soeuer wyl not harken to my woordes whiche he shall speake in my name of hym wyll I require it O ye papistes why wyll ye not harken to the wordes of Chryst the great prophet which he spake of his communion in Mathew Marke and Luke And also to the ministracioÌ of Paul 1. Cor. 11. Who sayth as often as ye eate thys bread and drynke thys cuppe ye shall shew the lordes death tyll he come Here we se howe in eatyng and drinkiÌg through fayth is declared vn to vs how that Chryst offered his bodye and shedde hys Bloude vppon the Crosse for the Remyssyon of Synnes ones for all Paule sayth not as often as the pryest lyfteth the breade and wyne aboue his shauen crowne for the Papysts to gale at ye shall shew the lordes death tyll he âom but he sayth as often as ye eate of thys breade and drinke of this cuppe / ye shall shew the lordes death tyll he come And thys is also the mynde of the auncient catholyk fathers to receaue it as a memoryall of hys death and not to eate it thinkyng or beleuing him to be there ryallye as he was borne of the virgin mary For. Sayncte Austen in hys Booke intituled the christian diuinitie alleagynge the fyrste Epystle and the fyrste chapter of Paule to Timot. He is sayth he immortall for so much as he can not dy But ouer all where as the scripture of the one parte and of the other / in the canonicall bokes setteth furth the mouing of the soule in God tyther the humayne meÌbres / that is to say the head the eares the eyes and other lyke / they ought not to be vnderstande carnally after the storye as they are vnderstande of the Iewes and diuerse other heretikes sauouryng carnally which esteme God to be corporall and locall But all thinges ought spiritually vnderstande and confessed of hiÌ If any beleue that in God are humayne Members eyther mouynge of the Soul without doubte he forgeth ydolles in hys harte Item s Bedain hys recolectyon also S. Austen in his sermon made to the people at the communyon My brethren saye they Herefore are these thynges called Sacramentes / for so muche as in them there is one thynge seem and an other vnderstand That which is sene is a corporall thynge / But that thynge whych is vnderstand hath a spyrytuall frute The sayd Austen in his .xxx. treatise vpon S. Iohn sayth The body of Chryste is rysen from death and must be in one place Also in hys boke agaynst Adamantum the xij Chapter sayth these thre thynges The bloude ys sprete This is my body aÌd the stone was Chryste / He teacheth these thynges to be spoken as though he spake by a fygure in Signe and sygnyfiynge and amonge other thynges sayth these woordes I maye expound thys commaundemeÌt to be a token for the lord doubted not to saye thys is my body when he gaue the signe of his body / Also SAYNCTE Ambrose vpon the fyrste Epystell the Aleauenth Chappyter to the Corinthians sayeth In so much as we are delyuered by the death of the lorde / hauing remembraunce of the same in eating and drinking signifieth the body and bloude whyche hathe been offered for vs. Also S. Ciprianin the seconde boke of hys Epystle the iij. chapter sayth for so much as in al sacrifices we make meÌcioÌ of the passion of Christ For the lordes passion is the sacrifice that we offer We ought not to do otherwyse theÌ he hath done For the scripture sayth as often as ye eate this breade and drynke this chalyce ye anounce or declare the death of Christ tyll he come Then as often as we offer the chalyce in the remembraunce of the lorde and of hys passion we do that which apeareth to haue been done of the lorde Good Reader here haue ye sufficient Aucthours both of the scryptures and also of the Catholyke doctoures agaynste the transubstancyon and the abuse of the masse whych if God permyt ye maye see no lesse abused then was yâ brasen serpeÌt for euen as the wicked prye stes of the Israelytes senced the brasen serpent geuyng it a new name callyng it Nehu sthan geuyng the ISRAELYTS to vnderstande that by it / they receaued theyr health Euen so hath the pope and papystes inuented the transubstanciation in our kynde geuing the ChristyaÌs to vnderstand that CHRIST is wholy in that kynde which is hanged ouer the alter euen as he was borne of hys Blessed mother the virgyn mary And therfore do the papistes knele to it put of theyr cappes to it knock theyr brestes befor it / and their priestes sence it But trulye assured I am that the popish pryestes haue euen so good scriptures to proue this as the Israelites had to proue theyr Nehusthan Wherfore let no man murmer agaynst the Kynges maiesties procedinges For his grace hath the scryptures for hym / where the aduersaryes haue none And that maye be well gathered by theyr seking of insurrections / and in styrring the scottes and frenchmenagaynst the Kynges maiestie Thys is no new but an Aunciynt Practyse of theyrs as ye may well perceaue in Tindals practyse of prelates But by Gods helpe his grace wyth his honourable counsell in that they go about to set furth the glory of God in