the affyrmatiue it is not sufficient to refrayne the tong ffrom swering and speking of yle but that it must confesse the treuth of god and speake well as Dauid saythe declina à malo fac bonum It is not sufficient to leaue yle undon but that we must do the godd commaundid by god and his lawe As Dauid saythe Psal 1. blessid is he that walkythe not in the concell of the yle c. but hathe his meditacions in the law of god day and nyght Wyste I that my laboure shuld neuer do good ner healpe the cōscience of one manne yet for the cōmaundementes sake would I haue wroten to set one oracion agaynst the other because I se the Name of god blasphemid by the opinion that ye defend But I haue hope that it shall somwhat auayle to confound the falshode and bring the truithe the soner to light I know it is the condicion of god to permit unto euery oracion his nature and condicion as we se som tymes by preaching of the trew word of god people ar conuertyd unto faythe some tyme by preaching the doctrine of men people ar seducid and caryd ffrom the faythe It is not the nature of god to make the false oratour domme when he would perswade à false opinion Nether to make his auditours deffe but as Isay he suffrethe the oracion to work his uertewe and leauithe ffre election unto the audience to imbrace whiche part they lyst by grace and à consenting will the good by the deuill and there awne malyce the yle Now the oratour of god must persuade withe none othere argumentes or wordes then the master of the scole Christ hathe tawght The Prophetes and aposteles wrotē It is no orator of Christes that contrarie unto his Canones Rules and preceptes would perswade in the churche ony thing more thē is prescribid in the sccipture the whiche is moost perfete and sufficiēt to persuade in causes of Religiō all thinges That law must nedes be moost perfete that can haue nothing addid unto it nor nothing taken from it of this cōdition is the scripture as ye know by the wordes of Moses and the reuelacion of Iohan. Luc. in his later booke saythe Superiore uolumine diximus Theophile de omnibus quae cepit Iesus facere docere The whych wordes Ioan. Chrysost thus interpretith de omnibus non omnia de omnibus ad salutem necessarijs Consernyng doctrine and how to lede oure liffe it is sufficiently tawght in the scripture Those that will stablishe the Masse as ye do my lord and defend Idolatrye Must proue the thyng ye speke by the scripture and playnly satisfie the places of the scripture browgte agaynst youe ye must not darken the places with gloses of your ymagyon But dissolue the places and content boothe the scripture whyche ys youre mortall Ennymie in this mater and likewyce satisfye the reason of man whyche ye neglect in this cause of the sacrament other wyshe then ye shuld do and for à good reason ye bryng an inuisible miracle God that can resuscitat the Chyldren of Abraham out of the hard stones send youe of his mercyfull grace to take away the uele of blyndenys and yeue youe his light Amen Tiguri 9. Septembris M. D. XLVII Iohannes Hoperus Anglus uoluntate ac legibus IT IS DAYLY PRAYDE IN THE CHVRche of god good Christiane reader of as many as knowith and felith in them selfes there weakenys how soone man is Caryd away ether with affections ether by forse of temptacion whych the nature of man corruptyd in no wyse can resist unto all Kynd of abhominacion that god of his mercye woulde defende those dangerouse assaults of the deuyl the worold the fleshe and synne and saith Ne inducas nos in tentationem suffre not us to be ouer come with temptacion nor caryd away by the forse of the dewyl into the danger of synne and iniquite but delyuer us from yle gouerne us with the ligth of thyne eternal truythe that nether by ignoraynce of knolege of thy moost holy worde nether by thymbecillite ant weakenys of oure infirmę nature we fall not awaye from the. Great and wonuderfull was the prudens of Dauid yet was he diuerse tymes Caryd awaye into manny great synnes and so for the tyme made seruant unto the deuyl and his awne lustes that withe great difficultye and inspekable penitence skarse coulde he in long tyme affter moderat those wilfull and rayshe affectyons so dangerous a thyng is it to be seruant unto the deuyl who would haue all men creatyd unto the similitude