now with that synnes and yet lik unto men of no senses we fyle nether perceaue how nether when we ar woundyd nether care to syke a remedye of thys yle thowgh ryght well we knowe that euery syne that man committyth of iustyce deseruythe eternall damnation but these thyngz mouyth nothyng at all the man that is ignorant what the deuyll the worold and synne is he felyth nether what his dyseace is nether knowith the craufft malyce and deceyte of his Ennymy and by those meanes departithe not only from god but also from all honesty and fallith he knowith not how into souche detestable crymes and ignorancye of god that booth god the worold and there awne consciens baryth testimonye of there iniquite agaynst them these oure infyrmytes and great offensis we must lern to know and ons knowen diligently study to amend them and to remoue the causes of these yles then the effect is sone destroyde the way to remedy all thys yle and to leade an upright and honest lyffe is to know god by hys trew an holy word who ledyth a man unto uertew only and so lye as dauyd teachyth Psal 119. quo pacto adolescens uitam inculpatam aget nempe si eam custodiat ut dictat uerbum tuum qum autem te queram in toto corde meo ne sinas me errare à mandatis tuis who so euer conform his lief unto the word of god shalbe out of the danger of his ennymye the deuyll thowghe he be subiect unto thinfirmytes of the fleshe and must suffre the temptacyons ther of yet shall he not be ouer com but in chryst able to resyst yea and to be delyueryd from death synne and the deuyll as all godly men before oure tyme hathe don and lykwyce lefft behynd them in wrytyng how we may do the samÄ™ Saynct Paul that kew boothe the thowghtz of the deuyl 2. Corint 2. and also his apert and open malyceagaynst those churches that he had prechid the gospel of Chryst unto among other he teachyth the Church of the galathyans that the principall remedy agaynst synne is to belyue stedfastly the gospell of Chryst that he preachyd unto them and not to admyt ony false doctryne or other learnyng thowgh an angell from heauen shuld preache the contrarye Gal. 1. not to admyt ony false addycyon or dreame of man but be coÌ„tentyd to use the same as he lefft it Rebukyd wonderfully souche audacious persones as toke upon them to set oni glose or interpretacion other then he had preachyd unto them Thus tawght Moses the Chyldren of Israel and bid them obserue the law as it was yeuyn from god and threatenyd the transtrangressours and those that addyd unto the law the dyspleasure of godes yre whyche shuld cause all men to tremble and quak for fere as many tymes as the thynkyth readyth or hearyth readen ony part of the holy strypture because the reseaue it nat with more reuerence and honor with harty prayer that god wyll preserue them from all false sinister and preuerse interpretations therof and with all study and dylygens to folow and practyse waht so euer be commandyd them to do by godes word in godly and uerteues lyuyng for the law was not yeuen to be wroten in perschement or paper but in the hart of man not to bable and prate of it but to lyue as it byddyth not to bare it in the bosom but to shew it unto the worold in godly conuersacyon and uertues lief To mark al thyngz therin conteynid and to thinke uerely that all togather is spoken to the and that god requyryth that honesty and godlynys of lief in the that there is expressyd and would the to be ware how thow transgres hys law and to auoyd hys importable dyspleasure by texample of other for as god lettyd not to puuyshe the transgression of oure fore fathers he is the same god stylle and wyll do the lyke unto the if thow commit like offense Remembre that thorygynall of mannes mysery condemnacyon and death was fyrst wrowght by the false interpretacion of the scripture as thow mayst se by te horible and moost feare full example of adames wyckyd and detestable transgression whych made all hys posterite and succession prisoners eternally unto death hell and synne and compellyd by the same meanes the sonne of the ethernall god to sustayne thyncarnacyon of mortall fleshe to apeace thyre of god for mannes transgressyon that by the meanes and death of his moost innocent body he myght dâ—ryue in to himselfe thole dyspleasure and ucngence of mannes transgression were there no more strypture but that that descrybyth the falle of man and the meanes how he was loost it were sufficient to teach all the worold to be warâ— how to tak the word of god in awrong sense yâ— adame had byn contentyd to haue usyd the word of god as it was yeuen unto hym those myse rys had neuer be knowen neâ—her by hym nether by his postâ—ryte buâ— he wreacchyd man forgote god and god lynis yea and yke his awne wealthe lefte the text and belyuid the glose as the deuyll had tawght eue whych wrowghâ— his woo and payne and where as he would not for the loue of god belyue the text of godes mouth