not be hard only for to know god but also to ffolow god in his commaundementes Beati immaculati in uia qui ambulant in lege domini Psalm 110. Beatus qui in lege eius meditatur die ac nocte Psal 1. thus with an holy sermon Christ preparyd the hartes of his disciples unto the holy supper and not with saing of masse He exortid them to pacience And to coÌ„temne the worold thone to loue the other and thone to bare 〈◊〉 thinfirmites of thoter rede the coÌ„fortable sermon of Christ from the 13. of Ioan. to the 17. and then I make thy conscience good Christiane reader iudge which is the best wayes to prepare the wrechyd and sin full man unto the supper of the lord And which of booth is to be preferryd à sermon as Christe usid and his aposteles Or those uile ceremonies that the byshoâ—es hathe browght into the churche euery man baryth 〈◊〉 other in hand that he louithe Christ and doothe ackâ—â—lege him to be wyser then man It apperith not for if tâ—ey belyuid as they say they would not leaue his holy testament seatyd with his precions bludd and folow the supersticion and idolatrie that the testament coÌ„dem nithe This holye sermon shuld prepare the hartes of souche as purposid to communicat with the precious body and bludd of Christ lest they receauid this holy sacrament unworthyly to say with out penitence and the fere of god For althowgh sinne of his awne nature be detestable and condemnyd by god They that without repentaynce receauith this sacrament aggreuat and doble there sinne be cause without condigne honor and reuerence contemptouslye receaue the body of Christ After this preparacion unto the sacrameÌ„t Consider the ceremony it selfe without all mennis addicions only prescribid in the word of god and thow shalt perceaue the action and doing of the supper preche unto thy senses fayth and penitence Christ toke bread gaue thankes unto god brake it and gaue it to his disciples sayng take ye eat ye this is my body that is yeuen for youe Mat. 26. Luc. 22. Mar. 14. 1. Cor. 11. The eris of the Christiane hyrith that the body of Christ was yeuen and his bludd shed for his sinnes These wordes and the breaking of the bread betwene him and his Christiane brother dooth certifie him that the yre of god was greatagaynst sinne that would not other wyce be satisfied then by the death of Christ his only sonne No godly hart can iudge sinne to be lightyle that was purchyd with so meruclous à death and inestimable pryce The calamites of manne be great and his misereis wunderfull as we dayly se Sickenis pouertie exile bauishemeÌ„t warr not only in the fild with oure Ennymiesâ— But also at home with all uertew and honesty discord debathe contencion and stryffe betwen them that shuld be in moost peax and concord Yea dayly war in euery mannys conscience betwyne uice ad uerteue Loost of goddes And loost of ffrendes the greatyst loost of all loostes to be robbid of the trew word of god All these be sacramentes and signes of godes displeasure and yre agaynst sinne And we arr troblyd and afflictid with the se miserys to admonishe us of godes iudgment and augre for sinne But the testimomye of all testimonies of this great and inspekable yre is the sonne of god sweting tyres of blud contending with the iustice of god and fighting agaynst the deuill ad sinne only gote the uictory by deathe He that is not mouid nor ferd with this thowghtes of godes ire and the death of Christ in eating and receauing the sacrament undrestondith not what the sacrament meanith Now except Christ shuld cum downe from heauen and dy agayn before oure faces his death cannot be more lyu ely expressid then it is in the scripture he knew what ways it might best be kept in remembraunce that suffrid the death in his awne body and shewid the manner of this ceremony himselfe and byd them do the same in the memorie of him Christ preachid à sermon brake the bread and delyuerid the cupp unto the hole congregation Matt. 26. Mar. 14. Luc. 22. so did Paule 1. Cor. 11. and then gaue thaukes unto god and aydid the poure 1. Cor. 16. and this was the memori of Christes death and unto this hole accioÌ„ and ceremoni of the supp must these wordes be referrid hâ—c quotiescunque feceritis in mei memoriam facietis And not to the liffting upp of the chalice ouer the pristes hea de as it is usid in the masse Christ commaundyd this ceremonie to break the bread among the hole congregacion that by the doyng therof the might return unto trew repeÌ„taynce and thinke when they break the bread and drink of that holy drinke that as they breake the bread and drink of the cuppe so it was there