him Againe as if a wilfull and rebellious subiect should no more esteeme or regarde his princes seale than other coÌ„mon waxe or haue it in no greater reuerence than the seale of some priuate man it might rightly be saide that he maketh no difference of his princes person that is to say that he doth no more estéeme him than he doeth other men yet it néedeth not that the kinges person be there really present So when we come to the Lordes boorde if we do take vnreuerently the misticall bread and wine as other common meates appoincted for the belly then make we no difference of the Lordes body we doe not esteeme the worthines price and vertue of it which in the holy misteries is so freely and so liberally offered vnto vs. And therefore it is no marueile that in steede of grace in steede of forgeuenesse of our sinnes and of life euerlastyng we doe eate and drinke our owne damnation They saieth sainct Paul that sinne after that they haue receaued the knowledge of the trueth loking for another sacrifice for sinnes do esteeme the blood of the Testament as a prophane and vnholy thyng that is to saie they make no difference of it they haue it in no more estimation then the blood of Calues and of Goates He that would gather vpon this place that they haue the blood of Christe really among them were a very Idiot foole and well worthy to be laughed to scorne of all men In like maner although the vnworthy receauers of the sacramentes doe eate and drinke there their owne damnation bicause that they make no difference of the Lordes body yet it foloweth not therefore that the body of Christ must needes be there really present vnder the formes of bread and wine Yea if it were there or if the bread and wine were really the body and blood of our Sauiour Christe the vnworthy receauers could not eate and drinke there their owne damnation but rather they should eate life and drinke life sith that the trueth hymself doth saie he that eateth my flesh and drinketh my blood hath life euerlastyng Againe he that eateth mée liueth through mee And therefore sainct Augustine saieth The Sacrament of the vnitie of the body and blood of Christe is taken from the Lordes body to some men vnto life euerlastyng and to some men vnto destruction But the thyng it selfe whereof it is a Sacrament is to all men vnto saluation and vnto no man to destruction whosoeuer is partaker of it These wordes are plaine and doe sufficiently declare vnto vs that if the bodye and blood of our Sauiour Christ were really present vnder the formes of bread and wine or that the bread wine were transubstantiated or really chaunged into the naturall bodye and blood of Christe the vnworthy receauers coulde not eate and drinke their owne damnation but rather as I saide before they shoulde eate and drinke life euerlastyng and haue saluation For the fleshe and blood of Christ whereof the bread and wine are Sacramentes is to all men vnto saluation and to no man vnto destruction as we learne here by S. Augustines wordes ¶ The .xix. Chapiter ¶ Whether the Papistes haue still the â—ame body in the Sacrament that was giuen vpon the Crosse. NOw that I haue sufficiently aunswered to their obiections I will aske them this question whether they haue still the same body that Christâ— did geue at his last supper or not I am sure that they will aunswere that they haue still the same body Then will I aske them againe whether the body that Christ did geue at his last supper was mortall or immortall If they saie that it was immortall they shal be proued liars by the Scriptures whiche doe testifie vnto vs that his body that he tooke of the virgine Marie was put to death the next daie If they saie that it was mortall sith that they haue the same still in their Sacrament it shoulde folowe that the body of Christ were not yet glorified but mortall still and subiect vnto death They are driuen to confesse either the one or the other that is to say that either it was mortall or immortall For it could not be both at one time no not when he did shewe a taste of his glorie vnto his disciples vpon the mount Thabor For as Vigilius Martyr saith One nature or substaunce can not receaue diuers and contrary things in it selfe at one time Therfore let them geue what aunswere soeuer thei will thei can not escape but that thei shal be proued most shamefull lyars both wayes and that the body that thei boast them selues to haue in their Sacrament can not be the true body of Christe that he toke in the virgins wombe of whom he toke his vndefiled substaunce for as it was then mortal when he did institute his holy Supper so is it nowe glorified and immortall and in it doth our Sauiour Christ fit nowe on the right hande of the father for euer tyll his enimies be made his footstoole But a newe phantasticall body of their owne imagination and forging haue thei and none other If thei will flee to the omnipotencie or almightie power of God as thei be woont to do alwayes when thei are put to their trompes thei haue learned before howe farre foorth it will helpe them The almightie power of God and his sacred and holy worde are so ioyned and knit together that as he is able to do whatsoeuer he doth promise in his worde so will he do nothing nor can do nothing that is contrarie vnto it as the wordes of Theodoretus by me alledged before do sufficiently declare Againe wheÌ„ our Sauiour Christe did at his last Supper institute his holy Sacrament he was there present him selfe in his true and naturall body talking with his Apostles and also eating and drinking with them of the mysticall bread and of the mysticall cup of the which being insensible creatures voluit dicere per gratiam he did vouchsafe through grace to say This is my body and This is my blood For as he had befoâ—e called his body Wheate and bread and him selfe a Uine so did he then honour the bread and the wine with the names 〈◊〉 his body and blood Chrisostome saith also before the bread be â—â—â—ctified we call it bread but after that by the meane of the 〈◊〉 the heaueÌ„ly grace hath halowed it it is discharged from the name of bread and is vouchsaued to be called by the name of our Lordes body notwithstanding the nature of the bread remayneth still Ireneus saith Christe confessed bread which is a creature to be his body and the cup to be his blood Reade Ciprian ad magnum which speaketh most plainely hereof also Shall they not be faine to saie then if they will haue their doctrine to stande that Christ had then twoo bodies one that did eate and drinke and the
Christe had meant some other thyng then the bare wordes do sounde but one or other woulde haue expounded them Againe how could it be that they that do eate of that bread and drinke of that Cup vnworthilie shoulde be guiltie of the body and blood of Christ and receaue their damnation bicause they make no difference of the Lordes body excepte the verie naturall body and blood of the Lorde were there present in the holy communion Firste and formost I graunt that the worde of the Lorde must be fulfilled and that it must néedes be as the truth saith But then we muste take the wordes of that the Lorde doeth speake in their right sence and according to the meanyng that he hath spoken them and not after the vaine imagination of of mens wittes For that holy father Tertullian saieth we must not bryng our owne sences to the readyng of Scriptures but we muste take the sence that the Scripture doeth geue by conferryng one Scripture by another and therefore he saieth Oportet secundum plura intelligi paâ—ciora The fewer places must be expounded by the mo Saint Hierome also saieth Non in verbis scripturarum est euangelium sed in sensu The Gospell standeth not in the bare wordes of the Scriptures but in the meanyng Saint Augustine also saith Solet circumstantia scripturaruÌ„ illuminare sententiam The circumstances of the scriptures is wont to geue light and to open the meanyng Else it will bee verie straunge as when he saith I am the dore I am the true vine we might by as good reason imagine that hee is a materiall dore and a material vine and that his Apostles are vine brauÌ„ches because that he saieth and ye are the braunches Againe ye are speakyng to his Apostles the Salte of the earth Againe when Paul did saie and the rocke was christe men readyng or hearyng the same might haue surmised that the Apostles were verie Salt that the Rocke whiche the Isralites dranke of in the wildernes was very Christ in deede why bicause that the wordes doe sounde so and seeme vnto the ignoraunt to signifie so Therfore if we will haue the true and liuely worde of god to take effect we muste with diligent conferryng of the Scriptures searche out the meanyng and right sence of it as wee haue saide a little aboue out of the Fathers else we may saie long enough euen vntil our heades do ache this is gods word thus and thus did the Lorde say before that we can proue any thyng And whereas they doe boast and crake so much of their witnesses which do al with one consent rehearse these words of the lordes institution This is my body after one maner and fashion they do in that point but deceaue the poore simple and ignoraunt people For although thei doe nothyng varie in the repeatyng of these wordes This is my body yet when they rehearse the wordes of our Sauiour Christe whiche he spake touchyng the Cuppe they doe sufficiently declare howe these wordes of Christe ought to be taken and vnderstanded and what is the true sence and meanyng of them For where Matthewe and Marke doe saie in the persone of Christ This is my blood both Luke and the blessed apostle S. Paul as faithfull interpreters of our sauiour christes wordes doe saie This cup is the newe Testament in my blood Which wordes if they be well considered and marked doe open the vnderstandyng of all the whole matter For as the Cup or that whiche is in the Cup is the newe Testament by the newe Testament hee doeth vnderstande the frée remission of our sinnes that we haue through the merites of his death passion and bloodshedding so the bread is the body of Christe But the cup doeth onely signifie and represent vnto vs the newe Testament that is to say the forgeuenes of our sinnes whiche we haue in the blood of Christ whereof we are made partakers in his holy and blessed Sacrament therefore we can conclude none otherwise but that the bread doeth onely represent and signifie vnto vs the blessed body of christ which was broken for vs the vertue of which body is communicated and geuen vnto vs by the due ministration and worthy receauyng of the holy and blessed Communion Againe if the multitude of witnesses ought to take place three of the chéefe Euangelistes do testifie vnto vs that our Sauiour Christe did saie Ye shall not haue me alwaies with you vnto whom we may adde Peter for the fourth whose wordes are these Repent ye therefore and turne that your sinnes may be done awaie when the time of refreshyng commeth whiche we shall haue of the presence of the Lorde and when God shall sende hym whiche before was preached vnto you that is to wit Iesus Christ who must receaue heauen vntill the tyme that all thynges whiche God hath spoken by the mouth of his holy prophetes sence the worlde began be restored againe Here Doctour Harding with the residue of the louanistes â–ª wil replie and saie why sir this place of Peter maketh litle or nothyng for you for this worde oportet in the Actes whiche signifieth must dooth not importe so much as you woulde inferre of necessitie as may euidently appeare by Saint Paul where hee saieth Oportet Episcopum esse vnius vxoris virum A Bishop must be the husbande of one wife Here you maye see saie they that oportet doeth not importe suche a necessitie as you make that he that neuer was maried may be a Bishop Here gentle reader vnderstande thou that this place of Paul by them alledged is not alike whiche these Papisticall Louanistes goe about to compare For in comparyng of the Scriptures we must not consider the naked words but the meaning thereof for as saint Hierome saieth Ne putemus in verbis scripturarum esse euangelium sed in sensu That is let vs not thinke the Gospell standeth in the words of the scriptures but in the meanyng For this place of Sainct Paul by them alledged doeth declare of what equalitie a Bishop ought to be But in the other place S. Peter teacheth vs the place where Christe must necessarily be vntill the ende of the worlde whiche wee ought to beléeue to be true accordyng to our Creede And this comparison of this worde oportet doth no more aunswere this place of Peter in the Actes then if I woulde saie of you being here present Oportet te hîc esse You must néedes be here which importeth such necessitie for the time that you can none otherwise be but here And yet our Popecatholiques goe aboute in wordes to auoyde this necessitie with an other oportet in another sence as this Oportet te esse virum bonum You must be a good man here oportet doeth not in verie deede conclude anye such necessitie but that you may be as euill a man as a papist Thus you maie see
the yron gate that leadeth into the citie it did open vnto them of his owne accorde Shall wee saie nowe that an Angell was able so to open and shut againe the doore of the prison that the apostles were in that none of the keepers coulde perceaue nor espie it when it was doen And that our Sauiour Christ who is the Lorde of al angels was not able to open and shut againe the doore of the Parlour where his apostles were either by the ministerie of his angels or by his owne diuine and godly power but that he must be seen and hearde when hee was doyng of it Shall the yron gate of Herodes pryson open of his owne accorde vnto Peter and vnto the Angell and shall not the doore of the Parlour where the apostles were gathered together open and shut againe of his owne accorde vnto the onely begotten sonne of god but that either it must be opened by mans hand or els the sonne of God must creepe through it Here then do we learne that all power is geuen vnto our sauiour Christ both in heauen and in earth and that all creatures be subiect and obedient vnto him For he did declare no lesse by this miraculous commyng in to his apostles and disciples Therefore when they do say and all to mainteyne their monstrous doctrine that Christe went through the doores as they were fast shut whiche thing they do by false interpreting of the Scriptures as it doth appeare both by the Gréeke and Latine text they do not a litle derogate to his diuine and godly power For they make that he coulde not come to his apostles the doores being shut fast except he should put away from him all the properties of his true and naturall body that he tooke of vs in the virgins wombe of whom he tooke his vndefiled substance specially sith that after their doctrine and saiynges he went through the same doores beyng shut as he is in their sacrament where they will haue his body to bee without his due proportion of lymmes and all other dimentions that doe pertaine to a perfecte mans bodye whiche is nothyng els but to take awaie altogether the veritie truth of his manhoode But let vs graunt vnto them that he went as they will haue it through the doores as they were made faste what shall they get by it For after our sauiour Christ was gotten in and the apostles were abashed and affraied supposing that thei had seen a spirite he saide streight waies vnto them why are ye troubled and why doe thoughtes arise in your hartes Beholde my handes and my feete that it is euen I my selfe Handle mee and see for ▪ spirites haue not fleshe and boones as ye see mee haue And when he had thus spoken he shewed them his handes and his feete Now hauyng the scriptures so plaine vnto vs as we haue whiche doe witnesse vnto vs that our sauiour Christe hauing in his owne person pourged our synnes is set downe on the right hande of the maiestie on high wee are abashed at their doctrine and be afraied lest they will haue vs to receaue and worship a false Christe we are troubled at the straungenesse of this newe learning of theirs and thoughtes doe arise in our heartes Therfore if they will haue vs to be without trouble in our consciences and myndes if they will haue vs to beléeue and credite them let them so worke that we maie handle and see hym let them shewe vs his handes and his feete and then the battaile is fought and the victory theirs For Saincte Augustine saieth plainely without any darke speakyng Christum secundum humanitatem visibilem corporeum localem atque omnia membra humana veracitèr habentem credere conuenit confiteri That is to saie in englishe we muste beléeue and confesse that christ accordyng to his humanitie is visible hath the sustaunce and properties of a body is conteined in place and verely hath all the members and the whole proportion of a man Therfore let them as we haue said shewe vnto vs that we may see Christ in the cake or otherwise the feelde is ours the ouerthrowe and shame theirs ¶ The .xv. Chapiter ¶ What it is to be guiltie of the body and blood of Christe BUt now I will come to their common obiection that thei be wonte to make out of the eleuēth chapter of the first to the Corinthians where the apostle doth say whosoeuer shal eate of this bread or drinke of this cup vnworthely shal be guiltie of the body and blood of the lorde or he shal eate and drinke his owne damnation bicause that he maketh no difference of the Lordes body How coulde it be saie they that they whiche doe eate of this bread drinke of this cup vnworthely should be guiltie of the body and blood of Christe or that they should eate or drinke their owne damnation bicause that they make no difference of the Lordes body excepte the verie natural body and blood of Christe were there present in the holy Sacrament I will first declare what it is to receaue this holy Sacrament vnworthely and then will I aunswere at large to al the rest They eate and drinke vnworthely this holy and blessed sacrament that come vnto it not hauyng truely examined their owne selues that come vnto it without faith in the merites of the death passion and bloodsheddyng of our Sauiour Iesus Christe or without true repentaunce vnfained confession of their synnes vnto God without amendement of their owne liues and without loue and charitie Thei do also receaue vnworthely that handle the misteries otherwise then the lorde hath instituted and ordained them For they can not haue a deuoute mynde to God that presume to minister or receaue the Sacramentes and misteries otherwise then the aucthour of them hath appointed For there shal be a iudgement where euery man shall geue aunswere howe he hath receaued euen at the day of the Lorde Iesu Christ. For they that come to it not obseruyng the tradition ordinaunces and institution of the Lorde and without a christian like conuersation are guiltie of the body and blood of the Lorde Sainct Ambrose saieth But what is it to be guiltie of the body and blood of the Lorde euen to bee punished for his death For he is dead for them that set nought by his benefit Saint Ciprian also saieth ▪ Impijs in morte christi nullus superest quaestus iustissimè eos beneficia neglecta condemnant That is to saie the wicked haue no gaine by the death of Christe but the benefites that they haue despised doe most iustely condemne them Saint Augustine plainely saieth Habent foris sacramentum corporis christi sed rem ipsam non tenent intus cuius est illud sacramentum Et ideò sibi iudicium manducant bibunt Outwardely they haue the Sacrament of Christes body but the thyng it selfe inwardely in their
hartes they haue not And therefore they eate and drinke their owne iudgement Againe he saith Reâ—s erit non paruipretij sed sanguiniâ— christi qui violat commaculat animam christi sanguine passione mundatam He is guilty of no small price but euen of the blood of Christ that defileth his owne soule that was made cleane by the passion and blood of Christe Athanasius also saieth Adorantes dominum neque ita vt dignum est eo viuentes non sentiunt se reòs fieri dominicae mortisâ— Worshippyng our Lorde and not liuyng so as it is meete for our Lorde they feele not that thereby they are made guiltie of our Lordes death So that we may easely perceiue by these testimonies that Saint Paules meanyng is that the wicked resortyng vnworthely to the holy misteries and hauyng no regarde what is meant thereby and maketh no more accounte of it then if he did eate and drinke at an Alehouse vppon an Alchentche is guiltie of the Lordes body and blood for so Sainte Augustine speaketh of the water of baptisme Baptismum multi habent noâ— ad vitam aeternâ—m sed ad panam aeternam noÌ„ bene vtentes tanto bono That is to saie some haue baptisme not to life euerlastyng but to paine euerlasting not well vsing so good a thing Thus you haue hearde out of these auncient fathers what it is to be guiltie of the body and blood of the Lorde Whereby our Pope catholikes may learne that they all receaue this sacrament vnworthely that thei are all guilty of the body and blood of the lorde and so eate and drinke their owne damnation For they doe moste shamefully alter and chaunge the holy institution and ordinaunce of our Sauiour Christe not onely in this that they doe without any grounde of the scriptures take awaie the cup of the lorde froÌ„ the laitie or laie people for whom he did shead his precious blood as wel as for our gallaunt maisters of the Cleargie but also in this that thei doe suffer their shauelinges to eate and drinke vp all alone blessyng the people with an emptie Cup and sendyng them home againe as much fooles as they came But if they be guiltie of the body and blood of the lorde if they eate and drynke there I meane in the Sacrament their owne damnation and yet doe not vnderstande nor perceaue in what perill they be and that very damnation doth hang ouer their heades it ought to be no marueyle vnto vs For GOD hath geuen them ouer into a reprobate sence hee hath made their wisedome meere foolishenes And why bicause that thei haue preferred their owne wisdome before the wisdome of our sauiour christ who is the wisdome of the heauenly father ¶ The .xvj. Chapiter ¶ The Sacrament ought to be ministred to all the people in both kyndes OUr Sauiour Christe did appointe institute and ordeine that his holy sacrament should be receaued in both kindes and that the faithfull shoulde take the misticall cup and deuide it among themselues For these are his wordes Take this and deuide it among you Whiche thyng they did immediatly For as the blessed Euangeliste Saint Marke doth write thei al dranke of it No no will these wise folkes saie it needeth not to be so For sith the bread is the naturall body of Christe it can not be without blood If the people then doe receaue the bread beyng made the body of Christe they doe per concomitantiam for so thei tearme it whereby they signifie that the body cannot be without the blood nor the blood without the body receaue both the fleshe and blood together and haue no neede to receaue the misticall cup for that were to receaue the blood of Christe twise In deede Christe our sauiour had not the wit to perceaue so muche or else his mynde was so much vppon his death and passion that he shoulde suffer the next daie that he wiste not well what he did O ye blinde bussardes and wicked obstinate enemies of al trueth wil yet set the wisdome of god to schole or if it be so as ye saie that the one is sufficient so that receauing the one we receaue both together what néede haue your shauen Madianites of suche sippyng and lickyng as thei vse in their abominable and blasphemous Masses If by our goodlie concomitantiam the flesh and blood are so conteined and ioyned together vnder the accidentes of bread as ye say that no man can receaue the sacramentall bread but he must receaue both the bodie and blood together why do your Priestes both sippe and licke vp the blood seuerallie by it self in the Chalice why is it not as lawfull for the laitie or laye people to drinke the Cup of the Lorde as ye make it lawfull for your annoynted gentlemen was it not as well instituted for vs as for you or for either Doth not the wisdome of God saie himself drinke ye all of this And Marke writeth that according to the lordes commaundement they dranke all of it Yea saie they but this was spoken to the apostles onely who alone were there present we reade not that their were any besides them in the company of Christ or that fate with hym at boorde when he did institute this sacrament Sith thaÌ„ that the priestes are the apostles successors it is most requisit that they should communicate in both kyndes that the laitie or laie people of whom none was with christ at the first institution of the sacrament do content themselues with one kinde Uerely this is well hit If thei do put awaie the laie people from the misticall cup bicause that none of them was present with christ at the firste institution of his sacrament how dare thei be so bold to minister vnto them the sacramentall bread sith that Christ did geue it to none of the laitie then nor commaunded afterwards that the one should be more geuen vnto them then the other Or how doth it chaunce that when your sacred apostles doe communicate without Masse and receaue the Sacrament at their holy brethrens handes they do vtterly refuse the misticall cup of the precious blood of our Sauiour Iesu Christe Are they the apostles successors onlie whyles they say Masse do thei not run into the curse the of Pope Gelasius whose wordes are these we haue vnderstanded that some hauyng onely receaued the holye portion of the body do abstaine from the cup of the holy blood But sith that they are moued by a fonde superstition whiche I knowe not thus to abstaine either let them receaue the whole Sacrament or be put from all For there can be no deuision of this one Sacrament and high misterie without greate sacriledge The glose that is written vpon this Canon doth also saie It is not without a iuste and necessarie cause that the Sacrament is taken vnder both kyndes For the kynde or forme of
