as his auncient But let vs discusse no lenger how longe your poperie hath ben vsed but let vs trie by the touchston of God his holye word how trulye you popish prelates haue delâ— with Christes floke these thousande yeares that Sathan hath ben louse among you and how diligently you haue handeled led and fed them For no lenght of time may make wickednes good No no the abhominacion of thinges that be wicked doeth dayly encrease For the second day addeth â–ª some thing to the wickednesse of the first And so doeth errour beyng wicked dayly growe and encrease til it come to the highest abomination so that in coÌ„tinuaunce it vttereth it selfe most clearly For as tyme by the prouidence of God doeth first cloke couer and hyde all thinges good and bad so doeth the same opeÌ„ and disclose all thinges euen by the same prouidence and wisdome And for this cause hath God apointed the darke nyght and coÌ„fusion of thynges to go before boeth in the creacioÌ„ and ordre of his creatures that after â—at the tyme appoynted whan the bryght light measure and ordre of al thinges should appeare that his glorie might the more worthelye be extolled magnified and renowmed by the comparison of these thinges so farre contrarie This is it that SolomoÌ„ sayeth He hath alwayes made ij against ij and euerie thing is well done in his due tyme. First darkenes then light First night then daye First sinne theÌ„ grace First wrath theÌ„ mercie First blindnesse then knowledge Firste erreoure then trueth For what worthye cause coulde we haue had to renowne and prayse the grace and mercie of God if ther had ben no sinne felte or wrath deserued or feared And now contrarie wise what an inestimable richese of Godes goodnesse may we accompt wher we are deliuered from sinne shame wrath death and restored vnto grace fauour ioye confort lyfe We are brought from darkenesse vnto this marueilouse light frome blyndnesse vnto the cleare sight of the treasures of God laied vp in his son Christ ⧠Of the worde sacrament ABout the word sacrameÌ„t I inteÌ„de not long to trifle But to take your owne wordes and somthinge to examine them You do bring in an argument of your aduersaries made by the stronge places of reasoning called Definitiorei in english the definition of the thing that is to them that vnderstand not these termes grounded vpon the oracion or sentence that declareth what the thinge is A sacrament therfore is as well by the definition that your doctours haue made as that you your selfe do make a visible signe of an inuisible grace Vpon this definition foloweth a double argument First because it is a signe it is not the thinge signed or tokened And this reasone is proued true a relatiue oppositis if you haue learned so muche logike and by many fold examples As the ale pole the yuie bush beinge the signes of wyne ale within the tauerne house can not be the thing signed and tokened your 〈◊〉 foâ— ked myter signifiynge the. ij lawes can not be ij lawes Your white rachet signifiynge chastitie can not be chastitie it selfe Your glitteringe shoese signifiynge the preciouse fete of the preachers of the gospel are not the fete signed and tokened Your brode shauen crown signifiyng folishnesse is not the thing it selfe I trow onlesse you haue chaunged all the thinges into theyr signes shadowes You haue caused vs longe and woulde haue vs still to gape after signes and shadowes as the dogge doeth in Isopes fables and so lose the thinge it selfe which shoulde be oure fode and confort You tell vs that the signe token or shadowe is the thinge it selfe Shal we beleue you still Naye your definition telleth vs of two things to be in this sacrameÌ„t That is to say A visible signe and an inuisible grace What other thinge I praye you without contencion can thys visible sygne be but the breade whyche Christ taketh in hand and breaketh For other visible thynge ther is â–ª none That is to saye in playne englyshe that all men maye knowe what we speake and wryte ther is none other thingâ— open to the eies of man to be sene Thys breade thus broken therfore is the sygne or token that maye be sene of a grace that can not be sene That is to say of the forgeuenesse of synnes in thys bloude of the newe testament of Christe oure sauiour Thus frame I therfore the secounde reasone A thynge visible and inuisible can not be boeth one to be senne and not sene But this sacrament as you haue coÌ„fessed in your definicion is a thynge visible and maye be sene therfore can it not be the thynge inuisible therby represented Al that you haue spoken in thys cause byshoup Stephane is of your owne heade wythout either scripture or reasone ⧠Of the name breade VVHer you saie that we dallie with this worde breade and would in the meane tyme your selfe proue that it is no bread we dare because Paule calleth it bread take any christiaÌ„ herte to iudge who doeth more dallie and trifell Wil you reason in like maner of the cup and saie that because in the same place he calleth it this cup it is not the cup And a little after he calleth it that cuppe and that breade shall they nowe continue in theyr owne kynde styll What if he calle it breade wythout any addicion as he doeth in the same Chapiter Iesus the same nyght he was betrayed toke the breade And the Euangelistes do name it breade wythout any addicion shall it yet be breade You haue your â–ª excuse in redinesse It is not consecrated for so the. Well goe to foxes seeke your holes What is it in the breakeinge is it not then â–ª consecrated You can not for verie shame denie that Heare what Paule sayeth without addicion of this or that Panis queÌ„ frangimus nonne coÌ„municatio corporis Christi est The bread that we breake is it not the partakeinge of the bodye of Christe Wyll you nowe striue for the breade as you dyd for the Lorde scrape it out theÌ„ if you lust You are to much a wraÌ„ng lynge sophiste Wyl you heare no scriptures that you maye seke some starteynge holes we are one bread and one bodie saith Paule so many as are partakers of one breade Againe he was knowne vnto them in the breakeinge of breade They did continue in the doctrine of the Apostles in feloweshipe and breakeing of breade Dailie continuing with one accorde in the temple and brake breade frome house to house But lo nowe the wylie foxe stealeeth into agreate borough where he waloweth at wyll sayeynge that it beareth the name of breade because it was so before the chaung But if a man kepe hym frome takeynge ayre at thys chaunge he wylbe smothered and kylled in hys hole For thys chaunge is it that succoureth the foxes They are so wylye subtyle and chaungeable that they
