they calit perfourmed the same and that as in al thynges which he promised he was foūd true so in thys the Catholyke churche hath beleued and doeth beleue no les And therfore so sone as y ◠priest in the masse hath fullye spoken these wordes thys is my body if he purpose or if his intencyō be as he speaketh for that is requisite teach they then y ◠which before was bred and semeth to the eye to be bred is made in rerye dede Chrystes body fleshe bloud and bone euen the selfe same whych was crucifyed rose againe and descended vp into heauen So y ◠he which beleueth not thys is a moste haynous he retyke and cut of from the Catholyke churche and is not mete to receaue thys holy sacrament because he can not wythoute thys fayth of Chrystes natural reall corporal and carnal body vnder the fourme or accident of bred wyne otherwyse receaue thys sacrament then vnworthely and to eternal damnacyon This is a shorte summe of their doctrine concernyng the supper Now concerning the sacrifice they teache that though oure sauyoure hym selfe dyd in dede make a full and perfect sacrifice propiciatorye and satisfactory for the synnes of all the whole world neuer more so that is to say bloudeli to be offred agaie yet in his supper he offred y ◠same sacrifice vnto hys father but vn bloudely that is to say in wyll and desyer whych is accompted often euen for the deed as thys was Whyche vnbloudy sacrifice he commaunded hys church to offer in remembraunce of hys bloudy sacryfyce as the principal meane wherby hys bloudye sacrifice is applyed both to the quick and dead as baptysine is the meane by the whych regene racion is applyed by the prieste to the infaunte or chylde that is baptysed For in that the supper of Chryste is to them not onely a sacramente but also a sacrifyce and that not only applicatorye but also propiciatory because it applyeth the propiciatory sacrifyce of Chryste to whom the pryeste or minister wyll bee he dead or alyue And in that euen from the begynnig the fathers say they were accustomed in the celebracyon of y ◠supper to haue a memorial of the dead ▪ and also in that thys sacrifice is a sacrifice of the whole churche y ◠dead being members of the churche of charitie as they can not but offer for them euen so they can not but pray for them after the en sample of the Catholyke church because it is a wholsome thyng sayeth Iudas Machabeus to pray for the dead that they may be delyuered from theyr synnes Wherevnto all the doctors doe consent say thei Now as for prayeng to saintes they teache that al be it there is but one mediator of Redēpciō yet of intercessyon the holy saits of god departed thys lyfe maye wel be counted mediators And therfore it is a poynt of a lowly hart and humble spirite whiche god wel lyfeth to call vpon the sayntes to pray for vs first lest by our presumpcion to come into gods presence we beeyng so vnworthy and god beyng so excellent and ful of maiestie we more anger and displease god Where as by their helpe god may be intreated to make vs more worthy to come vnto hym and the soner to graunt vs our peticions For if the holye saynctes of God here beeyng vpon the earth coulde would pray for the people obteinyng many thiges at gods hād it is muche more to bee beleued now say they that they can and wyll if we pray to them obteine for vs our humble and godlye desyers And therefore to y e ende ther sacrifice propiciatori which in the masse they offer maye be the more avaylable they vse about it much praying to saintes So of these 4. as of 4. pillours theyr masse standeth The which masse you may se what it is and how precious and worthy a pece of worke it is by theyr doctryne concernynge the supper the sacrifice the praying for the dead to the dead wherof I haue geuen you a Summe in the most honest godly and religious wise that the best of thē doe set it forth in For els if I should haue shewed you thys theyr doctryne as some of them sette it forth as I knowe you would abhorre it so the subtyle papystes would say that I rayled and misreported them Therfore because they shal haue no suche occasyon nor you by their most subtile colours be disceaued I haue in the best maner I canne reported a Summe of theyr doctryne The whyche to the ende you myghte the better consyder and haue I wyll nowe tell you as gods worde teacheth how these foure poyntes are to be beleued and receaued And then wyll I open the fylthines and abomina cyon whyche in thys theyr doctryne is deuellyshly conteined The. 6. Chapter How gods worde teacheth of the supper wyth confutacyon of the Papystes heresie of trāsubst about the same COncernīg y ◠supper of our lorde whych Chryst Iesus did institute to bee a sacrament of hys body bloud we beleue that his wordes in the same supper accordingly are to be vnderstande that is sacramentally as he mēt them and not symply contrarye to hys meanyng as