of god and redemyd withe the moost pretious blud of his only sonne to be theternall uesselles of godes yre and uengens as he is hymself Ando to bryng thys wykyd purpose to passe he usithe not one simple and playne way but a thousand crafftye and false subtiltes as he seithe occation promptyng to euery mannys nature and inclynation the synne that he is moost prone and dysposyd unto aud leauyth not the man that he assaultithe untill souche tyme as he opttyne the uictorye Except the wrechyd man kepe hymselfe with dread and fere under the protectyon of godes mercye and desyre hym with ardent uehement and daylye prayer that in Chryst he may resist the forse of his mortall ennymy who is finall pretence is none other then to beryue the soule of man of the ioyse eternall and to haue hyme his companyon for euer to course the lyuyng god and to blaspheme his holy name without end but these temtations in Chryst we may ouer come he came into the worold to destroye the workes of the deuill 1. Ioan. 2. and no man may better ouer come the deuill then he that is well perswadyd of his malycyous and insaciable yre towardes god and man knowith and felyth in hymselfe that he is mortall ennymy booth unto god and unto all his moost perfet workes redy allways to peruert godes order in all thyngis as we may to oure payne perceaue in oure selfes the soule that was creatyd unto the similitude of god replynyshyd with all uertewe and grace full of knolege prudence and undrestondyng in all thyngys appertaynyng unto god a hart moost gentle humble and allwayes obedyent unto god and godlynys a wyl moost redy and prompt to imbrase chose and elect the thyngis godlye and eschewe refuse and auoyde what so euer god and reason iudgyd to be yle but now it is contrary for knolege ignorancy for light darkenys for obedience contumacy and rebellyon of hart boothe agaynst god and his word and for a will that would be inclynyd and chose nothyng but uertewe and souch thyngis as might moost appertayne unto the glory of god a will that now chosith nothyng lesse then toserue god and rather to blaspheme god then to refuse thyle offryd by the deuyll contrarye unto god thus is man spoylyd of all his orygnnall ryches dayly woundyd more and more woundes freshe and newe now percid with this syne
lyuing in this worold and his ffrendes by these meanes hesealith in the thassurance of remission of sinne whych thow haste fyrst in sprit receauyd by fayth and for the promesse made unto thy father and his posterite for the promesse of god the remission of synne appertaynith not only unto the father but all so unto the seade and succession of the father As it was sayd unto Abraam Gen. 17 Ere firmacion of godes benefites towardes hym and then to manifest open and declare unto the hole church representyd by the minister and souche as be present at thact Christ that allredy secreatly dwellith in his soule that they may bare record of this loue amyte peax an concord that is betwen god and hym by Christ And for asmouche as all dlspleasure ire uengeance an hatred betwen god an hym is agreyd upon by thintercession of Christ whom fayth before baptisme browght beforeâ— the iudgment set of god to plede this charter of remission it is thoffyce of the church which hath an open an manifest declaracion therof to yeue god thankes for the preseruacion of his churche and for the acceptacion of this crystenid person into the comune wealth of his sauid people Remembring that only those be appertayning unto god that be thus callid openly into the uisible church and congregacion except death preuent the act and souch as coÌ„temne this sacrament be not of god as Paule sayth Quos praedefinierat eosdem uocauit Rom. 8. When they may be receauid as they were institudyd and ministrid by souch as the law of god apoyntid in the ministery of te church no Christiane shuld omit for ony occacion the doyng of them But where as souche take upon them as be not lawfulli callid unto the ministration of sacramentes as where the sayge fame or mydwiffe for danger of the chyldes soule will Christine it It is aprophacion of the sacrament and not to be suffrid the child shall reyoyce eternally in heauen with Abraam Isaac an Iacob for Christes sake whois merites apertaynith unto thinfant for his fathers fayth This un