eies Sayth not the Lorde by hys prophet Esaye Myne intentes are not your in enteÌ„s and mi wayes are not your wayes But â—o so farre as the heauen is from the erthe so high are my wayes aboue your waies and mine intentes aboue your intentes For the beliefe of their doctours and the prelates of the churche which thinge the bishoppe laboureth alwaies to establish remembre that Christe saith if the blynde leade the blynde boeth fal into the pitte And thou must doub tlesse coÌ„mpt their writtinges eueÌ„ verie blindnes in regardeâ— of the light of goddes moste certaine worde which must be the rule of thi life the fouÌ„dacion of thy fayth and the light vnto thy feete As for theyr auncientie be sure to take Christ for they guide who was before all And saye with S. Paule fayth is of heariuge not of the worde of any maÌ„ but of the worde of God Therefore saieth God the father with open voice from heauen This is my dearely beloued sonne in whom is my delight heare you hym Now if any be so fainte herted and so deluded by other that they thyncke they maye still disseinble wyth the hypocrites in their owtwarde doetnges I sende them to the exemple of Daniel who praied with opeÌ„ windowes and wyth his three companions refused to honour the golden Image would not dissemble outwarde worship nother content them selues with the purenesse of theyr owne hertes thoughe they myght therby haue escaped the fire consideringe that the glorie of God coulde not be so foâ—dered but rather hindered by theyr walkeinge in the waye of the wicked Therfore saieth the prophet Dauid Happie is he that nether staÌ„deth sitteth nor walketh that is to saye hath nothinge to do wyth them other openly or priuily by any colour or dissimulacion Eliazar had such like counsell of hys frendes that he shoulde eate fleshe onely whiche was lawfull and dissemble to eate the vnlawfull But he saide it was not lawfull for him to dissemble and so cause many to be deceiued through his hipocrisie for so he might escape the death of the body but the hand of God he could not auoide For this cause did Paule reproue Peter for his dissemblinge be fore the gentiles And he teacheth the Corinthians againe that there is no companie of light and darckenesse no dessemblinge to be partaker boeth of the cup of Christe and of deuilles Oure membres must be the weapons either of rightuousenes other else of vnrighttuousenesse there is no meane for styll and ware politicke persons And therfore sayeth our maister Christ he that is not with me is againste me And he that doeth not gather doeth scatter These wordes of Christe and suche like and none other cause whatsoeuer any man shall imagine haue compelled me to publish my fayth and in the name of the liueinge God to make answere to one boke whiche of all other I estemed most perilouse and poysonful boeth for the authorite of the writter and the subtile handellinge of hys mattier in the maytaineinge of that Idole which al the worlde hath worshipped so many yeres The name of the boke is the detection of the diuillysh sophistrie The authour that made it is Stephaue Gardiner bishop of Winchester the chiefe mantainer of the popeishe tradicions as appeareth by al hys dedes writinges How I haue vsed my self in the same I shall shewe at fewe wordes Because I did take vpon hande to confute his boke I coulde kepe no comely order but as the wordes do leade me so am I compelled to go forwarde Yet haue I not written hys whole texte in my boke because it woulde â–ª haue ben to much tediouse and ouer longe but onely his â–ª chiefe mattier and principall argumentes whereof I truste not one hath escaped vntouched I lest of the residue thinkeing it a verie vaine thinge to contende about trifles as I should haue done of necessiâ—e in waigheinge euerie worde and ponderinge euerie sentence The boke is so farre spred a broabe that I can not belie hym but it shalbe a witnesse againste me in euerie corner For it was plentuousely imprinted by Iohn Herforde in aldergate strete at LoÌ„don and is to be solde at the signe of the bell in poules church yarde I haue principally and chiefe laboured to establishe the true fayeth in the liueinge God by the reproueinge of the false and fained goodes SecoÌ„dly I haue taught the trwe vnderstandinge of the wordes of the supper of the Lorde and the right vse of the same Whiche two my chiefe purposes howe faithfully I haue done them the fathfull shall iudge knowynge the voice of of theyr shepeherde In mine answere to his wordes I truste no man shalbe offended with any vnchrist an rayleinges though great accasioÌ„ be offerred on his parte bringeinge our argumentes so spitfully in the name of deuill with yea sayeth the deuell as though the deuell where a destroier of Idoles whâ—e onely hath bene theyr mainetainer and vpholder from the be geninge of the worlde vnto this daye Yet I do thynke nothynge lesse then to satisfie all men wyth my writtinges more then other haue done before mi time with theirs much more wittie more lerned and godly No I do suppose the hight lerned maye finde many fautes there'with as I â–ª acknowledge mi self far vnder the perfection of theyr high lerninge Neuerthelesse I trust in God that it is not all together so rude nor vnfruitfull but that the vnlerned for whome it is chiefe lie written shall encrease bi it in knowledge caste of much supersticion and take conforte of conscience Whome also I beseche euen for the loue â–ª of God and â–ª as they tender their soules health not to caste awaye this bokethough they reade somethinge therin that they neuer harde before but rather desire of theire moste mercifull father that theyr olde errours wherwith they haue bene deceiued by blind teachers maie be taken awaye And if there be any that can not sodaineli caste of the olde skine wyth the serpent and forsak theyre olde ignoraunce coÌ„firmed with longe custome let theÌ„ desir of God so much grace that they maye more quietlie then hath ben accustomed heare men talke of the fayth they haue conceiued in the liueinge God For than shal it be wel with the christian religion wheÌ„ the one parte maie boldelie and wyll redily gyue answere of the hope they haue conceiued and faith whereby thei trust to be saued and the other parte wyll mekeli heare what is spoken and quietely suffer the lambes to feede of their swete pasturs So shall the prophecie be fulfilled The lambe shal lodge with the woulfe the leoparde and the goâ—e shal lie together The calfe the lion and the shepe shall dwell together and a little childe shalbe their herde and driue them which thinge I trust partely shall be fullfilled in oure tyme vnder our little Iosias to whom God graunt the abundaunce of hys grace And most fully vnder the true Iosias