the papistes wrest them And this is taught vs not only by innumerable such lyke places as where baptisme is called regeneracyon beecause it is a sacrament of it circumcision is called gods couenaunt beecause it is a sacrament of it but also by y e playne circumstaunces of y e text as therof the Euangelistes with the Apostle S. Paule doe write playnly affirmyng that our sauyour Chryst did geue and hys disciples did eate that which he toke and brake and bad them deuyde among themselues that is bred and wyne For we maye not thynke that Chrystes natural body was broken nor that his bloud can be deuided And playnly our sauyour sayth concernyng the cupp that he woulde not drynke any more of the frute of the vyne whyche is not hys bloud I trowe but wyne vntyll he shoulde drynke it newe wyth them after hys resurreccyon But to make this mater more playne lyke as many thynges in Chrysts supper were figuratiuely done spoken as y ◠washig of the disciples fete y ◠paschall lābe was called the passyon Iudas was sayd to haue lift vp his hele agaynst hym so doeth Luke and Paul playnly alter the wordes concernyng the cup calling that the new testament whych Matthew and marke cal hys bloude yea expreslye fyue tymes the Apostle calleth the sacramente of Chrysts body after y ◠cōsecraciō spoken as they terme it bred Is not the bred which we breake sayeth he the communyon of Chrystes body Whose exposicion I wil more boldly stycke vnto then vnto all the papistes dreames as long as I slepe not wyth them by gods grace They haue none other sentence but these 4. words this is my body But aske thē what this this
is they wil not saye as y ◠Apostle doth namely that it is bread No then they wyl say that we hang all by reason the mater beynge a mater of fayth Wher as they themselues altogether hang on reason as though Chryst can not be able to doe that which he promiseth bred stil in substaūce remaynyng as the Accidentes doe except it be transubstāciate Is not thys trow you to make it a mater of reason and to hedge gods power in within the limits of reason Yf Chrystes wordes that folowe which is geuē for you be to bee vnderstande for whyche shalbe geuen or shalbe betrayed for you and not so precyselye as they be spoken for that were to make Chryst a lyar why is it so hainous a mater with y e papists because we doe not so precyselye take the wordes immedyatly goyng before namelye thys is my body as to admitte that if there be bred then Chryst is a lyar Myght not we reason and saye then if Christes body at y ◠tyme was not betrayed as in dede it was not nor hys bloud shed thē is Chryst a lyar But here they wyll saye all men may knowe that Chryst by the present tence meante the future tence and in the scrypture it is a most vsual thyng so to take tence for tence And I praye you why maye not we saye that al menne maye know it is most common in scripture to geue vnto signes y ◠nams of the thynges whych they signifye And no man is so foolyshe but he knoweth that Chryst thē instituted a sacrament whole sacramentally to be vnderstande that is that the sygne or visible sacrament shold haue not only y ◠name of the thing signified but also some similitude there with or els it were no sacrament But take bred awaye as the papystes do leauing there but the accidentes onely whych do not feede the bodye and then what shallresēble and represente vnto vs Chrystes body broken for the fode of the soule As wyne com forteth the hart so doth Christs bloud shed on the crosse comfort the soule But take wyne awaye by transubstanciacy on as the papystes doe and tell me what similitude remaineth None at also no sacrament at all so Christs institucion is taken away Wel doe theireiect gods commaundement for their tradicions sake Our fayth therefore is that the supper of the lord is y ◠sacrament of Chrystes bodi bloud These wordes thys is my bodi which is brokē for you this is mi bloud of the new testament whyche is shed for your synnes are moste true words and plaine accordig to Christes meaning to al them whych doe as he byddeth them that is to all suche as take eate and drynke Which wordes the papistes kepe in theyr purse or els theyr priuate masses could not stande To such I say as take and eate thys sacramēt in sorowinge for their synfullyfe past and purposyng to amende aboue al things remembryng and beleuyng that Chrystes bodye was broken for their synnes and his bloud shed for their iniquities all suche I saye as verely as they see take taist and eate bread and drynke wyne whyche goeth into theyr bodi fedeth it and nourisheth it euen so verely the soule spirite by fayth receaueth not onelye Chrystes bodye broken or hys bloud shed for the fleshe profyteth nothyng it is the sprite that quickeneth sayth Christ but euē whole Chryste into whom they are incorporate and made one wyth hym fleshe of hys fleshe and bone of hys