hee calleth the signe of the couenaunt by the name of the couenaunt it selfe The Testament or couenaunt was I wyll be thy God and the God of thy seede after thee And vnto this was circumcision added as a signe or seale of the couenaunt beyng called by the name of the very thing it selfe that it did signifie and represent Againe the Paschall Lambe was called Transitus domini that is to say the Passouer of the Lorde Yet the lambe which was but a bruite beast appointed for the belly was not the Passouer of the Lorde but only a signe or seale of it For the Passouer or passe by of the Lorde was when he went by the houses of the Israelites and slue all the first borne of Egypt not one of all the Israelites that beleued his seruaunt Moyses did as he cōmaunded them being either harmed or hurt Of this exceeding great benefite of their deliueraunce out of Egypt was the Paschall Lambe a memoriall or signe and that it might the better print in their mindes what God hath done for them it was called by the name of the thyng that it dyd signifie or represent For God him selfe doth attribute vnto it his owne name saying by his prophete Nathan vnto Dauid Shalt thou builde me a house for to dwell in who since I brought the Israelites out of Egypt neuer dwelled in house but in tentes Tabernacles It is most euidently plaine that he speaketh there of the arke of the Testament for as he doth not dwell in Temples or houses that be made with handes so dyd he not dwell in Tentes or Pauilions For why the heauens are his seate and the earth his foot stoole Who shall builde him a house Againe it is called the power and glorie of God as when the Psalmiste saieth Suamque potentian captiuitati suum decus hostili exposuit manui That is to saie And he hath deliuered vp his power into captiuitie and his worship or glory into the hands of his enimies The sacrifices also that were offered for sinnes were called synnes And therefore it is written And the priestes shal eate the synnes of my people For this cause was our Sauiour Christe hymselfe who is the true and onely sacrifice for synne prefigurated before and signified by all the sacrifices of the olde lawe called sinne as when sainct Paule saieth him that knewe no sinne God did make synne for vs that through hym we should be made the righteousnes of God in hym By these and many other lyke textes whiche I néede not nowe to rehearse any man may easely perceaue that it is the common phrase of the holy scriptures to call the sacramentes by the names of the thinges whereof they be Sacramentes that so thei may the more liuely with greater efficacie print in the mindes of men the thinges that they doe signifie And also for to certifie vs that if we receaue them worthely we shall most effectuously be made partakers of the thinges that they be Sacramentes of This maner of speakyng then as being well knowen of the Apostles for why they were woont and accustomed to it from their youth our sauiour Christe dyd vse at his last Supper when he did institute and ordeyne the Sacrament of his body and blood Therefore thei that say that our sauiour christ shoulde be an vnwise Testament maker if he shoulde haue vsed then tropes and figures or such obscure and darke maner of speaking will not perceaue that his Testament was made long before that with plaine and manifest wordes and that here he did but institute and ordayne the sacrament of it as a most infallible sure seale of all his heauenly promises and of the vncorruptible inheritaunce that he hath purchased and bequeathed vnto vs wherein he did vse the same phrase and maner of speaking that the holy ghost had vsed before in the institution of all sacramentes which was then so cōmon that it was impossible that the apostles shoulde be ignoraunt in it And though they had been ignoraunt yet Christ our Sauiour shoulde haue deliuered them from all doubt when speakyng of the Cup he did adde immediatly these wordes I saie vnto you I wil not drinke hencefoorth of this fruict of the vine trée vntill that daie when I shall drinke it newe with you in my fathers kingdome declaring therby that the same that was in the Cup which before for the causes aboue rehearsed he had called his blood was wine euen the fruicte of the vine tree I reporte mee vnto you whether the blood of Christe I meane his true and naturall blood be the fruict of the vine tree or not Therefore Sainct Ciprian saieth Quomodo autem de creatura vitis nouum vinum cum Christo in regno patris bibemus si in sacrificio dei patris Christi vinum non offerimus That is to saie how shall wee drinke newe wine of the creature of the Uine with Christ in the kingdome of the father if in the sacrifice of the father and of Christe we doe offer no wine As then the same that was in the cup through our sauiour Christe had said of it This is my blood was still by his owne confession the frute of the vine tree euen so the same whereof he had saide This is my body was bread still For as Theodoretus saieth He that had called his bodie wheate and bread and him selfe a Uine did afterwardes honour the bread and wine with the names of his body and blood not chaungyng the nature but addyng grace vnto the nature For these causes the blessed apostle Paul did not sticke to call it bread not once nor twise but fiue times in his Epistle to the Corinthians As for the example of Moyses rodde beyng turned into a serpent or of the water beyng chaunged into wine and suche other like which they be wont to alledge for to blinde the simple and ignoraunt people withall howe muche it serueth or maketh for them it hath been already sufficiently declared a litle before Now then sith that it hath been already proued that the apostles coulde not doubt of our Sauiour Christes wordes whiche he spake at his last Supper when he did institute his Sacrament bicause that they were accustomed euen frō their tender youth to suche phrases and maner of speakynges I will also shewe that the auncient fathers did vnderstande and expounde these wordes as we doe both vnderstande and expounde them Firste these are Tertullians wordes The lorde did not reproue bread wherewith he doth represent his body Ye shall vnderstande that the Heretique Martion againste whom this father wrote did reproue all the creatures of God as naught Whiche heresie Tertullian did confute stoutly by many strong argumentes and reasons and among all other he doeth gather an argument of the institution of the Lordes supper as if he should haue said If the creatures were naught Christe woulde not
booke of theirs these wordes of proude Herode Sacerdos est altior Regibus foelicior angelis creator sui creatoris A Priest is higher in aucthoritie then Kynges happier or more blessed then angels and a creatour of his creator To bee shorte all men may see now at this present that all their studie and séekyng is to aduaunce their owne pride and glory and to exalte them selues aboue all princes and kinges of the earth Which is a propertie of antichriste and of all the impes of his kyngdome But leauyng the triall of this thyng vnto other men that haue any eyes to see I will returne againe to my matter Our Popecatholiques perceauyng these aucthorities that I haue nowe aleaged out of Tertullian out of Augustine and out of their owne distinctions to be so plaine that any child is able to picke out the englishe of them do be stirre them selues that at the least they may cast some miste before the eyes of the vnlearned and simple people The signe saye they and the figure be takē for the thing that is represented and signified by them yea they are the very thinges it selfe as it appeareth by the wordes of the angell who after that he had shewed vnto the Shéepheardes that Christe our Sauiour was borne did say immediatly and take this for a signe ye shall finde the chylde swadled and layde in a Manger Was not Christ there both the signe the very thing it selfe that was signified by the signe Againe Simeon speaking of him saieth plainely these wordes This childe shal be a signe which shal be spoken against Here againe do we sée that the signe the thing signified by it are both one Moreouer the blessed Apostle doth call Christ the very image of his fathers substaunce and yet all men wyll confesse that Christe our sauiour is one with the father in substaūce Wherby it foloweth that Christ is the image or figure of the thing that he is himself After the same maner ought the fathers to be vnderstāded whē thei call the sacrament a signe or a figure of the body blood of Christ. This is the miste that our papisticall doctours do dayly endeuour them selues to cast before the eyes of the ignoraunt and vnlearned whiche through the helpe of him that is the true sonne of righteousnesse shall soone be driuen away that all men that will may sée the chearefull and comfortable light of the trueth As for the first place that they haue aleaged and do aleadge dayly it maketh nothing at all for them For the angell doeth not say And ye shall finde the signe of a chylde swadled and layde vp in a Manger but the very wordes are these And for a signe ye shall finde the childe swadled layde vp in a Manger Wherby any man may perceaue that Christ being newly borne was not appointed of the angell for to be a signe of him selfe For that needed not but for to be a signe token that the wordes which he had spokē vnto the shéepheardes were true No man wil say I trowe that christ the wordes that the angell spake then vnto the shéepheardes were alone thing Let any man reade the place well and marke diligently the circumstaunces of it and he shall finde it to be as I say We haue almost the like maner of speaking in Esaie where the prophete speakyng vnto Achas doeth saie And therefore the Lorde shall geue you a token hymselfe Beholde a virgine shall conceaue and beare a sonne c. Shall we saie nowe that the virgine Marie with hir sonne was a token or signe of hir selfe and not rather a token and signe that the wordes of the Prophet whiche he spake then vnto Achas in the name of the Lorde were most true and that they should in their tyme bee fulfilled and performed Now whereas they doe bryng foorth the saiyng of Simeon truely thei declare therin their deuilishe and malicious heart and also their most wicked intent whereby they goe aboute to peruerte all the Scriptures that come into their handes For in that place this worde signe is not taken for a thing that doth signifie or represent another thing but for a marke that men are woont customably to shoote at For the meanyng of Simeon was that Christe with his doctrine shoulde be as a marke that all the worlde shoulde shoote at that is to say that both he and his Gospell shoulde be withstanded and resisted of all the vnfaithfull worldlinges vpon the earth which woulde bende them selues against the Lorde and against his annoynted our Sauiour Iesus Christe and the glad or ioyfull tidinges of his heauenlye kingdome as Bowes he customably bent against a marke Therefore the Iewes that were at Rome did say vnto Paul we haue hearde of this sect that euery where it is spoken against These fewe wordes that the Iewes did speake vnto Paul ought to serue vs for a sufficient exposition of Simeons saying for thereby we doe learne that the meanyng of the olde father was none other but that the religion of Christ and his Gospell shoulde be spoken against Do not nowe all men sée howe well to the purpose they do aleadge the scriptures and that all that they seke is howe they may deceaue and blinde men and kepe them in errour styll that their pride pompe and glorie may continue vnto the worldes ende But let vs see what helpe they haue by the place that they recite out of the Hebrues Therefore say they it is written that christ is the figure of the fathers substaunce What could be spoken more plainely All christians in the world will confesse that Christ is one in substaunce with the father Doth it not folowe then that Christe our sauiour is the figure of that thing that he is him selfe I beséeche thée good reader take the paynes to reade the whole place as it lieth with the circumstaunces and all and then shall ye soone perceaue howe much it helpeth them in the mainteyning of their shameful errour For there they shall learne that whereas God in times past diuersly and many wayes spake vnto the fathers by the prophetes he did in these last dayes speake vnto vs by his sonne It is not vnknowen to them that reade the Scriptures that the spirite of Christe was in the prophetes and that by him God spake vnto the fathers Howe shall we then vnderstande this place to the Hebrues where he saith that God did in these last daies spake vnto vs by his sonne sith that he did before speake vnto the fathers by him It is to be vnderstanded and marked that it is sayd that God did speake vnto the fathers by his sonne because that the spirite of Christe was in all the prophetes by whom he spake vnto the fathers but in these latter dayes God did speake vnto vs by his sonne being incarnated that is to say beyng made man
saieth he had not some certaine similitude or likenesse of the thynges whereof they be Sacramentes they should be no Sacramentes and of this similitude many times they haue the names of those thynges them selues As then the Sacrament of the body of Christe is after a certaine maner the body of Christe and the Sacrament of his blood after a certaine maner his blood So the Sacrament of faith is faith All these aucthorities are of them selues plaine enough and néede no further exposition Therefore sith that I haue sufficiently proued both by the holy Scriptures and also by the aucthorities of the auncient fathers that the Sacramentes are called by the names of the thinges whereof they be Sacramentes I wyll be so bolde to conclude that Christe our sauiour dyd at his last Supper call bread his body and the wine his blood because that they were by his holy institution made the sacramentes of his body and blood And vnto this doeth Theodoretus agrée as it hath béen declared before wheÌ„ he saith He that did call his body wheate and bread and himself a vine doth honour the bread and wine with the name of his body and blood not chauÌ„ging the nature but addyng grace vnto the nature S. Chrisostome hath euen the like wordes whereby we may also gather that the bread and wine being coÌ„secrated that is to say being applied to that holy vse that God hath instituted and ordeined for that is the true consecration as one very well sayde consecratio tota actio Christi est whatsoeuer the papistes can prate and scoulds to the contrary be called the body and blood of Christe because that being duely ministred and worthily receaued thei bring with them selues the grace vertue and propertie of his most precious fleshe and blood whose nature and propertie is to bryng immortalitie and life euerlasting that is to say to viuiâ—â—e and quicken all faithfull beleuers both in soules and bodies And this doth S. Ambrose meane when he saieth Thou doest receaue the Sacrament in a similitude but thou obteynest the grace and vertue of the true natural body of Christ and also of his blood and that eating the bread as we ought to do we are fed vnto immortalitie whiche is a propertie of the diuine substaunce This also doth saint Cyprian meane when he writeth on this maner The same bread that the Lord did reache foorth vnto his disciples beyng chaunged not in outwarde appearaunce but in nature was by the almightie power of God made fleshe Which wordes notwithstanding that they be aleaged of the papistes for to mainteyne their butcherly and grosse doctriâ—e of transubstantiation withall haue none other meanyng but that the bread remayning bread styll as it was before as it doth appeare outwardly vnto the eye the nature of it is cleane altered chaunged For whereas the propertie nature of the bread is to féede the body only and to mainteyne or continue the life of it beyng applied to that holy vse that Christ hath instituted ordeyned in his holy misteries it doth feede both the soules bodies vnto immortalitie life euerlasting so that by it not only our soules do receaue a life that neuer shall haue ende but also our bodies are made partakers of vncorruption as Ireneus doth testifie saying As the bread which is of the earth after that the name of god is called vpoÌ„ ouer it or receauing the name or calling of god is no more coÌ„mon bread but the bread of thankes geuyng consistyng of two thinges that is to say of the heauenly and earthly so our bodyes receauyng the bread of thankes geuing are no more corruptible hauyng a hope of resurrection Who woulde not saie that the nature and propertie of the bread is wonderfully altered and chaunged The like doeth Sainct Augustine wryte of the water of baptisme saiyng Vnde ista tanta virtus aquae vt corpus tangat cor abluat nisi faciente verbo Whence commeth this so greate vertue of the water to touche the body and wash the soule but by workyng of the worde here is a wonderfull alteration and chaunge The propertie and nature of the water is to washe awaie the filthines of our bodies to quenche our thirste and to serue vs in other thinges that parteine to this mortall life to moyst the grounde and to make it fruictfull but beyng rightly ministred and worthely receaued in the Sacrament of baptisme it washeth awaie the filthinesse of the soule and maketh the inwarde man cleane from all sinnes through the working spirit of God and yet it remaineth water still no parte of the substaunce thereof beyng chaunged so ought we to vnderstande of the sacramentall bread and wine For though beyng duely ministred worthely receaued they haue the nature propertie and grace of the precious fleshe and blood of Christ yet as Theodoretus saieth they remaine still in their former substaunce shape and figure Whereunto the olde writer Emisenus doeth agree affirmyng plainely that the corruptible creatures of bread and wine are by the consecration or worde and secret power of the inuisible priest so chaunged and turned as we be chaunged in baptisme where though we be renued by the holy ghost and made newe creatures yet we remaine stil the same in substaunce that we were before And so with the blessed Martir Ciprian he calleth the visible creatures of bread and wine the body and blood of Christ bicause of the excellent nature vertue propertie and grace of his most precious fleshe and blood that thei do receaue by the mightie word and secret power of the inuisible Priest who is our Sauiour Iesus Christe hym selfe For this excellent propertie I saie vertue and grace that the creature of bread beyng rightly ministred and worthely receaued doth obtaine by the almightie power of God. The blessed Martir sainct Ciprian with the other auncient fathers doe saie that the bread is made fleshe Else if we shoulde take his wordes so grossely as our papistes doe we should be faine to confesse that the blessed body of Christe beyng made of bread should haue his beginnyng originall and ofspryng of the corruptible creature of bread as I haue sufficiently proued already before Wherefore Saincte Ambrose saieth Sunt quae erant in alium mutantur in substaunce they are meaning the Sacrament the same they were before but in accident or qualitie they are turned into another thyng for before it was common meates For mans table nowe is turned to be meate for the Lordes table and in another place he saieth Ante consecrationem alia species nominatur post consecrationem corpus christi significatur before the consecration it is named by another kynde but after consecration it doeth signifie the body of Christe Sainct Chrisostome agreeyng herewith saieth Si incorporei essemus c. If we were bodilesse god would geue vs these thynges bare and bodylesse but for
nother fol. 125. The imperfectioÌ„ of our owne workes fol. 130.2 Thre maner of powers to forgeue synnes fol. 132. Two thynges to be learned in S. Paules saiyng Ro. 8. fol. 137. The Lawe hath moe endes then one fol. 137.2 Twoo thynges to bee noted fol. 140.2 The spirite of god worketh in vs our regeneration fol. 24. V Unto whom hell is ouercome fol. 6.2 Uaine opinions of sundry meÌ„ fol. 29. Vsia fol. 73.2 VV Wherefore Christe was iudged and condemned before Pilate fol. 1.2 What the Serpent signified ibidem Why the Sacrifices of the old Lawe were offered often fol. 2.2 Why Christe was laide in a newe graue fol. 4.2 Why Christe was laide in a nother mans graue ibidem What the newe graue signified fol. 7. What was signified by the graue that was he wen out of the stone ibidem What is to bee vnderstanded when we saiâ— â–ª Christ barowed hell fol. â—â—2â— Whereto God had respecte in his sonne our sauiour fol. 5.2 What thyng caused Christ to be so heauie before his death fol. 8. What Abrahams bosome is fol. 9.2 What we learne by the third of Iohn fol. 23.2 Wherin the fire of purgatory doth differ froÌ„ the fier of hel 12.2 We are al saued by priuiledge fol. â—3 What is the firste foundation of our election fol. 18. What fruicte their doctrine doeth bryng that condemne children that dye without baptisme fol. 19. Without faith no man can be deliuered from condempnation fol. 20. What daunger it is to refuse to receiue the sacrameÌ„ts f. 20. What we ought to doe if we should followe the Fathers in all thynges fol. 22. Why the spirite of God is called fire fol. 24. Why the holy ghoste is called water fol. 24.2 What certaine of the learned called Augustine for his rigour towardes infantes not Baptized fol. 26.2 What moued Augustine to write as he did of children not Baptized fol. 27. Wherin the Anabaptistes exceeded fol. 27. Whereof Confirmation dyd come fol. 27.2 Why the Fathers did magnifie the Sacramentes so much fol. 29. What profite commeth to theÌ„ that are perswaded in this doctrine fol. 30.2 What many foolishe people vsed to doe in carriyng their children to Idols fol. 31. Wee doe parte our saluation betweene Christes death and his resurrection fol. 31.2 What it is to bee dead vnto synne fol. 32.2 What a large doctrine our baptisme doeth preache vnto vs. fol. 34. What it is to sit on the right hande of the Father fol. 35.2 What the Papistes must doe if they wyll haue vs to beleue them 47.2 What it is to receiue the Sacrament vnworthely fol. 48. Why the papists can not perceaue in what parell they bee fol. 49. Wherin the papists haue the Fathers in estimation fol. 53. Wherin we must beare with our weake brethren fol. 53. Why the sacramentes were ordeined fol. 16.2 We do make more then bare signes of the Sacramentes fol. 58.2 What honour we ought to do to the sacrament ibid. What we learne of the lordes wordes in Zacharie fol. 60. Why Christ would be baptized fol. 63.2 Who can choose but laugh at the papistes fol. 68. Why the sacramentes be called by the names of the thynges whereof they bee Sacramentes fol. 69. What this word Signum doth signifie in the .2 of Luk. f. 72.2 What it is to examine our selues fol. 57. and 76.2 Who they be that féede effectuously vppon the bodye and blood of Christe fol. 76.2 Why Christ our sauiour was man. fol. 81.2 What is the chief marke that the papistes shoote at fol. 89. Why the Apostles were called light fol. 87 2 What properties must bee in hym that we must pray vnto fol. 89.2 What was the meanyng of the Prophete Ieremie fo 96. What is signified by psalmes hymnes and songes fol. 104. What the Sunne doth signifie fol. 104.2 What the Moone doth signifiâ— fol. 105. What the Starres doe signifie ibidem We must beleue in Gods power Gods prouidence Gods goodnesse fol. 111. What the true Churche of Christe is fol. 111.2 Who can bee the heade of the Churche fol. 112. Who bee the kéepers of the keyes of Gods kyngd fo 114.2 What it is to loose ibidem What it is to bynde fol. 115. Wherof the certitude of gods worde doth depende fol. 118.2 When the Churche can not erre fol. 122.2 When the Churche can and doeth erre ibidem Whole vniuersall Churche doeth neuer fall awaie from God. ibidem Why it is called the inuisible Churche fol. 122. We muste not deuide our selues from the Churche bicause the wicked are among vs. fol. 123. Whence this worde iustificare hath been borowed and what it signifieth fol. 124. Why God doeth crowne his giftes in vs. fol. 129.2 What the nature of merite is fol. 130.2 What we are as long as we are without the spirite of god fol. 135. What this worde Apochripha is fol. 135.2 What this word CanoÌ„ is ibi Why the faithfull are saide to be free fol. 141. What thyng caused Christ to be so heauie before his death fol. 8. What Christes goyng downe to hell is fol. 9. Without faith no man can be deliuered from condemnation fol. 20. Whereto the Papistes haue brought the order of confirmation fol. 28.2 What it is to bee crucified to the worlde fol. 32. Wherefore the Sacramente was instituted fol. 56.2 What greate absurdities doe come of the doctrine of traÌ„substantiation fol. 67.2 What Christe meant by the keyes fol. 114. FINIS
in the Popes Boate his Oares will directly rowe thée to that hauen and porte where doctour Storie of late caste his Anker and brake his necke and for that his handes were haltered he gaue all traiterous Papistes the Popes blessyng with his heeles at Tybourne An ende and blessyng mooste meete for all sortes of Papistes God of his mercie quickely conuerte theim that are aliue or els good Lorde sende a merie winde to blowe them all into that course that Felton and Storie before haue runne For I am fullie perswaded that what soeuer he bee high or lowe riche or poore that holdeth with any Popishe or Papisticall doctrine he is a rancke traitour in his harte and when tyme serueth it will so fall out in proofe as daiely experieÌ„ce teacheth vs by our late traiterous rebelles whiche soughte the suppressyng of the faithe of Christe the ouerthrowe of the Queenes Maiestie and vtter desolation of this our Realme If the almightie Lorde had not preuented them of his mercie towardes vs. What resteth now but that we loue God and his worde and obeye our Queene and her Magistrates and also to consider our waies and sée whether wee walke as he hath taught vs For there is no heauen but his dwellyng place no walkyng vnto it but by his coÌ„maundementes and his commaundementes no where to be founde but in the holy Scriptures which he hath left vs Next vnto Gods glory we haue nothing so precious as the sauegarde of our soules And where shal we finde it but in the worde of god And here I make an ende of this my long preface most heartely besechyng thée to accepte in good parte this simple and rude worke of myne consider my good meanyng and wyll towardes the buildyng of Gods Churche who woulde haue giuen thée better if better he had in store I must warne thée not to looke in this booke for the pleasaunt speache of Isocrates nor the high stile of Demosthenes nor for the excellent dignitie of Plato nor the eloquent wordes of Cicero or for the reuerende maiestie of Theucidides For then thou wilt foulie be deceiued But for bare and simple wordes for I seeke not goods but God not gasinges but gayne not prayse but profite not mony but men Therefore gentle and freendly reader if thou receiue any fruicte of my labours helpe mée with thy prayers to God our Father in the name of his Soonne and our onely Sauiour In readyng hereof let reason leade thée lette the aucthorities perswade thée and let trueth enforce thée GOD of his mercie quickely conuerte or soone ouerthrowe al his enimies and the Quéenes fooes that holde of any doctrine contrarie to the true and christian faith Confounde all errours O Lorde giue the victory to thy trueth and glory to thy holy and blessed name now and for euer Amen ¶ Fare well Gentle Reader from Redcliffe in Bristoll ¶ Thy poore brother in Christ Iohn Northbrooke Preacher ¶ The contentes of all the Chapiters OF Gods creation and gouernaunce of all thinges of Christes conception and birth of his death and passion c. Cap. 1. fol. 1. Christes death and passion is a sufficient sacrifice for all mankinde Cap. 2. fol. 2. The meanes whereby the death and sacrifice of Christ may be applied vnto vs. Cap. 3. fol. 3. Of Christes burial and the profite that we haue gotâ—en therby Cap. 4. fol. 4. How many wayes this worde hell is taken in the scripture and after what maner Christ descended into hell Cap. 5. fol. 5. Reasons and argumentes of those that holde that Christe went downe to hell in his soule Aunswered Cap. 6. fol. 7. Christ is our true Purgatorie and the Papists purgatorie is falle Ca. 7. fo 9. Popishe purgatorie is flat against the worde of god For it maketh Christes death and passion of litle or none effect Cap. 8. fol. 11. Against praying for the dead and apparations of the dead after their departing hence Cap. 9. fol. 14. Children that are dead borne or dye before that they can come to baptisme not damned nor yet go into the Popishe Lymbe Cap. 10. fol. 15. What comfort we haue gotten by Christes rising from death againe and that it shoulde be vnto vs as a glasse in this life Cap. 11. fol. 31. Of Christes ascention into heauen and howe it is saide that he fitteth at the right hand of god c. And after what maner he is here amongst vs. ca. 12. fo 34 Christes humane body can be but in one place at once and not in many and diuers places Cap. 13. fol. 37. Against Popishe transubstantiation Cap. 14. fol. 40. what it is to be guiltie of the body and blood of Christ. Cap. 15. fol 47. The â—acrament ought to be ministred to all the people in both kindes Cap â–ª 16. fol. 49. Against worshipping of the Sacrament Cap. 17. fol 56. How the vnworthy receauers are guiltie of the body and blood of Christe although he be not corporally in the Sacrament Cap. 18. fol. 59. whether the papistes haue still the same bodie in the Sacrament that was geuen vpon the Crosse. Cap. 19. fol. 61. Against the carnall presence of Christ in the Sacrament Cap. 20. fol. 64. The wicked dooe neither eate nor drinke the bodie and blood of Christe Cap. 21. fol. 66. The true exposition of these wordes Hoc est corpus meum and that Sacraments are called by those names whereof they are Sacraments Cap. 22. fol. 68. The godlie in the olde lawe did eate and drinke the same fleshe and blood of Christ that we do nowe in the newe Testament Cap. 23. fol. 78. What comfort we haue by Christes ascention into heauen Cap. 24. fol. 79. Against praying and intercession to Saintes Cap. 25. fol. 80. Christ is both our mediatour of saluatioÌ„ and also of intercessioÌ„ Ca. 26. fo â—2 The principall argumentes that the papistes alledge for praying to Saintes Aunswered Cap. 27. fol. 85. Howe and wherein we ought to honour the Saintes Cap. 28. fol. 98. Of Christes comming to iudgement in the last daie Cap. 29. fol. 99. To whoÌ„ the sharpe sentences of the scriptures are terrible Cap. 30. fol. 102. The subtile meanes that Satan vseth to bring vs into securitie Cap. 31. fol. 104. The Pope is Antechriste and that man of sinne which shal be reuealed before Christes comming to iudgement Cap. 32. fol. 107. The strength operation of the holy ghost working in vs. Ca. 33. fo 108. What is the true Churche of God and where it is Cap. 34. fol. 111. Christe is the head of his Churche and not the Pope Cap. 35. fol. 112. All the Apostles had equall power to binde and to loose with Peter and the keyes were equally deliuered to them all Cap. 36. fol. 113. The true Churche of Christ is but as a witnesse to the worde of God adding nothing to it nor taking ought from it Cap. 37. fol. 117. The true Churche is knowen by the worde of God. Cap. 38. fol.