againe Haueinge no nede as other byshopes haue to offer for hys owne sinnes and then for the synnes of the people for he hath done that once whan he offerred him selfe Againe in the. ix Chap By hys owne bloude wente he in once into â—he holie place euerlasteinge redemption opâ—ained The whiche euerlasteinge redemption if we haue optained al redie in that he offerred hym selfe by spirite euerlasteinge as Paule sayeth without spot vnto God and so hath purified oure conscience from deade workes what neade we an other pope Byshope or prieste to offer hym agayne Hath he not sufficiently and aboundantly offered hym selfe for the sinnes of the whole world Howe can the priest then offer hym to take a waâ—e sinnes or profite quicke and deade For those selfe same sinnes wer taken away before by Christ or else shal they neuer be taken waie by the pâ—istes Therfore is this but vaine iug linge for money and for the maintenaunce of your dignities Againe Christe is gone into heauen that he maye appeare nowe in the sight of God for vs not that he may oft offer hym self what authorite than I pray you hath the priest oft to offer hym for than muste he oft haue suffered sith the world was made But now once at the later ende of the worlde for to driue awaye sinne dyd he appeare by the offeringe of hym self And where as all men once must die and after receyue iudgment so also Christe is once offerred vp that he maye take awaye the sinnes of manye Agayne in the. x. wee are made holie by the offeringe of the bodâ— of Christe once done What it is that yoâ— priestes do offer so ofte I shal tel you anoâ—… Euerie priest sayeth Paule standeth daie â–ª ly doinge sacrifice and offerringe the saâ—… oblacions often tymes which neuer can take awaye sinne Which wordes â—houghe thei 〈◊〉 spoken onely of the priestes of the olde lawe yet coÌ„parynge that which foloweth it shalbe proued true in you of the newe lawe For Christe after one offeringe offerred for sinnes â—â—tteth for euer at the right hande of god A gaine By one onely offerringe hath he made peâ—fecte for euer so many as are made holie Iâ— he haue made vs perfect by one only offeringe wherto serue the priestes â–ª that we maye conclude as Paulle doeth Where ther is remission of and forgeuenesse of sinnes be 〈◊〉 in the olde testament or the newe â—hâ—re remaineth no farther oblacion or offerringe for them Contrariwise as Paulle reasone the with them so maie we reasone with you if thys offeringe myght take a waye sinne or make theÌ„ perfecte that vse it woulde they not haue leste of the offerringe of it for them selfe their foundars and all suche as they vsed it for Because nowe they shoulde haue had no conscience of their sinnes which hade thus sacrified and bene once purged Therfore sayeth Paule in the sacrifices of the olde lawe whyche were not done wyth out bloude was onely the commemoracion and remembraunce yerely of sinnes And Christe hym selfe sayeth of thys oure sacrament Do thys in the remembraunce of me Lyke as in the passouer whyche was the figure of oure deliueraunce by Christe the vn spotted lambe yerely remembraunce was commaunded to be done Though by the open word of god who is able to chaunge what lyketh hym whose powre no man euer doubted of that had but the gifte of reasone the ceremonie of oure redemption which they had but in shadowe and we haue in trueth and therfore it ceased whan the bodye that is Christe did come and offer the true passeouer lambe thoughe I saye thys ceremonie of the Iewes be by these open wordes of God thus named Thys is the passouer of the Lorde yet was ther neuer any of the Iewes priestes so mad to saye that God chaunged any substaunce by thys worde is yet were they all baptised by Moyses as Paule witnesseth in the cloude â–ª and in the sea And they all did eate the same spiritual meate and drinke the same spirituall drinck for they dyd drinke of the spirituall drinke whiche folowed them The stone was Christe But we more grosse and carnall by much in all oure doeinges blowe inges and blâ—ssâ—iâ—ges then were â—he pharisies though Christe sâ—ke such worshipers as shall worshâ—e hym in spirite not contented wyâ—h the spirituall fode of the soule wherwiâ—â— onely he feadeth the soule because it is also a spirit and therfore taketh no fode but onely Christe and hys worde spiritually ministred whyche are spirite and life where as â—he fleshe profiteth nothinge â—oeth as we reade in the sixt of Iâ—hâ— and the manifeste example of the olde byshopes haueinge hym carnally present amonge them â–ª and as you will haue it Iudas and all the wicked do carnally and fleshely eate hym and yet do not abyde in hym but haue damnacioâ— contrarie to the sainge of Christ He that eateth my fleshe and dâ—…h my bloude hath euerlastinge life and I shall raise hym vp at the laâ—â—e daye And againe He that eateth mi fleshe and drincketh my â–ª bloude abydeth in me and I in hym And as Iohn sayth in hys firste Epistle God hath geuen vs euerlastinge lyfe and thys lyfe is in hys sonne He that hath the sonne hath life and he that hath not the soÌ„ne of God hath not lyfe All whiche scriptures â—oeth they that teach vs that Christe can no more nether neadeth againe in bodye to be offerred and sacrificed and therfore compell vs to graunt that these wordes thys is bodie which shalbe geuen for you were neuer ment so carnally that euerie prieste â—…blinge these wordes in a strange language with breathing and bloweing shoulde cause Christe to come downe from the right hand of the father to be chaunged into bread that he myght sacrifice hym newe againe to take awaye sinnes In lyke maner do those scriptures that teach all sacrifices to be perpetuall commemoracions and remembraunces of the spirituall eateinge of Christe amonge the fathers of the olde testameÌ„t and that Christ likwise wyll haue thys sacrament ministred in the remembraunce of hym in the newe testameÌ„t wher as the speache maye feme verie idle to saye make me in the remembrauÌ„ce of me althought it so were that it myght be so sayed without intolerable arrogancie as it can not in any wise whether you saie you make him by hys worde or no as shall appeare afterwarde Those scriptures also whyche teach that we haue life euerlasteinge so â—â—â—y of vs as eate hâ—s fleshe and drinke hys bloude yea that we shall neuer be hongrie or â—hirstie agayne so many of vs â–ª as once do taâ—e of thys bread comming from heauen Finally alscriotures that teach how and after what sort Christ is profitable vnto vs for they are the chiefe establyshementes of oure fayeth that were not present with him at suche time as he was budilie vpon the earth That is to saye that the flesh profiteth no thinge The wordes that I