bones That is to saye as Chrystes body is immortal and glorious euen so are theirs now by fayth and hope and at the daye of the Lord they shal be in very dede Then whych thyng what can be greater Thys we teache and beeleue concernyng thys sacrament dete styng and abhorryng the horrible error of transubstanciacion whych maketh bread and wyne our God and Chryste and causeth men to be gasers gapers worshyppers yea ydolators rather then takers and eaters as Chryst cōmaundeth and whiche maketh Christs sacrifice of none effect as now shalbe shewed by gods grace For thys shall suffyse to the declaracyon of our faith concerning the Lordes supper whervnto agreeth the Catholik church and al the fathers As full well thou mayst see in the byshop of Canterburyes boke whych is farre from being answered eyther by the byshop of Worceter his boke in english or Marcus 〈◊〉 C. in latyn y ◠thou nedest nomore to confyrme thy fayth in thys mater but to reade them wyth an indifferēt mynd not beyng addict otherwyse thē to the desyer of the trueth As for thys doctryne of transubstanciacyon it is a newe founde thyng about a. 600. yeares olde euen then broughte oute whan Gatā was lattē lose after a. 1000 yeares that was bounde Euen then was it establyshed whan there was more mischefe among the prelates specially the pops about the sea of Rome who cold catche it then euer there was among the emperours for the empyre In the primitiue church popes wer martird for Christs spouses safe that is the church but now one poysoned another and one slew another for y e rose coloured whore of babilōs safe that is y ◠popysh churche In. 160. yeares there was nere hand 50. popes wheras in no such tyme therwer aboue 33. emperours And in the middes of this miserable state tyme thys doctryne of transubstāciacion was the popes beginning as they might haue ley sure frō cōspiring agaynst prynces one agaynst another to establish it as the very principal pilloure of al their power and no meruel For thys beyng admytted then haue they power ouer Chryste the king of al kiges y ◠he be wher they wyll whan they wyl and aslong as they wil vnder their power Where throughe the other must nedes folow y ◠if thei haue power ouer Christe and that in heauē to brig him down at their pleasure Much more thē oueral earth emperours kigs prices people Yea euē ouer y e deuil purgatory and hel haue they full power and iurisdiction being now goddes in earth whyche sytte in the holy place euen as god yea aboue God to make what artycle of fayth shal please them as they haue done thys of transubstanciacion whyche myghte aswel be denied as graunted saith Duns one of their own doctors and master Gabriel also if it so pleased the holy father and his spouse the church of Rome Before thys tyme all the fathers diligence labour and care was to call men to the receauynge of thys sacrament for the cōfirmacion of their fayth that as verelye as they dyd eate bread and drynke wyne here so shold they not doubt but that by fayth thei did fede on the body of Chryst broken for theyr synnes and on hys bloud shed for their iniquytyes And therfore some times wold they call the sacrament bread a figure or a sygne some tyme would they call it the body and bloud of our
any part of y e height depth bredth and lēgth of the same as it is If his own harte bloud was not to deare for vs beeyng hys very enemyes neuer desirous to doe his wil How is it possyble that he wyl contemne vs for cōming vnto him with purpose and desyer to serue hym Many other reasons I could geue you wherefore the saynctes are not to bee prayed vnto for that pulleth from fayth in Chryst It maketh them godes it is ydolatrye c. But thys maye suffice So y t nowe you see by godes woorde what oure faith is concernynge these 4. thynges Whyche that you maye the more loue embrace and be cōtēt to cary wyth you throughe fyer and water I wil now goe about by gods grace as brefelye as I can to shewe howe abominable their doctryne is euen out of the short Summe therof already before by me rehearced The. 10. Chapter The popishe doctryne of the sacrament confuted more largelye FIrste where they alledge the Catholyke churche to haue taughte concernynge the supper the doctryne of trāsubstāciaciō of Christs real and carnall presence dearly beloued know that this is a manifest lie For as the Catholyke church neuer knew of it for 900 yeares at the least after Christs ascension so after that tyme no other churche did obstynatlye defende cruelly mayntayne and wylfullye wreste the scriptures and doctors for the establyshing of it saue onli the popish church as theyr owne doctors Duns and Gabriel doe teache Reade the byshoppe of Canterburyes booke agaynste Winchester and see Where as they saye that Christe in hys supper by takyng bread speakynge the wordes of consecracyon dyd make it hys fleshe accordig to hys promes