion of souch as died in the fay the of Christ before he suffrid and that they were in Ioye and did not as the worold now for the moost part dooth bylyue that there sacramentes were of souche uertewe to saw them They kept them with reuereÌ„ce and lyuid in the hope of the pâ—omese that they confirmid to say the death of Christ to cum And we belyue in hope of godes promesse for the Merites of hym that hath died and is passid out of the worold as it is signified by oure sacramentes Lefte unto us by Christ in the scripture sufficieÌ„tly there tawght how they shuld be usid and to what end where with all people that haue à godd opinion of Christe shuld be coÌ„tendid and thynk uerely that all the wysdom of the worold cannot deuise a better waye how to use the sacramentes then he hathe there tawght us and that noman euer louid his churche as well as he that shed his bludd for the Redemption therof and to acertayne us of this loue he gaue the testament and his sacramentes wher with all we might kepe and preserue his loue were we so gracious to ffolow this bookâ— and testameÌ„t only and not the dreames of men ffor the law of god is without faut and all imperfection Mannes lawes hath ffaultes and is unperfeyt what shuld moue man to depart ffrom trewth un to lies ffrom perfection unto imperfection from the holy gost in the scripture unto the lyyng sprit of man Nothing haue they to ffere the simple man more with all then to say if this lerning be trew oure fathers be damnyd they belyuid not so and then reherse agreat manye of holy mennes names who is doctrine they repugne for they iudgid aright of sacramentes Graunt they dyd not There auctorite must gyue place tho the scripturs And let the Christiane reader rather condemne the fact of all men that abuse the sacramentes rather then to say thorder that Christ hath ordeinid is not sufficient Hold not with the moost part but with the better and acknolege them to be of te better part that use the sacramentes as the scripture teachite And wheÌ„ they preache so moâ—che of there doctors holynis demaund whether Christ was holy or not and wheÌ„ the say the holy churche thus tea chith Masse to be good Think whether Christ were of te churche or not and when the would excuse the re addicious unto the supper of the lord with there good and holy intencions that it hath byn so ordeynid by all lernid men that hathe wroten Demaund who is better lernid then Christ or who ment better to the churche theÌ„ he and if they haue more wit to use the ceremony of Christes supper then he Or better wrytith of it then the Euangelistes Who wrytith as clene agaynst there use as light is to darkenis râ—de the scripture well and se And rather condemne all men of the worold then to graunt that the scripture teachithe us not sufficiently the use of sacramentes and all other articles of oure ffayth Let the word of god be the Lantern unto all thy liefe and confirm thy knolege there by And then art thow sure Now I will answer unto souche argumentes as my lord would