of them howbeit I thinke that he did vnderstande Origene Ierome and Tertullian But nowe we will sée howe well this doth agree with the person of Christe our Sauiour Firste and formoste if they will haue the punishmentes paines and tormentes that Christe suffered to be in all pointes corespondent vnto those synners for whom Christ died had deserued it had not been onely necessarie that he shoulde haue suffered here in the body vppon the earth And that the soule should also haue suffered in hell for a while but that hee shoulde haue suffered both in body and soule euerlastyng punishmentes with the damned But God his father did content hymself with the paines and tormentes that he was in for a while hauyng a respecte not onely vnto the paines that he did suffer but vnto his righteousnes innocencie and obedience whiche caused hym to take and allowe the paines whiche our Sauiour Christe did suffer for a tyme as sufficient for to obtaine and purchase vnto the faithfull beléeuers a full deliueraunce from euerlastyng paines and tormentes which thei had deserued through their synnes Moreouer it was no néede at all that the soule of our Sauiour Christe shoulde goe downe into hell for to suffer there for it hath suffered punishment enough here vpon earth sithe that in it I meane in his soule he did beare the same iudgement and condempnation that we had deserued for the bodie did not suffer without the soule yea if the sorowes and paynes of the one could bee separated from the sorowes and paynes of the other whiles the body and soule be ioyned together by life we should haue a iuste occation to saie that the soule did suffer afore the body and that the sorowes and griefes of the body did proceede and come firste of the soule For els what did these wordes meane my soule is heauie vnto the verie death whereof came this wofull sweate that did runne downe to the grounde as droppes of bloud and the complainte that he made to GOD his father in the Garden Wherof did also come that greate feare trouble and horror that he was possessed withall as the Euangelistes doe testifie vnto vs If he had not bene in an extreame agonie and much greater then mans wisdome can comprehende What neede should he haue of the Angels for to comfort hym Againe who would not wonder and marueile to sée christ our sauiour so sore affraide and troubled as the Euangelistes doe set hym foorth vnto vs for the death that he should suffer if he should haue had respect to none other thing but onely vnto the death Doe we thinke that there was lesse hearte lesse corage constancie and manfulnes in our sauiour christe then in many thousande of Martyres that haue gone so ioyfully and merely vnto their death for his sake But what doe I speake of Martyres howe many wicked doers doe we sée daiely goe to their death whiche they haue deserued with their wicked and abhominable doynges moste manfully and with suche a face and countenaunce that ye would thinke that they did goe to a feaste or banquet Shall we saie that the sonne of god had lesse corage then these haue in so good a cause as he did die in It must needes be then that there was some greater thing then death of the Crosse which was at hande somewhat there was I saie that was of more weight and importaunce then that whichâ— did appeare outwardly His body was not yet in the handes of the tormentours he had onely the death before his eyes and as it were an imagination of it whiche troubled hym nothyng so muche as the dreadfull iudgement of God which he knewe he must needes beare When he did then enter into this agonie then did heâ— begynne already to descende and go downe into this horrible hell where he was deteined and kepte a while for our sakes for what greater hell can one imagine to be vnto man than to féele gods wrath throughly kindled against hym to be faine to beare his terrible iudgement and furie and to bee in the same estate that our sauiour Christe was in when he did crie out saiyng My God my God why hast thou forsaken mée Although he was true and naturall God and also true and naturall man so that his godhead could not be separated from his manhoode yet the humanitie was then as if it had been vtterly forsaken of the diuinitie and left succourlesse and as if it had been both in body and soule driuen downe into the bottomlesse pit of hell and geuen ouer of God. Therefore it was no neede that the soule of christ should goe downe after any other sorte for to suffer the paines and tormentes that we had deserued For the places doo not agrauate the paines or make them more heauie and greeuous but the heauie and intollerable burden of Gods wrath and iudgement wheresoeuer it is felte or whersoeuer men are faine to beare it Therefore they that doe affirme that the soule of our sauiour Christ must néedes of necessitie suffer in hell do plainelie declare that they knowe not what hell is nor what our sauiour christ did suffer for them nor yet what the vertue and efficacie of his death and passion is I allowe better the opinion of them whiche saie that this is to be vnderstanded of a spirituall descendyng or goyng downe whereby it was declared and preached through the efficacie vertue and power of christes holy spirite vnto the soules of the reprobate that were in the vnquenchable fire of hell that their vnbeléefe and stubburnnesse was the cause of their eternall and euerlasting damnation and that they should haue no deliueraunce from it by the death and passion of the onely begotten sonne of god our sauiour Iesu Christe where vnto the wordes of sainct Peter seemeth well to agree saiyng Christ hath once suffered for synnes the iuste for the vniust for to bryng vs to God and was killed as pertainyng to the fleshe but was quickened in â—he spirite in whiche spirite he also went and preached vnto the spirites that were in prisone whiche were in tymes past disobedient So we perceiue by these wordes of the Apostle that both the damned and saued had alone maner of féeling of the death and passion of Christ but yet to diuers endes for the one that is to the godly that were in Abrahams bosome was certified by the diuine power and godhead of Christe that nowe was the fulnes of tyme come to fill vp the measure of their ioye and euerlastyng saluation that they long looked hoped and thirsted for And to the damned was preached christ crucified but to the encreasing and augmentyng of their owne damnation for that they had no parte or portion by his death of gods fauour But rather an heauie iudgement bicause as S. Paule saieth Christe is Odor mortis ad mortem his c. That is the sauour of death
little water sithe that he hath the chief and principall that is to saie a true iustifiyng faithe else the water shoulde haue more vertue and efficacie then the blood of oure Sauiour Iesu Christ or at least as muche and the Priest that should minister the outwarde baptisme should be of as much power as Iesus Christe hym selfe For as the water and the Minister can doe nothyng without the spirite and blood of our Sauiour Christe so it should followe that Iesus Christe his spirite and blood shoulde be able to doe nothyng without the water and minister And so by this meane our sauiour Christ and his spirite should be as subiect vnto the Minister water as the water the Minister should be subiect vnto Christ and his holy spirite and so consequently his grace mercie shoulde be alligated and bounde vnto corruptible elimentes and made subiect vnto men Wherby it should come to passe that Iesus Christ shoulde be no more true God nor yet true Sauiour Here may be a question demaunded of those elimentaries and children damners whether we are saued by water or by Christe or els by both if thei saie by both as so they holde opinion then it foloweth that the water died for our synnes and so muste wee saie that the water hath life and yet beyng our seruaunt and created for vs is our Sauiour we woulde then iudge easely that suche doctrine came not of God sith that it doeth so euidently repugne vnto his grace and vnto the iustification of faith ouerthrowing altogether the whole misterie of our redemption purchased vnto vs by our Sauiour Iesu Christe And bicause it shall not be thought that I doe take and expounde the Scriptures at myne owne pleasure and as I liste Ye shall heare the meanyng not only of the auncient writers but also of the schole doctours and namely of the maister of the Sentences who doth proue by good reasons and also by the aucthorities of the fathers of the auncieÌ„t catholike church that some are iustified and saued without baptisme among whom Sainct Augustine doeth comprehende al those that be dead and haue suffered martyrdome for the confession of Iesu Christ. Likewise the aucthoritie of sainct Cyprian is set forth by the maister of the Sentences wherby he doeth testifie and proue that saith repentaunce and the conuersion or tourning of the harte are in steede of baptisme vnto them that had neither tyme nor place for to receiue it callyng it the baptisme of deuotion and for a better confirmation of this he doeth bryng the example of the theefe that hong by christ who as he saith was not nayled on the Crosse for the name of Iesu christ but for his owne merites and wicked doinges nor yet suffered bicause that he did beleeue but as he was suffring he did beléeue and came vnto the faithe It is then declared in the same theefe how faith is auaileable vnto saluation without the Sacrament of the visible baptisme as sainct Paule saith The belief of the harte iustifieth and to confesse or acknowledge with the mouth maketh a maÌ„ safe But this is fulfilled and performed inuisiblye when the necessitie doth exclude or keepe of the sacrament of baptisme and not the contempte of religion There may bee some baptisme without conuersion or turnyng of the hearte And conuersion or tournyng of the hearte can be in some without hauyng receiued baptisme But it can not be where baptisme is despised nor we ought in any wise to caâ— it conuersion or tournyng of the hearte vnto God when the Sacrament of God is despised This is the aucthority that Gratianus doth alledge vppon this matter in the boke of the decrees and also the maister of sentences beyng taken out of Cyprian wherunto is added the saiyng of S. Ambrose who speakyng of the death of Valenâ—â—tianus the Emperour without baptisme did saie I haue loâ—â—e hym whom I should haue regenerated or begotten a newe but he hath not loste the grace which he did require Likewise Chanesius who hath written of the Sacramentes in verses being of the same opinion doth bryng a Iewe for an example who beyng conuerted vnto our sauiour Iesu Christ doth with all haste runne vnto the Church for to be baptized and yet for lacke of water and of a Prieste doth die without Baptisme He doeth conclude that neuerthelesse he shal be saued if he doe stedfastly beléeue in our Sauiour Christe Now if wee ought to haue such a confidence and truste of the saluation of those that beyng of age and of yeres could not be baptized howe muche more ought we to beléeue and trust that the litle infantes that die afore that they can come vnto baptisme are saued by the vertue of the Testament and of the blood of the onely begotten sonne of God which is shed for vs and for our seede to washe awaie all our synnes both originall and other For if they be of the elect and chosen of God it lieth in his power to baptize them in the mothers wombe by his holy spirite and to to sanctifie them as it is written of Iob of Ieremie of Iohn Baptiste and of Paul. And as for the saiyng of our sauiour Christ which they say is generall and doth excepte no man if they will vnderstande it of the sacramente of baptisme as many of the olde and late writers haue doen and goe to the rigour of the letter we may saie the like of that which he hath saide of his fleshe and of his blood in the sixt of Iohn speakyng on this maner verely verely I saie vnto you Except ye eate the fleshe of the sonne of man and drynke his blood ye shall not haue life in you which is as muche as if he shoulde saie whosoeuer doth not eate my fleshe nor drinke my blood he shall not haue life euerlastyng This no man is able to denie It foloweth then that all litle children with all those that haue not receiued the sacrament oâ— the body and blood of christ are damned if it be true that Christe our Sauiour is really substauncially naturally fleshe blood and bones in the sacraâ—ent and we must eate his fleshe and drinke his bloud after the same maner and sorte that they doe teache vs Therefore it shall be as requisite necessarie and needefull that the sacrament of the boâ—â— and blood 〈◊〉 Christe bee ministred vnto the litle infantes and children 〈◊〉 the sacrament of baptisme And here 's it doth â—ome that euen in Chaâ—â—lemagnes time they did kepe the Sacrament for to giue it vnto the litle children when they were sicke thinking it to be a thing very necessarie And yet nowe a dayes euen at this present the Iacobites and Greekes as some do write do minister thâ— Sacrament vnder both kindes vnto yong babes that are suckyng on the mothers breast We doe reade in a maner the like of the Bohemians and of the
Morauians Both Origene and also Cyprian were wonte to minister the Communion vnto the litle children that were brought in the armes of thâ— Parentes when thei came to receiue the sacrament geuyng vnto them not onely the misticall bread but also the misticall Cup. And in Saint Augustines tyme they did commonly minister the Sacrament in both kyndes vnto the young infantes and children when they were baptized And all this did come to passe bicause the auncient fathers and great learned men did take the saiynges of our Sauiour Christe after the rigour of the letter Whereof it did come also that some did thinke that if a man after that he was baptized had once receiued the sacrament he could neuer be damned or at least he should once be deliuered from damnation bicause that our Sauiour Iesus Christe did saie I am the bread of life whiche is come downe from heauen he that shall eate of this bread shall liue for euer They did alwaies sticke vnto the bare letter saiyng that our Sauiour Christ who had promised the same could not lie But Saint Augustine doth both reproue and also confute that errour These men are like to the person of Trumpington who readyng the .27 Chapiter of Mathew on Passion sonday as they call it and when he came to these wordes Eli Eli â—ama-sabacthani called the Churche wardens to hym and saide truely this booke doth appertaine to the Bishop of Ely for his name is here I will scrape out his name and put in our owne parishes name and so he did then he began to reade againe Trumpington Trumpington Lama-sabacthani Thus wee may see what absurdities men be wonte to fall into for lacke that they do not examine throughly the meanyng of the scriptures but will goe still to the rigour of the letter Saint Hierome saieth very notablie Non in verbis scripturarum est euangelium sed in sensu The gospell standeth not in the bare wordes of the Scriptures but in the meaning Therfore we maie saie vnto them as Saint Ciprian once saide to the Nouatian heretiques Andite Nouatiani apud quos scripture câ—lestes leguntur potiùs quam intelliguntur Hearken hereto ye Nouatian heretiques amongest whom the heauenly Scriptures are read rather theÌ„ well perceiued or vnderstanded For if folowyng the doctrine and opinion of the Papistes touching the Sacrament of the body and blood of Christ we would take after the rigour of the letter the same that our Sauiour Christ doth speake of the eatyng of his fleshe and of the drinkyng of his bloud without all doubt wee shal be faine to confesse that all thei that haue once receiued the Sacrament shal be saued and that all they that neuer receiued it and so die shal be damned for euer Whereby it must needes folowe that it is no lesse necessary to minister the Sacrament of the body and blood of christ vnto the children then to baptize or christen them Wherfore I should thinke good that they should aswell geue aucthoritie vnto the Midwiues to minister the Lordes supper vnto the infantes in time of necessitie as thei geue them aucthority to minister baptisme whiche is a Sacrament of no lesse efficacie and dignitie then the other is yea rather by their doctrine it is of more vertue and strength For I haue not yet read that euer they condemned any bicause that they had not receiued the Sacrament of the Euchariste wheras they doe sende all them to the deuil that die without the receiuing of baptisme thought they would neuer so faine haue come to it But wheras we spake before of Midwiues how they baptized by the aucthoritie of the papistes in tyme of necessitie I speake it not so as that I doe allowe their doynges for I am of a cleane contrary mynde and doe saie with sainct Paule that none ought to take aucthoritie vppon them in the Churche to vse any ministration vnlesse they are called lawfully as Aaron was Christe gaue aucthoritie to his Apostles onely to baptize and to preach Sainct Paul in no wise would haue a woman to speake in the congregation muche lesse to minister a Sacrament whiche must be alwaies doen with doctrine for they must go both together Therefore was it rightly condemned flatly forbidden in the councell of Carthage without any maner of exception that women should once presume to baptize any at all And where they hang so much of necessitie if the childe be readie to dye that then she may and ought to do it Saint Augustine doubteth whether it be lawfull or no for them to do it at that instant of necessitie for his wordes are these Et si laicus necessitate compulsus baptismum dederit nescis an pie quisquaÌ„ dixerit esse repetendum Although a laye man compelled by necessitie do geue baptisme I can not tell whether a man may godly say that it ought to be iterated Howe the custome was before that Augustine was borne is gathered of Tertullian that it is not permitted to a woman to speake in the Church nor teache nor to baptize nor to offer that she shoulde not clayme to her self the execution of any mans office much lesse of the priestes Of the same thing Epiphanius is a substantiall witnesse where he reproueth Martion that he gaue women libertie to baptize Many foolishe women and men do say if the infantes dye without baptisme they are depriued of Gods grace and of their saluation Not so God pronounceth that he adopteth our infantes to be his owne before they be borne when as he promiseth that he wyll be a God to vs and to our séede after vs In this worde is conteyned their saluation for the first foundation of our saluation is neither faith hope loue nor feare of God but the election of GOD by whiche are saued not only they which of full yeres of vnderstanding do beleue hope loue feare call vpon heare and obey god c But also infantes albeit that they be taken out of this life without baptisme wherfore let vs not hang so much vpon creatures that we exclude and doubt of our creatour and for our foolishe good intentes sake will suffer sacramentes to be ministred by women cleane and besides the expresse worde of god Wherefore I do holde and beleue that it is no more méete and lawfull for a Midwife to baptize children in tyme of necessitie then it is for her to preache publikely and minister the Euchariste openly or otherwise But let vs come againe to the saying of our sauiour Christ â–ª that they haue alwayes in their mouthes for to condemne and cast away the poore séely infantes and children of the christians which dye without baptisme It is to be vnderstanded yea they that will consider diligently and weigh the absurdities that do ensue and followe of the exposition of them that do vnderstande it of baptisme going thus to the rigour of the letter shall
had a phantasticall bodie whiche appeared outwardely to be a very mans body and yet was none Or except thei wil saie with Eutiches that the body of christ is deified or tourned into the godhead But I know that they would not for all the goods in the worlde be companions of heretiques Therefore I woulde fayne knowe of them howe and after what sort this body of Christe whiche lacketh nothing to the perfection of an humaine body shoulde be in such a small péece of bread I am sure that they wyll say that the body of Christ is in heauen on the right hande of the father with his due proportion of lymmes and other dimensions that apperteyne to a perfect mans body that is to witte with his iust height length breadth and thicknesse But it is in the Sacrament without any of al those things so that if we aske them where the head is where the feete be and the armes they wyll immediatly aunswere that all is head all is féete all is armes breast and shoulders and that we must seke there for no distinct proportion of lymmes nor any due order of the members But let them drinke water styll with the Swannes of Thamesis tyll they haue proued their monstrous doctrine by the word of God or by any aucthoritie of the auncient fathers of the true Catholike Churche and then I warrant that they shall neuer go drunken to bed Yea they are not ashamed to say that in the Sacrament the body of Christe doth occupie no place and yet they wyll haue there the same selfe body that was borne of the virgin that hong on the crosse and that ascended vp into heauen Is not this I pray you to spoyle our sauiour Christ of the veritie and trueth of a body For as Saint Augustine faith Take away the limittation of places from the bodyes and they shal be no where and because that they shal be no where they shall not be at all Sithe then that they wyll not haue the body of Christe to occupie any place in the sacrament we can conclude none other by the wordes of saint Augustine but that it is not there at all For the naturall body of Christe doeth occupie a place where so euer it be as ours shall after the generall resurrection of al fleshe So the same Saint Augustine saieth a litle after the place before rehearsed Ne dubites Christum esse in aliquo loco celi propter veri corporis modum Doe not doubte Christ to be in some one place of heauen bicause of the propertie and measure of a verie bodie Againe he saieth Christum secundum humanitatem visibilem corporem localem atque omnia membra humana veracitèr habentem credere conuenit confiteri We must beléeue and confesse that Christe accordyng to his humanitie is visible hath the substaunce and properties of a body is conteined in place and verely hath al the members the whole proportion of a man These testimonies are so manifest that vnlesse the papistes haue whorishe foreheades they will blushe and be ashamed But here they will alledge against mee the wonderous workes that our Sauiour Christe did worke in his body both afore his resurrection and after saiyng Maie not the naturall body of Christ be aswell vnder a small péece of bread as he did walke vpō the waters which is cleane contrary to the nature of an humaine bodie or aswell as he did come in to his apostles through the doores beyng shut fast Is the hande of god now shortened or is he not still almightie and able to doe what so euer he will both in heauen and in earth No man I trowe doth denie the almightie power of god For we doe all confesse with all submission due reuerence that he is able to do whatsoeuer he will both in heauen and in earth But it followeth not bicause he is almightie and able to doe whatsoeuer he will that therefore he will doe whatsouer wee shall imagine or inuent out of our owne heades and braynes besides or against the manifest and sacred scriptures We muste not thynke that his omnipotencie or almightie power will bee bounde to our vaine imaginations and phantasies Againe it hath béen alwaies counted a childishe argument and vnworthy to be vsed among the learned to reason a posse ad esse For who woulde not deride and laugh hym to scorne that would reason after this maner God is able through his omnipotencie and almightie power to doe this or that Ergo he hath doen it God was able to make vs Swine Sheepe Oxen Horses Trées Stones Frogges Lice Dogges c. Yet he hath not doen soe but of his meere goodnes and mercie hee hath made vs after his owne similitude and image for to inherite with hym his glorious kyngdome of heauen Hearken what that auncient father Tertullian saieth touchyng the omnipotencie or almightie power of GOD Some man peraduenture saieth he will saie there is nothyng vnpossible to God let vs vse this saiyng in our presumptious fancies and then may we imagine of God whatsoeuer we list as though he hath doen it bicause he is able to do it For we must not thinke bicause that god is almighty that therfore he hath doen the thyng whiche he neuer did Sed an fecerit requirendum est But we must first enquire whether he hath doone it or no. And so there shal be some thing vnpossible to GOD that is to wit whatsoeuer he will not Dei enim posse velle est non posse nolle For in God to be willyng is to be able and to be vnwillyng is to be vnable And vnto this maie be added the saiyng of Theodoretus who is also a very auncient writer GOD saieth he is able to doe whatsoeuer he will but he will doe none of those thinges that be not in hym of their owne nature Sith then that God is true of his owne nature he can doe nothyng that is against his worde Not bicause saieth the other catholique Fathers that he is not able to doe it but bicause that he will do nothyng against his owne nature And again bicause that it is vnméete that he should worke against hymselfe Thus farre he We may vnderstande by these auctorities now by mee alledged how we ought to reason vpon the omnipotencie and almightie power of god It is not enough for vs to saie God is almightie and able to doe all thynges Ergo the bodie of christ is really and substantially flesh blood and bones in the sacrament but first we must enquire whether God will haue it so or not If the worde of God should certifie vs that he would haue the body of his onely begotten sonne our sauiour Iesus christ after the same monstrous sorte in the Sacrament as they doo imagine and will haue other men to beleeue then ought we to beleeue it vndoubtedly and without any