restoryng yâ coÌmunioÌ according to the first instiâucion set furth by Chryst as it apeareth in the scriptures not seking teÌporall possessyons which the papistes thorow theyr masse / haue gotten contrary to the worde of God in muche greater abundaunce then the scriptur permitteth them The kinges grace I say in so doyng shall obteyne no lesse prayse for euer then Ecclesiasticus setteth furth of the foresayd kiÌges in the latter chapter of his boke And to the contrarye all they that murmer or grudge agaynst his maiesties procedinges without doubt God shall confounde them as he dyd the Ennemies of Dauid / Ezechias aÌd Iosias with many other I pray you what a goodly prayse setteth Ecclesiasticus forth in his 44. chapter of Iosias Sayth he not the remeÌbraunce of Iosias is lyke as wheÌ the apothecary maketh many precious swetesmellyng thinges together his remeÌbraunce shal be swete as hony in all monethes as yâ playing of musyke by yâ wyne he was appoynted to turne the people agayne and to take away all abhominacions of the vngodly He derected his harte vnto the lord and in the time of the vngodly he set vp the worshyppe of GOD agayne All Kynges excepte Dauid Ezechias and Iosias coÌmited wickednes for euen the kinges of Iuda also forsoke the law of God Oh God I wold the papistes wolde remembre this saying and search whether the Chrystian kynges haue forsaken the lawes of God or not I dare wel wryte that they can not deny but that they haue Wherefore if such to whom the kinges maiestie and his honorable couÌ sell shall commyt the reformatyon of hys graces procedynges agaynst the abuses of Gods word do seke the worlds
substauÌces vnder that pretence of the settiÌg furth of Gods word / not caring so they get substaunce what coÌmeth of Gods word as partlye hath apeared in these our dayes both in the clergy and also in the laytye It wylbe a slauÌ der to oure Relygion in those dayes as it was euen in the Primatiue churche as appeareth in the seuenth boke the .xvij. chaptof Eusebius ecclesiasticall history of Paulus Samosatenus a bysshop of Antioch / of whom is said yf we speake of his pride / it was Intollerable For he shewed hym selfe more lyke a captayne then a bysshop for so much as in going by the streates he vsed a maruelouse pryde in reading the letters which were sent hym before the people / naming the answeares to hys secretataries whych accompanyed hym / hauynge so great a nombre of folke which went before hym and a great multytude followiÌg hym in such maner that all they which sawe hym abhorred hys pryde and for the same blamed our Relygion Oh. GOD / doth not the pryde of the bysshopes in these our dayes resemble the same Paules pryde He that lysteth to rede the forsayd chapter out / shall see muche But thankes be vnto the lorde who hath geuen the same power vnto the Kinges Maiestie in these dayes / which he gaue to Aurelyan the emperour in those dayes which was that he gaue power to the metrapolytane and other faythfull bysshopes to depose the sayde Paule and set an other in hys place whyche dyd preach the worde of God and not his owne thinkinge as Paule dyd as appeareth in the sayd chapter Truly / if this pride be not lefte both in the Laytie and also in the the Clergyie / God wyll plage the worlde / and that very shortlye for Gods worde is not mans inuencion but the very wyll and worke of God as witnesseth Peter in his second Epystle the fyrst Chapter / saying know fyrst that no prophetie in the scriptures is done of any priuate interpretation For the prophecy was neuer wrought by the wyll of man / but the holy men of God spake as they were moued of the holy gost And this trade vsed the apostles geuinge credyte to Gods worde both in theyr teaching also in theyr ministracion / as wye nesseth sainct Peter in his fyrst epystle the fourth chapter saying if any man speake let him talke as though he spake the wordes of God If any maÌ minister let hym do it as of the habily tie whiche God minystreth vnto him And that primatiue church stode by the scripturs as Eusebius in his iij. boke the .x. chapter witnesseth / sayinge By the which thinges sayth he it is euydent in what reuerence we vse oure scriptures the which of so long tyme and by so many ages as is past / was neuer maÌ that durst adde / take away or chaunge any thin ge but all men of our relygion haue thys stedfast fayth / and beleue theÌ to be reuelacions of God stande to this boke for to defende the same / if nede require wil willyngly lose theyr lyues He sayth not they wyll make insurrections and styrre the peple against their prince as the papists haue done these 1200 yeres / for the maintenaunce of theyr fayned tradicions auncient custumes thys is the very nature of all those which mainteyne vn wrytten Verityes But the nature of gods peple is not of this kiÌde but their nature is to opeÌ the fautes of prices of their subiectes which they set led coÌtrary to the scriptures / gently shewe the plages set furth in the scrypture / for disobeing Gods worde rather to suffre death then to seke the displeasure or destruction of theyr prynces rather vse paules trade in theyr preachyng 1. Cor. xv saying I delyuered vnto you that whych I also receaued how the Chryst dyed for our synnes according to the scripturs that he was buryed / that he rose agayne the .iij. day Paul sayth not I delyuered vnto you our auÌcient fathers custumes / nor yet their say ned inueÌted ceremonies which had stande so many C. yeres But he saith he delyuered that which he receaued which was how that chryst dyed for our synnes according to the scriptures therfore sayth paul Gal. 1. Though we our selues saith he or an auÌgell froÌ heaueÌ preach any other gospell to you theÌ that yt haue receaued holde hiaccursed O mercifull God what shall we say to those which maiÌteyne the popysh masse and ceremonies in the whiche is not declared one Tytle Howe Chryst dyed for our sinnes / according to that scripturs For truly the chatholyke fathers abhorred theÌ euen in the primatiue church As hereafter thou mayst perceaue And fyrst Castus bysshoppe sayth in his .v. boke He the which presumeth to follow the custume in contempnyng the veritie / eyther he is enuyous and malycious agaynst his brethern to whome the verytie is opened or els he is vnthankfull to God by whose inspiration his church is instructed Also Ciprian ad Pompeium agaynst SteueÌs Epystle sayth The custume which is ryseÌ with som ought not to let the verytie to haue lesse place to rhintent that the veritie shulde not vanquish For custum without veriteÌ is auncientnes of errour Wherfore in leanyng the errour let vs follow the veritie Also Austen in his .iij. boke of Baptysme the .ix. chapter And are also the wordes of Honoratus Attuca sayinge seying Chryste is the veritie / we ought rather to follow the veritie then the custume Also Felix Bysshop sayth let none set the custume before the veritie for reason veritie wyll alwayes put furth custume Also s Ciprian ad Cecilium in hys seconde Booke the thyrde Chapter / sayeth If ye doo that whiche I commaunce you / from henseforth wyll I not call you seruauntes but frendes Yea / and that Chryst ought only to be heard the father witnesseth from heauen saying This is my welbeloued sonne in whom I delyte heare him Wherfore if it be so that Christ ought only to be heard we ought not to care what thing any befor vs hath estemed to be good / but those thinges which Chryst teacheth / who was before all other Neyther must we follow maÌnes custume but the veritie of God For the lorde sayd by Esay the prophet They honour me without cause / and teache the commaundementes and doctryne of men And also in the Gospell why do ye transgresse the commaundementes of God to stablysh your owne tradicions Wherfore dere brethern if anye one of our predecessours through ignoraunce or symplycitie haue not obserued and kept that which the lord hath taught vs to do eyther by example or doctryne it may be reputed to symplicitie and may be forgeuen theÌ through the indulgence of the lorde But it may not be forgeuen vs which now are instructed of the lorde but it is expedient for vs to send letters to our companions that the lordes gospel his doctrine be kept ouer al the
the way of truth which is the gospell to be euell spoken of Axe such as conne in dennes and corners to saye and heare masses aÌd take holybread and holy water / with such lyke / and they wyll speake euell of the gospell / saying it was neuer mery sence it was preached Therfore leaste ye brigswyft dampnacion vppon you leaue Balaams marke and confesse wyth Peterthat ye haue denied Chryst / and also that wyth Paule ye haue persecuted Chryste / and be no more ashamed to returne vnto Chryst then was Peter and Paule For truly soloug as ye say Masse and lyfte the breade and wyne aboue your heades / geuynge the peple to vnderstande your masse to be vayllable for quycke and deade Ye denyethe lord that bought you and serue not Chryst but Antychrist / as wytnesseth s Barnarde in his .xxxiij. sermon vppon the cantycles / saying they are the ministers of Chryst serue antichryst They walke sayth he in the honours of the goodes of the Lord to the which lord they do no honour âroÌ hence sayth he commeth the be wty of the harlot which thou seest dayly decked like plâyers And farther he being ashamed with the couetousnes and pryde whiche then reygned and yetreygneth amonge you sayth vppoÌ the .ix. psal me Almoost all Christians seks theyr owne proffyt and not that of Iesus Chryst And haue altered the offices of the Ecclesiasticall dignitie to vnshamefull gaynes and workes of darkenes In these thiges saythe he is not sought the health of soules / but the voluptuousnes of Ryches And herefore are thou i shaueÌ herefor frequeÌt they the churches celebratyng mastes and syngyng psalmes Thus ye se howe the forefathers abhorred these thyngs whych reygne yet at thysdaye Therfore let the Masse go agayne to Rome wyth all Austens trynkets and