for vs he therefore had a loue to vs euen then when wee were enemies to hym and wrought wickednesse Therefore after a marueilous and diuine maner he loued vs euen then when he hated vs For he hated vs in that we were suche as he had not made vs and because our wickednesse had on eche side wasted awaie his woorke he knewe how in euery one of vs bothe to hate that whiche our selues had made and to loue that whiche he had made Thus farre Augustine Whereby we haue to learne what a comfortable doctrine the Predestination of GOD is whiche many can not abide of whom saincte Paule long before spake of Also howe so euer we bee synners by our owne faulte yet we remaine his creatures And howsoeuer we haue purchased death to our selues yet he made vs vnto life So is he moued by méere and free louyng of vs to receiue vs and also to reconcile vs by his sonne Christ into his fauour Therefore in respecte of our corrupte nature and then of euil life added vnto it truely we are in displeasure of God guiltie in his sight and borne to dampnation of hell But because the lorde will not loose that whiche is his in vs he findeth yet somewhat that he of his onely goodnesse maie loue vs without any goodnesse or worthinesse that is in vs through his Sonne Christe our onely Sauioure To this saincte Augustine saieth Due res sunt homo peccator Quod audis homo fecit deus Quod audis peccator ipse homo fecit dele quod fecisti vt deus saluet quod fecit oportet vt oderis in te opus tuum ames in te opus dei Theâ—e are twoo thynges Man and Synner That thou hearest man God made it That thou hearest synner Man hymself made take awaie that thou haste made that God maie saue that he hath made It behoueth that thou hate in thy self thine owne woorke that thou maiest loue the woorke of God in thee Hereto Dauid saieth Beholde I was borne in iniquitie and in synne hath my mother coÌ„ceiued me Pourge me with Hysope and I shall bee cleane Washe me and I shall bee whiter then Snowe â–ª c. This doctrine well waighed will easely teache vs that all the righteous Soules departed in the faithe before Christes commyng were in heauen And therefore no neede for Christe his soule to goe into hell to fetche them out for in that place thei neuer were nor none of Goddes predestinate and electe children was or euer shall bee For whom the Lorde euer loued saieth the Scripture be loueth vnto the ende Nowe if any man should aske me when Christe wente downe to hell I will aunswere hym When he praied to escape death he began to goe downe and so all his sufferynges that he suffered afterwarde in bodie and soule for our synnes was his goyng into hell For he felt the burden and waight of Gods wrathe for our iniquities in suche sort that no paine tormente griefe sorrowe nor punishement that euer synne and disobedience had deserued in hell But that it was laied vpon Christ for vs to bryng vs vnto God whiche paines and torments he felt in his bodie and soule Wherby we maie gather how greeuous and terrible tormentes he suffred wheÌ„ he knewe himselfe to be arained for our cause before the iudgemente seate of god For there can bee imagined no more dreadfull bottomelesse depth then for one to féele hymself forsaken and estraunged from God and not to bee hearde when he calleth vpon hym euen as if God hymself had conspired his destruction Euen thither wee see that Christe was throwne downe so farre that by inforcemente of paine and tormentes of hell did sweate and his sweate was like droppes of bloud trickelyng doune to the grounde And he was compelled to cry out My God my GOD why haste thou forsaken me c. Here thou maiest note that in the Crede we reade not in the singuler nomber descendit ad infernum hee descended into hell as thoughe it did speake of a place certaine where into he was gone but in the plurall nomber descendit in inferna he descended into the helles Comprehendyng all that was before saied in many woordes how he suffered vnder Pontius Pilate was crucified dead and buried in this one woorde helles Now gentle Reader I praie thee not to take me in this my writyng that I dooe deny this Article of Christes descendyng into hell for I doe constantly beleue it and will in no wise God willyng denye it but affirme that he descended into hell accordyngly But of the maner of his descension into hell is our question They saie his soule went downe thither whiche thei can not proue by the woorde of God and therfore I can not beleue it But I saie this that the force