contradiction or resistaunce But the scriptures do teache vs cleane contrary For they all testifie vnto vs that Christe our Sauiour hauyng offered one oblation or sacrifice for synnes is set downe on the right hande of God for euer tariyng there till his fooes be made his footstoole as it hath been sufficiently proued before Thei doe therefore alledge in vaine the omnipotencie and almightie power of God for to proue thereby their deuillishe and moÌ„strous opinioÌ„ beyng in this point like vnto the anabaptistes which wheÌ„ thei be so sore pressed with the scirptures that they knowe not whiche waie to escape doe flye streight waie vnto the spirite hauyng then none other thyng in their mouthes but the spirite the spirite So these ioly felowes when they be beaten with the scriptures that they haue not one worde to saie will by and by with a great circumstaunce of wordes and fetchyng aboute alledge the omnipotencie and almightie power of God settyng foorth his wonderous works miracles that he hath wrought by it that so they may vnder the shadowe of them deceaue and blinde the poore vnlearned people whiche haue no vnderstandyng nor perceiueraunce of thynges These be for the moste parte the goodly argumentes and reasons that they doe vse if god hath doen this thyng or that thyng then will they bryng in some excellent miracle that god did worke in tymes paste may not he by his omnipotencie and mightie power bring to passe that the natural body of his sonne Christe should be in the Sacrament ye may see howe these newe fangled felowes do most shamefully deny the omnipotencie of God. These and other like thynges they doe daiely vomite out againste the true ministers of Gods worde in their railyng bookes and vpon their Alebenche where as they themselues are vtter enimies and subuerâ—ours of the omnipotencie and almightie power of god For thei do preache and daily shewe teache and write and also with fyre and sworde compell men to beléeue that christe can not geue vnto vs his fleshe to eate excepte his naturall body that he tooke of the virgine Marie that died vpon the crosse and ascended vp into heauen be there in the Sacrament â–ª really and substancially in déede more like a monstrous thyng then an humaine body Wheras on the contrarie we doe both beléeue and teache that our sauiour christ is able by his euerlasting and almighty spirite whensoeuer we doe worthely receiue his Sacrament to feede with his most precious flesh and blood both our soules and bodies vnto life euerlastyng and yet that hee needeth not therefore to come downe from heauen nor to be after suche a monstrous fashion in the sacramentall bread and wine For as the blood of our sauiour christ doth cleanse vs from all our synnes and yet we neede not to haue it really present with vs for to be washed or bathed in it so Christ our sauiour accordyng to his promise doeth daily or whensoeuer we doe come worthely to his holy Table feede both our bodies and soules with the wholsome and heauenly foode of his pretious body and blood and this doeth he by his eternall and almightie spirite so that he needeth not therefore to come downe at the becke and commaundement of euery iuglyng Papiste and to be really present in a péece of their sterched breade after that they haue with gapyng and blowyng spoken foure or fiue wordes vpon it Let any man that hath any sparke of the spirite of GOD iudge whether this maner of feedyng vpon the body and blood of Christ in the holy Sacrament whiche as I saide is doen by his eternall spirite doth not in all poinctes agrée with the holy Scriptures and with the almightie power of God who is neuer wont sith that of his owne nature he is most true to do or worke any thyng againste his owne worde and sacred Scriptures wherby we are certified that the heauens muste holde our Sauiour Christe till all thynges be restored againe that God hath spoken by the mouth of all his holy prophetes since the worlde began The examples that they doe bryng of the walkyng of our Sauiour Christ vpon the waters or of his commyng in to his disciples and apostles when the doores were faste shut if they be well considered and looked vppon it shal be easie for to perceaue and vnderstande that they make nothyng for them but rather against them For when our Sauiour Christe did walke vpon the Sea although he did it by his diuine and godly power yet had he at the same present houre his true and naturall body with due proportion of lymmes and all other dimensions that doe pertaine to a mans body so that he coulde then be seene with the bodily eyes of his apostles taken vp sensibly into the Boate that they were in But no suche thyng will thei alowe in their monstrous being of christe his true and naturall body in their Sacrament Therefore this example maketh not for them but against them Now againe where they saie that our Sauiour Christ did go in to his apostles through the doores beyng faste shut here they make a shamefull lye For neither in the Gréeke nor in the Latine we shal finde that it is written through the doores beyng fast shut but the doores beyng shut or when the doores were fast shut Whereby the Euangelist doth signifie vnto vs the tyme that our Sauiour Christe came in to his disciples For therby may we vnderstande that it was verie late in the night when he came in to them as when any of vs doth saye I came home by candle light or when all the doores were fast shut yet no man is so foolishe as for to construe vppon his wordes that he had light borne afore hym or that he went in through the doores but by this maner of speaking we be wont to gather that it was late in the night when he came home Moreouer we do reade in the booke of the Actes that the apostles were put in the common prison at Hierusalem but the angell of the Lorde by night opened the doores of the prison and brought them foorth the doores of the prison beyng shut fast againe as sure as it was possible and yet none of the kéepers that were standyng without before the doores and kéeping them with al diligence did espie it when it was doen. Likewise in the same booke we finde written that when Herode would haue brought foorth Peter for to put hym to death the angell of the Lorde did come vnto hym as he slept betweene twoo souldiours bounde with two chaines and the keepers that watched and warded the prison standyng without before the doores And as soone as the angell smote Peter on the side and waked him his chaines fel of from his handes and also that when he and the angell were paste the firste and seconde watche and were come to
bread is referred to the fleshe and the kinde or forme of wine to the soule Againe it is taken or receaued vnder both kindes for to signifie that Christ did take vpon hym both an humaine body and an humaine soule and also for to signifie that the receauyng of this sacrament is auaileable both to the fleshe and also to the soule For if it were only receiued vnder one kind it shoulde be signified that it is auaileable onely for the tuition and safegarde of the one Hearken what Gerardus Lorichius one that is a great defendour of Transubstantiation a papist for his life saieth to this matter They be false Catholiques saieth this man that are not ashamed by all meanes to hinder the reformatiō of the Churche Thei to the intent the other kynde of the sacrament maie not be restored vnto the laie people spare no kynde of blasphemies For they saie that Christe saide onely vnto his apostles drinke ye all of this but the wordes of the Canon be these take and eate ye al of this Here I beseche them let them tell mee whether they will haue these wordes also onely to pertaine vnto the apostles Thā must the laie people abstaine from the other kinde the bread also Whiche thyng to saie is an herisie a pestilent and a detestable blasphemie Wherfore it foloweth that eche of these words was spoken vnto the whole church Thus far Lorichius the papistes owne doctour Let them make what shift soeuer they will or can they shall neuer be able to cleare them selues but that they be most abominable prophanatours of the Lordes Sacramentes and misteries and also most detestable and accursed sacriledgers sith that they do not only robbe the christian people for whom our Sauiour Christ did shed his most precious blood of the cheefe and most principall part of his Sacrament but also doe abstayne them selues from it whensoeuer they list hauyng no commaundement of the Lorde for to doe any suche thyng Therefore we may turne the saying of S. Basill against them who saieth these wordes Who so forbiddeth the thing that God commaundeth and who so commaundeth the thing that God forbiddeth is taken as accursed of all them that loue the Lorde Where you haue done the like against the commaundement of the Lorde and commaunded what he hath flatly forbidden your whole religion declareth for through your owne cōmaundementes ye make Gods commaundementes of litle force yea you haue done contrary to your owne lawes and decrées which do excommunicate all those that dare presume to take halfe of this sacrament and leaue the other halfe vnreceaued The blessed martyr Saint Ciprian doeth say Howe shall we teache exhort and prouoke them saieth he to shed their blood for the confession of the name of Christ if we do deny or wyll not geue vnto them the blood of Christ when they should fight and stande manfully in the quarell of their maister and Lorde Christe Or howe shall we make them apt to drinke the cup of martyrdome if we do not permit nor suffer them to drinke the cup of the Lorde in the Church by the right tha◠they haue to communicate with vs May not all men see and perceiue by these fewe words of this holy and blessed martyr what wrong and iniurie these antichristes do vnto vs Haymo saith Appellatur calix communicatio propter participationem quiae omnes communicant ex illo The cup is called the communication because of the participation for that euery man receaueth of it This saith he and yet no Protestant nor Caluenist If any warre doth chaunce for the name of Christ as is at this day in Fraunce and Flaunders or if any persecution for his religon sake doth happen they wyll geue vs good leaue to stande in the forefront of the battayle yea they wyll thrust vs forwardes and be ready them selues to shed our blood and yet they will not as much as suffer vs once to receaue the mysticall cup of the Lordes blood whereby we shoulde be animated and encouraged to shed our heart blood in the quarell of his trueth Besides this any childe may easely perceaue by these fewe aucthorities by me alledged that they were woont in the Primatiue Churche to minister indifferently vnto all men of what condition or estate soeuer they were the Communion in both kindes and that it was counted a playne sacriledge that is to say a playne robbing of Gods glorie to do otherwise For they did alwayes sticke to the institution and ordinaunce of the Lorde tyll at the length in the abominable and sacrilegious counsell of Constance a most wicked and vngodly decree was made to the contrary Many other reasons are they wont to bring for the defence of their accursed and detestable sacriledge If the mysticall Cup say they were indifferently ministred vnto al men and women that come to the Lordes boorde it might chaunce that it shoulde be at one tyme or other spylled whiche thing coulde not happen without a great slaunder in the Churche And therefore for auoyding of this offence that might happen by reason many hath the paulsie and fallyng sicknesse it hath bene appointed by the fathers that the Sacrament shoulde be only ministred vnder one kinde Belike our Sauiour Christe the wisedome of the father when he did first institute his Sacrament coulde not by his eternall spirite foresée such thinges nor yet the blessed Apostle Saint Paul when he did aboue .xxvj. yeres after his maisters ascention write vnto the Churche of the Corinthians Might not wée by as good a reason bicause that many offences do dayly arise by the preaching of Gods worde put downe the Scriptures altogether as antechrist is wont to do where soeuer he beareth any rule Might we not with as iust cause sith that many do surfet by meate and drinke and in their drunkennesse do worke mischéefe take awaye cleane from them the vse of meate and drinke Shall we because that good thinges may through the naughtinesse and negligence of men be misused take away the right vse of them or abolishe therefore the institution and ordinaunce of GOD who hath ordeyned and appointed such thinges for the comfort health of men Let them geue a straite charge to their ministers that they be sober and discrete when that thei go about such holy mysteries and that they take good heede to them selues that no such offences do arise through their negligence or rashe behauiour If they would do so and suffer the holy institution of the Lord to stande whole then shoulde they do well and please God highly who requireth nothing else but a true obedience towardes his statutes and lawes whereas in doing as they do they declare them selues to be voyde of the spirite of God and of all due obedience that ought to be in all faithfull christians and true seruauntes of God. For we must be subiect to God in obedience ioyned
teache Moyses another lesson For wheÌ„ he was comming to the fierie bushe he did bid him to put of his shoes because that he stoode in a holy place whereby we are admonished of two thinges First howe that God doth preferre our bare skinne which he hath sanctified with the blood of his sonne before the skinne of dead beastes which shall neuer rise againe nor be partakers of the glory that the children of God shall haue at the general resurrection of all fleshe both in their bodies and in their soules Secondly howe that we ought to put away all dead workes from vs if we will truely and as we shoulde do handle holy thinges or if we loke for to obteyne true holynesse at Gods hande These godly lessons should thei teache the people when thei come to the Communion and as true and faithfull Pastours thei should endeuour themselues to deliuer them from the abominable superstition of these false apostles whiche according to the doctrines and preceptes of men be woont to say Touche not eate not handle not ¶ The .xvij. Chapiter ¶ Againste woâ—shippyng of the Sacrament NOw to speake of the detestable Idolatrie that they doe with all tyranny and crueltie compell men to commit making them to worship a péece of bread in steede of the liuyng God creatour of all thynges it will be necessarie for whereas the Sacrament of the body and blood of christe was instituted and ordeined for to put vs in remembraunce of the death passion and bloodsheddyng of our sauiour christ and that we should in it being duely ministred and worthely receiued be made partakers of all the merites thereof that is to â—aie be put in full possession of all that he did purchase by the death of his bodie and by the sheddyng of his blood thei make of it a plaine ydoll causing the simple ignoraunte people to geue godly honour to the corruptible elements of bread and wine which thyng they can not deny but to be directly against all the scriptures which doe alwaies teache vs to lifte vp our heartes and mindes vnto the Lorde that is to saie vnto the thynges that by the Sacraments are signified vnto vs and not vnto the visible elementes and signes of them For as sainct Chrisostome saieth The Infidell when he heareth of the water of baptisme thinketh it to be onely plaine water but I that beléeue in Christe doe not onely see water but also the cleansyng of the soule by the spirite of god I consider christes buriall his resurrection our sanctification righteousnes and the fulnes of the spirite the thing that I see I iudge not with my bodily eies but with the eyes of my minde Thus farre he Sainct Augustine therefore plainely saieth to them that hang so vppon the visible signes Ea demum est miserabilis animae seruitus signa pro rebus accipere This is a miserable bondage of the soule to take the signes in steede of the thynges that be signified And for this cause were they wonte to saie Lift vp your heartes all the people or congregation aunswered We haue lifte them vp vnto the Lorde To be shorte Christe our sauiour who sayeth that he hath shewed and declared vnto vs all that he hearde of his father maketh no mention at all of this worshippyng but sayeth onlye Take eate c. The blessed Apostle S. Paule who doeth sette forth at large the whole institution of his master Christ saieth not Let a man fall downe on his knees and worship the bread and wyne But let a man examine him selfe that is to saye descend into his owne conscience and trye his owne hart and so let him eate of this breade and drinke of this cuppe If any suche worshippyng had ben requisite and necessarie both Christ our Sauiour himselfe and also his Apostle woulde not haue left it out vnspoken of Whereby we may conclude that all that thei do in the honouring of the misticall bread and wine is a méere inuention of theirs and a most detestable idolatrie which ought in no wise to be suffered in the church of christ For by it the honour that is due vnto the liuing God only the creatour and maker of all thinges and vnto his sonne Iesus Christ our Lorde and Sauiour is geuen vnto the dumbe and insensible creatures and corruptible elementes of bread and wine That they are corruptible creatures Saint Augustine saith If we beholde the visible creatures as the bread and the wine wherein the sacramentes are ministred who seeth not that thei be corruptible But if we consider the thinges that are wrought thereby who séeth not that thei can not be corrupted Saint Origene saith The meate that is sanctified by the word of God by prayer according to the materiall part that is in it passeth into the belly and so foorth into the priuie c. Therefore let vs folowe S. Chrisostomes councell where he saieth Nolimus creatorem cum creatura confundere ne illud audiamus seruierunt creature potius quà m creatori Let vs not confounde the creature and the creatour both together lest it be saide of vs they haue honoured a creature more then their creatour For saith he in a nother place creatures are to worship the creatour to be worshipped But here thei will say that thei worshippe not the bread and the wine but the body and blood of Christe that be there really present vnder the formes of bread and wine for to be receaued of the faithfull communicantes Be not these Saint Augustines wordes say they No man doth eate the fleshe of christ except he worship it first not only we do not sinne if we worship it but rather we do sinne if we worship it not They can neither proue by this place of Saint Augustine that the body and blood of Christe be really present vnder the formes of bread and wine nor yet mainteine their idolatrous worshipping of the Sacrament by it For all faithfull christians being commaunded to lift vp their heartes do worshippe the fleshe of Christe in his Godhead sitting in glorie on the right hande of the father before that thei feede vpon it by faith through the mightie operation of the eternall spirite of god And that this is the meaning of Saint Augustine it may easyly appeare by that that foloweth For by and by after he saith that wee ought not to sticke long in the fleshe but to clyme vp higher vnto the godhead of christ And verely their very wordes that they do vse afore that thei go about or euen when thei go about their holy misteries saying vnto the people Lift vp your heartes do vtterly condemne them For by them folowing in this point the custome of the auncient Catholique Churche thei doe exhort the people that thei sticke not vnto the visible elementes and signes of bread and wine but that thei lift vp their heartes and mindes