godly opinion that attribuith the saluacion of man unto the receauing of an externall sacrament Dooth derogat the mercy of god as thowgh his holy sprit could not be caryd byâ—ayth into the penitent and sorowfull consciens except it ryd allwayes in 〈◊〉 cherot and externall sacrament This errour hath ignorance browght into church because the ministers this many yers knew not to what end à sacrament was institutyd They contend upon certayne wordes of the scripture Ioan. 3. Mar. ult How be it understond aryght an the circumstannce of the text markyd it prouit nothing Nicodemus was aman of sufficient health and ayge and nocause why he shuld not receaue that holy ceremony of baptisme Marks wordes appertayne likwyce cheiffely unto souch as were apt to hyre the gospell and souch to be Christenyd Notwithstonding they may like wyce confirme there by the baptisme of infannce by this reason Ero deus tuus seminis tui post te Deducing this argument of those wordes to whom so euer the promes of god apertayne to thesame the signes annexid unto the promes apertayne To thinâ—auntes the promesse appertaynith Ero deus seminis tui Likwyce the signes of the promes Wher as they say that baptisme appertaynith unto the saluacion of all men that be of godes electes I grant but not unto euery of godes electes I except those that dy before they be Christenid thinâ—antes of the Christians of whois saluacion we may not dout of thinfidels infanntes I will temerously nor damne nor saue saynct agustayne is of the contrary part agaynst me how be that holy doctor yeuith me leaue to leaue his wrytingz and bylyue the scripture If it were my porpose to reason that mater I would get great ayede out of other his workes to serue myne opinion And as for thexcuse of the mydwiues Christening By thexample of Zippora moses wief Exo. 4. that circunsicid in the time of nede it may not proue the myd wiffes fact tobe godd For of one priuat and singuler fact nomam may make à generall law Epiphanius that great clerk libro 3. contra hereses To. 2. cap. 79. prouith mine opinion with strong argumentes Si mulieribus praeceptuÌ„ esset sacrificare deo aut regulariter quicquam agere in ecclesia oportebat magis ipsum mariam sacrificium perficere in nouo testamento c. at non placuit read the chapiter Moses was in danger of death because he neglectyd the commanndemet of god whyche was to circunsice the viij day Ge. 17. As he supposid after the iudgment of the flesh it shuld haue hindrid the chyldes health be cause they had along Iourney to trauell Souch good intencions contrary unto the word of god wese cruelly reuengyd diuerse times The sacramentes must be usyd as they be commaundyd and to the same end that they be commanndyd The ministeri of Christes church cheyffly dependyth in the preaching of the gospell and the ministracion of the sacramentes and as the preaching of the word is not thoffyce of awoman no more is the ministracion of the sacramentes To what end and to whom the sacramentes must be yeuen Saynct Paule teachith Rom. 4. Where he callithe circuncision Sphragida eius iusticiae 1. acceptationis in gratiamdei quae perâ—idem apprehenditur It is the Marke and seale of acceptacion into godes grace Reseauyd before by â—aythe and this externall sacrament was as the conclusion and sealing upp of all that god had promisid unto Abraam before To say inte benedicentur omnes gentes terrae With many other promeses as is expressid in the book of Genesis from the 12. chapiter unto the 17. where as circuncision was yeuen For this word Sphragizo signifieth Sigillo notare insignire concludere By the which word an text of Paule it is manifest that by the sacramentes godes promeses be not fyrst yeuen unto man But that by the sacramentes the promes receauid is confirmid For Paule discernit applicationem gratiae ab ipsa circuncisione as in the same 4. chapiter he she with more playnely Wher he declaryth the condicion of Abraam what he was before he receauid this sacrament prouith hym fyrst to be the frend of god credidit Abraam deo imputatum est ei ad iusticiam As aman fyrst assuryd of god he receauid this sacrament and sawght not fyrst to find hym in an externall signe So dooth allmen at this day if they markyd what is requiryd of them before they receaue ony sacrament There is not so mouch as the specheles infant but by his parentes is bonnd to yeue accompt of his faytk befoâ—e he be Christenid and as Ioan sait 1. cap. dedit eis utliceret filios dei fieri uidelicet his qui credidissent in nomine ipsius So that none is admittid unto the sacramentes but souch as be godes ffrendes fyrst by fayth Abraam credidit Abraam belyuid Thinfant belyuith Cornelius