sinne and there fathers that causid Christ to dye This ceremony is godly and thus dooth the scripture permit to interpretat the doing of the supper and not to breake the bread secreatly with per eundem dominuÌ„ nostrum Christum filium â—uum c. as they do in the masse What neade hath the prist to break his cake at all if he mind not to depart of it to his neyghboure he might eat it hole as well it is but an Apyshe contrefeting of Christ to make good the thing that is nowght Because Christ and Paule diuidid the bread unto the hole churche as Acommunion they will diuid it in there priuate masses thowgh it be yle don yet hath it à certaine shew unto the unlernid of uer tewe Is not Christ well ffolowyd godd Christiane reader of these menâ—yes hardely there masse and breaking of breade as like unto the blessid communion of Christes bodi and prâ—cious blud as uice is unto uertewe and false supersticion unto trew religion The masse is no ceremony of Christes supper But à uery prophanacion of Christes supper ffor this is à trew and certayne rule all wayes to be had in remembrannce No ceremonie hathe the nature and strenghe of à sacrament when it is not usid as the word of god teachythe but contrarie unto the word of god and to an other end then the word of god assignithe it The â—ewis and the turkes dooth use at this daye circumsicion yet is it no sacrament This ceremonie pleasithe not god but it is a wickid supersticion damnid by god and don coÌ„trary unto the word of god Lykwice the masse where as one receauith the bread and winne the baring about of the hoste in prosessionâ— Keping of it in the box Doutles it is not à sacrament of Christes moost holy body but à prophanacion of his holy supper For of Christes ceremonie it was sayd Accipite maÌ„ducate take ye and ete ye it agreyth nothing with à sacrament that they do They haue not asmouch as one place of the scripture that speaky the of à priuate masse baring it about in prosession or Keping it in
undrestond by adore the only gate into heauen and by the uyne the lycure of grace that confortithe euery troblyd coÌ„science and que nâ—ith thyre and displeasure of god the father agaynst us for our synnes So lyke wyce in these wordes Hoc est corpus meum there is none other thyng to be understond by them but that bread representyd unto his apostelles not only his precions body But also the manner how and wherefore it shuld be torn and rent upon the crosse and as they them selfes brak the bread betwene them so were they the cause that Chrystys body was broken and slayne upon the crosse and that by the meanes and use of this sacrament theremight be allwayes in the church of Christ à token of godes mercy towardes us an à remembrans of that glorious body that suâ—tenyd moost uyle death for the synne of the worold How be it the bread was nomore the body ner the winne his blud then Christ was à lame as Ioan callyd hym Ecce agnus dei qui tollit peccata muÌ„di Ioa. 1. so thowgh he sayd the wyne was his blud and the breade his body he ment none other wyce but that it representyd hys body and he that corporrally with trew repentence dyd eat of that corporall bread and corporall wynne in faith dyd eat spiritually Christes body and bludd and if thow confer Matthe and Mark. with Luke and Paule Thow shalt fynd that these wordes cannot be so grossly taken as men say withont trope or figure where as Mat saythe 26. and Mark 14. Et accepto poculo gratiâ—s actis dedit illis diceÌ„s Bibite ex eo omnes Hic est enâ—m sanguis meus qui est noui testamenti qui pro multis effunditur in remissionem peccatorum Luke and Paule sayt 22. 1. Cor. 11. Hoc poculum nouum testamentum est in meo sanguine Here Luke and Paule sayth playnli that the cuppe was the new testameÌ„t and attributith the same to the cuppe that Mattheu and and Mark attributithe unto the winne And sayth that the cuppe and not the wine conteynid in the cuppe is the new testament in the bludd of Christ Which was to be shed for the sinnes of the worold These wordes of Luke and Paule they will understond by a figure And let the letter passe what auctorite haue they to use thelpe and ayede of a trope in these wordes of Luke and Paule Where as they say plaineli Hoc poculuÌ„ est testamentum nouum in meo sanguine And exponud est in thys plae per Metonymiam And that Christ ment not that the cupp was the new testament but the wyne contaynid iâ— the cuppe Of equite and ryght if thay can take souche lycens to expound those texctes that makith agaynst them They must be conteÌ„tid that other men use them likewyce as mani times as necessite