vnto him that is signified by them Saint Ciprian therefore saieth full well Before prayer the priest with a preface prepareth the hartes of the brethren saying vnto them Lift vp your heartes that when the people aunswereth We lift them vp vnto the Lorde thei may be put in minde to thinke of nothing else but of the Lorde Chrisostome also saith Clamamus in conspectu sacrificij Sursum corda We crie a loude in the sight of the oblation Lift vp your hearts S. Augustine vpon the Psalmes saith Let vs lift vp our heartes if ye be risen againe with christ he saieth vnto the faithfull he saieth vnto them that receaue the body and blood of our Lorde If ye be risen againe with Christ sauour those thynges that are aboue where Christe is at the right hande of God seeke for the thinges that bee aboue not for the things that be in earth Their owne manipulus curatorum saith thus Before the Canon the Priest saith Lift vp your hartes As if he woulde saie who so will receaue this Sacramente ought to haue his hearte lifted vp vnto God. But lette vs graunt vnto them by waie of disputation that the naturall body and blood of Christe bee really present vnder the formes of bread and wine yet we shall alwaies bee in feare to commit Idolatrie if at least their doctrine be true For they saie excepte the Priestes doe pronounce the wordes of consecration which words they be in doubt of them selues and cannot wel tel which they be vpon the creatures of bread and wine Cum intentione consecrandi That is with an intent and mynde to consecrate they be not made the body and blood of Christe but remaine still nude nude and bare creatures of bread and wine Therefore Holtcot saieth vpon the maister of sentences Laicus adorat hostiam non consecratam The laie people saith he worshippeth a wafer that is not coÌ„secrated And therfore that perill and daunger of Idolatrie may be auoyded at all tymes Thomas de Aquino in a certaine booke geueth vs counsell that we worship it with a condition saiyng Lorde if thou be there I doe worship thee if thou be not there I worship thee not Is not this a sure and certaine doctrine thinke ye and most worthy to be mainteined with fire and sworde and with suche sheddyng of innnocent blood Repeâ—t then ye Magistrates and rulers of the people and be sorie in your heartes that euer ye consented to the death of so many Martyrs that in these our daies haue been most cruelly put to death for the truethes sake and crie God mercie betimes lest ye with the beaste and hir false Prophetes whose slaues ye are now become though some of you perceaue it not be cast for euer into the lake that burneth with fire and Brimstone which is the seconde death There be some in the world that alledge Saincte Ciprian to proue that the Sacrament must be worshipped And these wordes of his doe they bryng foorthe The Sacramentes as muche as in them is can neuer be without the proper vertue nor the diuine maiestie can in any wise absent it self from the misteries It foloweth then saie they that they must be worshipped sith that the diuine maiestie is neuer absent from them I would faine aske these greate doctours of diuinitie why they doe not then worship the water of baptisme wherin we are apparelled with Christ renewed with the holy ghost and receiue free remission of our synnes I am sure that the diuine maiestie of God is no more absent from the Sacrament of baptisme then from the Sacrament of the body and blood of Christe And yet none of them all will graunt that the water of baptisme should be worshipped Christ our sauiour who is the trueth hymselfe and can not lie doth saie in his Gospell He that loueth me keepeth my worde and my father shal loue hym and we will come to hym and dwell with hym Againe He that eateth my fleshe and drinketh my blood dwelleth in mée and I in hym These also are sainct Iohns wordes whosoeuer confesseth that Iesus is the sonne of god God dwelleth in hym and he in God. By these textes we doe learne that God the father God the sonne and God the holy Ghoste dwelleth in all the faithfull beléeuers yea I dare saie a thousande tymes more effectuously then in the inuisible elementes of water or bread or of wine And yet no godly honour ought to be doen vnto them for that were a plaine Idolatrie Christe our Sauiour saiyng Thou shalt honour the Lorde thy God and hym onely shalte thou serue and worship Now all men maie see that the saiyng of Saincte Ciprian helpeth them nothyng for to maintaine their Idolatrous worshippyng of the sacrament excepte they will also graunte that the water of Baptisme and euery true christian man must be worshipped also But peraduenture some man wil aske will ye haue no maner of honour to be doen vnto the Sacramentes I doe aunswere that we doe sufficient honour vnto them when we doe receaue them with an vnfained faith and as Christ hath instituted them submitting our selues obediently vnto his holy institution and ordinaunce If we doe otherwise we receaue them vnworthely â–ª to our vtter vndoing and condemnation If then S. Ambroses saiyng after they receaue the Sacrament vnworthely that handle the misteries otherwise than Christ hath instituted If they be also guiltie of the body and blood of the Lorde that come to this holy Supper not obseruyng the institution of hym that is the aucthour of it where shall our Pope catholiques become How shall they escape damnation For none in all the whole worlde if we consider well what hath been saide before doe more abhominably and shamefully breake the ordinaunce of God then they doe Can they therefore haue a deuout mynde towardes hym that saieth Ye shal not doe euery thing as ye thynke best but that whiche I commaunde you that shall ye doe onely I am the Lorde your god Adde nothyng vnto it nor take ought awaie from it but leauing them to the righteous iudgement of hym that with the fire of his wrath did consume Nadab and Abihu in the sight of all the people bicause that thei had offered straunge fire which the lorde had not commaunded them I will goe through by the helpe of God with the rest of their obiection We saide before that thei eate the bread of the Lorde and drinke his Cup vnworthely that come to the holy misteries not hauing truly examined themselues or that come to them without true faithe in the merites of the deathe passion and blood shedding of our Sauiour Iesu Christe and that presume to take or receaue them without true repentaunce vnfeyned confession of their synnes and without amendement of their owne liues I saide also that after the saiyng of Saincte Ambrose thei
receiue this Sacrament vnworthely that handle the misteries otherwise than the lorde hath instituted and ordeined them and that they be guiltie of the body and blood of the Lorde which as this father doeth write is to be punished for the death of Christe or to suffer the punishment that they shall suffer and haue that did put him to death and did shed his most precious blood that come to this holy Table not obseruyng the institution and ordinaunce of Christe and without a christianlike conuersation The .xviij. Chapiter ¶ How the vnworthy receiuers are guiltie of the body and blood of Christe although he be not corporally in the Sacrament NOwe let vs sée whether the vnworthy receauers of this holy Sacrament can not eate and drinke their owne damnation or be guiltie of the body and blood of Christ except our Sauiour both God and man fleshe blood and bones as he was borne of the virgin Marie be there vnder the formes of bread and wine really present Christe our sauiour did say with his owne mouth Uerely I say vnto you whatsoeuer ye doe to one of these litle ones ye do it vnto me Shal we say therfore that Christ is naturally fleshe blood and bones in euery poore body that lieth impotent and sicke or that goeth from doore to doore It were too much madnesse so to say As then our Sauiour Iesus Christe is either refreshed or despised in his poore néedie members so is he honoured or dishonoured in his Sacramentes And as he doth recken and impute that to be done vnto him that we do vnto his poore néedy members so doth he recken and impute that to be done vnto his body blood that is doen vnto the sacrament of the same In an other place he saieth vnto Saul who persecuted his Church Saul Saul why doest thou persecute me Christ was then risen from death and coulde die no more or yet be persecuted of any man and neuerthelesse he saith Why doest thou persecute me Shall we by and by descant vpon these words that Christ our Sauiour is really in euery one of his faithfull members that be persecuted If we should so do all the world might count recken vs for mad and out of our right wittes We may say then as we did before As our sauiour Christ doth impute that persecution to be done vnto his owne body and vnto his owne person that is done vnto his faithful members so if we do with an vnworthy and vnreuerent receauing with a presumptious or wilfull disobedience towardes his institution and ordinaunce pollute and defile his holy Sacramentes he will impute it to be done vnto the very thinges that thei do signifie and not to the visible signes elementes The Lorde him selfe saith He that toucheth you toucheth the apple of mine eye He were a very idiote that woulde vpon the occasion of this text affirme and mainteyne that euery one of the faithfull is really the apple of the Lordes eye We do rather learne by this text that God doth loue his elect and chosen as dearely as a man doth loue the apple of his owne eye that he will as sore punishe the cruel tyrantes of the worlde that persecute and hurt them as he woulde punishe them that should hurt the apple of his owne eye Which as it is a dreadfull saying for the tyrantes and persecutours of Gods people so is it very comfortable for all those that suffer persecution here in this worlde for righteousnesse sake Many like textes haue we in the Scriptures as when S. Paul saith A man praying or propheciyng and hauing any thing on his head ▪ doth dishonour his head And before he sayd that the head of euery man is Christ. It shoulde folowe then by their owne doctrine that Christ coulde not be dishonoured except he were really and substantially in euery mans head that doth pray or prophecie But thei will neither perceaue nor vnderstande that this maner of speaking that the holy ghost doeth vse here in this place is borowed of the common phrase and speache that is vsed among men If I shoulde send a gift or a present vnto a man if he woulde not take it but refuse it despitefully or cōtemne it I would veryly thinke that he had contemned and disdayned me and not my gift or present But what woulde I thinke if he shoulde cast it into the dirt and treade it vnder foote When an earthly king doeth sende foorth his broade seale among his subiectes thereby to declare his princely fauour towardes them and that he will helpe ayde ▪ and succour them in all their necessities and troubles and deliuer them from all peryls and daungers as much as in him lyeth If any man shoulde despitefully take it breake it in péeces and cast it into the myre or estéeme it no more than other common waxe Woulde it not be saide that he should commit treason against the kinges person And yet no man will say that the kinges person is there really vnder the waxe or that the waxe is the kinges person So the Sacrament of the body and blood of Christe is the true seale of our heauenly king wherby he doeth seale vp vnto vs all the benefites of his precious death passion and bloodsheeding and also certifie vs that if we will take holde vpon him by faith he will deliuer vs from all our enimies both bodyly and ghostly and as long as we be in this mortall warre fighting against the whole worlde Satan the deuill and the fleshe féede and comfort vs with the heauenly foode of his most precious body and blood and at length make vs felowe heires with him of his heauenly kingdome Therefore if we do handle it vnreuerently not considering who is the aucthour of it nor who it is that offereth him selfe so mercifully and louingly vnto vs Is it marueyle that the holy Apostle saith that we are guiltie of the body blood of the Lorde that is to say that we are before the iudgement seate of almightie God because of our vnthankfulnesse and vnreuerent handling of the holy misteries counted as guiltie as if we had slaine the body of the only begotten sonne of god and shed his most precious blood vppon the crosse And yet it foloweth not that the body and blood of Christe be really present there in the Sacrament The Apostle Saint Paul doeth write that thei that fall away from the knowen trueth do crucifie a new the only begotten sonne of god Shall we therfore say that thei haue our sauiour Iesus Christ among them and that thei nayle him vpon the crosse as the Iewes did vnder Pontius Pilate when thei did by the handes of the Gentiles put him to a most shamefull death That were to great a blasphemie against the glorious resurrection of our sauiour Iesu Christ who rising againe from the dead dieth no more death hath no more power ouer
other that was eaten vp and drunken euen of his owne selfe The body of Christ say they only when it is glorified and immortall can be euery where or in mo places then in one at once but it was not then glorified nor yet immortall for why he died the next day after howe coulde it be then all at once sitting at the boorde and in the handes and mouthes of all his Apostles rounde about him As for the first absurditie thei go about to put away by S. Augustines wordes which are these Christ was borne in his owne handes when commending or deliuering his body he did say This is my body For he did beare the same body in his owne handes As it is then no absurditie to say that Christ did beare him selfe or the same body that he gaue them in his owne handes so it ought to seeme no straungenesse if we say according to the scriptures and the fathers that christ did eate his owne body For as being borne in his owne handes he did declare that there was somewhat in him more excellent than in other men which though thei can be borne with other mens handes yet thei can not be borne in their owne so by eating his owne body which thing no mortall man is able to do he did shewe openly that he coulde worke aboue the possibilitie of man. I am well content to graunt that Christ our Sauiour did eate his owne body as he did beare him self in his own hands But howe was he borne in his owne handes For when he did coÌ„mende or deliuer the same body of his and also his blood he toke that in his handes which the faithfull do knowe and bare him selfe after a certayne maner when he did say This is my body These are Saint Augustines very wordes as hée wrote them also whereby he doth let vs to vnderstande how we ought to take his wordes before For adding this worde quodammodo after a maner he doth signifie therby how Christ did beare his fleshe in his owne handes that is to say Sacramentally For as he saieth in another place Except the Sacramentes shoulde haue a similitude of the thinges whereof thei be Sacramentes thei shoulde be no Sacramentes and by reason of this similitude or likenesse thei receaue many times the names of the things whereof thei be Sacramentes For as the Sacrament of the body of Christ is Secundum quendam modum after a certaine maner â–ª the body of Christ and the Sacrament of his blood his blood so is the Sacrament of faith faith By the Sacrament of faith he vnderstandeth baptisme which because of the similitude or affinitie that it hath with the thing whereof it is a Sacrament is called by the name of it When he saith then that Christe did beare him selfe in his owne handes after a certaine maner his meaning is that he did beare the Sacrament of his body But then peraduenture thei will say againe that if it were so Christ did no more then another man is able to do For any man is able to beare the signes of his owne body It is true that any man is able to beare his owne signe but we speake here of a sacrament which bringeth with it self the efficacie nature vertue strength of the thing that it is a Sacrament of For which properties it taketh the name of the thing it selfe which can not be sayde of the bare signe of a mans body Therefore all that the papistes are able to bring here for to â—asill the eyes of the simple and ignoraunt people is méere sophistication and iuggling Yet I am in doubt that thei will replie and say If a Sacrament doth bring with it selfe the nature efficacie vertue and strength of the thing that it is a Sacrament of being because of those properties called by the name of the thing it selfe what needeth Christ to eate the Sacrament of his owne body whose nature propertie and vertue is to worke bring life Was not Christ the life it selfe Chrisostome writing vpon the blessed Euangelist Saint Matthewe doth say That Christ him selfe did communicate that is to say eate drinke of the mysticall bread and wine for to make his Apostles to receaue the misteries without any maner feare or dread of conscience For before when he spake of the eatyng of his fleshe and of the drinkyng of his blood many being offended with that forsooke him and went away Left then the same shoulde happen nowe he did eate drinke with them of those visible creatures of the whiche he did say through grace as Epiphanius writeth This is my body and this is my blood Besides this thei will not denie that baptisme is a Sacrament wherin the worthy receauers are renewed by the holy ghost doe receaue free remission of their synnes and are made the children of God. Was not christ that newe Adam whom all we that séeke to be renewed must put on And vnto whom the holy Ghost was not geuen by measure Was not he that vnspotted Lambe in whose mouth no guile was founde was not he the true and naturall sonne of God What needed hee then to be baptized Had not he aboundantly and of his owne nature all those thynges that are geuen vnto vs in baptisme And yet did he with the Publicanes and Synners come to Iohn Baptiste for to be baptized of hym in the water of Iordane Therfore as he was baptized for to sanctifie our baptisme and for to certifie vs that we should al be baptized most truely and moste effectuously in his baptisme that he was baptized withall in his passion which was his death and bloodshedding whereby we are purged from all our synnes So besides the cause alledged before of Sainct Chrisostome he woulde communicate with vs that is to saie eate and drinke of the misticall bread and of the misticall wine for to signifie vnto vs sith that he was not onely partaker with vs of the coÌ„mon meates and drinkes but also of the holy misteries whiche he himselfe had instituted and ordeined that we are in deede fleshe of his fleshe and bone of his bones and that therefore we neede not to feare or to doubt if we continue stil his true members vnto the ende feedyng in those misteries whiche he hym selfe woulde be partaker of vppon his fleshe and blood through a liuely faithe but that we shal be partakers with hym both in bodies and soules of the glorie and ioyes of his heauenly kingdome Now as touching the seconde absurditie I knowe that for the auoydyng of it they will flée to the common refuge that is to saie vnto the omnipotencie of God whiche as I saide wil helpe them no further than their doctrine doth agrée with the holy Scriptures whiche testifie vnto vs that the body of Christ is in all thinges like vnto ours synne onely beyng excepted
The .xx. Chapiter ¶ Against the carnall presence of Christe in the Sacrament THE Papistes will harpe still vppon these fewe wordes that our sauiour Christ spake in his last supper when he saide This is my body resemblyng in this pointe the Arians whiche when it was proued vnto them by many strong Scriptures that Christe our Sauiour is coequall with the father in substaunce in Godhead and power would alwaies haue their refuge to the fewe wordes that Christ our Sauiour spake of his humanitie saiyng Pater maior me est The Father is greater then I hauyng alwaies in their mouthes that sith Christ had spoken it it must néedes be so vnlesse we would make him a lyer Shall wee not finde the like in our transubstantiatours which wil haue the body of Christ at the becke and commaundement of euery iugglyng popishe Priest whensoeuer he pronounceth these fewe wordes Hoc est corpus meum This is my body And this is my blood with a full intent to consecrate to be really and substantially in the Sacrament vnder the fourmes of bread and wine the substaunce of them beyng really chaunged and turned into the very substaunce of the body and blood of the Lorde For if ye bryng neuer so many places of the scriptures whiche doe witnesse vnto vs that our Sauiour christ touching his manhoode is set downe on the right hande of his Father for euer vntill his enimies bee made his footstoole And that the heauens must holde him vntill all thinges be restored againe that God hath spoken by the mouth of all his prophetes since the worlde began and that till then wee ought not to looke for any corporall presence of his wherby it foloweth that the doctrine of them that will haue his true and naturall body and blood to be really present vnder the accidentes of bread and wine cannot be true straight waies they crye out in a rage saiyng Be not these Christes wordes This is my body This is my blood hath he not spoken them will ye make hym a lyer and a desembler or one that speaketh one thyng and meaneth another With many such like tragicall exclamations and outcries doe they fill the eares of the symple and ignoraunt hearers as though the whole difference doth consist in this whether Christe hath spoken these wordes or not or whether he must be a lier and dissembler If they haue any other meanyng then they seeme to haue outwardlye at the firste blushe not beyng conferred with other textes of the holy scriptures We doe confesse that these are Christes wordes and that he hath spoken them with his owne holy mouth But what then haue I not already proued by innumerable textes of the Scriptures that they must bee taken otherwise then thei sounde outwardly and that beyng taken without trope and figure thei can not stand with the rest of the scriptures which teache and testifie in so many places that Christe our sauiour can no more be here vppon the earth touchyng his manhoode vntill the last daie when he shall visibly as he was séen to go vp come againe to iudge the quicke and the dead But go too put the case that litle or nothyng hath been saide yet touchyng this matter They saie yea they vpholde and mainteine euen with fire and sworde that the bread and wine are transubstantiated and really chaunged into the very substaunce of the bodye and blood of Christe so that there remaines no more bread and wine after that the Prieste hath once gaped and blowen vpon them and spoken the words but onely the outwarde appearaunce and accidentes of them Is not this to saie yea and also most blasphemously to affirme mainteine and vpholde that the precious body and blood of Christ haue their beyng substaunce and beginnyng of the corruptible substaunce of bread and wine For whensoeuer one substaunce is turned into another the seconde substaunce that the first is turned into hath his beginnyng substaunce and beyng of the firste yea it hath of it his originall and ofspryng as for example When Moyses rodde was turned into a Serpent whereof had that Serpent his beginnyng substaunce and beyng whereof had he his originall and ofspring or was he before that the same miraculous transubstantiation and chaunge was made All men can not denie but that the same Serpent had his beginnyng substaunce and beyng and also his originall and ofspring of Moyses rodde and that it was not before that the same miraculous transubstantiation or chaunge was made The like maie we saie of the waters of Egypt that were turned into blood of the dust that was turned into lice For neither the blood nor the lyce were before that the same miraculous tournyng was wrought and doen and as thei beganne then so had they their beyng and substaunce of those thynges or substaunces that were turned into them Againe when our Sauiour Christe did in Cana of Galilee turne water into wine the same wine had his beginnyng of the substaunce of the water and was not before that the water was miraculously turned into it If then they will stifly mainteine that the substaunce of bread and wine are really turned into the substaunce of the body and blood of christ thei shall be faine to confesse that the same body and blood that thei haue in their Sacrament haue their beginnyng substaunce and being and also their originall and ofspryng of the corruptible and insensible creatures of bread and wine and that thā the same body blood doe beginne to be or to haue their being when by the almightie operation or working of the wordes those corruptible and insensible creatures be really and substauncially chaunged into them But the true and naturall bodie of Christe had his beginnyng originall and ofspryng in the blessed virgines wombe of whom he tooke his vndefiled substaunce is nowe glorified and is set on the right hande of the father but a body of their owne inuention and makyng whiche is as often made and shaped a newe as thei do pronounce the wordes of consecration as thei call them vpon the creatures of bread and wine cum intentione consecrandi That is with a full purpose and intent to consecrate Some of them to auoyde this inconuenience are wont to saie that the substaunce of bread and wine is not turned in to the substaunce of the body and blood of christ but that the substaunce of the visible creatures of bread and wine do vanishe awaie geuyng place vnto the substaunce of the body and blood of Christe If it were so then woulde not our Sauiour Iesus Christ haue saide This is my body but rather in this is my body or vnder the accidentes of bread and wine is my body and blood Againe that whiche they doe coulde not be called transubstantiation which is a reall chaungyng of one substaunce that is extant into another substaunce that is not extant but some other name should