Iourney in the forth place of this commune wealth was Moses apoyntid as supreme head and prince next unto god in the fight place was appoyntyd the pristes then the princes inferiour and capitaynes Then the people then all thynges necessarys to mayntayne this commune wealth whetherit were in tyme of peace or tyme of warre Now he that consyderith the face of this coÌ„mune wealth May â—e many notable thinges and â—pecially for my purpose on which shall proue that princes susteyne wrong by â—ouch bishopes as be within there realmes Thowgh that Aron and his sones with the rest of the pristes had the ministery of te church committâ—d unto them yet were they neuer so bold to make ony law for the people conserning consciens or to bring ony ceremony into the church without the iudgment and knolege of godes word and Moses the prince As it may be well seyne by souch as could not celebrat Pesah in the tyme apoyntid because of certayne impedimentes reâ—ersid Nu. 9. this cause of religion was not browght unto the byshope and pristes to be definid But unto Moses who counselyd the lord and there upon wysid his subiectes what was to be don in souch acase Rede the place This declarith that no generall councell no prouinciall asâ—emble no byshopes of ony Realme or prouince may charge the subiectes therof with ony law or ceremony otherwice then the prince of the Land by the word of god can yeue accompt to be godd and godly For the people ar committid unto the prince to susteyne the right of them all and not only to defend there bodis but also there soules As it may be seen by the coÌ„playnt of Moses unto god Nu. 11. Curafflixisti seruum tuum quare non inueni gratiam in oculis tuis ut poneres onus uniuersi populi huius super me c. he was so care full that no law was among then But that he was able to assure euery of his subiectes that god was thauctor therof Now if we consider the commune wealth of Christes church in oure dayes is there ony prince that can warrant all the lawes of the church to be good and that god is the auctor therof No god knowith they can not do it And right well iam assuryd souch as make the princes belyue they ar good cannot Bringforth and mak good thauctor except the say the deuyll auctor of all yle is thauctor Now to remoue this petyfull and mâ—serable ruyne of the churche let all princes for the loue of god and for the restoring of there awne princely honor Take Moses and the Prophetes the Euangelistes and the Aposteles to iudge whether the yoke of there subiectes be tollera ble or not if it be not of gracious petye to remoue it and lik aprince warrant them from all other mennys subiection and lawes and let not abyshope be check mate and hayle felow welâ— met if the prince rule the body the byshope to sit in the quere an rule the soule as in deade there is more bishopes Decrees lawes and Statutes in the church for the soule then ciuile lawes in ony Realme for the body Where as euery commune whealth owght to haue but too goueruers God and the prince thone to make a law for the soule thother for the body all the kynges officers to be ministerâ— of the lawe made to the conseruacion of the commune wealthe and the byshopes to be ministers in techurch of the law that is prescribid by god as all iustice Meres Shereues constables and bayliffes Be ministers of the law made unto them to gouern the commune whealth So must the byshopes Pristes and all other preachers be ministers of Christ and gouerne the people in there uocation according unto the law prescribid by god As Paule willid the people to iudge of hym and of his companyous 1. Corint 4. Sic nos estimet homo ut ministros Christi dispensatores mysteriorum dei quod superest autem iâ—lud requiritur in dispensatoribus ut fid us ali quis reperiatur There is no more requirid of the byshope but that he be dâ—ligent and faythfull in thexecution of godes worde It is not requirid that he shuld