requirith by contrariete of textes Or when without thayed of a trope we cannot saue our fayth inuiolatyd But it may fortune They will say that Luk and Paule must be undrestond by Matthew and Marke Wherfore not rather Matt and Mark by the wordes of Luk and Paule for asmouch as they do more manifestly declare the supper of the lord then Matt and Mark. And likwyce there wordes better agreyth with the nature and propriete of à sacrament rerum natura quae in sacramento representatur then the wordes of Matt and Mark. Mark the worde of Luk and Paule and thow shalt perceaue playnly that this pronowne hoc cannot be referrid unto the cuppe only but unto all thaction of the hole supper wherin the lord institutyd aperpetuall memori and sacrament of his glorious passion and death But incase this pronowne hoc could be referryd un to the bread and wyne as it cannot yet can nomam expond these wordes of the supper without atrope for theris more difficultye in thys uerb est then in the pronowne Hoc Forincase when Christ sayd unto hys dystyples Thys ys my body delyueryng them the bread It was indeade as Christ sayed hys body before he callyd yt so For euery thyng is callyd by hys propere name Aâ—ter that it hathe his being and not before The lygt was not callyd the day nether the darknes nyght Vntill souche tyme as god had mad the sonne and the mone and appoyntyd eche of them there propre officyce Gen. 1. and the sonne of god was not callyd the sonne of of man untill souch time Aâ— he receauyd the nature of man in the bely of the blissid uirgine wherfore if this uerb est in these wordes of the lordes supper must neadys be simply and playnly reserryd Vnto the bread and wyne of the sacramente the bread and the wine was the body and blud of Christ before Christ callyd it so his body and blud and before he speake the se wordes that they call wordes of consecracion Hoc est corpus meum when then began these externall signes of brâ—ad and wynne that he gaue unto his discyples tobe his body and blud And what were the wordes that alteryd the substaynce of bread and wyne Into the substannce of his moost precious bodye and bludd It was not this uerbe est that dyd it for if it had not byn his body before he callâ—d it so Christ would neuer haue namyd it so For he can not lye he usith not to mysname ony thyng He leuyth fraude and false inuentyd termes unto the deuyll and souch as meane no godd faythe by there wordes Now if it were his body Very fleshe blud and bones in deade what wordes of the scripture or what wordes usyd Christ to make this alteracion Perauenture he whisselyd some othere wordes and put apeace of breade in hys slyffe an there secreatly consecratyd his precious body and then sayed takeye eat ye for thys ys my body and so sayth some of these new papyshe church where before transubstanciation of breade was neuer spoken of the mother of thys Idolatrye was Rome and the father unknowen Abaster is thys transubstancion doutles Lan francus that ennymiâ— of truith and trew religion that wrot agaynst Berengarius Paschasius Guymundus Guydo Aretinus Algerus monachus Corbeiensis Adelmannus Episcopus Hugo his recentiores Lombertus Comestor papa innocentius with other begate this wyckid woman transubstaÌ„cion Where as Christ nethere his Apostelles no nether long after unto the consell of uercellen sein the time of leo theix about the yere of our lord 1052 and 300. yere aster the death of bede A wounders mater and an horrible practyse of the Deuill that contrary unto the scripture and unto the olde fathers thys mystery ys happenyd unto the sacrament That these masters of the later dayes fyghtso sore to defend an accidens with out à subiect And hath taken from the supper the thing that wese we touche we taste we eat we drynke and we swalow throwghe the throte to say bread and wyne As the Apostelles dyd and yeat say it is no
myssion of sinne only for Christes sake which we receaue by inuisible faith and stablys the same by the use and exercise of sensible sacramentes Thewhich in place an tymear neuer to be spoken agaynst with tong nor wroten agaynst by penne Now that these wordes can make no alteracyon of the breade an wynne nor make the naturall corporall nor phisicall presens of Christes body The fyrst reason is that the wordes Hoc est corpus meum prouith that the bread is already the body before the wordes be spoken or else thei miâ—name the thing and call bread fleshe The second reason If the wordes and the thing ment by the wordes be one thâ—n is the cuppe and not the winne in â—he cuppe the testameÌ„t in Christes blud Luce 22. 