they be compelled to geue vnto their monstrous iugglyng and excantation contrary to the myndes and writinges of their owne scholedoctours For Iohannes Scotus otherwise called Duns shewyng from whence this doctrine of Transubstantiation did come writeth after this maner It seemeth that men are chiefly moued to embrace or receaue this sentence bicause that we must holde of the Sacramentes as the holy Churche of Rome doth holde but the holy Churche of Rome doth holde that the bread is transubstantiated or really chaunged into the body of Christ and the wins into his blood Likewise Gabriell Biell writyng vpon the Canon after that he had shewed that it was vncertaine how the body of Christ was in the sacrament whether it was by the conuersion or turnyng of the visible creatures of bread and wine into it or by some other meane doeth saie plainely these wordes But bicause that we muste holde of the Sacramentes as the holy Church of Rome doeth holde sith that it hath decréed and determined that the bread is transubstantiated or really chaunged into the body of Christ therefore this opinion is receaued of all the Catholiques that there remaineth no substaunce but that it is truely and really chaunged transubstantiated and turned into the body of the Lorde Two thynges doe we here learne by the waie First that this monstrous doctrine of transubstantiation did come from Rome the greate Grandame of all abhominable errours heresies and abuses for this doctrine of theirs came neuer out of the worde of God for so saieth he hymselfe I meane Gabriel biell that all this their transubstantiation of substaunces of bread and wine Non inuenitur expressum in canone bibliae That is to saie it is not founde expressed saieth he in the Canon of the Bible And as for the antiquitie of this doctrine it is playnly set foorth by their owne doctour how olde it is For Tonstall saith of the maner meane howe this might be whether by transubstantiation or otherwise perhaps it had been better to leaue euery man that woulde be curious to his owne coniecture sicut liberum fuit ante concilium Lateranum as before the counsell of Laterane it was left at libertie Thus we sée howe auncient it is neuer hearde of in all the worlde vntyll their late counsell of Laterane holden in Rome vnder Pope Innocentius the thirde in the yere of our Lorde 1215. in the time of king Iohn king of Englande and neuer before So for the space of .xij. hundred and .xv. yeres the Churche of God was able to stand well without it So the great antiquitie of their transubstantiation is but thrée hundred fiftie and seuen Therefore all men may see howe much credite we ought to geue vnto it and againe howe worthie a thing it is that for it so many notable learned and other godly men and women shoulde thus cruelly be put to death murthered to the great decay of true religion throughout al realmes whose innocent blood crieth vengeaunce in the eares of god against those wicked papistes and also against the maiestrates that were the Popes butchers and hangmen Wherefore I say turne and repent with all spéede and aske mercie in Iesus Christe our sauiour that your blooddy handes may be made cleane by his blood and so washed from your sinnes Secondly we learne by the sayinges of these holy doctours of theirs that they that holde opinion that the substaunce of bread wine is not really chauÌ„ged but vanisheth away for to geue place vnto the substaunce of the body and blood of Christ do holde against the decrées and canons of the holy mother the Churche of Rome which doth holde that the bread and wine are transubstantiated really chaunged and turned into the substaunce of the body and blood of Christe the outwarde appearaunce and accidentes of them only remayning And therfore wyll they nyll they euen in spite of their smoothe shauen faces thei shal be fayne to confesse if not with their mouthes at least in their consciences that their Christe that they haue in their Masses and in their boxes and in their Sacrament is a bready Christ that is to say a Christ made of bread which hath a body of the substaunce of bread and wine wherewith they haue made all nations to commit most detestable idolatrie and to fal away from the true Messias and Christ whose true and naturall body hath his substaunce not of the corruptible substaunce of bread and wine but of the substance of the blessed virgine Marie his mother and now being glorified and immortal is on the right hand of the maiestie on high where by the mighty operation of his eternal spirite we do feede vpoÌ„ his flesh blood through faith as long as we continue true liuely members of his body but most specially when we do worthely receaue his holy mysteries which he him self hath instituted for a perpetuall remembraunce of his death and passion ¶ The .xxj. Chapiter ¶ The wicked doth neither eate nor drinke the body and blood of Christe IF these wordes This is my body shoulde be taken as they sounde whereby suche transubstantiation must néedes ensue and folowe that no bread and wine shoulde remayne but onely the body blood of Christ couered with the accidentes of bread and wine all the vngodlye and vnfaithfull hypocrites that receaue the Sacrament shoulde eate the fleshe of Christ and drinke his blood and so shoulde haue euerlasting life as it hath béen said before yea they should dwell in Chrst and Christ in them For he saieth He that eateth my fleshe and drinketh my blood dwelleth in me and I in him But it is most sure that the vnfaithfull hypocrites do not dwell in Christe nor Christe in them except he woulde haue Christe and the deuyll to dwell both together in one place whiche thing can not be saith Saint Paul to the Corinthians Therefore I may conclude that they do neither eate his flesh nor drinke his blood For as Saint Augustine saith Hoc est â—rgo manducare illam escam illum potum bibere in christo manere illum manentem in se habere That is to saie This is to eate that meate and to drinke that drinke to dwell in Christe and to haue Christ dwel in hym Againe in the same place he saith Ac per hoc qui non manet in christo et in quo non manet christus proculdubio nec manducat spiritualitèr carnem eius nec bibit sanguinem eius licèt carnalitèr visibilitèr premat dentibus Sacramentum corporis sanguinis christi And therefore he that dwelleth not in Christ and in whom christ dwelleth not without doubt doth not eate spiritually his flesh nor drink his blood though he doth carnally and visibly presse with his téeth the sacrament of the body and blood of Christ And in another place he doth shewe saith he what it is to eate his
fleshe and drinke his blood not sacramentally but in very deede that is so to dwell in Christ that Christe maie also dwell in hym For he saieth this as if he should saie he that dwelleth not in mee and in whō I dwel not let hym not saie or thinke that he eateth my flesh or drinketh my blood And out of the Sentences of Prosper he doeth alledge these wordes he that doeth disagree from Christ doth neither eate his fleshe nor drinke his blood although he doth euery daie receaue indifferently the Sacrament of so high a thyng to the condempnation of his owne presumptuousnes Againe he saieth Discipuli manducabant panem domini Iudas panem domini contra dominum illi vitam ille paenam The disciples did eate the bread which is the Lorde but Iudas did eate bread of the Lorde against the Lorde they vnto life he vnto death Againe if any doe disagree from Christe the vngodly and vnfaithfull hipocrites doe disagree from hym Therefore if these wordes of Sainct Augustine be true they doe neither eate his fleshe nor yet drinke his blood though they doe euery daie receaue indifferently the Sacrament of so high a thyng to their owne condemnation and vtter castyng awaie of their owne soules Whereby I may also conclude that there is no such transubstantiation as they do falsely imagine but that there remayneth both bread and wine wherevpon the vngodly hypocrites do féede only the godly faithfull being most effectuously made partakers of the precious body and blood of Christ which as Saint Ambrose saieth is the foode of the saintes onely so that who soeuer eateth of it he shall not dye the death of a sinner For it shal be made vnto him remission of sinnes So likewise Saint Origene saith most plainely against these felowes these wordes Est verus cibus quem nemo malus potest edere Etenim s◠malus posse◠edere corpus Domini non scriberetur Qui edit hunc panem viue◠in aeternum The body of Christ is the true foode which no euyll man can eate for if the euyll man coulde eate the body of our Lorde it shoulde not be written He that eateth this bread shal liue for euer Saint Hierome also saith Haeretici non manducant corpus domini nec bibunt sanguinem suum The wicked heretiques do not eate the body of the Lorde nor drinke his blood And againe he saieth All that loue pleasure more then God eate not the fleshe of Iesu Christe nor drinke his blood Thus you sée plainly proued that the wicked do not receaue nor eate the body and blood of Christe although they eate the Sacramentall Sacrament neuer so often Againe if their doctrine were true that is to say if the bread and wine were really and substantially the bodye and blood of Christ then shoulde the Mice Rattes and other vermine that eate their sacramentall bread eate also the body of Christ which thing some of them are not ashamed to confesse and say Si dicatur quòd Mus sumat corpus christi non est magnum inconueniens If it be saide that a Mouse receaueth the body of Christe it is no great inconuenience And Alexander of Hales saieth also beyng a greate doctour of the Papistes transubstantiation Si Canis vel Porcus deglutiret hostiam consecratam integram non video quare corpus Christi non simul traijceretur in ventrem Canis vel Porci If a Dogge or a Pigge shoulde happen to swallow downe the whole hoste being consecrate I sée no reason but the body of Christe may passe withall into the belly of the Dogge or of the Pigge But others of them cōsidering the great absurdities of it do say that whē Mice or other like vermine do approche or come nie vnto it the body of Christ doth flée vp strayght into heauē the olde substaunce cōming againe miraculously vnto the accidētes Belike their fained Christ hath not so much power as a poore Cat or Mouse hath which being but a poore creature of our sauiour Christ whō we do worship and feede vpon aboue in heauen on the right hande of the father doeth with his sent only fraie awaie Mice and Rattes so that they dare not come where he is muche lesse that they shoulde venture vpon hym and eate hym vp as they doe their false Christe or else make him to finde his legges or winges for to be out of their reache and clawes Likewise when they burne their moulded God if their doctrine were true they coulde not choose but that they must burne also the body of Christ excepte they will saie that the substaunce of the ashes is made of meere accidentes But I knowe that they will saie that as soone as the bodie of Christ doth see the fyre come it flieth straight waies vp into heauen makyng the olde substaunce by his almightie power to come to his accidentes againe Who would not deride and laugh to scorne this vaine doctrine of theirs Is Christe now of lesse abilitie and power then he was before his resurrection or risyng againe What Mice what Dogs what Pigges what Rattes what Cattes what heate what fyre what water what bityng what chewyng with teeth what deuils what tyrauntes were not obedient vnto his diuine power when he was conuersant among men being subiect to all maner of infirmities that wee are subiect vnto synne onely excepted And shall he now that he hath all power geuen vnto hym both in heauen and in earth be faine to geue place not only to fyre and water but also to litle poore séely Mice which feare the Cat and dare not presume to approche neigh her no not as nigh as he may haue the sent of the cat And is christ of lesse power that they dare come nigh to eate hym vp or make him flée into heauen as soone as he séeth them comming or is Christe of lesse power then water whiche can quenche fyre or of lesse power then the Sunne that drieth vp water O blasphemous Papistes enemies to Christes body and Passion robbers cleane of his diuine might and power if thus we shoulde folowe your doctrine we shall at last cleane denie God and saie with you in our hartes Non est Deus There is no God at all ¶ The .xxij. Chapiter ¶ The true exposition of these worde◠hoc est corpus meum and that Sacramentes are called by those names wherof thei are Sacramentes I Wyll nowe come to the true exposition of these woordes This is my body Firste and formost it is to be noted and marked that the sacramentes are most commonly called by the names of those things that they be sacraments of Which thing may easyly be proued both by the scriptures and also by the aucthorities of the auncient fathers of the olde catholique Churche When the Lorde our God did institute and ordeyne circumcision he dyd say And my couenaunt shal be in your flesh Here
represent his body with bread whiche no man can denie to be a creature but Christe doth represent his body with bread Ergo the bread is not naught but a good creature of God to be vsed with thankes geuyng But how soeuer the matter goeth Tertullian doth plainely affirme here that Christe doth represent his body with bread And vnto him doeth S. Hierome agree saiyng He taketh bread whiche comforteth the hearte of man that as Melchisedech had doen in the figure of hym when he did bryng foorth bread and wine so he shoulde represent the veritie of his body and blood No man will saie that the thyng that doeth represent and the thing that is represented be all one except it be the papistes as Doctour Harding Cope Marshall and Shakestockes I woulde saie Shackelocke who goeth about by Columellas wordes to proue as VVinchester did such a thyng but if the saiyng of that prophane writer shoulde take place in this matter it should folowe that the bread should but represent it selfe and none other thing as Columella will haue Vt Villicus semper se representet That the Bailife of husbandry shoulde alwaies represent hymselfe whiche is no more in our englishe but that he shoulde be alwaies present We are not woont to saie that a kyng doeth represent hymselfe or his owne person But of a Lorde or of a iudge that sitteth in iudgement we say commonly that the same Lorde or iudge doeth represent the kynges person not as a plaier that doeth represent an Emperour or a kyng in a stage or footplaie but bicause of the kynges aucthoritie and power that is geuen vnto hym Euen so in the Sacrament we saie with the auncient Fathers that the bread doth represent the body of Christ not as a bare naked figure or signe whiche thyng all the rablement of popishe papistes doe most slanderously laie to our charge but bicause that beyng duely ministred and worthely receaued it bringeth with it selfe the nature propertie vertue and grace of the body of christ as Ambrose doth testifie with these wordes Thou doest receaue the Sacrament for a similitude but thou doest obteine the vertue and grace of the true nature And bicause that thou doest receaue bread thou arte in the same foode made partaker of the diuine substaunce These be the causes wherefore we saie with the olde Fathers of the auncient catholique Churche that the bread doeth represent the body of Christe But as it needeth not that a kyng be really or personally present for to haue his aucthoritie or power to take place among his faithfull and obedient subiects so is it nothyng necessarie that wee shoulde haue the naturall body of Christe really present vnder the formes of bread and wine For without it that is to saie though it be sittyng still accordyng to the Scriptures on the right hande of the father we haue by the vertue of his institution and the mighty workyng of his spirite there in the Sacrament the verie propertie vertue and grace of the naturall fleshe and blood of christ most effectuously ministred vnto vs to the euerlastyng comfort and nourishment both of our soules and bodies The same auncient writer and father I meane Tertullian in his fourth boke against Martion writeth after this maner Christe takyng bread and distributyng it did make it his body saiyng Hoc est corpus meum hoc est figura corporis mei This is my body that is to saie the figure of my body And vnto hym will I ioyne Sainct Augustine that all men maye see what shameful lyars Doctour harding other the papistes are who are not ashamed to saie that none of all the auncient fathers neither before nor sence did expounde these wordes of christ as Tertullian did expounde them in that place The wordes of Sainct Augustine are these Adhibuit ad conuiuium in quo corporis sanguinis sui figuram discipulis commendauit tradidit And he did admit or receaue hym vnto the banquet wherein he did commēde and deliuer vnto his disciples the figure of his bodie And in another place he saith againe So the blood is the soule as the Rocke was Christe and yet the apostle saieth not the rocke did signifie Christe but the Rocke was Christ So may I expounde that this precepte or commaundement was geuē in a signe Non dubitauit Dominus dicere hoc est corpus meum cum daret signum corporis sui For the Lorde did not doubte or sticke to saie This is my body when he did geue the signe of his body In their owne distinctions thei haue these wordes Dicitur corpus christi sed improprie vt sit sunsus vocatur corpus christi id est significat corpus christi That is to saie in englishe it is called the body of Christe meanyng the Sacrament but improperly as the meaning of it may be thus it is called the body of christ that is to saie it doeth signifie the bodie of Christ. These sayinges neede no exposition at all For they are so plaine that the very children in the streete be able to vnderstande them and also to perceaue and espie out the shamefull leasinges of our disguised papistes who care not what they say so that they may séeme to say some what for to deceaue the simple and ignoraunt people withall and for to mainteyne their great graundfather Antechristes kingdome of proude Rome For ye must vnderstande that this is the only marke that they shoote at all the packe of them that they may set vp them selues as gods and bryng all mens heades vnder their girdles And no doctrine they thinke wyll serue better for that purpose than this grosse and Capharnaiticall doctrine of transubstantiation and of the corporall presence of Christes body in the sacrament For who woulde not stande in feare of them and reuerence them as gods that can with fiue wordes make Christ both God and man of a péece of bread whensoeuer they list And therefore it is written in a booke of theirs these wordes O howe honourable howe worshipfull and excellent is the dignitie of priestes if they will liue priestlike in whose handes as it were in the virgines wombe the sonne of God is incarnated or taketh fleshe And then by and by after it foloweth Iste qui creauit me dedit mihi creare se qui creauit me sine me creatur mediaente me cum ergo tante dignitatis fit sacerdos quod creator fit sui creatoris totius creature ▪ ipsum perdere vel damnare inconueniens est That is to saie in Englishe He that made mee gaue mee power to make hym and he that made mée without mée is made by the meanes of mée Seeyng then that a Priest is of so greate dignitie that he is the maker of his maker and of euerie creature to destroye or to condemne hym it is not conuenient euen the like you may reade in another
and hauyng taken vpon him a mortall body in the virgins wombe As then he did speake vnto vs by his sonne beyng made man and hauyng taken our frayle nature vppon him so his sonne I meane our sauiour Christe beyng man that is to say touchyng his manhoode and not touchyng his Godheade is the image or figure of his substaunce For the image or figure of a thing must be visible and apparaunt to the eye else it can not be called an image or a figure But the godhead or diuine substaunce of Christ coulde not be séen no more than the diuine substaunce of the father therefore he coulde not touching his Godhead or diuine substaunce be the image or figure of his fathers substaunce but onely touching his humanitie and manhoode As he him selfe doth testifie saying He that séeth me séeth the father And it ought to séeme no straungenesse that we say that Christe touching his humanitie or manhoode is the image or figure of the father For if the first Adam whiche notwithstanding that he was created in the estate of innocencie could fall and breake the commaundement that was geuen vnto him was called the image of God how much more ought the second Adam in whose mouth no guile was founde and which coulde not sinne to be called the image of the fathers substaunce yea the holy scriptures doe testifie of vs that when we be regenerated or borne a newe we are the image of God And shal not he by whose spirite and worde we are begotten a newe and regenerated be most liuely and most effectuously the image of the fathers substaunce Thus then may we conclude that as God did in these last daies speake vnto vs by his sonne beyng made man or hauyng taken vpon hym a mortall body so his sonne beyng man or touching his manhoode is the image of his diuine substaunce But no man will saie that Christe touchyng his humanitie or manhoode is one with the father in substaunce for that were to affirme that the father is a creature Therefore the argument that they make vppon this teâ—te of Paule affirmyng that Christe is the figure of a thing that he is hym selfe is not worth a blewe button And though thei would maintaine still that this place must be vnderstanded of his diuitie and Godhead yet shoulde they winne nothyng by it For the Greeke hath not the figure or image of his substaunce if they would goe to the rigour of the letter but the image or figure of his persone â–ª And takyng it so â–ª I should agree with the Councell of Nice wherein it was decreed that in the blessed Trinitie there is but one substaunce whiche the Greekes call Vsia and three persons whiche thei call Hypostases We doe graunt then after this interpretation that Christ touchyng his diuinitie or Godhead is the image of the persone of the father But we will in no wise graunt that the person of the father and the person of the sonne be all one For that were a plaine heresie whiche ought in no wise to bee suffered in the churche of christ Let them turne themselues whiche way soeuer they will yet this place will helpe them nothyng no more then the places aboue rehearsed But that they shal be faine to confesse Mawgrie their shauen crownes that the auncient fathers haue expounded these wordes This is my body and this is my blood as we do now expounde them But how many places out of the Doctours were I able to bryng for to proue that the Sacramentes are called by the names of the thynges whereof they be Sacramentes Thus doeth the blessed Martir S. Ciprian wryte Dedit itaque Dominus noster in mensa in qua vltimum cum Apostolis participauit conniuium proprijs manibus panem vinum in cruce verò manibus militum corpus tradidit vulnerandum vt in Apostolis saecretius impressa sincera veritas vera sincaeritas exponeret gentibus quomodo vinum panis caro esset sanguis Et quibus rationibus causae effectibus conuenirent diuersa nomina vel species ad vnam reducerentur essentiaÌ„ significantia significata eisdem vocabulis censerentur That is to saie in englishe The Lorde at his last supper whiche hee kept with his Apostles did with his owne handes geue bread and wine and vpon the Crosse he did with the handes of the souldiours deliuer his body to be wouÌ„ded that the sincere veritie and the true sinceritie beyng secretely printed in the Apostles should declare or expounde vnto the gentiles how the bread and wine is blood and fleshe and by what meanes the causes doe agrée with the effectes And how diuers kindes and names shoulde bee reduced or brought to one essence And the thynges that signifie and the thynges that be signified called by one name Sainct Augustine besides that place that I haue already alledged out of his Epistle that he did write to Bonifacius doth in his booke of Questions vppon Leuiticus saie these wordes Solet autem res quae significat eiuâ— rei nomine quam significat nuncupari sicut scriptum est septem spicae septem anni sunt Non enim dixit septem annos significaÌ„t Et septem boues septem anni sunt multa huiusmodi Huic est quod dictum est Petra erat Christus non enim dixit petra significat Christum sed tanquaem hoc esset quod vtique per substantiam non hoc erat sed per significationem Sic sanguis quoniam propter vitalem quandam corpulentiam animam significat in sacramentis anima dictus est In englishe it is to saie The thyng that doth signifie is wont to be called by the name of the thing that it doeth signifie Therefore it is written And the seuen eares of corne are seuen yeres and not the seuen eares of corne doe signifie or betoken seuen yeres And the seuen kyne are seuen yeres And many suche like places And thereof it commeth that it was saide And the Rocke was Christ he saide not the Rocke did betoken or signifie Christe as though it had been that thyng in substaunce whiche was onely in signification And bicause that the blood by reason of a certaine liuely substaunce doeth signifie and betoken the soule therefore in the Sacramentes the blood is called the soule But the wordes that haue been alledged before out of his epistle to Bonifacius make the matter most plaine Therfore I will thinke it no labour lost to repeate them againe as they lye in Latine first Si enim Sacramenta quandam similitudinem â–ª earum rerum quarum Sacramenta sunt non haberent omnino sacramenta non essent Ex hac autem similitudine plaerunque etiam ipsarum rerum nomina accipiunt Sicut ergo secundum quendam modum Sacramentum corporis Christi corpus Christi est Sacramentum sanguinis Christi sanguis Christi est ita Sacramentum fidei fides est If the Sacramentes