the paynes that â—olowid his transgression tawght hym to know that the glose was diabolycall â—hus being instructyd let us beware of gloses and false interpretations and in all maters of contrauersie and causes of religyon belyue noman except he speak the word of god trewly and in the same sence that god ment it for as paule saith wear ffoundyd upon the fundacion of the prophetes and the Apostoles the cheiffe corner stone being Christ Eph. 2. and let us not dout but only the scrypture is sufficienâ— to theache us all uerite and treuth consernyng rellygyon and to gouern our lief in all godly and honest conuersacion and by the scripture we may cum alone unto all perfection Confute all herâ—sis and false doctrine thowgh there had neuer doctor wroten ne neuer decre made by ony generall councell as paule teachyth 2. Timo. 3. 2. Pet. 1. therefore Christiane reader as thow hopist tobe sauid harken diligently unto the wor des of oure heneuly father and here them not only but undrestond them belyue them and do them his wordes be these Matt. 17. Hiâ— est filius meus dilectus in quo mâ—hi complacitum est ipsum auditâ—â— a few wordes but a great mater conteynid in them thonly saluacion of all oure healthe sufficient autoryte to ouer strow all false doctrine and all Idololatrye of the worold He that teachyth ony thing that Christ tawght not is not tobe harde souche as only hath there redempcion in thonly death of Christâ— wilbe lyue nothing but that Christ commaundith nor do ony work that cannot be aprouyd by the scripture He holdyth alwayes thys texct before his yâ—ys That the father shewyd unto the worold sayng this is my sonne in
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
that these signes that I haue spokeÌ„ of and the signes of the sacramentes ordeynid in the churche be not like All one concerning the nature of signes the diuersite is by the word annexid unto the signe and the use wher unto the signe is apoyntid There ar too kindens and dâ—uerse sortes of sacramentes And god is thauctor of them boothe Thone kind apoyntid unto the ministery of the church all wayes to be usid in the congregation of god and hath the word of god and promesse of godes mercy annexid unto it so that who so euer con temnyd the use of those sacrameÌ„tes were excludid from the promesse of god and also ffrom eternall lieffe of thesesort of sacramentes were too in the churche of the Israelitis Circumsicion and pesah Gen. 17. Exo. 12. Of the other sort of sacramentes Was the arke in the Clodes the which god callid the arke of his allyaunce betwen hym of the one party man and best of the other party Genesis 9. and likwice the coelestiall fier that consumid the sacrifice of our fathers in the beginning of the worold Genes quarto There was none of these too apointid by god to be usid in the ministery of the church as circumsicion and pesah was But god at his pleasure when he lystyd shewid by souch signes his loue and fauour unto the yyes of souch as louid him Not with stonding there was no promesse annexyd un to these sacramentes of lieffe eteruall Now in booth the se sacramentes as well those that were apoyntyd to the minystery of the church as those that were not Were none other then testimonys of the promes that god had mad with them that usyd the signes before the receauid the signes and the cause why God would annex these signes unto his promese thowg there be many yet is this the principall to admonishe hym that receauyd them of Godes pleasure and God will to wardes hyme to excitat and confirme the fayth he hathe in te promises To declare his obedience unto God and by the use of these sacrameÌ„tes to manifest the liuing god unto the worold and yeue occacion to other for to do the same Then ar these sacramentes as uery Chaynes and synewes to coniuÌ„ge and bind to gather all the membres of Christ in one body wherof he is the hed by the whiche exercise and use of sacramentes the church of god declarith it selfe to be deuidid ffrom all other nacions that use not the same sacramentes But beware Christiane reader when thow speakist of thend wherfore the sacramentes were institutid that thow confound not the endes and take one for the other For if thow do thow hast ascendid the next gre to neglect the sacramentes Some say the ar but signes of oure profession that discerne us from other people As in time past the Romaynes were knowen ffrom all other Nacions by there Apparell But we must understond that the ffyrst cheyffe and principaule cause why the sacramentes were institutid To be testimonies of godes pleasure to wordes us as Paule sayth by circumsicion Rom. 4. Behold the scripture and then thow shalt se all wayes that signes of godes ffauor we re yeuen unto the faythfull and ceremonies annexid un to the promesse of grace ffrom the ffall of Adam unto this present day And as the promese was renewid so god gaue new signes and testimonys of