speake are spirit and lyfe Wher vpon Peter saied Lord why ther sâ—hal we gooâ—thou hast the words of euerlasting life And these are the waters that Christe wyll geue after the whiche no man shall euer thurste But the water whiche I shall geue hâ—m saieth Christe shalbe made in hym a fountaine of water springeinge into lyâ—â—e euerlasteing Blessed be they that heare the worde of God and kepe it whiche was sharpely answered agaynste them which dyd so highlie aduaunce to knowe God in the fleshe Against whom also Paule sayth we know none after the fleshe etc. Moreouer saieth he though we haue knowne Christ after the fleshe yet nowe do we not knowe hym so any longer But he that is in Christe muste be a newe creature in the spirite accordeinge to the saieinge of Christe to him Nâ—codemus Excepte a man be borne a newe from aboue from heauen euen of the spirite the can not enter the kingdoÌ„e of heaneÌ„ That whych is borne of the fleshe is flesh and that which is borne of the spirit is spirit Againe it is profitable that I go from you for it I go not the spirite of confort shal not come vnto you but if I go I wyl sende hym vnto you he shal leade you into al truthe Therefore should you reioyce because I saie that I go vnto my father Thys profite of the bodilie departeing to haue the confort of the spirite dyd appeare manifestelie in Petre and the other Apostles who deniynge and forsakeinge theyr maister whome they hade bodily present dyd nothing doubt to die for hym whan he was in bodie absent Besides that thys bodilie presens in euerie corner to take awaye sinne is preiudicial to the liuely fealeing of oure faith Firste for that he is verie man in al thinges haueing a naturall bodye as we haue sufficiently paiyng oure raâ—â—some to hys father vpon the crosse SecoÌ„dly it may cause vs to doubt whether we shall saye that he hath ascended into heauen and there sitteth at the right hand of the father and froÌ„ thence shal come to iudge the quicke and the deade other else saie with you that the prieste muste dayly offer hym a sacrifice here vpon earth for vs and that he muste kepe him heare styl in a boxe to ware mouldie and mustie and then chaunge hym for a newe Christe beinge infinitly created Who shall at the daye of dome starte forth of all these boxes at once into a newe shape I trowâ— to iudge all the eâ—â—h or elfe muste you â—…des confesse that they shall al be iudged and â—…ned where they lye in their boxes The scripture I saye the liuely sâ—aâ—eing of my fayeth grounded onely vpon the spirite of Christâ— and your owne madnesse that I haue reade in your owne bokes and no pride or arroganciâ— what so euer you saye I take god to recorde caâ—se me that I dare not so carnally and grossely vnderstaÌ„d the wordes of Christe as you do And I daâ—e maintaine 〈…〉 I haue many of your owne doc tours whose testimonie either in thys poynt or any other vnâ—es they bringe open scripture wâ—…h them I do not greately regarde but to your confution Yet haue I the better parte of them whiche do spiritually vnderstande and interprete thys scripture wyth me â–ª How be it I knowe we shall neuer make aâ— ende 〈◊〉 we bringe doctour vpon doctoure To answere therfore to thys text this is my bodye whyche is your onely shoâ—eaukere And to 〈…〉 aâ— your wode wordes tauÌ„tes that flowe frome your eloquet mouth as smoke doeth from a lake of brimstone But firste I wyll bringe forth the whole texte of Mathewe Marke and Luke And by the open worde of God I truste I shall declare the true sence and meaneing to him that wyth a spirituall eie shall iudge therof Christ in the xxvi of Mathewe when he was together wyth hys Apostles eateinge the passouer whyche was the most liue lyke figure in the olde lawe nowe makeing an ende in Christe the lambe wythout all spoâ—e and blemishe did ordeine this godly sacrament for the remembraunce of hym selfe to the worlde folowinge and that hys death myght be shewed and published vnto the worldes and like as in the passouer was cotinually mencioned and declared to the posteritie foloweinge the benifite of God in the deliueraunce from Egipt And as that ceremonie the eateinge of the lambe was called the passouer and he hym selfe called the lambe of god so like wise calleth he thys hight misterie and sacrament hys bodie and a newe testament in hys bloude That as truely as the Israelites were deliuered forth of Egipte the angel passing by not hurting the people of that house the dore posts wherof were sprinkled wyth the bloude of that lambe so verily shoulde Christe delyuer vs out of the Egipt of sinne and perfourme the thynge before figured For thys cause saieth Iohn beholde the lambe of God whych taketh awaye the sinnes of the worlde And Christe sayeth Thys is my bodye whyche is gyuen for you And thys cup is the newe testament in my bloude whiche is shede for you By the which wordes it maye appeare that Christe dyd meane no chaunge of natures or traunssubstancion but onely that where the bloude of the lambe in the olde testament was sprenkled on the postes to saue frome the aduengeinge angell so many as shoulde be saued so lykewise thys bloude of Christ in the newe testament should be shede to saue vs so mani as haue our soules sprink led wyth the bloude of thys lambe Christe Iesâ— Therfore in lyke maner as the fathers of the olde lawe dranke of the spirituall ston that folowed them â–ª whiche was Christe euen so are we all commaunded to drinke of thys bloude none other wyse then the chyldren of Israell were commaunded that the bloude of the lambe shoulde be theire token in all the houses wher they were Ther was 〈◊〉 man so mad to saye that these wordes this cup is â—he newe testameÌ„t in my bloud dyd chaunge the substaunce of the cup into the newe testament And yet are thei christes owne wordes who can not lye If you therfore be driuen to your â–ª gloses tropes and figures in the wordes spoken of thys sacrament why should we be coÌ„demned to death because we can not vnderstande youre carnal gloses â–ª You must neades haue one glose to declare what is meÌ„t by the cup. Whether the wiâ—e the bloude or the cup it selfe either else a signe and sacrament of the newe testament or a performeinge of the same in the bloude of Christe as Luke teacheth you to speake and as Mathew and Marcke boeth do wittnesse This is my bloud of the newe testament whyche is shed for many to the remission of their sinnes Thus were the Apostles nothinge curiouse in wordes as they ought to haue bene if the wordes had made the cup or the wine God chaunging the substaunce therof so sone as they hadâ—â—eâ— spoken Thus you