make ony lawe for the people But to preache godes law with all diligens and study As they do must negligeÌ„tly The yere last past upon certayne occacious at my beyng in Inglond for lack of expedicion of myne affayrs I was compellyd to remayne in A towne longer then I would hauing communicacion with certayne of the citicus of many maters sowgh of my part only to haue occacion to healpe there poure consciens from the snare of ignorancy When I perceauyd I had optaynid there willing audiens Idemanudyd of them when there byshope for of the towne the byshope hathe his name prechyd among them And the contentes of his sermones They told me that he neuer preachyd sermon in the towne Iaskyd what deputes he had in the towne apayntid to preach they sayde none And Ibelyue it the better for aslong as I was in that towne there was neuer sermon â—amentyd the people for I sound a great many apt and redy by inspiracion of godes sprit to hyre the truith if they had à preacher For at one talke and communicacion as mouche as they could comprehend they belyuid the rest they stode in dout of Then I willid them diligently to lern the gospell to auaynce it in word and to set it forte with thexaÌ„ple of all honest liefe And told theÌ„ that there were too generall rules to lern and know god by the first by his worde wherby oure fathers before thowsandes of yers knew hym The second was to know god by his dere sonne openid and declarid in Hierusalem unto the worold and that god can nor will beknowen none other wais then by his word and by hâ—s sonne Christ Iesus Ioan. 10. Here in this towne the byshope of the dioces from the tyme that he was appoyntid by the Kynges maiestatie unto that moost paynfull office he preachid nether god nether the deuill But let his floke wander as shepe without à sheperd They say yet all that there diaeceses be well instructid and gouernyd and they do according unto there â—ffices For south as mouche there diligens is correspondent and there factes agreyng with there name for they ar callyd diaecesani Of diaeceo that signifith to gouern and to defend As Absolom factes agreyde with his name His name signifieth the peace and tranquillite of his father But his factes was the affliction of his father and bauyshyd him out of his realme 2. Samuelis 17. so dooth the byshopes gouern the churches committyd unto there charges and defend tem from false doctrine They be in structyd in the pater noster The crede and the coÌ„maundementz and hath the sacrameÌ„tes ministrid unto them would to god aryght what all this It is noti nowgh the may haue all these thinges and yet nothing the
the union in our selfes and to shew the lege of amyte unto the church And to understond the bettet what this word Caenoniae communio is Red the fist capiter of the first Epistole of Ioanâ— where as this word communio is 4. times rehersid There shalt thow se the communion betwen Christes body an us how it is made and by what meanys And then shalt thow se that Paule 1. Cor. 10. and Ioan so well agreyth â—o mine interpretation that the Christiane reader wilbe satisfied I trust in the lord for as all the trew subiectes sworn to the Kyng by there fayth and alegaynce ar prest and redy where so euer the se the Kynges Baner spleyde refort ther unto and say what so euer the Kyng hath to do or with whom so euer he hath Ennymite with all I will associat my selfe to be of this part tyde what be tyde may happe well or woo Vnto this prince I unit my liefe and death the cause He is my lord the making good and reason of the cause I am his sworn subiect fayth yeuen and mi consciens bound Therefore to manifest myne obedience and loue by this baner I procleame liefe and death agaynst his contraries So those that be Christâ—s when thei see the baner of Christ the holy supper and sacrament of the death that wan the uictory of death and the deuill they will there lyue and dy with this baner to declare there obedience they that be not of Christ they care not under whois baner they beâ— so the auaryce mind and detestable loue of the worold be satisfied it is godd Inowgh to theÌ„ with yâ—y For south and nay for south as incoÌ„staÌ„t as the wind lik unto the byshoppes lawes in Inglond that ten tymes hath byn Changid sithens I knew the right hand from the leffte and yet