efficacie and strength of his death and passion did pearce vnto the damned soules in hell through his diuine power and godheade to the greater increase and certifiyng of their eternall and iust damnation For I saie vnto thée in the worde of God and lye not that all Christes sufferynges sorrowes and passions that he sustained here for vs vpon the earth and vpon the Crosse in body and in his soule for our sinnes was his going downe into the helles â–ª Wherefore let vs constantly beleeue this that he was once in the flesh a verie man like vnto vs in al thing sinne only excepted and came downe for vs men and for our saluation that he did verely suffer passion of bodie and soule that he hath verely died and been buried And that he hath been verely reuiued againe and the verie same soule retourned againe into his owne naturall bodie and after did ascende vp into heauen and there sitteth on the right hande of the father to make daiely and continuall intercession for all his electe and to saue all them that come to God by hym c. As many therfore as be Christians haue giuen their faith vnto Christ in their Baptisme vnder the witnesse of a greate meany There they promised to forsake the fleshe the world and the deuill If now thei will bee at league with the synner and at agreement with the deuill and the euill doer thei haue broken their firste promise and are founde vnfaithfull for wherevnto thei are ouercome his seruauntes thei are whether it bee of synne vnto death or of obedience vnto righteousnesse And for their faithe thus violated giuen vnto the immortall God God againe will breake with them his couenaunte of mercie if in tyme thei repente not Lette vs holde therefore vnitie in doctrine Secondlie vniuersalitie in ioynyng of voyces Thirdlie consente in spirite and iudgement For the Papistes haue tourned vnitie to diuision Uniuersalitie to singularitie Consente to open and plaine discention And so vnder the name of the faithe thei persecute the faithe c. For if thou doest forsake Christes Shippe and wilt rowe
and saith either they be sayinges of lying men or the wonders of deceitfulll â—eâ—uls Thus thou mayest plainly sée howe vainely and deceitfully Rabanus Archbishop of Magunce reciteth out of Gregorie the first and of Beâ—ta with the rablement of all the papistes the apparitions of soules departed to mainteyne their fained purgatory and praiyng for the dead which I confesse to be most flat against the written worde of God. By all these testimonies which without all dout haue a most sure grounde and foundation in the worde of God and agree in all pointes with his holy Scriptures All they and especially Saint Augustine doth playnely ouerthrowe their newe forged purgatorie prayer for the dead and apparitions of soules ¶ The .x. Chapiter ¶ Children that are dead borne or dye befâ—â—â— that they can 〈◊〉 to baptisme are 〈…〉 nor yet go into the popishe limbe ALso the Lymbe of the children that either be styll borne or else dye afore that they can receaue baptisme these after the doctrine of the papistes shall neuer enter into the kingdome of heauen but shall be euerlastingly deteined kept in a Lymbe besides the hell of the damned Where though they shall not nor do not feele the paynes and tormentes of the vnquenchable fire of hell as the other damned do yet they shal be depriued for euer of the fruition of Gods glorie and of all other 〈◊〉 and ioy of heauen cursyng continually both father and mother and the houre that euer they were conceiued and begotten so that it were better that a whole citie yea a whole realme should perishe and â—â—icke downe than that one onely childe shoulde deceasse and dye vnbaptized Thus they do blasphemousâ—y preache and teache and set foorth by writing not onely to the great derogation of Gods mercie but also to the great discomforting of the poore seely parentes vnto whom such thinges haue by the prouidence of God happened chaunced either through sicknesse or by some other casualtie and mischaunce that both men and women are at all times subiect vnto in this wretched miserable worlde yea for to declare and testifie openly vnto all men that they do not holde them for true members of the body of Christe â–ª but for such as be euerlastingly banished from the socretie and felowship of all faithfull Christians and of all the blessed spirites and soules thei will in no wise suffer them to be buried in their hallowed grounde I meane among other Christians but cause the poore afflicted