the promesse affâ—er the ffyer unto Adam and Abell Circumsicion unto Abraam because the promesse of saluacion was re uewyd and made more open unto Abraam then unto Adam Inimicitias ponam inter te mulierem etsemen tuum semen illius c. Gene. 3. now by expresse wordes unto Abraam In semine tuo benedicentur omnes tribus terrae Shewid that in his seade all the worold shuld be blissid And when this promese of god unto Abraam by reason of the long captiuite of Abraames seade in Egypt was like to haue byn for gothen and the truith of godes worde litle regardyd among the posteri te of Abraam God sent agayne new preachers of his trewith Moses and Aron to call this gospell unto remembrayunce in semine tuo benedicentur omnes tribus terrae And with the restoring of this light agayne unto the churche he gaue like wyce new signes many à one as the 4. latter bookes of Moses testifiy the namely the killing of the â—ame which was à sacrament of Christes death to cum What occacions is there gyuen to mortall man to rendre thankes unto god for the preseruaclon of his churche that when the light of truith semid to be cleane put out he kindelid it agayne Aâ—ter Noe the preacher of the promesse was Abraam Aâ—ter Moses Samuel Dauid and other in the time of the Phariseis and Saduceis Simeon Zacharias Anna Maria When the light of the gospell was browght into the churche there was also new ceremonys and sacramentes gyuen to be signes of godes promesse Baptisme and the supper of the lord The which too sacramentes we haue for circumsicion and Pesah And ar the same in effect with the sacramentes of thold law sauing they signified Christ to cum and oures declare and signifie Christ to be passid bodely out of the worold And that the Elementes and mater of our sacramentes is chaungid ffrom there For the lame that signified Christ to dy we haue bread and winne that signifieth Christ to haue died and as Christes body was not corporally in the lame nomore is it in the bread and winne ffor they be sacramentes of one and the same selfe thing institutid by god to one and the same purpose thone to prophesie the deathe of Christ to cum thother to preach and mani fest the deathe to be past the one coÌ„maundid to be Ame mory of the thing donne in Egypt Exo. 12. thother to be amemorie of the thing don in the mount of Caluary 1. Cor. 11. the memory of thone was not the thing that was remembrid by the memorie nomore is the other For of thinges like must be like iudgment yeuen in the one remaynid uery ffleshe the lame in the other uery bread and winne In the one the iudgment of senses was not reprâ—heÌ„dyd nomore awght it to be in the other theffect of the one sacrament scilicet Pesah was only receauid by fayth and not by hand deliuerid into the mouthe of the receauer so is the other Theone had his promesses and proper ceremonies how it shuld be usid by the word of god and noman to change the use therof so owght the other For the gospell is as suffieieÌ„t to teache us all thinges as the law was unto the lewes and à better and more holy minister is Christ of our church then Mose of the lewes church The false interpretacion of the Iewes corruptid the iudgment of oure fathers as ye may se by the scripture and uehement preachinges of the prophetes so hath the decrees of byshopes corruptid the iudgmenâ— of the worold in oure
creature of god wher by is notyd the difference betwyne commune bread and the bread dedycadyd unto an holy use and memoâ—y of Christes deatheâ— yet not with stonding they call the bread and the wynne creatures and not the accidence of creatures as oure men of late dayes doothe Were there nomore bookes but the Masse booke wherin is conteynyd all â—his prophanacion and abuses of Christes supper it is easy to be prouyd by the prayers therin conteynyd and uâ—yd in Gregoryes tyme that the Masse was à coÌ„munion thus the pryst and the people prayed Corporis â—acri preciosi sanguinis repleti libaminae queâ—umus domine Deus noster c. Agayne Saciasti domine â—amiliam tuaÌ„munâ—ribus sacris Beda that was 90. yers aâ—ter the deathe of Gregorie in the time of Sergius primus knew not of transubstantiacion nor of pryuat Masses No in the â—yme of Carolus the great 200. yers aâ—ter deathe of Gregorie there was no souche Massyng as my lord speakythe of But Masses then beganne to 〈◊〉 into estimacion when the order of Benedict inlargyd there Closters in fâ—roaunce other orders were not then begoten These Monkes sayde pryuate Masses and applyd the Merites therof for the synnes of other Aâ—ter the death of Carolus Raygnyd his sonne Hludouicus Anno 815. in whois dayes priuate Masses came into souche estimacion that people neglectyd the coÌ„munion and thowght it sufficieÌ„t if the pryst sayd Masse and receauid the breâ— for them wher upon the prince made al aw that the people shuld coÌ„municat with the church thre tymes in the yere As Ausegisus whrytyth canone 38lib 2. yet people estimed the Masse more holy and better theÌ„ the institution of Christ and passyd nether of god nether of the law of the prince Then was there an other law made that all men shuld ons in the yere communicat and use the lordes supper as the Canon Omnis utriusque sexus testyfieth This priuate breaking of bread is not of souche antiquite as my lord speakythe of as we may se by the decrees of Clement the thyrd de penitenâ— Remâ—ss Who lyuid in Anno 1200 Lombartus dooth à lege in the sentence no elder auctor then Sergium 2. Os porci cognominatum who reynid Anno 842. 