ought bi the ordinauÌ„â— of God to iudge of all bodilie thynges could at any time either by miracle or otherwise perceiue We reade in the. v. of the Actes that the secte of the Sadduceis dyd caste the Apostles into prisone that they were brought fourth by an angell Yet when the ministers were sent to bring them to examinacion thei founde the prison diligently shotte and the kepers standeinge at the gates But nowe it were a verie slender reason to proue that the bodies of the Apostles maie be in many plaâ—â—es at once And yet is this euen lyke matter with the entring in of Christ to his Apostles when the dores were shette But boeth these miracles were wrought to coÌ„firme the fayth of the Apostles not that Christ myghte lye hid in a little breade for they neuer taught thys fayeth to the world But this was their doctrin that theyr God coulde deliuer from prisone and rayse from death for as muche as he was the trwe God euen Christe Iesu the soune of the lyueinge God whome they preachede to be as then risen frome deathe But you are not contented wyth thys because it hath some shadow of the of the truth your purpose is to deceiue by snbtyle wordes But nowe you myxt open falsehod and saye that Christe dyd rise out of the graue the same beinge styll shet where al the foure euangelistes do witnesse agaynste you sayeing that the stone was taken awaye or roled from the dore of the graue or monument It is no meruaile therfore thought you would banishe as many as is possible frome readeinge of the scripture for if no man myght reade the scripture but you and your coÌ„pleis then myght you lye at the large wythout â—heke and plaie your legerdemayne without beinge esspied of any man Firste Iohn the chiefe secretarie of God writteth thus The firste daye of the Sabuthe Marie magdalene dyd come perlie when it was yet darely vnto the graue and she dyd se the stone takâ—… awaie from the graue And Mathew telleth â–ª howe the stone was taken awaye â–ª The Angell of the Lorde sayeth he dyd come dowâ—… from heauen and dyd rolle the stone frome the dore and sit vpon it In Marke and Luke good christians yoâ—… maye reade if the byshoppe wyll geue you leaue to loke on Christes holy worde that the stone was rolled a waye and the womeÌ„ went into the graue By thys maye all men se that luste that you ar better sene in the popes lerning theÌ„ inthe gospel of Christ Who so listeth to be deceiued let them truste suche byshopes More ouer leste it shoulde seme strange to you that the graues should open we read in Mathewe that the graues were opened and many bodies of the sayntes which were deade dyd rise and after the resurrection of Christ dyd come into Ierusalem and appeared to manye What if one of your doctours laye that Christes graue dyd not open whaÌ„ he rose must you gather therof a newe article of oure fayth to be defended wythe fyrâ— and conclud that eithere ther were ii bodies together in one place and occupied the same place at one tyme whiche is but a sophistrie mattier whyche if you coulde proue we care not greatly or else whych is lyke madnesse that one bodye naturall maye be in ii thousande places at once In the. viii leafe of your boke where you laboure a bout certayne reasons that haue bene made coucernemge your God these be your wordes If it were true that is taught in the sacrament of the aultare by the papistes whyche terme serueth â—or a tokeÌ„ to them to proue the mattier nought such and such inconnenieÌ„ces shoulde not folowe to oure senses By these wordes you do minister occasion to speake of ii thinges One is whâ— you donot cal this the sacrament of Christ and the remaÌ„braunce of hys deathe and passion accordeinge to the scriptures whych saie Do this in the remembraunce of me And agaiue So ofte as ye shall drinke of thys cuppe and eate of thys breade you shall shewe the Lordes death tyl he come or else the supper of the Lorde as Paule calleth it in the same Chap or else as Luke calleth it the breakeinge of the breade But goddes holye worde you care not for your owne gloses delight you so much The cause is that you are papistes do as your father hath done before you Whoe as he is the verie antichrist and the wicked man sowing the iuil wede which you would faine deni and you durst be so bolde so likewise must you lyfte your selfe a boue that whyche is God or godlye thinke that you can name al thynges better and teache enerie thynge more wisely then the spirile of God coulde do it in his holie scriptures For this do you call it the sacramente of the Aultare and do hange it vp in a bande ful vnreuerendelie if it be a god sheweing the shame of your god as Baruch sayeth that can not stand alone Thys muste we worship wyth al godly honour saye you and so furth in all other cere monies bloweing blessing crosseing kissing and other mad gestures All thys muste we do euen as your father the pope taught Are ye not worthy to be called papistes when you rage and reuell burne and broyle boeth the worde of God and the mayntainers ther of because you can not haue the poppe and his name styl and for that you perceiue that the people begynne to loeth the baggage brought in by his subtill legerdimayne Do ye not declare your selues hearein to be righ papistes All that is crept into the mas more then the Epistle and Gospell and these wordes Hoc est corpus meum wyth a fewe wodes fuloweinge for the whiche you prouidâ— verie well that we shall neither heare them nor vnderstande theÌ„ what other thynge are they then the documentes of your father the pope Not of Peter but of hys superstitious successours and vieares as you call them Eche of theÌ„ cobbled on hys cloute As Celestinus for his parte or deined the praiers that the priest sayeth when he rauisheth himselfe to masse as you place your termes Damasus ordeined Confiteor Gregorie caused Kirie lesone to be sayed ix tymes together Gregorie and Gelasius gathered the collectes wherof many are plaine heresie if they were waighed to their worthinesse Thei ordeined also the grayle The tracte was diuised by Telesphorus And the sequences were firste inuented bi one Notherus an Aabbt Anasta sius commaunded that men shoulde stande vp at the Gospel Eutichianus did ordaine the offertorie to be songe whylse the people offered for the conforte of the poore Gelatius made the preface and sextus put to the sanctus Pope Leo the threde ordeyneh the in sense The secretes of the masse called the cannon whiche is made geare was patched vp by diuerse Gelasius made Teigitur Siritius added communicantes and pope Alexander made qui pridie Leo made