parentes to burie them in a ditch or in a doung hill as a dise stinckyng caâ—â—on how much better into more conformable or agreeyng vnto the Gospell of christ were it to teache the poore miserable and afflicted Parentes that there can bee no faulte offence or trespasse but onelie in breakyng the Lordes commaundementes and that where no despising of his holy â—â—â—â—tution ordinaunce is there he doth accepte the good will of them that would gladly haue obeied his lawes and commaundementes if they had not been â—etted by some vrgent and vnexchuable necessitie If then any infantes or children bee preuented by death afore that the faithfull Parentes can bryng and offer theim vnto God by baptisme whiche aboue all thynges they would haue had if it had béen possible by any meanes to be ministred vnto their fruict séede and issue whom they knowe to be comprehended with them vnder the couenaunte that God hath made with Abraham and with all faithful beleuers we must not by and by with suche cruell temeritie and rashnes that hath no grounde but only vpon the foolish perswasion of men folowyng their owne fantasies and dreames holde them for damned and cast awaie For besides that which hath béen said already we must consider and way not with our Ballaunces but with the true and infallible Ballaunce of gods holy word and sacred scriptures that we bee not saued by the outwarde ceremonies of the Sacramentes but by the vertue strength and efficacie of the Lordes couenaunt that he hath made with vs saiyng vnto our father Abraham I will be thy God and the God of thy seede after thee Wherunto he hath added his sacraments as heaueÌ„ly seales of his blessed will fauour towardes vs and our seede whose God he affirmeth hymself to be as well as ours Sainct Paule saieth that faithe was imputed vnto Abraham for righteousnes How was it then imputed when he was circumcised or vncircumcised not when he was circumcised but when hee was vncircumcised after he receiued the signe of circumcision as the seale of the righteousnes of the faithe whiche he had when he was vncircumcised that he should be the father of all them that beleeue not beyng circumcised that righteousnes might be imputed to them also So we see why the sacramentes were ordeined to be as seales and witnesses to our weakenes of Gods promises made vnto vs and our seede for euer so the Lorde saide vnto Abraham In thy seede all nations shal be blessed If then we do take holde by faith vpon his holy couenaunt we and our children shal be saued by the vertue strength and efficacie of it though it were so that by some casualtie or chaunce not commyng through our owne fault we shoulde be put from the outwarde seales or sacramentes of it In déede if it were so that we might conuenientlye receyue the Sacramentes that the Lorde instituted and ordeyned in his worde and yet would not receyue them but contemne them and despise them as thinges nothing parteyning vnto vs I woulde not say for all the goodes in the worlde that either we or our seede shoulde enioy the benefites of the couenaunt For that were a playne contempt or rather a rebellious stubbournnes which we can in no wise excuse before god who doth alwayes punishe most sharply and with all seueritie the contemners of his holy institution and ordinaunces But if we be preuented by death or beyng letted by some other vrgent necessitie or cause can not rightlye come by them nor receyue them I do stedfastly beléeue that the omitting of them shall not be imputed vnto vs The Lorde had ordeyned in his lawe that all men children should be circumcised addyng vnto it a verie terrible threatenyng when he saieth Euery man childe that hath not his foreskin cut of his soule shall perishe from his people bicause he hath broken my TestameÌ„t And yet it is not to be thought but that many died afore they came to eight daies olde at which age not afore they ought to bee circumcised that all men children that died amonges the Isralites euen after this Lawe was made not hauyng their foreskinnes cut of accordyng to this lawe did perishe or were damned for how many thousand besides the infirmitie of naturall death were slaine drowned in the great riuer Nylus in Egipt by the commaundement of that cruelty of Pharao afore that their foreskinnes could be cut of shal