30. yere aâ—ter the deathe of Carolus Magnus The causes of this ffraction dooth Bonauentura shew distinct 12. li. 4. Hostia diuiditur in partes tincta beatos Plane sicca notat uiuos seruata sepultos He that lystith to rede more of this yle let hym rede the 4. booke of Lombert There keping of it in the box and kneling downe at the time of sacring is but the commaundement of Honorius 3. bishope of Rome as it apperith by his wordes lib. 3. decretalium Titulo de celebracione MissaruÌ„ And this Honorius died Anno 1226 As conserning the boothe kindes of the sacramentes it was not for byddyn in the time of the master of the â—â—ntence who lyuid Anno 11â—2 Friderycho Sueuo Imperatore Augusto Nor in the time of Tomas Aquinas for in à certayne Hymne he speakythe thus of the distrybution of the sacrament unto the hole churche Sic sacrificium istud instituit Cuius officium committi uoluit Solis presbyteris quibus sic congruit Vt sumant dent caetâ—ris If the prist gaue unto the people that he receauid himselfe there was no part of the sacrament taken ffrom them as it is at this daye Yet Shame they not yle men to say there masse is 1500. yeres old No no this yle came into the church after the condemnacion of the great clark Berâ—ngarius as is sayde before When my lord woulde stablyshe his doctrine by the auctorite of the doctors be cause thei say the winne and the bread is changid They make not for my lordes purpose for they speake of one alteracion and my lord speakith of an otherâ— They say not that the substance and mater of the bread and winne is changid But that the use of it is changid for where before it was commune bread and commune wynne now it is with great religion takyn for the presentacion and confirmacion of all godes promyses unto his churche for the deathe of his sonne The doctors doothe wâ—â— to call the bread the body and the wynne the bludd For Christ so callid it As it hath byn usid ffrom the begynning of the church untill this day to call à sacrament by the name of the thing â—ignified by the sacrament Vâ—e thy selfe unto the scripture Christiane Reder and then thow shalt perceaue all the doctors for the space of 900. yers to stand of thy part and neuer mindid this transubstancion of the bread and winne Red Augustine de sermonibus fidelium quia Christus inquit Passus â—st pro nobis commendauit nobis in isto sacramento corpus et sanguinem suum quem etiam â—ecit nos ipsos Nam et nos ipsius corpus â—acti sumus per misericordiam ipsius quod accipimus nos sumus and in the same sermon he sayth in nomine Christi tanquam ad calicem uenistis ibi uos estis in mensa ibi uos estis in calice As oure bodies naturally ar not the body of Christ nor corporally oure bodis be not in the chalice but by â—ayth we ar h is membres and spiritually coniugnid with him in the chalice so spiritually he yeuithe us his bodyeâ— if Christe corporally be yeuine unto us in the sacrament then corporally ar those that receaue the sacrameÌ„t in the chalice whiche were an absurdite to graunt So likewice he interpretatith this spirituall recâ—auing of Christes body in sermone ad infantes Expounding these wordes of Paule Vnus panis unuÌ„ corpus multl sumus Tertul. lib. 4. contra Marcionem dooth expounde these wordes Hoâ— est corpus mâ—um And prouithe there by that the bread is not the body naturally of Christ But prouithe by these wordes that Câ—rist had à treue body and was uery man sayng phantasma non capit figuram sed ueritas aliud enim à pane corpus Iesus habet nec pro nobis panis traditus sed ipsum Christi uerum corpus traditum in crâ—cem quod panis figura in coena exhibitum est He callithe this sacrament the signe of his body and yet neuer condemnid for an hery tike And this shuld the berter content the mind of man that wher as August in lib. de heresibus doothe note certayne erroures of Tertullian yet conserning this mater of the sacrament he speaky the not one word agaynst him ffor Augustine himselfe beliuithe as Tertullian did As he testifiethe contra Adamantum Non dubitauit dominus dicere Hoc est corpus meum cum signum daret corporis sui Why is not Augustine condemnyd for an heretick and his bookes burnid berause he sayth that the lord douttid not to say this is my body When he graue the signe of his body Tertullian denith playnly the bread to be his body li. 4. contra