in Iohn whan he saith and y e bread y ◠I wil geue is my flesh c so y ◠thei wold therbi seme to haue 2. places of Scripture for thys theyr doctryne of transubstanciacyon and reall or carnall presence Although diuersly I cold improue this yet for because I wold not be ouer tedious vnto you euen by the same their sētence you shal se how lernedly they lye The sentence is this And the bred that I wil geue is mi flesh whiche I wyl geue for the lyfe of the world First marke that he saieth the bread is my flesh He sayth not shalbe my flesh but it is my fleshe Thys I trowe maketh agaist them For the sacrament a yeare after at the lest was not institut Agayne he saith that the bread is his flesh whiche he wyll geue for the lyfe of the world Here woulde I aske them whee there Chrystes death was for y ◠life of the world or in vayne If they say it was for the life of the world then why doe they apply and geue it to the sacrament Was it crucifyed Or if it be the same sacrifice for so they saye eyther it was effectuall or not If it was effectual then Christs death neded not If it was not effectuall then Chryst was not god and could not doe that he woulde thus ye maye see their vngodly foolysh nes or foolyshe vngodlynesse I can not tell whyche to cal it wel Where as they require the in tente of the prieste to consecrate Chrystes bodye for asmuche as we knowe not any mans intent god only knoweth the hart yea the wordes we know not thei ar so spokē in hucker mucker I pray you into what a doubtfulnesse are we brought whether it be y ◠sacrament or no In what perill are we of worshipping a pece of bred for our Chryst Is not this trowe you swete and comfortable geer y ◠a man shall alwayes stand in doubt whether he haue receaued the sacramente or no Where as they wil haue it bred to the eye and not to the mouth iudge thē whether a dogge may not eate Chrystes bodye iudge whether the deuyll if he would come in the liknesse of a pryeste might not swalow vp Chryste so brig him into hel Frō whēce beecause there is no redempcion there Christes body shoulde neuer come but be damned Iudge whether the taist of thy mouth is not as much to be credited as the sight of the eye specially in y ◠the scripture so often calleth it bred after y e consecracyon as before I haue shewed Iudge whether Chrystes body be not verye prety that it can lye in so litle a rowme Iudge whether Chryste hath moo bodies then one when perchāunce the priest hath 20. or 100. before hym Iudge whether the prieste breake not Chrystes bodye in breakynge of it Iudge whether it bee semelye to chawe Chrystes body wyth the teeth Iudge whether Christ did eate hys owne bodye yea or no for Chryst did eate the sacrament w t hys disciples Iudge whether it be semely that Chryst should be kept so in prison as thei kep him Iudge whether it be semeli that Chrystes body should be so dyn dle danled vsed as thei vse it Iudge whether y ◠people knockig and knelynge at the eleuacion of that they see for they see but the formes of bred wyne and not Chrystes bodye if it bee as the Papystes feyne iudge I saye whether the people by the papystes owne doctryne bee not made ydolatours Many moo absurdities ther be whyche I purposiye omytte Thys lytle is inough hereby to geue you occasyon to knowe the more Where they saye that y e bred is made Chrystes bodye fleshe bloud c. That is that Christes body is made of the bred As the Byshopp of Wynchester in his boke for thys mater of the deuils sophistie and els where doeth affirme You may se how shame leslye yea blasphemouslye they speake For Chrystes body crucified was borne of the virgin Mary euen of her substaunce But thei saye the supper is that bodye which was crucified Nowe I trowe bread is one thynge and the virgins fleshe another thing Therefore in dede they denye Chryst in the flesh that thei may stablish their Chryst in the bred whych is the very note of Antichrist Last of al where as thei say that they receaue the sacrament to damnacion whych doe not be leue their transubstanciacyon If wyth Paul their wordes wer conferred you shoulde see otherwise For he sayeth they receaue this bread for so he calleth it after the wordes of consecracyon vnworthely whyche doe not esteme Chrystes body As in dede the papystes do not whych woulde brynge Chryste down out of heauen for theues and whores to chawe and eate for mothes to corrupt and to be in daunger of mowlynge as yf thei kepe their hostes lōg indede thei wil moulde and then wyll they burne thē Doe these menne trow you esteme Chrystes body Paul playnly sheweth in y ◠same place that y e wycked man whiche receaueth y ◠sacrament vn worthely eateth not Chrysts body but his own dānaciō which I trow be not Christes bodye And this shal serue for this time to shew you how shameles fylthy abominable