1. Co. 11. Thirdly if it were the uery body of Christ corporally present Christes wordes were not trew for he bid them do it in te Remembraunce of hym Now the Remembraunce of aâ—hing is not the same selfe thing that is remembrid as many men use to remem hre aweyghty mater by alitle ring upon there finger If Christes moost honorable body were present corporally in the sacrament it were no nede remembraunce at all for the thing present presentith it selfe without thealpe of memory Turne they whiche wayes the lyste these wordes Hoc est corpus meum will not serue for there purpose except they adde there interpretacion the best glose they haue is this that these wordes Hoc est corpus meuÌ„ bringith withe them the body of Christ but this is there interpretacion of the text and not the meaning of the text Pondre euery word and first this pronowne hoc Which de montratiue they refer unto the bread and winne only How be it we may withe saynct Paule referr hoc unto â—hole action an ceremonie of the supper as well as unto the breade an winne Paule sayth not Hic panis est communio corporis Christi as thowgh we shuld thinke that he spake of the bread only But with playne wordes sayth Panis quem frangimus to declare that the bread is not the sacrameÌ„t of Christes body till it be broken unto the church according to thinstitucion of Christe à spirituall meat As Paule callith it so that the bread lyffte upp ouer the prystes hed nor kept in the boxe is not the sacrament but the bread ryghtly distributid And in the same place he callith the bread broken the table of the lord by the whiche is undrestond thole institucion of Christes supper And where men contend so much of this word corpus repeting thole hoc corpus meum Sainct Paule the trew interpretour of Christes wordes resoluith them thus Nonne panis queÌ„ frangimus communio corporis Christi est Where Christ sayd this is my body Paule sayth is not the bread that we breake à communion of the body of Christ Now what difference is betwene the communion of Abodi and the body it selfe and what Paule ment by this word Coenonia coÌ„munion it wilbe best knowen by the processe of the text when we perceaue what Paules purpose was to proue in the same place Paule meÌ„t in that place to with draw souch as had recâ—â—uid the faith of Christ at Cor. ffrom ffesting of souch aâ— usid to eat of the meates dedicatyd unto Idoles Logismos talis est His consideracion and intencion was to declare that it was Idolatryre to eat of ydoles meat with ydolatres And prouith his proposicion deducing his argument à comparatis if thisrae lites in etyng the sacryfices dedicatyd unto god were participant of the thing that the sacrifices were offryd for Then souch as eat of meates dedicatyd unto ydoles were pertakers of the same religion wherfore this meates unto ydoles were offryd The first part of the reason is trew by the wordes that he à legith out of Moses Videte Israclem iuxta carnem c. They were suer to be pertakers of the temple that eat the meat dedicatyd into the temple So were they sure that eat of the meates dedicatyd unto ydoles pertakers of ydolatrye Therefore Paule concludith thus Non potestis poculum domini bibere poculum daemoniorum Non potestis mensae domini participes esse mensae daemoniorum They that communicatid with the fideles were participant of there religion they that communicatid with ydolatres were like wyce participant of the ydolatrie Now the same wayes that thinfideles were participant of the deuilles that they worshippid the same wayes the fideles we reparticipant of Christes body in false fayth were the knyt and unit unto the deuill in trew fayth the fideles unit unto Christ And as the ydolatres dyd not by hand with the meat dedicatyd unto ydoles exhibit and delyuer the deuill to him that eat of the deuilles sacrament so those that eat of the bread broken by the minister as Christ commaunded had not the body of Christ deliueryd by hand unto them but â—â—re in communion and societe with Christ and therfore dyd eat of one bread dedicatid to be the mistery of his glorious death So dooth Paules argument procede that because wear by fayth one body mystically with Christ we eat of one mysticall bread to testifie the same Quoniam inquit unus panis unum corpus multi sumus Nam omnes ex eodem pane participamus 1. Corin. 