asmuche as we haue soules fastened vnto our bodies therfore God geueth vs thynges spirituall vnder thinges visible Sainct Augustine to put all out of doubte that we eate not grosly nor drynke verily or carnally the body and blood of Christe as the Papiste affirmeth saith these wordes Non hoc corpus quod videtâ—s manducaturi estis bibiturs illud sanguinem quem fusuri sunt qui me cruciâ—igent Sacramentum aliquod vobis commendaui That is to saie Ye shal not eate this body that ye sâ—e mee to haue nor yet shal ye drinke that blod whiche they shall shed that crucifie mee it is a sacrament that I geue or deliuer vnto you therefore hee â—aide in his tracâ—es vppon Iohn Aliud est sacramentum aliud res sacramenti The sacrament is one thyng and the thyng of the sacrament is another Wherefore he geueth this lesson to all saiyng In sacramentis videndum est no quid sint sed quid significent In the sacramentes wee maie not looke what they are but what they doe signifie Nowe all men may see howe shamefully the papistes doe belye vs saying and writyng that we do make of the Sacrament but a bare figure and signe For this is our faith and beléefe that if a man doth truely examine himself that is to say ponder weigh and consider with his owne mynde whether he acknowledgeth him selfe to be a sinner or not and whether he hath an inwarde gréefe and an vnfayned repentaunce or sorow for his sinnes whether he hath forgiuen from the bottome of his heart all his enimies and reconciled him selfe vnto them that he hath offended whether he be determined to restore againe vnto his neighbour al that he hath taken away from him wrongfully by any maner of meanes whether he be mynded for the loue that he beareth vnto God to liue afterwardes vertuously according to his holy coÌ„maundements forsaking sinne and the worlde but aboue all thinges whether he hath a true faith in the mercie of God and in the name of his sonne Iesu Christ and whether he beleueth stedfastly that Iesus Christe is his only sauiour redéemer intercessour aduocate and mediatour betwixt God and him finally whether he hath a desire to liue and dye in the onely doctrine of Christ forsaking all other false and erronious doctrines with all kinde of deuillishe superstition and idolatrie and so eate of this bread and drinke of this cup our faith I say and beléefe is that such a man doeth féede most effectuously vppon the body and blood of Christe our onely sauiour and yet it néedeth not therefore that his naturall body and blood be really present vnder the formes of bread and wine For as in the holy Sacrament of baptisme if it be duely ministred and worthely taken we receaue the holy ghost by whom we are renued or made newe creatures we obtayne frée remission forgeuenesse of our sinnes and are apparelled with Christ whom we do put on there and yet no man wyll say that the water is any of these thinges or that it is turned into them So in the holy misteries when we come worthely vnto them we are most wholsomly fed with the precious bodye and blood of our sauiour Christ yet if we shoulde say that it coulde not be doen vnlesse the bread and wine were transubstantiated into the very body and blood of Christ or except his body and blood be there really present vnder the formes of bread and wine we might moste iustely be likened vnto the Iewishe ruler and gouernour whiche thought that excepte Christ should come in his owne person his sonne could not be healed For christe our sauiour is able by the vertue of his holy institution and by the mightie workyng of his eternall spirite to doe all these thinges as he sitteth on the right hande of his father And for the obiections that some make out of Chrisostome where he saieth doest thou see bread doest thou see wine doe they auoyde beneath as other meates doe God forbid think not so for as waxe if it be put into the fire it is made like the fire no substaunce remainyng nothyng is lefte so here also thinke thou that the misteries be consumed by the substaunce of the body they are easyly aunswered and yet our papistes thinke by these wordes of Chrisostome that they haue the conquest because he saith that we sée no bread nor wine but as waxe in the fire they be consumed to nothing so that no substaunce remayneth If thei had rehearsed no more but the very next sentence that foloweth in Chrisostome which craftyly and deuillishly they leaue out the meanyng of the Doctour would easyly haue appeared which wordes that folowe are these Wherfore saith he when you come to these misteries do not thinke that you receaue by a man the bodye of Christe but that with tonges ye receaue fire by the Angels Seraphin Thinke that the blood of saluation floweth out of the pure and godly side of Christ and so comming to it receaue it with pure lippes casting downe your eyes liftyng vp your mindes mournyng priuily without speache and reioysing in our heartes Nowe if the papistes wyll gather of the wordes by them recited that there is neither bread nor wine in the Sacrament then we may aswel gather of the wordes that folowe that there is neither Priest nor Christes body For as in the former sentence Chrisostome saieth that we maye not thinke that we see bread and wine so in the seconde sentence he saith that we may not thinke that we receaue the body of Christ of the priestes handes Nowe if vpon the seconde sentence the papistes will say it can not be truely gathered that in the holy coÌ„munion there is not the body of Christe ministred by the Priest then must they confesse also that it can not be well and truely gathered vpon the first sentence that there is no bread nor wine But all these thynges be together in the holy Communion Christ hym selfe spiritually eaten and drunken and norishyng the right beléeuers the bread and wine as a sacrament declaryng the same and the priest as a minister thereof wherfore Chrisostome meant not absolutely to deny that there is bread and wine or to deny vtterly the Priest and the body of Christe to be there But his intent was to drawe our myndes vp towards heauen that we should not consider so much the bread wine Priest and body of Christe as we should consider his diuinitie holy spirite geuen vnto vs to our eternall saluation And therefore in the same place he vseth so many tymes these wordes Thinke and Thinke not willyng vs by these wordes that we should not fixe or set our thoughtes and mindes vpon bread wine Priest nor Christes body but to lift vp our heartes higher vnto his spirite and diuinitie without the whiche his body auaileth nothyng as he saieth hym selfe It is the spirite that geueth
life the fleshe auaileth nothyng The like phrase of speache he vseth of the water of baptisme and although Christe was but once crucified yet would Chrisostome haue vs to thynke that we see hym daiely whipped and scourged before our eyes and his body hangyng vppon the Crosse and the Speare thruste into his side and his blood to flowe out of his glorious side into our mouthes after which maner S. Paul saieth that Christe was painted and crucified before our eyes These phrases of speache Chrisostome vsed most of any aucthour And now to their seconde obiection out of Crisostome that the papistes make whiche is this Elias saieth he when he was taken vp into heauen dyd leaue his cloke behinde him but our sauiour Christ when he ascended vp into heauen dyd both cary vp his fleshe with him and did also leaue it here behinde him It is easy to be aunswered For as he did cary vp our fleshe so he did leaue his fleshe here behinde him whiche we are our selues For as S. Paul saieth We are members of his body of his fleshe of his bones And truely as it ought to be vnto vs a singuler comfort â–ª that the most infallible scripture doth certifie vs that we are meÌ„bers of his body fleshe of his flesh and bones of his bones so it ought to be vnto vs the greatest reioysing in the worlde that he is in our fleshe ascended vp into heauen And as for that they aleadge out of S. Iohn where he saith Except ye eate the fleshe of the son of man drinke his blood ye haue no life in you Againe my flesh is meate in deede my blood is drinke in déede Lyra their owne doctour shal aunswere this place them to where he saith Haec verba nihil directè pertineÌ„t ad sacramentaleÌ„ vel corporaleÌ„ manducationem Nam hoc verbuÌ„ dictum fuit antequà m SacrameÌ„tum Eucharistiae esset institutum Ex illa igitur litera de sacrameÌ„tali coÌ„munione non potest fieri argumentum efficax These wordes of Christ in the .vj. chapter of S. Iohn directly pertaine nothing to the sacrameÌ„tall or corporall eating For these wordes were spoken long before the sacrameÌ„t was ordeyned Therefore of this place there can be made no good sufficient argument touchyng the sacrameÌ„tall Communion Sainct Augustine saith vpon these words of of Iohn There must be declared saith he the maner how to discerne a proper speache from a figuratiue wherin must be obserued this rule that if the thyng whiche is spoken bee to the furtheraunce of charitie then it is a proper speache and no figure So that if it be a commaundement that forbiddeth any euill or wicked act or commaundeth any good or beneficiall thyng then it is no figure But if it commaunde any ill or wicked thyng or forbyd any thyng that is good or beneficiall then it is a figuratiue speache Now this saiyng of Christe Except ye eate the fleshe of the sonne of man and drinke his blood you shall haue no life in you seemeth to commaunde an hainous a wicked thyng therefore it is a figure commaundyng vs to bee partakers of Christes Passion keepyng in our mindes to our greate comforte and profite that his fleshe was crucified and wounded for vs The like he hath in other places Thus one that hath but halfe an eye may easily vnderstande and sée the grâ—sse opinion of our papistes ¶ The .xxiij. Chapter ¶ The godly in the olde lawe did eate and drinke the same fleshe and blood of Christ that we do nowe in the newe Testament OUR forefathers in the olde Testament did eate him as veryly and truely in their sacramentes as we do in ours to the eternall saluation of all their soules that dyd faythfully beléeue in the promised seede Iesus Christ. Therfore S. Paul sayd they dyd all eate of the same spirituall meate did all drinke the same spirituall drinke for they dranke of the spiritual rocke that folowed them and the rocke was Christ So we may easily perceaue that they did eate the same meate that we do because the substaunce of theirs and our Sacramentes are all one So Sainct Augustine plainely affirmeth in these wordes Sacramenta illa fuerunt in signis diuersa in rebus quae significabantur paria Their Sacramentes were in outwarde tokens diuers but in the thynges tokened all one with ours Likewise Leo saieth Mysteria pro temporum ratione variata sunt quum fides qua viuimus nulla fuerit aetate diuersa The sacramentes are altered accordyng to the diuersitie of the times But the faith whereby we liue in all ages was euer one To conclude saint Augustine sheweth that their Sacramentes of the olde lawe were promises of suche thynges as should afterwardes be accomplished Our sacramentes of the newe Lawe are tokens that the same promises bee already accomplished The same Sainct Augustine in another place aunswereth to a certaine question as this Quomodo in coelum manum mittam vt ibi sedentem teneam He saieth Fidem mitte tenuisti How shall I reache my hande into heauen that I shall holde hym sittyng there Reache out thy faith and thou holdest hym Saincte Ambrose agreeyng hereto saieth Fide tangitur fide videtur non tangitur corpore non oculis comprehenditur He is touched by faith he is seen by faith he is not touched with body nor comprehended or seen with eyes Sainct Augustine saieth Habet fides oculos suos Faith hath her eyes and Barnarde saith Visio anime intellectus est The séeyng of the soule is vnderstandyng Therfore I am sure none wyll say that the fathers in the olde law did eate christ in their sacrameÌ„t butcherly as the papistes affirme yet you sée by these aucthorities that the substauÌ„ce of their sacraments ours are al one wherfore learne this lesson that Christ is in the bread figuratiuely he is in the faithfull worthy receauer spiritually and that he is in heauen corporally sittyng on the right hande of God his father to make dayly intercession for vs Let vs now lift vp the eyes of our faith into heauen and reioyce that our fleshe is ascended vp thither ¶ The .xxiiij. Chapter ¶ VVhat comfort we haue by Christes ascention into heauen WE are surely taught that by his ascendyng vp he hath opened heauen vnto vs which by Adams fall was shut vp vnto all fleshe and that sith â–ª hee is entered into Heauen with our fleshe as it were in our name or behalfe we do in a maner as S. Paul doeth testifie sit with him in the heaueÌ„ly seates being alreadie in full possession of heauen in him that is our head For we haue receaued it by faith possessed it by hope and are therein confirmed by holynesse of life Secondly we do beholde his diuine godly power wherein doth consist all our might vertue and strength and all our
infirmities how muche more are thâ—â— now hearde beyng in glorie with God How muche better did the blessed Apostle Saincte Iames reason when he did saie Helias was a man mortall euen as we are and he praied in his praier that it might not raine and it rained not on the earth by the space of three yeres and sixe monethes And he praied againe and the heauens gaue raine Doe we not rather learne by their example to praie boldely vnto God though we be compassed about with infirmitie as they were then otherwise The holy prophete Dauid doeth not saie that the fathers were hearde bicause that they praied to any of the Patriarches that were before them but bicause that they praied vnto God and trusted in him The same selfe lesson doth Iames geue vnto vs. Let vs therefore â–ª folowe their examples and we shal be hearde as they were As the arme of God is not shortened since so his mercie is not waxen lesse He is as readie nowe to heare them that call vppon hym in truth and veritie as he was then Haue we not besides al this a mediatour an aduocate that appeareth continually in the sight of God for vs It is vnpossible then but that we shal be hearde whensoeuer we call faithfully vpon our heauenly Father through our onely Mediatour and Aduocate Iesu Christ our Lorde ¶ The .xxviij. Chapiter ¶ How and wherein wee ought to honour the Sainctes NOwe when thei haue nothyng to saie for their inuocations to deade sainctes beyng conuinced by the holie scriptures thei crie out and saie beholde these newe preachers dishonoureth defaceth spoileth maketh none accompt of the holie and blessed sainctes in heauen and especially thei dishonor the blessed virgine Marie the sweete mother of Christe Iesus to whom was more grace giuen then to any other creature and maketh no more of her then of another woman c. Belie vs not ye papistes for we giue to them that honour as we are commaunded in the holie scriptures to giue them And therefore sainct Cyrill saieth very truely At sanctos Martyres neque deos èsse dicimus neque adorare consueuimus laudamus autem eos potius summis honoribus quod pro veritate straenue certarunt fidei synceritatem seruarunt that is to saie in Englishe But neither we saie that the holie Martyres are Gods neither haue we vsed to worshippe or honour them but wee rather praise them with greate reuerence for that thei haue striued earnestly for the truthe and haue kepte the sinceritie of the faithe of Christe And Saincte Augustine sheweth also howe we must honour them saiyng Honorandi ergosunt propter imitationem non adorandi propter religionem The sainctes are to bee reuerenced and worshipped for imitation that is to followe their godly doinges and conuersation and not to honour them for any religion to make them our Gods or aduocates and to haue our confidence in them this kinde of honour wée giue to the sainctes and none other And wheras you saie there was more grace giuen to Marie then to any other creature because she was the mother of Christe You maie also learne in the booke of God to bee the childe of God is a greate deale greater grace then to bee the mother of Christe Therefore sainct Augustine saieth Beatior ergo Maria fuit Percipiendo fidem Christi quam concipiendo carne Christi Materna propinquitas nihil Mariâ— profuisseâ— nisi faelicius Christum corde quà m carne gestasset Marie was more blessed in that she receiued the faithe of Christ then in that she conceiued the fleshe of Christe Motherly kindrede could haue doest Marie no good vnlesse she had borne Christ more blessedly in her hart then she bare him in her fleshe And in an other place he saieth Mater mea quam appellastis faelicem inde felix est quiâ— verbum dei custodiuit non quia in illa verbum caro factum est My mother whom ye haue called blessed therefore is blessed because she hath kepte the worde of God not because the worde in her was made fleshe Therefore Epiphanius saieth Christe saied vnto his mother woman what haue I to doe with thee My houre is not yet come Lest any man shoulde thinke our Ladie was of greater excellencie he called her woman as it were prophesiyng of the kindes and sectes of heresies that were to come in the worlde lest any man hauyng to greate opinion of that holie Saincte should fall into this heresie and into the dotage of the same For in deede the whole matter is but a mockerie and an olde wiues tale and sothely to saie nothyng els but the handelyng of an heresie Therefore Origene saieth Si mensuram transcenderit charitatis qui diligit qui diligitur in peccato est If loue passe the measure of charitie aswell he that loueth as also he that is loued is in synne The saied Epyphanius saieth further Let no man eate saieth he of this errour touching saint Marie for though the tree bee faire yet is not this fruite to be eaten Although Marie bee beautifull and holie and honourable yet is not she to bee adoured But these women worshippyng Saincte Marie renue againe the Sacrifice of wine mingled in the honour of the Goddes Fortuna and prepare a table for the deuill and not for God as it is written in the Scriptures thei are fedde with the meate of wickednesse And againe their women boult flower and their childreÌ„ gather stickes to make fine cakes in the honour of the Queene of heauen Therefore let suche women bee rebuked by the Prophete Hieremie and let them no more trouble the worlde And let them not saie we worship the Queene of heauen Thus he applied the wordes of the Prophete vnto the virgine Marie beyng Idolatrously abused by the heretiques called Collyridiani as she and other Sainctes are by the Papistes abused now in these daies This shall now suffice for to proue that Christ our Sauiour touchyng his manhoode whiche he did take of vs is and shal be vnto the worldes ende in heauen on the right hande of the father that is to saie in felicitie ioye and glorie beyng exalted aboue the heauens made lorde ouer all creatures bothe in heauen and in earth and hauyng receiued a name that passeth all the glorie that man can reporte And that as heauen muste holde hym vnto the tyme of the restitution of all thynges that God hath spoken by the mouthe of his holie Prophetes since the worlde began beyng neuerthelesse here among vs touchyng his diuinitie and godheade and feedyng vs by his eternall spirite and by the veritie of his holie institution and ordinaunce with the heauenly foode of his precious bodie and blood so he doth appeare alwaies in the sight of God for vs beyng an omnisufficiente intercessour aduocate and mediatour betwixte God and man so that we neede not to goe vnto