this their doctrine of transubstanciacion is If in so short a suÌ„me of their doctrine there be so many abominacions I pray you howe much is in the whole summe of the same Now for the sacrifice The. 11. Chapter The popishe doctryne of the sacrifice confuted FIrst in that they graunt Christes sacrifice on the crosse done by himselfe to be full and perfecte ynough we may wel se y â— we nede not thys which they haue fouÌ„de out in dede to make the other vn perfect for els it neded no reiteracion But seing thei reiterate it by this and make it nedeful euen as baptisme easely may all menne knowe y t though they speake one thing thei meâ—e another and so are dyssemblers and destroyers of Chrystes sacrifice litle consyderinge the greate payne that Chryst suffred seyng thei weie it no better Where as they saye that it is the same sacrifice which Christe offred on y â— crosse but vnbloudely wherin thei seme to deni tran substanciacion for els I trowe it must nedes be bloudi I wold thus reason wyth theÌ„ in asmuch as Chrystes sacrifice on y e crosse was the only perfect and al sufficient propiciatory sacrifice for the synnes of the worlde as thei confesse thys coulde not be the same because it was done before that vpon the crosse Or els the ful perfecte sacryfice was then in the supper finished and so Christes death is in vaine and a foolysh thyng Yf Chrystes death bee not foolish but in dede as it is the full and perfect sacryfice for y â— sinnes of the world Then thys whiche they feine that he offered in his last supper is not the same prate what pleaseth them Or els it is not of value take whether they wyll Whereas they prate of Christes wyl that it was accepted before his father for the dead as they shall neuer bee able to shewe so much as one word to proue that Chryst would in hys supper sacrifice himselfe to hys father for the synnes of the world for ther is not one worde therof through out the whole byble so doe thei belie god the father which wold in dede haue hys sonne to drinke the cupp that he prayed to be taken from him or els mak christs death frustrate and more then nede which is the onely thynge that all their doctryne tendeth vnto For if the father alowed his wil for the dede I pray you who seeth not now the ded to be more then nedeth Where they saye that Chryst commaunded hys churche to offre this sacrifice to hys father in remembraunce of his bloudye sacrifice I woulde praye them to shew me where he commaunded it and then good inoughe But dearlye beloued they can neuer shew it Yf they wyll saye Hoc facite to take facere for to sacrifice as some teache it then will I say that a boye of 12. year olde can tel they lye For hoc facite doe you this perteineth to the whole action of Chrystes supper of taking eatiÌ„g and drynkynge of y â— sacramente c. And aswel spoken to the laye men as to y e priestes But I trow they wil not suffer the laie men to say masse another whyle now for them No thys were to muche agaynst theyr honor and gayne also But if one woulde aske them what they offer to the father theÌ„ a man should se their abominacions For if they saye nothynge then men woulde take them as they be lyars If they say bread and wyne as indede thei doe in their masse horriblye then in that they saye they offre the same thing whiche Chryste offred on the crosse and he offred his bodye bred muste nedes be Chrystes body and so Christes body is bred and wine If thei say y t thei offer vp christ in that the offerer must neds be as good at the lest yea better theÌ„ the thing offred for God is no strompet to like the offer token and gifte better then the offerer and geuer then must they nedes shew theÌ„selues opeÌ„ Antichrists For they make themselues equal wyth Chryst yea better then he whych thyng indede their holy father and graundsire the pope doth For where Chryste woulde take vpon him to teach nothing but that he had receaued of hys father And therfore willed men to search the scriptures as al his Apostles did whether their doctryn was not according thervnto the pope and his prelates wil be bold to teach what please them more then God byddeth yea cleane contrary to y â— whyche god biddeth As it is playne by al these 4. pointes transubstanciacion sacrifice praying for the dead and to the dead But see I pray you theyr abominacions The sacrifice of Christ for the redempcion of y e worlde was not simply his bodi his bloud but his bodye broken and his bloud shed That is all hys passyon and sufferyng in his bodye and fleshe In that therfore thei offre as thei sai the same sacrifice which Chryst offred dearely beloued doe they not asmuch as in them is kyl slaye whyppe and crucifie Chryst agayne Ah wretches and Antichristes Who would not desier to die for his master Chrystes cause agaynst thys theyr hainous and stinking abominacion Wher as they cal this sacrifice of y â— masse the principal meane to apply the benefite of Christs death to