to him in our willes and vnited in our affections If we shoulde say thei againe minister the mysticall cup to the laye people we shoulde be fayne to keepe the sacramentall wine as well as the sacramentall bread But the wine can not be kept long but it waxeth eger so that it can not be drunken for egernesse Therefore the Churche of Rome hath thought good that the cup shoulde be cleane taken away from the laye people Who woulde not laugh at this balde reason of theirs do not your holy cakes in the pixe if thei be to long kept moulde also and finnie yea and runne full of maggottes and wormes too so that ye be fayne many tymes to burne that blessed body of the Lorde that ye your selues haue made and to burye the ashes in some blinde and darke corner Let the cautels of your Masse beare witnes of the thing How chaunceth it that your whorishe mother the Churche of antechriste did not for the same cause put the laye people from the sacramentall bread too Doeth not the one stande with as good a reason as the other For if ye can finde a remedie that the bread shall not waxe out of fashion by often chaunging of your holye cakes that is to say by often taking away of the olde and putting in of newe may not the same remedie be vsed in the wine Whereas they say the wine can not be kept or reserued for causes before expressed Herein they shewe them selues most miserable blasphemers From where and from whence haue they this aucthoritie to reserue and locke vp their consecrated bread as thei call it scriptures thei can shewe none and the learned are against them yea and some of their owne proctours and doctours Gabriell Biell a greate stickeler in your Transubstantiation saieth Non dedit discipulis vt ipsum honorificè conseruarent sed dedit in sui vsum dicens accipito manducate Christ gaue not the sacrament to his disciples that they should reuerently reserue it but he gaue it for their vse sayng take and eate Saincte Ciprian an olde auncient Father saieth Panis iste recipitur non includitur This bread is receaued and not shut vp Clemens likewise saieth Tanta in altario Holocâ—usta offèrantur quanta populo sufficere debeant quod â—i remanserint in crastinum non reseruentur Let there be so many Hostes or so muche bread offered at the aulter as maie bee sufficient for the people if any thyng remaine let it not be kepte vntil the mornyng Origene and Cirill saie also verie plainely Dominus panâ—m quem discipulis suis dabat non distulit nec iussit seruari in crastinum The bread that our Lorde gaue to his disciples he lengred it not nor â—ad it to be kepte vntill the mornyng Sainct Hierome shewyng the order of the Churche of Corinth saieth After the Communion was doen whatsoeuer portion of the Sacrifices remained they spent it there together in the Churche eatyng their common supper Hesichius sheweth the order in his tyme of that that was left of the sacrament and saieth that the remanentes of the Sacramente were burnt immediatly in the fire Nicephorus also saieth of the order in his tyme of that was lefte after the people had communicated together that the remanentes of the same in some places were geuen to the children that went to schole to be eaten by them presently in the Churche These testimonies are sufficient to disproue all that they haue or can alledge for their reseruation and if they woulde vse this order as thei haue declared they should neuer doubte of â—nowing moulding and sowring of the sacramentall bread and wine but yet a little more to reason with these fellowes of Rome aboute the sowryng of the wine for the which cause it can not be reserued saie they If it be the blood of christ how can it corrupte or chaunge or if it doeth corrupt and chaunge how can it be the blood of Christe Is not the blood of Christ vncorruptible and no more subiect to alteration Your owne reasons whatsoeuer ye can imagine and prate of your accidentes without substaunce or of your substaunce without accidentes doe quite ouerthrowe your false and erronious doctrine of Transubstantiation But that I should be somewhat shorter you haue no commaundement in all the scriptures to doe as you doe Is not this that ye doe in keepyng any parte of the Sacrament one of your beggerly traditions Doe ye not moste vngodly contemne despise and breake the holy commaundementes of the lorde that so ye maie maintaine vpholde your lousie inuentions The wisdome of the father our sauiour Iesu Christ doth saie drinke ye all of this diuide this among you whiche thyng the holy apostles whom we ought most chiefly to folowe next vnto Christe did performe immediatly For they dranke all of it But this wholsome commaundement of our