10. Paule in this place put too churches one of Christe and thother of the deuill all those at Corinth that were of Christes church came unto Christes sacrament participatyd and communicatyd with the companye and societe of Christes body souch as were infideles or souche as were nether hot nor cold associatyd them selfes with lik unto then selfes And so declaryd manyfestly that they were of the deuill as the other wer of god not that the deuill was yeuen I say by hand perauenture he had other businis at Ephesus or other where but it sufficid him that his membres assemblyd to gather and ty participacioÌ„ of the meat dedicatyd unto his ydoles in sprit communicatid with his sprit Repet agayne the proposicion of Paule 1. Corint 10. Panis quem frangimus nonne communicatio corporis estâ—in this word communio dependyth all the weyght of Paules argumentacion I haue shewyd what communion is and which wayes it is made by à sacrament conserning god or the deuill in this place of Paule where he callith Epulas immolaticiorum esse daemoniorum Coenonian illarum conuiuas daemoniorum Caenonous As communio in one place is taken in this purpose of Paule so must it be taken in thother or else Paule could proue no coÌ„clusion att all by reoson of aequiuocacion of the wor deâ— And thowgh the word coÌ„munio be indifferent and may be taken boothe actyuely and passiuely Vtapud Latinos Communicare dicimur siue alâ—s imparciamus aliquid siue ipsi cum alâ—s in participationem â—eniamus But in this place of Paule it cannot be taken actiuely as men say that the minister dooth exhibit and yeue
by hand the corporall body of oure moost blessyd sauioure Iesus Christ For incase Paule had mentony exhibition dystribution or deliueraunce of Christes bodie He would haue declaryd his mynd aâ—ter an other sort And haue sayede we ar one body and that for the distribucion and delyueraynce of Christes body and not haue sayed we ar one body and that by the participacion of one bread These wordes shewith playnely that Paule ment nothing of yeuing or distributing of Christes body But â—awght the Corin that souch as dyd eat of this holy sacrament according to thinstitucion of Christe were pertakers of the spirituall graces and communion of Christes body and blud representyd by the breade and as Christ was not really ner corporally present in those sacramentes and sacrifice of thisraelites that signifiyd Christ to cum But by fayth in effect they receauid the thing ment and representyd by the sacrifices So like wice we thowgh that gloriouse body of Christe be in heauen that this holy and moost honorable sacrament representyth yet when with trew penitence we receaue the externall sacrament faith receauithe theffect of that precious body representyd by the sacrameÌ„t This is Paules doctrine he ment of no delyuerayncener exhibicion of that body ascendid into heauens there is no place of the scripture shewith the nature of Christes supper better then this place of Paule whos purpose was onlye to destroy this error among the Corinthions that was repugnant to trew religion souche as had proffessyd one god thowght yet they myght eat an drinke wit inâ—idâ—lis of of souche meates as was offryd unto Idoles Paule denith it and sayth noman can be the membre of too contrarie churches I would souch as god hathe yeuen knoleg unto what is trew and what is false would lâ—kewice remembre these wordes better and refrayne from the doing of souch thinges as there awne conscience is persuadyd to be yle they be to fauorable unto them selâ—es agreat dele and extenuat godes Ire ad displeasure agaynst Idolatriâ— to mouche They will not be able to make good there act at the cumming of the great iudge to iudgment To saue à litle mucke and inconstant treasure of this worold and to offend the maiestie of the lyuing god that hath pore to loost booth body and soule in eternall fier Better it were to ffolow the commaundement of Paule Charissimi fugite idolatriam Vobis prudentibus loquor God hath yeâ—en unto many men this prudence to know that the masse is yle yet as yle as it is they let nether to say it nor to hyre it which is uery Idolatrie and shalbe cruelly reuengid with out they amend Thenature of man by the infection of originall sinne is so corruptyd and the hart so oppressid with contrarie moâ—ions and uiolent resistaynce unto uertew that men neuer consent so willingly and sted fastly unto the knolege of uertew as they shuld do Rom. 1. Sâ—d uâ—ritatem dei in iniustitia detinent This knolege that men hath of god is deteynid with iniustice as prisoner captiue it can bare no rule in the soule for the impetie of iniustice which repugnith this trew knolege The man is drawyne with his awne lustes and loue of the worold unto the contempt of god and consentith not unto his trew knolege nethere unto the law that for biddith all dishonestie and