the quick and dead I woulde gladly haue them to shew where and of whom they learned it Sure I am thei learned it not of Christ For whan he sent hys dysciples abrode to apply vnto men y e benefyte of hys death he bad them not masse it but preache the gospel as y e meane by the which god had appoynted beleuers to be saued The which thiÌ„g Peter tolde Cornelius playnly as Paul also teacheth almost euery where in hys epistles But in dede preaching they may not away wyth aswel for that it is to paynefull as for that it is nothing so gainful nor in auctorite or estimacioÌ„ w t the world NothiÌ„g so displeaseth y â— deuil as preaching y â— gospel as in al ages easely we may wel se if we wil mark to our coÌ„fort in this age And therfore by geuinge his daughter idolatry with her dowrye of worldlye wealth ryches and honor to the Pope and his shaueÌ„ shorelings they haue by thys meanes in many yeares bene begettiÌ„g a daughter which at length was deliuered to destroye preachynge euen the minion Missa mestres Missa who daunceth dayntelye before the Herodes of the worlde and is the cause euen whi Iohn Baptist y e preachers bee put in to pryson and lose their heades Thys daunsynge damosell the derlyng of her mother the fayre garlande of her fathers for she hath many fathers the gawdye galaunte of her graundesyre is trymmed and trycked on the beste and moste holy maner or wyseÌ„ y â— can be euen w t the worde of god the epistle and the gospel with the sacrament of Chrystes body and bloud w t the pomander and perfumes of
prayer and al godly thynges that caÌ„ be but blasphemously and horribly abused to be a mairmaide to amase and bewitche men sayling in the seas of this life to be enamored on her And therfore besydes her aforesaid goodli apparel she hath al kynde of swete tunes dityes melodies singing playing rynging knocking kneling standiÌ„g lifting crossing blessing blowiÌ„g â—nouing inceÌ„sing c. Moreouer she wanteth no golde siluer precious stones Iewels and costly silkes veluettes sateÌ„s damastes c. And al kind of things which ar gorgious in the syght of men as if you cal to miÌ„d the chalices copes vestiments crucifixes c. you can not but see And here to she is bewtyfyed yet more to be shewed and sette forth in lying words and titles geuen to her that she hath all power in heauen earth hell that she hath all thynges for soule bodye for quicke and dead for man and beast And lest men shoulde thynke her to coye a dame lo syr she offerth her selfe most gently to al that wil come bee they neuer so poore euil stinking and foule to haue their pleasure on her Come who wil she is IhoÌ„e good feloe And y â— not only to make her selfe common to them that wyll but also to plye them plentyfully w t most pleasaunte promyses but falsely and geuing most licenâ—â—oâ—â— graffed into hym y e supper y t we are fed w t Christ spirituallye w t his body and bloud yea that we be incorporated into Christ to be fleshe of his fleshe bone of hys bones as he by being borne of y e virgin Mary was flesh of oure flesh and bone of oure bones Away therefore w t their abominable doctryne that the sacrifice of the masse is the principal means to appli Christs death to y e quick and dead wherin al men may se that they lye boldly For as the worde of god in the ministery perteineth not to the dead for who wil be so made as to goe and preache on dead meÌ„s graues y t the dead meÌ„ may hear so likewise do not the sacrameÌ„ts Litle beholding were menne to Christ and to y e Apostles if this were the principall meane to apply saluacioÌ„ y â— they would vse it so litle preache so much Paul hauing respect to y e chefest end wherfore he was sent said y â— he was not sente to baptise but to preach And often saith he y â— he was an apostle segregate of god to preach y e gospel And y â— bishop Timothi did he warne to preach in seasoÌ„ out of season speaking neuer a worde of this massing or sacrificing Christes body Laste of al wher thei mak a similitud that as by baptisme the minister applieth to y â— child regeneracioÌ„ so in this c. Oh y â— this similitude wer wel loked on theÌ„ wold it make theÌ„ to bluster for thei ar no more lyke then an apple lyke an oyster In baptysme the child is alyue but here y â— man is dead in baptisme the chylde is preseÌ„t but here y â— man is perchauÌ„ce 40. miles of if he sacrifice for y e quit yea 100. miles from him in baptisme the childe receaueth the sacrament but here you must loke and gape But beware you take not for ye may receaue but once a yeare and then also you muste receaue but y e one halfe the cuppe he wil kepe from you In baptisme is required gods eleccion if y â— childe be an infaunt or faith if he be of age And therfore he reciteth the promes that it maye bee heard but here is no fayth requyred For how can men beeleue whan they ar dead No promes is theÌ„ preached or heard