Sauiour is cleane put downe that your wise traditions maie stande and take place When we do reproue your false shamefull and detestable abuses wherwith ye haue filled the Churche of Christ ye crie out still againste vs The Fathers The Fathers and nothyng haue ye in your mouthes but the Fathers Heare then what Sainct Ciprian who is one of the moste auncient writers of the true Churche doeth saie if in the sacrifice whiche is Christe saieth he Christe onely ought to be folowed truely we must heare and doe the same that Christe our Sauiour did and commaunded to be doen. For he saieth in his gospell if ye doe the thinges that I commaunde you I wil no more cal you seruauntes but frendes And that christ alone ought to be hearde the father doeth also testifie from heauen saiyng This is my welbeloued sonne in whom I am pleased heare hym If Christe onely must be hearde we ought not to care what any man hath thought good to be doen afore vs but what Christe first who is before all hath doen. For we ought not to folowe mans custome but the trueth of god Sith that the Lorde doeth crie out by Esay saiyng They worship mée in vaine teachyng the doctrines and commaundementes of men And he saieth a litle after whosoeuer breaketh one of the least of these commaundementes and teacheth men so to doe he shal be called the least in the kyngdome of heauen If it be not lawfull saieth he to breake the least of the lordes commaundementes How much lesse ought wee to breake or transgresse those greate and weightie commaundementes and that do so muche pertaine to the Sacrament of the Lordes death and of our redemption or to chaunge them into any other thyng than it hath been instituted or ordained of God Sainct Ambrose also hath a notable saiyng Nos noua omnia quâ— christus non docuit iure damnamus quia christus fidelibus via est Si igitur christus non docuit quod
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
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
faithful shal appeare in iudgement fol. 101.2 How the wordes of christ are â—aken of many fol. 104.2 Howe this is to be vnderstanded God saueth no maÌ„ against his wyll fol. 139.2 Howe the soule of Christe dyd suffer fol. 5.2 I Iesus Christe hath taken a pledge of vs and hath left vs one fol. 32.2 It is a monstrous bodye that the Papistes wyll haue in the Sacrament fol 44. It were starke madnesse to grounde anye doctrine vpon a dreame fol. 79.2 In outwarde thinges all men haue free will. fol. 104. If the Papistes purgatorie should stand Gods promises must néedes be false fol. 10. Iohn putteth hymselfe in the number of synners fol. 83. L Life confirmeth fol. 79. Laste refuge of the Papistes fol. 97.2 Lymbe of the children that be styll borne or die without baptisme fol. 16. M Mediatour betwéene God and man none but God only fo 82. Manicheis heresie fol. 141.2 Materiall cause of our saluation fol. 18. Midwiues ought not to Baptise fol. 23 â–ª O Obiections of them that saie that christes soule did suffer in hell fier fol. 5. Opinion of some concernyng Christes goyng downe to hell fol. 6.2 Others make none account of the Sacramentes 27. Oyle for a sacrament more fit for a Sallet fol. 28. OpinioÌ„ of many touchyng the quicke and the dead fol. 99.2 Outwarde tokens of the true Churche fol. 112. Opinion of the Anabaptistes fol. 123. P Papistes purgatory fol. 10. Pope of greater aucthoritie force then Christ the sonne of God among the papistes ibid. Papistes make Augustine a lyer fol. 11.2 Papistes make Barnarde a lyer ibidem Phrases of scripture 23.2 Papistes owne doctours dooe condempne them fol. 26. Papistes as vnwares to them selues ouerthrow their limbe fol. 26.2 Papistes lyke the Anabaptistes fol. 45.2 Papistes mainteine Donatistes heresie fol. 28. Papies are vtter enemies to the almightye power of God. fol. 45.2 Per concomitantiam a tearme of the Papistes fol. 49. Papistes make christ to haue no witte nor vndrastandyng what he did or saide at his last Supper fol. 49. Popish Priestes make not the blood of christ but only when they be at Masse fol. 49.2 Papistes are blasphemous heretiques fol. 50. Papists do against their owne decrées fol. 50.2 Papistes doe make Christe to be verie ignoraunt fol. 51. Papistes owne reasons dooe quite ouerthrowe their transubstantiation fol. 52.2 Papistes are like the Arians fol. 64. Papistes themselues saie that transubstantiatioÌ„ is not fouÌ„de in the worde of God. fol. 66. Papistes do burne their christ fol. 68. Papistes make