Idolatrie This auersion and malicious obstinacie of the will must be dayly mortified or els it will work thyne eternall displeasure and make the the euela sting ennymie of god Lament abuse of knolege and that thow coÌ„sentist not as well and assone to the iugmeÌ„t of reason and folow it in the principles practyue as speculatiue Nomam douttith of this principle too and too to be foure ffoure and foure eight With all other geometricall and physicall principles Men dooth not only acknolege them tobe trew but coÌ„sentith unto the same knolege The other shuld be likewice as manifest and as sone consentyd unto as these To say thole naturalle diuersite of all thinges honest and dishonest and this light in mannis reason the philorophers call noticiam priâ—ciporum And man shuld consent unto these principles and knolege of them scilicet deo obediendum esse Adulterium est uitandum Honesta pacta sunt seruanda quod tibi noÌ„ uis fieri alteri ne facias thes I say shuld be assone consentyd unto as to consent quod bis quatuor sunt octo The knolege remanyth of these thynges but the assent is infirm by reason of contumacie and rebellion of thart Of all enymies an Ennymie most to be feryd whom Paule describit with these wordes sensus carnis inimicitia est contra deum ann horrible description of mannes natures that it is the perpetuall ennymie of god and will not be subiect unto the law of god this infirmyte makith that men be ner hot nor could caÌ„not tell which part to take in there chambre to professe god where as none can bare record but amusse nor none edified by his knolege Abrode in the worold where as god shuld be spoken of they know hym not but as wisse and discreat men Will do then as the moost part of people doothe And would all were well thowgh not long of them for they will Kepe silence for euer rather then to speake as they know yea and with there exemple stablyshe the thing that they know is nowgh If god be god wy ar people for fere so ashamyd to confesse if he be not god let hym go God abhorrith souch as be nor hot ner cold If Christes bodye be in heauen wherfore is ony man so hardye to resort unto the place where as the pristes of Baall make apeace of bread booth god aman and teachith people to honer it why dooth they not consent unto there knolege and folow it he that is partaker of the sacrifice in the aulter is Partaker of the religion ment by the sacrifice and those that be pertakers of like signes and sacramentes be declaryd there by to be the membres of one church Wear unit and knyt to gather made one by one sprit of â—ewyth wyh shuld we breake this knot by external ceremonyes we ar not made by eating of Christes bodye corporally nether the scripture teachith of no souch union betwen him and his churche But by the sprit of god receauid by saythe as thow mayst well perceaue how god the father and his sonne our sauiour hath yeuing this office and defense unto the holy sprit lik god with them Remembre thy creade Credo in spiritum sanctum sanctam ecclesiam catholicam Sanctorum communionem and thynk that it is by the yeuing of godes sprit into our hartes for the moost mercifull deathe of Christ that makith this communion of saynctes which is the churche of Christ and thus all redy coniunyd with god we receaue the holy meat of his blessyd body in sprit by fayth not to make the union betwen god and us but confirm
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
present and the thing don indeade I would confesse the same and that it were agreat miracle to call Christes moost blessid body from heauen with aword But now herin consistith this hole mater Miracles of god be open and theffect of the miracle so makyth manifest the miracle tkat reason is contendyth that god shuld do his pleasure what so euer reson would atteÌ„pt to the contrary As for an Example the blyssyd uirgine when she hard the messayge of god by thangell that she shuld bare à child in here uirginite it passid the capacite of her intendement and thowgh reason knew not how it might be yet sowghth reason to know the meanes how it shuld be and sayd quomod fiatistud when she was assurid that it shuld be by noman but by the holy gost She let fall reason and belyuid the wordes of godâ— And as she in fayth conceuid by the holy gost the sonnâ— of god wounderfully abouâ— the reche of reason So the sonne of god made man in the bely of that blessid uirgine naturally there incressid for the space of certayne monethes and declarid unto reason the fact that was donne agaynst reason So that reason could not denye but that the blessid uirgine was with