were they proclemyd as moost certayne and infallible uerites With great penalty as mouche as Iieue wz worthe But what man wilbe so made to leade his coÌ„science by souch inconstaÌ„t persones that hathe lawes to damme one yere and to saw an other that that is good and catholike this yere shalbe heresy the next yere They be more inconstant then the wind oure lord of his mercy amend them and yeue theÌ„ grace to know there offences And to promote the only word of god And theach the people therby to know god and his sacramentes They would stablyshe the carnall presence of Christes body in the sacrament by the wordes of Christ Ioan. 6. Panis quem ego dabo caro mea est quam ego dabo pro mundi uita The bread that I will yeue is my fleshe which I will Yeue for the lyue of the worold they say that the first part of Christes wordes is à promese unto the churche to eat his precious body ln the sacrament Panis queÌ„ ego dabo caro mea est And that Christe performyd this promesse in his last supper when he made the breade his bodyeâ— And the rest of â—he wordes quam ego dabo pro mundi uita is à promesse that his bo dy shuld be slayne for the redempcyonof the worold Thus they interpretat the wordes of Christ because dabo is twysse repetyd By the first dabo he promisid his reall and corporall body in the sacrament By the second dabo he promisid the death of his body so that they would these wordes Hoc est corpus meum shuld be the fulfilling and delyueraynce of Christes promes Ioan. 6. Panis quâ—m ego dabo caro mea est Read the hole sermon of Christ Ioan. 6. and then thow shalt perceaue that this interpretation cannot be admittyd Christ ment to bring his audience unto the knolege of â—aythe that they might be pertakers of godes promeses throwgh him onlie And shewid them that he was the bread of consolacion and solace to satisfie the consciens of euery Hungery and afflictyd person Ego sum panis qui de coelo descendi si quis ederit de hoc pane ui uet in aeternum Etpanis quem ego dabo caro mea est quam ego dabo pro mundi uita Now Marke the wordes the bread that I shall yeue is my fleshe he promysid to yeue the breade by these first wordes that was his fles â—e But how to gyue it to be eatyn or to be betyn to be inuisible in the mouth of the Aposteles or uisible with all opprobrie and contempt before his iudges to be liffâ— uppe ouer the pristes head and there sacrificid Orelse upon the crosse to sacrifice him selfe Christ that allwayes promisith with the thing promisid how the thing promisid may be reseauid and usid prescribith the maner howe and after what sort he would yeue his fleshe unto the worold quaÌ„ dabo pro mundi uita I will yeue iâ— for the liffe of the worold his body rent and torn upon the crosse was the form and maner how he wold yeue it for the lyefe of the worold not to be in the sacrament But to dye upon the crosse As this relatyue quam declarith quam ego dabo pro mundi uita The same flâ—she that he spake of in the first part of the sentence Panis quem ego dabo caro mea of the same he speakith in the second part quam dabo pro mundi uita And as thone part of the senteÌ„ce speakith of his body to be sâ—ayne and not eatyn so dooth thother this may be prouid by Christes wordes â—n the same place for he speakyth of his body that shuld yeuelyue unto the worold which only is by the body slayne and not eatin as Paule saith Rom. 6. Ebre 9. 10. as for the sacramentall eating where as Christes institution is trewly obseruid there is nothing but Amemory of this death where of Christ all togather spake in the 6. of Ioan and interpreâ—atith many times in â—hat place this word eat for belyue qui confidit inquit mihi habet uitam Ä™ternam Nether the repeticion of this word dabo is none other thing then accustomyd repeticion of one and the same thing by more expresse wordes It is no meruell that people for lack of knolege and the holy sprit of god so obstinatlye defend the carnall and bodily eating of the body for Christ with all his wordes could not bring his carnall audience to à spiriâ—uall undrestonding As he ment thes wordes Hoc est corpus meum panis quem frangimus nonne communicatio corporis Christi estâ— Etpanis quem ego dabo pro mundi uita must be taken as Christ ment them and as they may best agre withe thother places of the scripture Wondrefull detrement shuld our fait take if theâ— se wordes shuld not be taken with conuenient tropesâ— and figures with out atropelo what shuld folow Christes body to be Pantotopon Christ must haue so great abody as might fill heauen and earthe if it be corporally present booth in heauin and in earthe Also it were inuaine to looke for him at the day of