the good man for he hath no Idoll I know there haue ben good men whiche haue hated all Idolatrie and the persecution of al ages can report the same The bokes also of theyr fayth so many as haue escaped your handes do yet testifie that they were sore offended wyth thys blynde chaunge of these dead ceremonies in the steede of the lyuely feaste of the Lorde where al men shoulde be fed wyth the body and bloud of Christ the sonne of God not turned into bread but lyuely workynge by the spirite in our soules And they do aâ—he thys question why you do breake his body in three and why you do put one piece into the chalice to the wyne seinge you dâ— teache that the wine alone is fleshe bones though you do put no grosser substaunce thereunto For because it is liquidum you can make it what you lust and dare entre some deale far ther then Christe did for he at the vttermost made it but bloude but you wyll make it bloud bones and fleshe say we shalbe breÌ„t if we do not beleue you and yet for all the stickinge to the bare letter you haue not one word through out the whole Bible wherby you maye clooke thys matter that the wyne shalbe the whole body fleshe bloud bones though ye crie The worde the word Faith fatyh These heritickes wyll not beleue the worde of God For your terme really preseÌ„t you shal vnderstande that after Bonifacius the thirde about the yere of our Lorde vi C. and. iij. obteyned of Phocas the false Emperour to be the heade of the churche by the craftie practise of the monkes Paschasius Humbertus Guimundus Algerus Rogerus Frauciscê° Anselmus and such other was realitie inueÌ„ted and termed to the sacrameÌ„t Before that time the spiritual eating only was magnified amonge the olde doctours But then beganne the churche of Rome to be gyueÌ„ ouer to al poÌ„pe wickednes and Idolatrie the mother church of al mischiefe The bishop his adhereÌ„tes of the Antichistes generation are now fully bent to lifte vp theÌ„ selues against euery thynge that is good and godly commaunding Images and other vile creatures to be worshypped But the Emperour Leo the. iiij gathered a counsayle at Bysantium of CCC bishoppes which decreed that only God ought to be worshypped and caused the Images to be breÌ„t and destroyed Then Damasâ—en becommeth their proctoure stubburnely resistynge the Emperour so longe tyll he had his ryghte hande cut of howe he gatte it agayne you must bringe some credible authoure or els we wyll not beleue you longe after when Idolatrie had gotten the vpper hande then dyd Petrus Lombardus maister of your sophisticall senteÌ„ces bringe vp your transmutation and transaccidentatioÌ„ About the yere of our Lorde M. Cxlvi gathered out of certeyne blynde wordes of the doctours afore his tyme. Then Pope Innocent the thyrde gaue it thys newe name that you maynteyne wyth fyre He called it Accidens sine subiecto Of the whiche Sophisme doctoure Duns doctoure Dorbell and doctoure Thomas de Aquino do dispute verie subtilely Theyr termes you may see more at large by the moste diligent confounder of theyr errours Ihou Bale in his boke named the misterie of iniquitie Then folowed the blynde rable of Scotistes and Thomistes and they haue broughte the worlde into thys contention that we nowe heare and are busyed wyth all Thus was thys high misterie of mannes saluation and moste comfortable sacrament cleane chaunged from the institution of Christe whiche was to be taken wyth thankesgyuynge in coÌ„mune amongest christian men that wyth open herte euerie man myght reioyce in the death of his Sauiour and gyue thankes for his redemption that thereby fayth myghte be established and brotherly loue nourished But nowe it is become a vayne gasyng and starynge vpon the sacrament in the steede of the Sauiour takyng the sacrament for hym that made it a sacrament Worshippyng the creature in the steede of the creatoure as we see nowe thys blynde swarme whiche for the lyuely preachynge of the death of Christ to be the life of the soule do cause mumbling al in a straunge tonge that the people might surely be kept from the consideration of the misterie And where Christ coÌ„maundeth vs to deuide it amongest vs and that we shoulde all dryâ—… of the â—â—ppe the popishe priest muste get him into a corner alone and there so many shall be part takers of the merites of his blowing blessyng and other coniuringe aâ—… wyll gyue hym any thynge They shall be prayed for in the middest of his Masse and shal haue their sinnes takeÌ„ away This winâ— they that wyll be the priestes benefactouâ—s The other shal see Christ really they saye but because he is dombe there and can not speake and the pristes lesson is no peny no Pater noster they maye knocke hande on breast and worship they wot not what lyfte vp their haÌ„des and stroke their heades lyke the Popes owne deare chyldreÌ„ but they shal haue no parte there neither of the sacrament whereof they are appoynted to be part takers by the opeÌ„ worde of Chiste eate and drinke of this you all nor yet of the remissioÌ„ of those synnes that the priest worâ—heth for â—nlesse they gyue some money Thys money it is that causeth it to fyght so sore agaynste Christes institution and to maynteyne your gaynful sacrifice and reall preseÌ„ce This money for the maynteinaunce of your dignities and Lordelyke porte hath caused you euer sith you were first poisoned therewyth to magnifie your owne handy worke But the God immortal wil aduenge his iniuries vpon al Idols and Idolatours Nowe to mistrust the immortalitie of the euerlastynge God as you laye vnto oure charge by whom all thynges endure were extreme blindnes And so likewise to compt your God which neuer had breath of lyfe immortall when the priest that hath made him and perchaunce eaten him the same day that he dyeth is mortall and goeth to the graue with his newe made God and many other meÌ„ as you say that dye wythin a quarter of an houre after they haue eaten him In whoÌ„ you make the doubte whether the hoste consecrate shall mouide corrupte or coÌ„sume lyinge in their bodies beinge deade for you are the first to my knowledge that euer moued that question To call this immortall I saye that neuer lyued lyeth in the grounde wyth the dead man maye well be called foâ—de Sophistrie But to toutche your wordes a little more You call thys the hoste wherein the body of Christ is preseÌ„t You begynne me thynketh to waxe ashamed to call this your hoste the bodie of Christ contrary to your playne text of scripture Thys is my bodie I must also laye thys vnto your charge Why you dare call hym hoste by a newe terme and not breade by the olde terme Some thynke it is because you take your owne wordes to be wyser then the wordes of Christe and his chosen Apostles And surely it is