So that euen thys theyr similitude maketh the mater playne inough For baptysme al men knowe to be no sacrifice But of thys I haue spokeÌ„ a litle before that if applying come by the priestes massyng then were preachyng in vayne beleuynge in vayne godly lyfe in vayne y e prieste were goddes felowe yea Chrystes superiour as is afore sard Now to the thirde of praying for the dead wherin I wilbe brefe The. 12. Chapter ¶ The confutacion of the papystes sacrificing and praying for the dead FIrst whan they say this applicatory sacrifice may be called a propiciatory sacrifice beecause it applyeth the propiciatorye sacrifice to whom the priest wyll bee he dead or alyue as I woulde haue you to note howe they graunt that of it selfe it is not a propycyatorye sacryfyce whereby they varye from that which they els where teach that it is the self same sacrifice which Chryste offered on the crosse vn bloudely so I praye you forget not that y e priest is gods felowe for he may apply it to whom he wyll Therfore honor sir Iohn and make much of sir Thomas For though god could make thee alone yet alone wyth oute the prieste he can not saue thee Agayne if sir Iohn be thy frend care neyther for god nor the deuill lyue as thou wylte he wyll bryng thee to heauen althoughe thou slippe into hel So they wryte that Gregory by massing did with Traiane y â— emperour It maketh no mater how thou lyue here so thou haue the sauior of the pope and his shaue lynges Wheras they say that the fathers from the beginninge were accustomed to make memorials for the dead thys I graunte to be true as we doe in our communion But to gather that therefore they prayed for them it nomore foloweth then to saye that oure englyshe seruice doeth alowe it where it doth not For ye muste note that there is a memorial for the dead aswel in geuing thanks to god for them as in praying for them for to saye to praye for the dead is a generall worde includyng in it geuyng of thankes And therfore whan we read in the aunciente fathers of the primitiue church of the memorials for the dead or prayinge for the dead it is not to be vnderstand that they prayed for to delyuer them from purgatory for y â— was not founde out then or froÌ„ hell as oure papistes doe in theyr prayers of the masse forther is no redempcion or for pardon of theyr synnes as thoughe they had it not for if thei depart with out it they are damned or for to get them a hier place in heauen for that wer iniurious to christ that we should purchase places and hyer rowmes in heauen for others But eyther for the desyer of the more spedy coÌ„ming of Christ to hasten the resurreccioÌ„ either y â— thei might not be thoght negligent or careles ouer y â— deed tyther that the liuing myght be occasioned to increase in loue to the church here in earth who stil foloweth with good wil loue euen men whaÌ„ thei be departed eyther to admonish the churche to be diligent ouer such as lyue and careful to extende her loue if it were possible euen to the deed On this wise shoulde we expounde not only the former but
sauiour Iesus christ as the nature of sacramentes is to be called with the name of the thynges whyche they doe signifye that there by mens myndes myght be wythdrawne from the consyderacyon of sensyble and visible thynges to thynges heauenly whych they doe sygnyfye and represente And theyr care and crying vnto the people was to receaue it and therfore they made decrees that such as woulde not receaue and be present should be sparred out of the churche O how ernest was ChrysostoÌ„ herein Reade hys 61. homilye vnto the people of Antioche But after that thys decree and doctryne of transubstanciacion came in no crying out hath ther been to receaue it no that is the prerogatyue of the pryestes and shauen shorelynges but altogether the ende of their crying out was as now to beleue transubstanciacion Chryste to bee there fleshe bloud and bone at euerye aulter betwene euerye pryestes handes yea in euerye pryestes mouth whan it pleaseth them bee they neuer so stynkyng fylthy sodomites adulterers dron kardes blasphemers dycers c. The crying and teachyng of the cleargy coÌ„tinually hath bene to beeleue transubstanciacion and then to come to church to se their maker once a dai to hold vp their handes to knock on their brests to streke theyr faces to mutter vp theyr laten prayers to tak holy water and holy bread to lyue in obedyence to the holy father and holye churche hys spouse Thys was all they required Drinke dice carde fight swere steale lye no mater so that in y â— mornyng they see theyr God all is well good catholyke people no man shall hurt them or persecute them But if any man shold not alowe nor worshippe this god of theyr makig although he lyued a most godly life and were a man ful of charitie sobrietye and very religious Oh such is an heretike or schismatyke Nothynge coulde