childe and had testimonie therof by the mother of loan Baptist Vnde hoc mihi ut ueniat mater domini mei ad me Lucâ—â—â— with souch à godly greating as is confortable for euerie Christiane this miracle was shewid after ward unto all the worold by thactes that Christ dyd which prouid hym selfe to be the sone of god Now mark althowgh man cannot comprehend which wayes Amiracle is don by reason yet must the miracle be perceauid and knowyn by reason Thowgh the leper Matt. 8. could not know by reason how he was helyd sodenly of his diseace yet perceauid he right well theffect of this miracle The Apostoles of Christ that knew not how so great à Numbre of people 5000â— beside wemen and châ—â—dren shuld befed with 5. loues and too fishys Matt. 14. Mar. 6. Luc. 9. loan 6. the miâ—acle that passid there reason was shewid not only to there reason but also unto there senses So all the worold that was inade of nothing agaynst reason by miracle is declaryd manifest unto reason and senses aâ— we see at this day Now if thei would proue Christes body by miracle to be present uery god an man in the â—acrament thowgh reason cannot comprehend how it may be yet let them shâ—w unto reason and unto the senses that it is so then men wilbe lyue it And not before Let them shew me ony miracle that god dyd upon the erthe lik unto there inuisible miracle All the worold seyth the bread remayne and no body of Christe present yet say they it is there is god so mouche thennymie of man to yeue him his senses to his destruction No he hath of his aboundant mercy yeuen them to decern whit from blak soware from swet chalke from chese the gloriouse body of Christe from the signe of à sacrament which is bread There miracle in the transubstacion of bread is asmouâ—h à miracle as the miracle of him that sayth he will make hole amannes blind Iy and yet the blind man seith nothing the better God usith no souche blind miracles But mad eueri thing for man meruelously because man shuld honor him in his workes According to out fayth Credo in deum patrem omnipotentem creatorem coeli terrae It agreith as well to mak the body of Christe present in the sacrameÌ„t without his corporall qualites as to make agreat fier without het An other glose is there which Eckius usith to defend the alteracion of bread with all and sayth thowgh Paule call the body of Christ bread yet it is no bread indead but the uery body of Christ and attemptith to proue his sayng by the rode that Moses usid in Aegypt Before Pharo When the rod was turnid into Aserpent yet was the serpent callid stille arod This simile prouith nothing ffor when the text sayth sed deuorauit uirga Aharon uirgas illorum Exoâ— 7â— there remaynid nor form not figure of Arod but of à uery horrible an ferfull serpâ—nt If this place serue to proue thalteracion of bread into the naturall body of Christ let them shew me the form of bread changid into as naturall aman as therod was changyd into à naturall serpent and then iam content I will not dispute of the name so greatly thowgh they callyd ffleshe and bludd bread but they must mak demonstracion of Christes body unto thexternall senses as Moses made of the serpent unto thygypcious When god callyd oure first father Adam because he was creatyd of the earth And Adam sayd by his wief be hold abone of myne bones Gen. 1â— there was nether Adame that had the forme of erth nor Eue the fform of Abone Thone was aman and the other awoman How be it they Kept stille the name of the thing they were creatyd of Change the form of bread in the sacrameÌ„t and make therof the form of Aman. Then thâ—se places will suffre the maner of speche right well that aman may be callyd bread if he be made of breade as well as Aserpent callyd Arod because he was se made of arod But for asmouch as there is no forme of the breade changid in the sacrament belyue with the Euangelistes and Apostoles that it is in mater and substannce uery bread how it apoyntid to an holy use to be ministrid unto the church of god in the remembrace of Christes death With these wordes Christ tok bread and gaue it to his disciples Mat. 26. Luce 22. 1. Cor. 10. 