wer of Angelles in the thinges thei se not being puâ—fed vp without cause through their own fleshly mindes not haueing the head wherof the whole bodie bi ioincies and coÌ„plings receiueth nourishemeÌ„t and is â—â—it together and encreseth with the eÌ„creasing that coÌ„ith of god Of this kinde is al your doctrine because it is not grounded on the worde of God I meane vayne superstition and blynde holynes EueÌ„ very belyed and misnamed knowledge as thys is whiche foloweth coÌ„cerning Iudas and the wicked For you saye Iudas and euyll men hauing the Deuyll in them haue yet receyued into their bodies the hoste consecrate wherein was the bodie of Christe God and man Nowe must we of necessitie demaunde of you what felowshippe there coulde be of lyghte and darknes lyfe and death Christe and Belzabub God and the Deuyll Scripture teacheth vs that the wycked haue the Deuyll dwellyng in them and the faythful haue Christe and the spirite of Christe dwellyng in them But howe Christ and the Deuyl can dwell together I am ryght sure you can not declare The good spirite departed from Saule and the wycked dyd entre into hym Likewyse the Deuyll possessed Iudas wholy when he ranne busily about his mischiefe for God departed from him immediatly after the soppe was gyuen hym We muste therfore at al tymes make our bodies temples of the holy goâ—te and oure membres the weapons of ryghtuousnes or els are we a dwelling place for the Deuyl and our meÌ„bres prepared for vnrightuousnes For there is no couplynge of good and euyl together heate and colde fyre and water This is our doctrine that we haue learned of the worde of God contrarie to that you teach by your Pope holie Doctours We affirme that no wycked man muche lesse any vnreasonable beaste can eate the bodie of Christ Our reason grounded vpoÌ„ scripture is this No wicked maÌ„ or brute beast hath fayth But Christ can not be eaten otherwise then by fayth no wycked man therfore or brute beast can eate Christ Agayne He that eateth my fleshe and drinketh my bloude hath euerlastynge lyfe and I wyl reyse him at the last day But the wicked haue not euerlasting life neither shal any vnreasonable beast be reysed agayne to lyfe wherefore neither of them doth eate the fleshe of Christe Agayne He that eateth my fleshe and drynketh my bloude dwelleth in me and I in hym But no beaste or wycked man can dwell in Christe or haue Christe dwellynge in hym wherefore they eate him not Agayne He that eateth me he lyueth for me And he that hath the sonne hath life An hundrede places mo there be whyche moue vs to speake more reuereÌ„tly of Christ then you do that is that the trewe fayethfull man onely maye be parte taâ—ar of the bodye bloude and death of oure Sauioure Christ Who as they onely are parte takers of the lyfe euerlastynge so are they onely and continually fedde wyth the fode whiche fedeth into the lyfe euerlastynge wyth thys breade that cometh downe from heauen whereof who so eateth shall neuer dye who so eateth or drinketh therof shal neuer be hun grie or thirstie Nowe for your substanciall solution for the subduinge of the senses You saye thus The trewe churche of Christe hath subdued theyr senses that they haue continually seene such notable repugnaunce to their senses and yet were not moued in theyr fayth For thys cause oughte we not to beleue theyr tales Thys is like as the Pharisies myghte haue answered Esaye Hieremie and other of the Prophetes cryinge out on theyr Idolles sayinge that they had eyes and could not see eares and could not heare mouthes and coulde not speake And feete and coulde not go They myght haue answered as they dyd to Ieremie Templum domini templum domini The church of the Lorde chosen by God furth of the stocke of Leuie hath so captiuated their senses that they haue sene continually these Idolles to be suche as you speake and yet were they neuer moued wyth them Let these tales passe therefore For thus dyd the priestes keepe the Israelites captyue in the tyme of Christe to their owne damnation We are the disciples of Moyses saye they and God dyd speake vnto Moyses But we knowe not thys Christe froÌ„ whence he cometh None of the princes or heades of holy church beleue in hym nor yet any of the Pharisies but onely thys vnlearned multitude The Rabbies see his miracles they heare his preachinges but they captiue their wittes and say that he is a sinner and al that confesse his name they caste out of their churches Thys church adourned and decked with much outwarde holines hauyng their office or duitie prescribed or appoynted vnto them by the worde of God longe tyme together rebuked the poore blinde man that reasoned the cause of Christ with them saying Thou arte borne all in synne and wilte thou teache vs Nowe because in all ages this cloke and craftie argumeÌ„t hath deceyued many wherfore we wyll are no more what you of the churche do saye but what Moyses the Prophetes the Apostles the scripture of God and Christ hym selfe do saye Of whoÌ„ with cleare voice and manifeste miracle it was hearde from heauen This is my dearly beloued sonne in whoÌ„ I delite heare you him For if we shoulde heare you in thys reason you woulde by the same brynge vpon oure neckes agayne the Pope his Pardones Pilgrimages Abbayes yea the filthy Stewes maynteyned continually in your eyes and vnder your nose so longe And yet in al these thinges you gentlemen of the churche haue so well captiuated your wyttes that you haue beleued and thought the open mainteinaunce of whoredome both bodily and speritually to be worthely cherished and that the one was seruiseable for the commune wealth the other profitable to Christes religion You haue so longe deceyued vs that vnlesse you do bring the worde of Christ with you we dare not truste you any longer vnder the name of Christes vicares and Christes church whiche termes you do vse as appeareth by your bokes not for any loue you haue vnto Christe for then woulde you persecute no maÌ„ professing Christ and cleauing vnto him onely and his worde but be ready to eâ— dauÌ„ger your souleâ— for youâ—… therne And by thys badge of loue should we know you to be Christes disciples In the meane season we wyll folowe the commaundement of Christe we wyll not folowe the voice of any straunger we wyll playnely proteste oure fayth in the simplicitie of lambes or doues Yet wyll we alwayes haue regarde vnto oure heade Christe And that is the proprietie of the serpente And we wyll stoppe our eares wheÌ„ you bringe in your inchauntmentes For those wordes of yours are of wouderfulle force Fyrste you do by them call downe into a litle cake or as you do glose it more fynely into a fewe accidentes God the seconde personne in trinitie who sitteth at the ryghte