orbem terrarum me summa religione colentem habeo Nam omniuÌ„ habitatores terrarum quas sol ex oriens occidens suis radijs illustrat cum ubique incensum offerrent tum etiam sa crum purumque mihi gratuÌ„ conficient cognoscent enim nomen meum uoluntatem debitum honorem pre stabunt accommodatuÌ„ cultum adhibebunt Sic enim dominus ad Samaritanam Mulier crede mihi quia uenit hora quando nec in monte hoc neque Hierosolymis adorabitis patrem Vos adoratis quod nescitis nos adoramus quod scimus quia salus ex Iudaeis est Sed uenit hora nunc est quando ueri adoratores adorabunt patrem in spiritu ueritate Paulus his edoctus in omni loco iubet orare leuantes puras manus sine ira disceptatione Et diuinus Malachias plane nos ex his docet eam pictatem quam nunc profitemur in omni loco obitum iri Nam circumscriptio loci ad sacra obeunda dele ta est Omnis locus accommodatus ad dei cultum est existimatus et uictimarum ratione carentium caedes immaculatus agnus tanquam signum uirtutis odoratum incensum existit Iudaei autem iuxta Malachiae praedictionem reiecti sunt Ideo nomen meuÌ„ inquit magnum inter gentes The prophet neuer ment nor none other lernid man that knowith the tonges to bring à Iewishe ceremonie into the churche of the gentiles And to inclose Christ in this Mealy sacrifice of the aulter Rede the 12. chapiter of Paule to the Ro. and se what sacrifice is requirid of the Christiane My lord hathe the sound of one word more of the Ebrew Missah And would that the sacrifice in the law callid Missah shuld be à figure and type of this popishe masse facies solemnitateÌ„ ebdomadarum domino deo tuo cum leuacione uoluntaria manus tuae quam dabis secundum quod benedixerit te dominus deus tuus Deut. 16. god commaundid in the end of haruist to celebrat this solenne ffest and to offer unto the lord part of euery grayne that came of the erthe not only because they shuld yeue hym thankes ffor the preseruacion of the people ffrom hungre and faymi ne but also to acknolege hym to yeue all thinges only and not to attribut the plentiouse and aboundant haruest unto ffortune as the Epicures doothe And likewyce to confesse that his grace and ffauor makithe ryche and his displeasure poure and not to attribut the gifftes they receauid unto the second causes as the Stoykes doothe that say god is bound to do as the second cause is disposid it is not so for he can make skarsite and nede of corne where as is good fertill ground and aboundance in the baryn feles and Now if an oten or barley shefe that was offrid for the purpose that I haue shewid figurid the masse let the Christiane reader iudge I meruell my lord is so ffull of Alligories and speakythe nothing of the text wheÌ„ an allegorie ê“uithe nothing But is usid to declare the thing that we would proue Let him ffirst proue his proposicion by the scripture And then I will admit the figuratiue loquucion as truithe shall forse me my lord in the end of his booke speakyth of them that study to impung this stablyshyd uerety as he callyth it of the churche the ministracion of the sacrament under one kynde and then saythe they ar not only in that hyghe mater of the sacrament But also in ceremonys and namely souche as garnyshe Christes religion wherin he saythe the deuyll usythe A meruelouse poynt of Sophistrye by deuision and examyning partes alone whyche partes so consyderyd seuer allye be nothyng and yet ioynyd to gather be som what c. My lord wyll open this poynt of Sophistrye he saythe whiche consystethe in diuision betwene the hole and the part And puttithe this example if one were askyd whether à farthyng would make à ryshe man A simple man would say nay c. Then makythe he his simile like wysse in the discussion of ceremonyes semelynys and oders the deuyll fframythe his quaestions by deuysyon and askythe of eche thyng alone as for example whether à shauen crowne makythe à pryst then answer is made nay doothe a long gowne make à