cleaue to the lordes supper in the which is declared howe that Chryste offered his body for vs and shedde hys bloude for the remyssion of our synnes / as heceafter shal be declared after the mynde of the Auncient doctours whiche ye maye perceaue / is conformable to the scripturs where as yâ aduersaryes haue not the doe tryne which is agreable wyth yâ same but fayned fantasyes and Auncient custumes which the apostles abhorred And therfore Peter bad vs remember the wordes whiche were told vs before of the holy prophetes and also the commaundementes of vs sayth he that be apostles of the lorde and Sauyour .ij. Petri. iij. And Chryste sayd Luke the .x. He that heareth you hereth me and he that despyseth you despyseth me And he that despyseth me despiseth hym that sent me Wherfore let vs not despyse Chryst and his apostles least the plages which fell vppon the Iewes for theyr ingratitude fall vppon vs. Wherof the lorde defende vs. Amen Finis A Simple Instruction concernynge the Kinges maiesties procedinges in the communion Numer xvi In thys ye shall know that the lorde hath sent me for to do all those thynges which ye see / and that I haue not inuented them of myne owne harte A Symple instruction concerning the Kinges maiesties procedinges in the Communion GEntell Reader / It is not vnknowen what an occasyon of sclaunder dyuers haue taken in that the kinges Maiestie wyth hys honourable Counsel hath gone about to alter or take away the abuse of the communion vsed in the Masse both contrarye to Chrystes instytucion and the ministracion of the Apostles and catholyke fathers in the prymatiue Church And for so muche as the same abuse of the coÌmunion hath been many yeares in estimacion and counted holy the ignoraunt and vnlerned for lacke of Godly instruction esteme the same abuse called the Masse to be the principall poynt of Chrystianitie to whom the alteryng therof apeareth very strauÌge But if such parsones to whom it apeareth straunge wolde but ponder and way how our forefathers haue been robbed and the common welth decayed through the abuse of the Masse / they shuld sone perceaue the dyfference betwene the communion and it And that the kynges maiestie and hys honourable counsell doth but as they becommaunded by Gods worde Consyderynge that Saules Kyngdome was taken from hym for euer / for that he disobeyed Gods worde And agayne / callyng to remeÌbrauÌce the great manyfold vyctoryes / which God gaue to such kinges and rulers as obeyed hys worde wyth the dyscommendacyons of the euell and the commendacions of the good as appeareth in the .vi. laste chapters of Ecclesiasticus Amonge which / Ezechias in the. 48. chapter / is commended after thys sorte For Ezechias had done the thiÌge that pleased the lorde / and remayned sted fastlye in the waye of Dauid hys Father Nowe Ezechias brake downe the brasen serpent / which Moyses / as apeareth Nu mer. 21. Set vp for a token 700. yeares aÌd odde before the commyng of Ezechias / the which the priestes of the Israelites after the death of Moyses / abused and gaue it a new name / and called it Nehusthan eueÌ as our popish priestes styl do abuse the lordes supper or communion / callynge it styll a new name Missa or Masse But what dyd Ezechias after he sawe the abuse of the brasen serpent Dyd he regarde mans doctrine or the auncient custome / because it had bene abused .vij. C. years No forsoth he regarded none of these thynges But the scrypture / Reg. iiij the .xviij. chapter sayth he brake down the brasen Serpent whych moyses had made For vnto that tyme had the chyldren of Israâll brenty incense vnto it / aÌd called it Nehusthan Wherfore deare Reader / maruell not at the Kynges Maiestyes procedynges so longe as he hath the scrypture for hym And loke that thou advoide aÌd eschue the procedinges of the pope and his sworne soldiers / whych are wholy agaynst God and hys word as are Wynchesters / Smythes / Perynes other lyke By whose bookes thow mayest playnnelye parceaue them to flee from the scryptures Maynteynynge superstycyon and false fayned relygion Yea euen the masse Whych is a derogation to chrystes bloud For Chryst left the Sacrament of hys body and bloud in bread and wyne to be eaten and dronken in the remembraunce of hys death and passion and not to be loked at as the Israelytes dyd at the brasen serpent For the serpent was set âppe for a token of Chrystes passion then to come which the Israelites loked for as witnesseth S. John in the. 4 chapt saying As Moises lyft vp the serpent in the wyldernes euen so must the soÌ ne of man be lift vp / that who soeuer beleueth in him shal not perysh but haue euerlasting life Thus euen as the serpeÌt was a fygure of Chrystes passion then to come as witnesseth Moyses / Deutere xviij saying And the lorde sayd vnto me they haue well spoken I wyll rayse them vp a prophet from among theyr brethern lyke vnto the will put my wordes in his mouth and he shall speake vnto them all that I shall commaund him / and who