we returne to bodily fode to coÌ„forte the body withal then knowinge that the thinge whiche entreth in at the month defileth not the body we do without superstition and excesse vse indiffereÌ„tly al such meates as occasion ofsereth And why should not we as well do thus as you bishops to eate on the greatest fastynge dayes you haue swete sucket grene ginger marmilade such like deinties for the punishinge of your Pope holy carkases Is a piece of biefe or bakoÌ„ more perilous for the prouocation of sleshly appetite in vs pore meÌ„ of the contrey that labour al the day long in hoÌ„ger colde theÌ„ these subtilties are to your sleuthful idle bealies If we do not fast the true fast lameÌ„t for our sinnes so oft as were coÌ„uenient the great cause is that we are neuer taught of this true faste very seldoÌ„ do we heare the worde of god truly preached whiche might moue vs to this repeÌ„taÌ„ce mourning for our sinnes So that alwaies the fautes of the people must needes returne vpoÌ„ your neckes O bishops the bloude of the shepe that perish must berequired at your haÌ„des because you are negligeÌ„t in doinge of your duties Now this great matter that ye do lay so ofteÌ„to our charg Thatin the lords supper we diuise a diete without ani dainties that we wil haue nothing preseÌ„t but bread wine we haue partly proued to be vntruly reported of vs who do in the Lordes supper set forth the fode that feadeth into lyfe euerlasteynge But the same thinge may well iustly be spoken of you that do set vp the muÌ„blinge of a masse in a tonge not vnderstand in the steade of the lyuely fedyng of the faithfull in the death of Christe which ought all waies to be preached shewed forth in thys supper of the Lorde that the flocke of Christ may continually feade on these dainties of the heauenly manna accordinge to the sayeinge of Christ Not Moyses but my father geueth the true breade frome heauen For it is the bread of God that coÌ„meth from heaueÌ„ and geueth lyfe vnto the worlde I am the same bread that am come down from heauen He that coÌ„meth vnto me shall not be hongrie he that beleueth in me shal neuer be â—hyrstie Lo what dainties we do set forth in our supper But what daintis do the pore people find in your masse You saye that ther is rawe flesh bloude and bones which thynges coÌ„pared vnto oures are no daynties The people saye that you do eate al in a cornar and will gyue no man part with you What so euer daynties you haue they go home hongrie boeth in theyr bodies and soules Yea what geare is ther in your masse the gospell and epistle Hoc est corpus meum onli excepted that can fead the soule of the vnlearned man Yea how doeth that gospel epistle fed their soules that vnderstaÌ„d not one word that you speake As for yourblasphemus collectes geueing so much to the merites of sanctes your secretes where in you do talke with Annas and Cayphas your beadroles one of benefactours and an other of hallowes as Peter Paul and Crisogonus whose memorial you name it to be not the memorie of Christ by whose merites and prayers you desyre to be defended in all poyntes If all this I saye were in english and vnderstand what daynteis Yea what deuellieshnes shoulde hereby enter into the hearers herteâ— This is no fode but filth this is no breade but poyson But you thynke perchaunce that we lewde people maye feed vpon fonde gestures vpon youre fonde bloweynges and blesseinges mockeinge and moweynge vpoÌ„ your cake holden vp betwyxt your fyngers and hopped about the chalice These be all your spiritual workes But they neither feed soules nor yet bodies For you are those shep herdes that fede theim selues and despise the flocke The best you haue to say is that you do eate this supper for vs that you drynke this cup of the newe testament for vs. But nowe haue we learned of late in the testameÌ„t of our master which you haue most vilanouslye plucked forth of our handes beynge no gentillmen that it is hys wyll and pleasure that all we should eate drinke of the breade and wyne of this supper Wherfore I praye you eate our meat no lenger neither for vs nor from vs. For that which you do eate caÌ„ do vs no more good theÌ„ if you did eate away from vs our bodilie diner And if you wilbe partakers of our bodily labours goodes let vs be partakers with you in this supper And if you compt vs saued redemed by the bloude of the newe testameÌ„t theÌ„ suffer vs to drinke of the cup of the same in Christes blud If you do caste vs froÌ„ it esteme vs so lewdly as you haue done herebefore thinke non other but the arme where vpon you haue trusted shalbe broken the donge of your soleÌ„nyties shalbe scatered vpon your faces But to come to your dainties agayne You doe mixt the thyrde parte of your cake with the wyne then you saye Hec sacro sancta commixtio this â–ª holye mixture be helth of bodie soule By the whiche blasphemouse wordes wherein you wysh that thys same mixture that you make shoulde be saluacion of bodie and soule we may espie that you haue here dainties prepared for the deuilles owne toth Your preparatiues to these daynties are like to the daynties them selues That is to saye deuillishe Reade the Rubrica of the masse to eschew mortalitie and the masse of the fyue wouÌ„des where as it is written that what priest so euer sayeth the office of this masse v. tymes either for hym selfe or any other he shall in thys worlde haue grace and health in the world to come euerlasteynge lyfe if he continewe in good And in what so euer tribulacioÌ„ a man shalbe in this worlde if he procure this office to be sayed for him v. tymes by a priest wythout dout he shalbe deliuered And if it be read for the soule of the dead strayt after it is read v. tymes the soule shalbe deliuered froÌ„ payn Wyth such lies and blasphemies do you prepare the peoples mindes to your dayntie dyshes Now your cautiles subtillities that you haue about these daynties declare you to be more supersticiouse then were the phariseis and far more foleish then the heathen In so moch that I am ashamed to write them ⧠Of the pure sacrifice of Malachie the prophete BVt you do establishe your masse and â–ª sacrifice as you suppose verie strong lie by the prophete Malachie whom your doctour DamasceÌ„ doeth alledge for the vnbloudie sacrifice And you brynge hym in againe here in the ende of your boke though he speake cleare agaynst you These be hys wordes after he hath rebuked the priestes of couetousnesse I haue no pleasure in you sayeth the Lord of hostes I wyll allowe none offeringe of