giue eare to Paule and in respecte of this spirite the Prophet saith Erunt omnes docti a Deo Thei shal bee all taught of god Who so euer besides dooeth not beleue that the doctrine of the holie ghoste conteined in the olde and newe Testament is sufficiente vnto saluation But regardeth it as vile and of no force nor yet aucthoritie but calleth nameth and reporteth it with these woordes and suche like blasphemie deade ynke a liuelesse matter a dumbe iudge that can not speake a blacke Gospell Inken diuinitie a nose of ware Doeth deny this article of our beléefe I beleue in the holie ghost that is to saie he doth denye the holie ghoste to be true and naturall God sithe that any insufficiencie or vnperfection is founde in his doctrine For why It is the propertie of God to dooe all thynges with most consummate perfection Whereby it doth folowe that he whiche doeth any thyng with vnperfection is no true and naturall god Thei therefore that deny the doctrine of the holie ghoste and also doe despise mocke scorne and speake vnreuerently of it conteined in the old and newe Testamēt not to be perfect or sufficient to saluation are plaine Macedonians For they deny the holie ghost to bee true and naturall god And all thei that followe this opinion and doctrine not contentyng theim selues with the moste true and infallible worde of God whiche is set foorth vnto vs by the holie ghost are not the true Churche and spouse of christ For the true Churche and spouse of Christe as it is borne of newe not of mortall seede but of immortall by the worde of God whiche liueth and lasteth for euer so is it builded vpon the sure foundation of the Prophetes and Apostles Christe Iesus hymself beyng the chief corner stone Wherefore we must learne firste of all to beleue God secondly to beleue hym as God thirdly to beleue in God wee must beleue GOD that is to saie that he is creatour of all thynges and that he is omnipotente We muste beleue God as God that is wée must beleue hym as he hath declared and opened hym self in his holy and sacred scriptures vnto vs To beleue in God that is to put our whole truste confidence and affiaunce onely in hym and to call vnto and vpon hym in all our troubles miseries and aduersities and vpon none other And also constauntly and assuredly to beleue in hym that by his power he susteineth vs by his prouidence he gouerneth vs by his goodnesse nourisheth vs and by his mercie saueth vs and indueth vs with all kinde of blessynges So that wee must beléeue in none but in God the father that loueth vs in God the sonne that redemeth vs and in God the holie ghoste that sanctifieth vs although three in persones yet one in essence and Godhead Sainct Agustine therefore saieth Credimus Paulo non credimus in Paulum credimus Petro non credimus in Petrum Wee beleue saieth he Paule but we beleue not in Paule we beleue Peter but we beleue not in Peter The .xxxiiij. Chapiter ¶ What is the true Churche of God and where it is THis then shal be my beliefe touchyng the true Catholique and vniuersall Churche All they that are begotten of newe with the immortall séede of Gods worde and are builded vpon the foundation of the prophetes and Apostles hauyng Christe for their chief corner stone by whose only spirite and worde they are guided and ruled in what countrie or nation vnder the heauens so euer then be are the true church of Christe we may also define and set forth the Churche after this maner The Churche of Christ is the holy congregation of the faithfull whiche by a true and liuelie faith are vnited incorporated in our sauiour Christe whose members they are And bicause that sauiour Christ is the true sonne of God all his members by hym are the sonnes of god Iesus Christe is the head and the true Christians are his body He is the Bridegrome and the faithfull are his spouses whiche he doth cleanse with his blood geuyng health and saluation vnto his bodie and sauyng his people from their synnes This Church is affixed or bounde to no seuerall place but wheresoeuer twoo or three are gathered in the name of the Lorde I meane of our sauiour Christ there the true Church is They therefore that doe aligate and bynde the true Catholique Church to this place or that place as though it coulde be no where els as our Papistes doe are in this thyng greately deceiued For though the whole worlde were so ouer whelmed with Idolatrie and superstition that there shoulde séeme to be no Church at all yet God hath alwaies his elect and chosen in one corner or other although they be vnknowen vnto the worlde Yea many tymes the faithfull congregation is vnknowen vnto the true and faithfull seruauntes of God as we maie see by the example of Elias the Prophete who complained that he was lefte alone But the Lorde made hym an aunswere that he had seuen thousandes left in Israell whiche had not bowed their knées vnto Baall Who woulde not then haue thought that the Churche had been at that tyme in Israell or in Samaria where foure hundreth and fiftie false Prophetes were continually which did feede at Iesabelles boorde or that there had been no Church at all yet we sée that God had euen at that tyme his flocke which he did preserue and keepe vnto hymselfe although they were scattered abroad and not scarcely knowen of the true and faithfull Prophetes of God. Therefore it were good to haue alwaies before our eyes the goodly saiyng of Hilary which writeth on this maner One thyng saieth he I warne you of beware of Antichriste It is not well that ye haue suche a pleasure in the walles It is not well that ye honour and reuerence the Church of God in houses and buildings It is not wel that vnder the colour of them ye doe bryng in the name of peace Is it to be doubted that antichriste shall sit in them The Mountaines the Woodes the Lakes the Prisons and mierie Doungeons are more sure for mee For the Prophetes remainyng in them or beyng let downe into them did there prophecie This then is my beliefe that although the true preachyng of Gods word and the right ministration of the sacramentes accordyng to the Lordes institution and ordinaunce are the moste infallible tokens and signes whereby the true Churche of God is knowen here vpon the earth yet many and sundrie tymes by the righteous iudgement of almightie God our sinnes and wickednesse deseruyng the same these signes and tokens are so taken awaie that it is impossible for the worlde to knowe where this true Churche of God is And yet notwithstanding God hath stil his flocke in one place or other he hath still his elect and chosen whom he doeth preserue and keepe in the
Rom. 6. Exod. 14. Luk. 24. What a large doctrine our baptisme doth preache vnto vs. Actes 1. Luk. 24. Iohn 21. 1. Cor. 15. Iohn 20. Actes 1. He ascended into heauen Actes 1. Ioh. 14. 16. August in Ioh. tract 50. Ibidem In Ioh. 112.50 Hebr. 2. Heb. 4. Barnardâ— in cantic Ser. â—0 Phil. 2. Matth. 28. 1. Cor. 15. Hebr. 10.1 August de fide et simbo This was the heresie of the Antropomorphites Similitude Phil. 3. August de agone christia cap. 26. Matth. 25. What it is to sit on the right hande of the father Numb 32. Mich. 4. Luk. 1. Actes 3. The trickes of the deuillishe sophistrie The right hand of God taken two maner of wayes Exod. 15. Actes 5. 1. Peter 5. Phil. 2. Eutiches Didimus de spiritu sancto Basilius de spiritu sancto cap. 22. The body of Christ is a creature The heresie of Eutiches is nowe renewed by the papistes Obiection The shamelesse heresie of the papistes Matth. 28. August in Io. tract 50. Actes 1. Vigilius Maâ—ter cont here lib. 1. Matt. 28. An answere to the obiection that was made before Christes body can be but in one place at once Fallacia aesidentis A goodly siâ—â—â—â—tude Gen. 3. Aug. tract 50. Iohn 16. A similitude of the eye A similitude of Gods seueritie and mercie Iohn 3. Iohn 11. Matth. 28. Fulgentius ad thrasmundum regem lib. 2. Iohn 20. Iohn 11. Matth. 28. August ad Daidanum Epist. 57. Actes 1. Actes 17. 1. Iohn 4. August in Ioh. tract 30. August ad Daidanum Epist. 57. Contr. FaustuÌ„ lib. 20. ca. 11. Ciryll in Ioh. lib. 9. cap. 21. Ibidem Origine in Mat. tract 32. Gregorius de Pascha Ho. 30. Vigilius cont Eutichen lib. 4. lib. 1. Caro Christi quando in terra fuit noÌ„ erat in celo nune quia est in caelo non vtique in terris est Aug. de agone christiano Iohn 12. Iohn 17. Matth. 2â— Iohn 14. Iohn 12. Obiection Matth. 26. Luke 22. Mark. 14. 1. Cor. 11. Psal. 33. Psal. 148. Math. 18. Deut. 17. Matth. 26. Mark. 14. Luk. 22. 1. Cor. 11. 1. Cor. 11. Aunswere Tertul. cont Praxeam Iere. in 1. cap. ad Gal. August lib. 83 quest 61. Ioh. 10. Ioh. 15. Mat. 5. 1. Cor. 10. Exod. 17. Mat. 26. Mar. 14. Luc. 22. 1. Cor. 11. what the meanyng of this woorde the new testament is Their argumeÌ„t brought vpon their owne heads Mat. 26. Mar. 14. Ioh. 12 Actes â— An obiection 1. Tim. 3 Answere How the papists shiâ—teth this woorde Oportet Mat. 26 Mar. 14 Luk. 22 Ioh. 16 Mar. 16 â–ª Luk. 24. Act. 1. Coloâ—â— 3. Phil. 3. Marke this argument Mat. 24. In vitis PatioÌ„ Mat. 24 Hebr. 1. Hebr. 10. 1. Cor. 11. Matth. 18. Isido de eccle offici cap. 10. Ambr. Hexa lib. 3. cap. 5. Matth. 26. Mark. 14. Luke 22. 1. Cor. 11. Hebr. 2. Hebr. 4. Ioh. 20. Martions heresie Eutiches heresie A question It is a monstruous body that the papistes wyll haue in the Sacrament August ad Darda Epi. 57. August de essentia diuinitatis Obiection Iohn 6. Matth. 14. Iohn 20. Aunswere The childish argument of the papistes A possibili ad esse non valet consequentia Gene. 1. Gene. 7. Coloss. 3. Galat. 4. Tertul. contr Praxeam Non autem quia omnia potest facere idioque credenduÌ„ est illâ— fecisse sed an fecerit requirendum est Posse Nolle Theodor. in suo 30. dialo qui dicitur impatibiliâ— Hebre. 10. Hebr. 1. Hebre. 10. The papistes like the Anabaptistes The fetche of the papistes The shamefull arguments of the papistes The papistes be vtter enemies to the almightie power of God. Fire and sword are the best argumentes that the papistes vse How Christ feedeth vs with his body and blood 1. Iohn 1. Marke this Actes 3. Iohn 6. Matth. 14. Iohn 20. Christe had a true and naturall body Due proportion of lymmes No suche thing in the Sacrament Iohn 20. The papistes lye The doore being shut that was in the night season Actes 5. The apostles put in the common prison The angel of the Lorde Doores of the prison fast shut Actes 12. Herode Peter The angell smote Peter on the side Matth. 28. Iohn 17. Hebre. 2. Phil. 4. The blasphemie of the papistes Luk. 24. Iohn 20. Hebre. 1. This must the papistes do if that will haue vs to beleue them August de essentia diuinitatis Obiection 1. Cor. 11. Aunswere What it is to receaue the Sacrament vnworthily Ambr. in â— Cor. cap. 11. Ciprian De ablutione pedum August ad Bonifacium Epistol 50. August de tempore sermo 20. Athana de passione cruce domin August contra Cresconium lib. 2. cap. 13. Papistes are guiltie of the body bloode of Christe Papists alter Christ his holy institution Ca cob A Papistical blessyng Why the Papistes can not perceiue in what perill they be 1. Cor. 1 Both kindes to be receyued Mat. 26 Mar. 14 Luk. 22 Per concomitantiam A terme of the Papistes that in receiuyng parte â–ª we receyue the whole The papistes make Christ our sauiour to haue no wit nor vnderstanding what he did or sayd at his last supper Matth. 26. Mark. 14. Obiection Aunswere The popishe priestes may not drinke the blood of Christ but onely when they be at Masse Gelasius papa de consecra distinct 2. cap. comperimus The glose vpoÌ„ the same Canon Gerardus Lorichius in 7. part canonis Blushe at this ye papistes Then we see that the papistes are pestilent detestable and blasphemous heretiques Basilius morall Summa cap. 14. Matth. 15. The papistes doe against theâ— owne decrees Cipria ad Cornelium papam Epist. 2. Haymo in 1. Cor. 11. The CoÌ„munion ministred in both kindes in the Primatiue Churche The counsell of Constance was holden in the yere of our 1414. Obiection Answere The papistes make Christ to be very ignoraunt 1. Cor. 11. â— Sam. 15. Ciprian de caena domini Obiection Aunswere Cakes moulde in the Pixe Against the papistical reseruation Gabriel lectione 26. Ciprian de coena domini Clemens Epistola secunda Origen Cirill in Leuit. Ho â— Hier. in 1. Cor. 11. Hesichius in Leuit. lib. 2. Cap 8. Nicephorus lib. 17. cap. 25. Note Marke this ye papistes aunswere it The papistes owne reasoÌ„s do quite ouerthrowe their transubstantiation Math. 15. Math. 26. Marke 14. Math. 15. Ciprian â–ª Epist. 3. lib. 2. Iohn 15. Math. 17. Matth. 1â— Matth. 5. Ambro. in quest veteri noui testam quest 114. lib. 4. de virginib Wherein the papistes haue the auncient fathers in estimation Iere. 44. Papistes almes Obiection Nay rather a stepmother Aunswere How far our weake brethren ought to be borne withall Barnardus in epist. 78. ad Suggerium Abbat Sanct. Dionisij Wherein we must beare with our weake brethren Rom. 14. The ministration orreceauing of the Sacraments is not indifferent Amb. 1. â—0 11 Rom. 10. Rom. 8. Iosu. 5. Gen. 17. Faith eateth August in Ioh. tract 26. August in Ioh. tract
examine our selues standeth in two pointes â—idz faith and repentaunce who they be that feede effectuously vpon the body and blood of Christe Iohn 4. 1. Peter 3. Chrisost. de Eucharistia Obiection â—unswere Note Iohn 6. Obiection Chrisost. ad populuÌ„ Antio Hom. 2. Aunswere Ephe. 5. Iohn 6. Nicolaus Lyra in Psal. 110. August de doctri Christi lib. 3. De catech rudib cap. 26. cont aduersar legis prophet lib. 2. cap. 9. The fathers in the olde Testament did eate christes fleshe aswel as we in the newe 1. Cor. 10. August in Ioh. tract 26. Leo de Natiui Dom. Serm. 3. Contr. FaustuÌ„ lib. 19. cap. 14. In Ioh. tract 50. Ambr. in Lue. lib. 6. cap. 8. Augustin Epist. 84. Barnarde medita cap. 6. How Christ is in the breadâ— in the receauer and in heauen Coloss. 3. 1 Pet. 3. Hebre. 7. Phil. 3. The comforâ— that we haue by the ascension of Christ into heauen Galat. 4. Rom. 8. Faith receaueth hope possesseth life confirmeth 2. Peter 1. Rom. 3. Ephe. 4. Ephe. 1. Exod. 7. 1. Reg. 22. Iob. 1. Matth. 8. 2. Cor. 12. Deut. 13. Rom. 5. 2. Cor. 12. Iames. 2. Ambro. in Luc. 24. Coloss. 3. Ephe. 1. 1. Peter 3. Hâ—br 1. Ioh. 4. Matth. 25. Mark. 14. Coloss. 3. 1. Cor. 7. Rom. 12.13 Actes 1. 1. Peter 2. Phil. 3. Hebr. 1â— 2. Cor. 5. Matth. 7. The errour of the Iewes Ioh. 18. 1. Ioh. 2. Hebre. 7. Galat. 3. Rom. â— Hebr. 4. Ioh. 10. Phil. 2. Ioh. 1. Ioh. 10. Ioh. 16. Phil. 2. Matth. 3. Ioh. 12. Rom. 8. Ioh. 16. Ioh. 14. Ephe 5. Ephe. 1â— Ioh. 10. Rom. 5. Ephe. 5. Ioh 1. Hebr. 2. Hebre. 4. Actes 9. Ephe. 5. Matth. 2â— Hebre. 7. Rom 8. Hebre. 7. Hebre. 9. 1. Ioh. 2. Ioh. 16. Rom. 14. August in Psal. 108. Actes 4â— Ioh. 14. Esai 30â— Ambr. de Isaac et anima 2. Tim. 2. Why Christe our sauiour was man. Ephe. 2. Psal. 51. Iob. 14. Hebr. 4. August in Hom. de ouibus non mediat homo preter deitatem non mediator deus preter humanitatem None can be mediatour betwixt god and man but God only 1. Iohn 2. August in epi. Ioh. tract â— Obiection Aunswere Rom. 8. Heb. 7. Hebre. 9. â— Iohn 2. Augusti cont Parmeniani lib. 2. cap. 8. Iohn 19. Hebr. 11. Iohn 17. IhoÌ„ putteth hym selfe in the number of â—ynners Iohn 16. Hebre. 5. 1. Tim. 2. Augusti cont Parmeniani lib. 2. Cap. 8. 1. Cor. 12. August in Psal. â—4 The right vnderstanding of this word intercession Reade the hystories of Titus Liuias for it 1. Iohn 2. Hebr. 7. Actes â— Actes 14. 1. Cor. 1. Reuel â–ª 22. Beholde the blasphemie of the papistes by their own doctrine A mediator A traytor Antoninus Math. 7. Math. 15. Titus 1. The Papiste like to Rat catchers In nomine Domine incipit omne malum A prouerbe Obiection Aunswere 1. Tim. 2. The distinction that the olde idolaterâ— did make 1. Tim. 2. Obiection Gen. 1. â— Tim. 2. Aunswere â— Tim. 2. Note Deut. â— Ephe. 4. Hemerobaptistes Obiection Luk. 24. Ioh. 20. Aunswere Marke this well 1. Tim. â— Christ is not the cheife mediatour by the papistes doctrine â— Iohn 2. Obiection Aunswere â— Iohn 2. Obiection Iohn 8. Matth. 5. 1. Cor. 3. Ephe. 2â— Reuel 21. Aunswere why the apostles were called light Ephe. 5. Matth. 5. Psal. 119. Iere. 20. Iere. 23. Exod. 7. Ioh. 19. Ephe. 2 â–ª Reuel 22. 1. Cor. 3. Ephe. 2. Obiecttion Iohn 9. The similitude that our papistes doe bring for to mainteine their idolatrie 1. Reg. 2. 2. Sam. 14. Aunswere What is the cheefe marke that the papistes doe shoote at The couetousnesse of priestes is the mother of all idolatrie 1. Tim. 2. Matth. 23. 1. Tim. 6. August de spiri anima cap. 29. Esai 63. What properties must be in him that we must pray vnto Ioh. 14. Hebre. 7. Matth. 11. Obiection Iohn 9. Aunswere The place of the ninth of Iohn expounded Two maner of sinners Luk. 18. Luk 15. Luk. 23. Matth. 27. Matth. 11. Matth. 9. Luk. 1â— Iohn 13. Luk. â— Matth. â— Mark. 5. Chrisost. de muliere Cananee Hom. 12. In eadem Homilia Chrisost. Ho. de perfectu Euangeliâ— August de libero arbitrio lib. 3. cap. 21. Ioh. 14. Actes 5. â—â—re 4. 1. Reg. 2. 2. Sam. 14. Rom. 5. Rom. 8. Ezech. 18. Matth. 11. The similitude of the papistes is discussed Psal. 2. Matth. 11. Luk. 14. Matt. 6. Psal. 13â— 2. Chro. 2. Esai 66. Iere. 23. Psal. 139. Actes 7. Amb. in epist. ad Rom. ca. 1. Hebre. 4. Psal. 14. Psal. 139. The similitude of the papistes is ouerthrowen by another Matth. 11. Psal. 50. Iere. 2â— Hebr. 4. Iames. â— Matth. 11. Iohn 16. Hebre. 7. Iohn 15. Psal. 34. Psal. 144. Ioel. 2. Rom. 10. Iames. 4. Rom. 10. Gen. 22. Obiection Aunswere Hebr. 1. Psal. 91. Psal. 34. Reuel 6. Matth. 6. Luk. 16. Hebre. 11. The shiâ—tes of the foolishe papistes Reuel 14. Hieroni. cont VigilantiuÌ„ Aunswere 1. Pet. â— 1. Pet. 1. Coloss. 3. Rom. 12. Note August de spiritu anima cap. 26. Zach. 1. Reuel 8. Galat. 6. Iames. 5. Marke this well Obiection Iere. 15. Aunswere What was the meaning of the prophete Ezech. 14. Gen. 48. What was the meanyng of the Patriarche Esai 63. Esai 4. Obiection 2. Mach. 1â— Aunswere 2. Mach. 2. â— Mach. 15. It were starke madnes to grouÌ„d my doctrine vppon a dreame The prayer of Iudas Machabeus The 〈◊〉 refuge of the papistes Psal. 22. Aunswere Iames. 5. Iames. 5. Num. 11. Esai 50. Esai 59. Hebre. 9. Cyrill cont IulianuÌ„ lib. 6. August de vera religio cap. 55. Matth. 12. Rom. 8. Galat. 4. August de sancta virgini cap. 3. August in Ioh. â—â—ct 10. Luk. 11. Epipha lib. 3. Haetes 59. cont Collyzidian Origen iâ— Luc. Hom. 25. Epipha lib. 3. Haeres 59. Iere. 44. Collyridiani were heretiques Hebre. 10. Colloss 3. August de agone christ â–ª de fide symbolo Matth. 28. Phil. 2. Actes 3. Matth. 2â— Hebr. 9. 1. Tim. 2. Rom. 8. 1. Ioh. 2. Hebr. 7. And he shal come down to iudge both the quicke and the dead Actes 1. August ad Darda Epi. 57. Matth. 25. 1. Thess. 4. Iohn 5. 1. Thess. 4. The opinion of many touching the quick and the dead Hebre. 9. Matth. 24. Luk. 17. Gen. 6.7 Gen. 19. Howe the saying of S. Paul ought to be vnderstanded Hebre. 9. 1. Cor. 15. 1. Thess. 4. Gen. 5. 2. Reg. 2. Actes 10. 2. Tim. 4. The true meaning of this article â–ª Iohn 5. Iohn 5. 1. Iohâ— 4. Iohn 20. Luk. 21. Rom. 2. Hebre. 10. Iohn 3. 1. Iohn 2. Rom. 8. 1. Tim. 2. Hebre. 13. Matth. 1. 1. Peter 5. Esai 7. Matth. 1. Actes 4. Phil. 2. Rom. 8. 2. Tim. 2. Iohn 10. Ephe. 5. Ephe 5. Coloss. 1. Galat. 5. Rom. 8. Galat. 2. Obiection Matth. 12. Rom. 14. 2. Cor. 5. Rom. 2. 1. Cor. 4. Aunswere Rom. 5â— Iohn 3. 1. Cor. 1. Ezech. 1â— 1. Cor. 1. Rom. â— Rom.
39. August de spiritu litera ad Marcel cap. 19. August de verbis apost Serm. 10. Hieron super verba christ Quos dedisti◠mihi August in psal 98. In codem psal How this is to be vnderstanded that god saueth no man against his wyll Iohn 6. Phil. 2. August in enchir ad Lau. August de bono perseue cap. 13. In cap. 6. Grego in Ezec. Hom. 9. Barnard Parni Serm. 39. Fulgentius A caueat As concernyng earthy and corporall thinges man hath freewil Maxentius in 1. lib. de fide August in enchir cap. 30. Ad Bonit lib. 3. cap. 8. De verbis ap◠Serm. 11. The strength of men regenerate and after what sort they haue free wyll Rom. 8. Iere. 31. Ezech. 36. Iohn ◠Phil. 1. Phil. 2. Two things to be noted Galath 5. Rom. 7. Psal. 51. Why the faithfull are sayde to be free 1. Cor. 4. August in retract 19. Matth. 7. Iohn 15. August in Ioh. Hom. 49. August in Psal. 70. August lib. d◠praedest Sanctad Boni lib. 4◠August in psal 31. Psal. 14. In outward thinges all men haue free wyll Maxentius 1. lib. de fide 1. Cor. 4. Iames. 1. Num. 24. Luk. 1. The Manycheis heresie The Pelagians heresie Gen. 1. Eccle. 15.17 Iohn 8. Iohn 15. Psal. 5.13.52 Eccle. 17. Osec 13. Psal. 116. Rom. 3.5.7 Phil. 2. 1. Cor. 2. Iohn 8.15 Rom. 7. Galat. 5. Yet August had his darknesse August de natura gratia cap. 53. August de bona perseue cap. 6. 13. Sinodus Mileuent Esai 65. Rom. 10. Iohn 3. 1. Peter 1. Iohn 6. Iames. 1. 1. Iohn 1. Rom. 3. Matth. 5. Rom. 8. A good prayer The resurrection of the fleshe 1. Cor. 15. Phil. 3. 1. Cor. 15. Iohn 5. Iohn 11. Iob. 1◠Esai 66. Ezech. 37. Dan. 12. Iohn 5.11 Actes 23.24 2. Cor. 5. 1. Cor. 15. 1. Thess. 4. Phil. 3. Iohn 5. Matth. 25. Reuel 21. Sapi. 5. Matth. 18. Matth. 8.13 Esai 66. Mark. 9. Reuel 21. 3. Reg 17. 4. Reg. 4.13 Matth. 9.27 Luk. 7. Iohn 11. Iohn 5.12 Actes 9.20 Iob. 19. Iohn 3. Rom. 8. Galat. 4. Ephe. 2. Rom. 4. Iohn 3.5.6.8 Reuel 21. 1. Cor. 15. 2. Cor. 5. 2. Cor. 5. Matth. 25. 2. Tim. 4. Reuel 1. ¶ A breefe Index or Table of the principall matters conteined in this booke A A Cōfortable mistery 7. A place of Esai expounded fol. 10. side 2. A papisticall tricke fol. 13. An error of certain fooles fo 22 A merie storie of the Person of Trumpington fol. 22. Augustines modestie in writyng of matters of religion fol. 26.2 A Spirituall conception and birth fol. 32. A godly similitude fol. 37.2 A similitude of the eye fol. 38. A similitude of gods mercie seueritie ibid. A place of Zacharie expounded fol. 3. A shorte exhortation to magistrates fol. 58. Against their papistical reseruation fol. 52. Aunswere to the obiectiō that is made out of the .1 Corin. 11. fol. 59.2 A similitude of the Kynges broad seale fol. 60. A speciall caueat or warnyng fol. 104. Arguments of papistes wherby they go aboute to proue the Popes supremacie fol. 113 ▪ Antichriste fol. 107. Aucthoritie of the church consisteth in .iiij. thinges fol. 121.2 A note to be marked diligentlie fol. 124.2 A rewarde neuer stirreth vp the Godly to seeke for righteousnesse fol. 130.2 A caueat fol. 140. A greate absurditie graunted fol. 20.2 An other shift of the papistes fol. 65.2 A request of the author to the reader fol. 9.2 B By the Masse the wrath of God commeth fol. 4. By christes death gods wrath was pacified fol. 7. side 2. Bothe wicked and Godly had one feelyng of Christes death but to diuers endes fol. 8.2 By Baptisme the Children of the Christians are brought to Christe fol. 18.2 Bodie of Christ is a creature fol. 36.2 Blasphemie of the papistes by their owne doctrine fol. 47. Benefites of Christes death fol. 4. By the Masse the wrath of of God is kindeled ibid. C Christ cannot be offred except he bee slaine and put to death fol. 3.2 Christ is the true purgation of Christians fol. 13.2 Comfort that they had in the bosome of Abraham fol. 19.2 Christe speaketh of the water firste fol. 24.2 Christes bodye can bee but in one place at once fol. 37.2 Communiō ministred in both kindes in the primitiue church fol. 51. Counsell of Constaunce bolden Anno. 1414. fol. 51. Comfort that we haue by christes ascension fol. 79. Christ is not the Chiefest mediatour by the Papistes doctrine fol. 86.2 Couetousnes of priestes is the mother of all Idolatrie fol. 89. Churche is bounde to no seuerall place fol. 111.2 Churche doth allowe the scriptures as a subiect fol. 117.2 Church knowen by the word of God. fol. 119. Churche hath thrée offices as touchyng the worde of God. fol. 121. Certaintie of our saluation fol. 132.2 Christe a most wholsome medicine and salue to al poore sinners fol. 2. Christe as touchyng his manhoode is ignoraunt of the later daie fol. 107. D Distinctions that the olde Idolaters did make fol. 85. Definitiō of fréewill after S. Augustine 135. E Efficient cause of our saluation fol. 18. Errour of the Iewes fol. 79.2 Exclamation of the Papistes fol. 64.2 Enoch and Elias are come alreadie fol. 106. Eutiches heresie fol. 43.2 F Formall cause of our saluatiō fol. 18. Finall cause of our saluation ibidem Faith receiueth or eateth fol. 54.2 False Christes fol. 107. False Prophetes ibidem Frée will. fol. 134. Fyre and sworde are the best argumentes that papistes vse fol. 45.2 G God doeth gouerne rule and preserue al his creatures fo 1. Good workes of the Papistes fol. 128.2 Good woorkes that God doth require of vs. fol. 129. Gods promises very necessarie to vs all fol. 130.2 H How many waies this worde hell is taken in the scrip fol. 6. How christ went into the hell of the damned fol. 6. How we are already in possession of Gods kingdome fol. 12. Howe long we muste suffer in purgatory for euery sin f. 12.2 Howe it is to be vnderstanded that the faithful shal not come into iudgement ibidem Howe we are passed frō death to life fol 13. Holy ghost for many causes is called by sundry names in the scripture fol. 24.2 Howe they that vnderstoode not the fathers did make plaine Idols of the sacraments fo 29. Howe S. August and others expounde the place of the .8 of the Actes fol. 30.2 How christ is the first fruictes of them that sléepe fol. 32. How we ought to practise the whole life of Christ in our selues fol. 32. Heresie of Eutiches is nowe renewed by the papists f. 36.2 How the poore ignoraunt people are abused fol. 56. How Christe féedeth vs with his body and blood fo 46. Howe the misticall bread is abused in the sacrament fo 55.2 How the place of saint Paule muste be vnderstanded Heb. 1. fol. 73. Hipostases fol. 73.2 Hope possesseth fol. 79. Howe the saiyng of S. Paule ought to be vnderstanded f. 73. How the