prystnay and so fforthe as my lord tellythe his tale My lord hathe well openyd a poynt of Sophistrye doutles as he that ment nothing else but to set à whicche candell before the Iyes of the simple that they shuld not see the truithe And would carie them by sophistrye whether he lystythe He that will argue of à similitude must put all wayes too thinges alyk that the one may open the other Now my lord makith à coÌ„paricion of too thinges unlike as the qualites of gall shuld in swetnis be comparid unto the qualites of hony Euery man knowithe that this is trew in tweny pound necessaryly to be conteynid twenty nobles Twenty grotes twenty pence twenty halfpence and twenty farthinges and not possible to haue the greater somme without the lasse Is the like in the dignite of à byshope or prist suppose ye that who so euer was or is à godd pryst must haue necessayly that shauen crowne and long gowne I report me to the scripture they benethere necessary nor coÌ„meÌ„dable signes to know à prist by As thow hnowist the lest nombre to be coÌ„preheÌ„dyd in the more So be these uertewes comprehendid in à trew byshope and not à crowne Maritus unius uxoris uigilancia sobrietas modestia temperaÌ„tia Hospitalitas c. 1. Tim. 3. Tit. 1. What deuil hathe mad à crowne à long gowne or à typpid to be à thing necessary for à bishope Restore it to Rome agayne ffroÌ„ wheÌ„s it came and deuide the hole into his partes by the scripture My lord speakithe of Ioan ffrith and others and saith they made the sacramentes actes indiffereÌ„t to be usid and not to be usid as it pleasith man Iwould to our lord my lord of wynchester spake nether wrote more ungodly of the sacramentes then theye There was à sort of herytikes callyd Enthusiastaâ— that were of that yle opinion but not Tyndall ffryth nor none other that wrytithe or hathe wroten in our dayes Except the ungodly Anabaptistes And asfor that my lord saythe Bucer Luther and mani other with the hole churche of truithe Be agaynst souche as would haue no corporall presense of Christes body in the sacrament The churche of trewth is with them and the word of god as euery man may se and rede in there workes And that those great lernid men be agaynst them and the trewth in this mater it is an Argument that faythe is the sole yefft of god and commithe not into the solle of man because he is lernid But because his name is wroten in the boke of lyffe and preseruid by grace that he honor not the best that blasphemithe the lyuing god Apoc. 13. god shall opeÌ„ boothe there yyes ad my lordes also to see the truythe wheÌ„ it shalbe his blessyd pleasure for the whiche eueri man is bouÌ„d to pray that knowithe the truythe in this mater and not to boost ner bragg his knolege but to remembre he stondith only by the mercy of God and ffaythe let hym beware he fall not according to the commaundement of Paule Rom. 11. he that is persuadyd in his conscience by the word of god that he knowithe god and his Sacramentes I exhort hym in Chryst to ffolow and obey the word of god and lyue there after that the word be not slaunderyd by his ungodly lieffe and beware he fall not ffrom one yle into awarse yle ffrom à papyst to be à libertyne but as he incre sithe in knolege so to incresse in godly and uerteues lieffe Remembring that the kyngdom of heauen consistithe not in wordes but in the doyng and practising of go des will and coÌ„maundemeÌ„t Eccles 12. finis uniuerse rei auditus est DeuÌ„ ergo time pÌ„cepta eius custodi Si â—deÌ„â—â—c omnis â—â—mo facere debet let euery man â—ere of the â—enteÌ„ce that 〈◊〉 â—ithe wher withe all Solomon coÌ„cludi the his booke Nam omne opus adducet deus in IudiciuÌ„ una cum omni secrâ—to siue bonum sit siue mâ—lum At that day it shall à uayle nothing the gospeller 〈…〉 I knew thy trewthe and â—olyly pratyd of the 〈…〉 the papist and souche as defendid â—dolatrye and superâ—ticioÌ„ now yeue me the loyes that the goâ—pell promisid No it shalbe sayd unto hym depart in the deuilles name thow wyckyd person to eternall payne For all thy râ—ligion was in the tong noman can possesse the Ioyes promisid in the gospell but souche as study withe all diligence to lyue aâ—ter the gospell as god yeue us all grace so todo Amen Psalmo 119. Bonum mihi domine lex oris tui quam multa talenta nummorum aureorum Argenteorum