Christe more fearefull and weake then vile vermine and other creatures fol. ibidem Papistes like to Rat catchers fol. 84.2 Peter no higher in aucthority then the other apostles fo 117. Papistes call vs Solifidians fol. 127. Papistes like the Arian heretiques fol. 64. and. 127. Purpose of God doeth exclude all merites from the iustification of man. fol. 127.2 Pelagians heresie fol. 141.2 R Right hande of God is taken two maner waies fol. 35.2 Right vnderstandyng of this worde intercession fol. 83.2 S Sacramentes are not bare signes fol. 70.2 Similitudes that our papistes do bryng for to maintein their Idolatrie fol. 88.2 Similitude of the papistes discussed fol. 92. Similitude of the papistes is ouerthrowen by an other f. 93. Shiftes of the foolishe papists fol. 94.2 Spirite of God worketh our spirituall regeneration fol. 24. SignificatioÌ„ of baptisme f. 34. Signification of water in Baptisme fol. ibidem Strength of man regenerat after what sorte thei haue frée wyll fol. 140. T The meanes wherby the death of Christe can be applied vnto vs. fol. 3.2 The benefites of Christes death fol. 4. The misterie of Ionas fulfilled in Christe fol. 7. The breakyng of the Serpents head what it is fol. 6. The meanyng of harrowyng hell fol. 6.2 The foolishe imagination of them that thinketh Christe went to fetche Adam out of hell ibidem The spirituall goyng downe of Christe into hell fol 8.2 The true purgatory fol. 9.2 The place of Iohn expounded fol. 12. The greate crueltie of the papistes against poore children â–ª that die without baptis fol. 16. There can be no trespasse but in breakyng Gods commaundement fol. 59. The women of the Israelites were saued by the inward circumcision fol. 17.2 Though wee haue neuer so strong a faithe yet ought wee not to despise the Sacra ibid. The chosen among the heathen were saued without circumcision fol. 18. Thynges diligently to be noted and marked fol. 20.2 The Euchariste ministred to little infantes fol 21.2 The maner of the Iacobites Greekes ibid. The maner of the Bohemyans and Morauians fol. 22. The cause that the fathers did erre fol. 22. The signe and the figure are taken manye tymes for the thinges that they doe signifie fol. 30.2 The fruictes of christes resurrection fol. 32. The office of Christe our Sauiour ibidem The heresie of the Antropomorphites fol. 35. Trickes of the deuils Sophistrie fol. 35.2 The shamelesse heresie of the papistes fol. 36.2 The meanyng of this worde the new Testament fol. 41.2 Their argument brought vpoÌ„ their owne heades fol. 41.2 The childishe argumentes of the papistes fol. 44.2 The fetche of the Papistes fol. 45.2 The shamefull Argument of the papistes ibid. The papistes lye fol. 46.2 The doore beeyng shut that was in the night season f. 46.2 The blasphemie of the Papistes fol. 47. The ministratioÌ„ or receiuyng of the Sacramentes is not indifferent fol. 54. The seconde cause why christ would communicate with vs. fol. 63.2 The tragicall exclamation of the papistes fol. 64.2 TransubstaÌ„tiatioÌ„ came from Rome fol. 65.2 The age of the papistes transubstantiation is 355. fol. 66. Transubstantiation was neuer hearde of in the Churche for the space of 1215. yeres after Christ. fol. 66. To examine our selues standeth in two pointes fol. 76.2 The Christ that the papistes haue in their Masse is made of bread and wine fol. 66.2 The Christe of the papistes is eaten with Myce and Rattes fol. 68. The true exposition of these words this is my body f. 68.2 The Sacramente is not the news Testament of Christe but a Seale or Signe thereof fol. 69.2 The marke wherâ—at the papistes shoote fol. 71. The place of Simeon expounded fol. 72.2 The Fathers in the olde TestameÌ„t did eate christes â—lesh as well as wee in the newe fol. 78.2 Two maner of sinners fo 90. The true meanyng of this article fol. 100. The misterie of Iacobs puttyng on of his brothers apparell ibidem To whom these sentences of the Scriptures ought to bee dreadfull fol. 102. The true meaning of the darkenyng of the Sunne Moone and Starres fol. 105.2 The doctrine conteined in the olde and newe Testament is sufficieÌ„t vnto saluatioÌ„ f. 109.2 To beleue GOD as God in God. fol. 111. Twoo thynges are to be marked in christes wordes f. 114.2 The true Churche is contented with the onely woorde of God. fol. 117. This worde iustificare is takeÌ„ of S. Paul in one sence and of S. Iames in a
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
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