please these wolfes but euen the bloud and lyfe of suche a poore shepe as men haue felte beefore and now begynne to fele Let al the packe of them burden those iustlye whom nowe they imprison and cause to flye the realme of any other thynge then onelye of this that we wyll not serue their god of bread wyne And then wyll we suffer shame But I haue bene to long herein Now to our doctryne and belef for the second poynt concerning Chrystes sacryfice The. 7. Chapter How gods worde teacheth of Chrystes sacryfyce and the popes blasphemye therein reueled 〈…〉 ryne and faith 〈…〉 s behalfe is as in 〈…〉 her that is accor 〈…〉 to gods holiword namely y â— Iesus Christ the sonne of god and seconde Adam by whom we receaue rightuousnes vnto lyfe as by y â— firste Adam we receaued synne vnto death our fayth is I saye that thys Chryst in our fleshe whych he toke of the substaunce of the virgin Mary but pure and with out synne for the satisfyinge of gods â—â—st displeasure deserued by and in our fleshe dyd in the same suffer vniustly all kyndes of miserye and 〈◊〉 〈◊〉 ryng vp hymselfe vnto hys eternal father wyth a most willing obedyent hart and ready mynd whan he was crucyfyed vpoÌ„ the crosse And therbi as he satisfied gods iustice so he meryted and procured hys mercy peace fauor for al them which either before that tyme were dead either wer at that tyme present either shold afterwarde come and beleue By and in that offeringe done for them and theyr synnes So that god the eternall father I saye woulde be in this their Christe their god and father and not lai their sinnes commytted to their charge to condemnacyon This doctrine the holy scripture teacheth almost eueri wher but specially in y â— Epistle to the Hebrues the. 1. 7. 8. 9. Chapters this is most liuely ser forth how that by one oblacion once offred by this Christ himselfe all that be gods people are sanctified For as in respecte of them that dyed in gods couenaunte and eleccion before Christ suffred his death offered his sacrifice one alone and omnisufficient neuer more to be offred he is called the lambe slayne froÌ„ the begynning of the world and the one alone mediator betwene god and man whose forth commyng was froÌ„ the begynnyng Euen so in respect of the vertue and efficacie of this one sacrifice to al gods people continually vnto the worlds ende the holy ghoste doeth tell vs that therby he hath made holy suche as be children of saluacion And sayth not shall make holy or doth make holye leste any manne shoulde wyth the papistes in dede reiterate thys sacrifice agayne Although in wordes they saye otherwyse as anone we shall see if herevnto I shewe you the meane whereby to applye thys sacrifice whyche I wil do verye brefely For in the. 17. of S. John our sauiour doth very playnly shew thys in these wordes for theyr sakes sayeth he I sanctyfye my selfe that they also myghte bee sanctyfyed through the trueth I praye not for them alone but for those also whych shal beleue on me throughe theyr preaching Here our sauiour applyeth hys sacrifice in teachynge and prayeng for them And as he teacheth them as ministers to doe the like that is to preache and praye for the applycacyon of hys sacryfyce to y â— churche so doeth he teache them and al the churche to applye it vnto themselues by beleuyng it and by fayth The whyche thing the Apostle S. Paule in manye places but most playnlye in the seconde to the Corinthyans the fift chapter in the later end doth teache Reade it and se So that now as ye haue Chrystes one only sacrifice whych he hymselfe on the crosse offred once as sufficient for all that doe beleue and neuer more to bee reiterated so haue you that for the applyinge of it to hys church the ministers shoulde preache and praye that theyr preachyng myght be effectuall in Chryst And as Paul was ready him selfe to suffer death for the confirmacion of the fayth of the elect so shoulde the churche and eueri member of the same which is of yeares of discrecion by beleuyng in Chryste throughe the ministers preachyng apply it to themselues As for infauntes I nede not in thys case to speake of godes eleccion It is moste certayne Thys kynde of applyinge as it killeth y â— papistical priests whych hate not the deuil worse then true preachyng so doeth it cast down al their soale massing and foolish foundacioÌ„s for such as be dead and past the ministerie of godes worde And also it pulleth awaye the opinion of opus operatuÌ„ and of perseueraÌ„ce in impietie from such as would enioye the benefite of Chrystes death The. 8. Chapter ¶ Of praying for the dead the true doctryne NOw as concerninge the thirde that is of prayeng for the dead and sacrificing for them as in the other we confesse teache and beleue accordynge to gods worde so doe we in this Namely that in holy scripture thorow out the Canonical bokes of the olde and newe testament we