11. These men agre with them selfes in the sprit of god and teachith acertayne doctrine those that defend these maâ—ses and transubstancion agreyth not with them selfes And hath nothing certayne thone sayt the thing that corruptyd is nothing but accidens thother sayth that it is the uery substannce of bread Rede the booke of innocentius tercius de officio missoe where as be these wordes quod sicut miraculose substancia panis uertitur in corpus Christi remanentibus accidentibus panis ita miraculose redire substancia prioris panis possit de qua generetur uel uermis uel quid aliud tale Into what substaynnce the water mynglid in the chalice with the winne is turnid se the mind of Clement in the 3. booke of the Decretalles it is turnid say he into ffleume God of his mercy Delyuer his church effrom souche doctrine Yet haue they an other Reason where with the deceaue themselfes with all and other The pore of god that can do all thinges And of these moost holy wordes they fframe many à false conclusion Be cause god can do all thing therfore Imust belyue that the breade in the sacrament is turnid into the body of Christ I would belyue it were it not agaynst his word Now agaynst his word he will do nothing à sfull
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
to be as god The memorie of saynctes is god if it be well usid The right honor of sainctes is to folow god by thâ—re example as few men dooth god amend it the thing the shuld do the leue undon and that they do is for bidden them by the scripture When they hyre of the cruell martyrdom of ony saynct they be mouid with so great petie they put the finger in the Iye and wepe because the saynct suffrid so cruell paynes for the defense of Christes religion and would pleace this blessid martyre with pater noster and aue Maria. That he shuld pray with hym and for him as the byshoppes booke in Englond teachithe unto god And doutles the saynct prayth for him if at lest way he know in heauen what is donne upon thert and his prayer is this Vsuuequo domine qui es sanctus uerax non iudicas uindicas sanguinem nostrum de his qui habitaÌ„t in terra Apocal. 6. Moost holy and trew god when wolt thow reuenge our blud upon them that be in the Erthe Who shede there blud but souche Idolatres as he that sayth godes prayer unto saynctes This martyr helpith his clâ—eÌ„t well to god and saith lord when wolt thow kyll and destroy all these Idolatres that blaspheme thy name lâ—uâ— prayng unto them and pray to god to folow them in godly and honest liue Applie the wordes of Epiphanius uÌ„to eueri thing usid in te church and know what honor thow mayst yeue unto it thowg the sacramentes be holy thinges yet not to be honorid for god nor for the thing theirepresent thowgh the scripture use to call the sacrament and signe the thing representid by the signe As circumsicion was an under signe and cutting away of the fore ffleshe thalliance signtfied by the signe was the knot and chayne where with all god and Abraam was coplid to gather as ffrendes thone to be as master thother as seruaunt The which coniunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knyt and concludid that AbraaÌ„ shuld be here of Eternall lyue before ony ffleshe was circuÌ„sicid And thus is it withe all sacra mentes for they do nothing but signifi and coÌ„firme the thing that they represent Baptisme the absolution of sinne Mat. 3. the sacrameÌ„t of Christes body Christes bodyâ— Thowgh they be good necessari and coÌ„mendable to be usid of euery Christiane yet not to be honorid for the thing that theirepresent as these men teache that would alter bread in to the body and wynne into the blud of Christ euery thing is god when it is well usid The apple that Eue saw in Paradyse Ge. 3. was godd how be it not to be eatyn she sowght here wealthe and found here wo as we moost wofull wrecchis right well perceane blacke sope is godd but not to be layde unto amannis Iye The holy sacrament of Christes body is good But not to be honorid for Christ it is godd to be receauid of the congregacion and not to be massid with all we must use euery thing to the same end that god made it for or else the thing is not usid but abusid Christ saw before that false preachers would bring this Idolatrie into the churche to honor à sacrament for god and therfore to preuent the Ile He sayd hoc facite ad memoriam mâ—i A gracious caucat and notable caucion were it not coÌ„temnid Do it in the memorie of me He saw that people would offre it as à sacrifice for the ded and the lyue and make it egall with his deathe Therfore gaue us his word that shewich us it is but Amemorie of his deathe Repete the wordes and Marke them Hoc facite ad me moriam mei do it in the memorie of me Too thinges in this word memoria is to be markyd the one present and the other absent The thing present is all the promises of god the which the death of Christ hath merytid To say the frute of his hlessid passion receuid by ffaithe into the soole that is à ryght instructid what Christ hath doune for ns For there is no faythe where as is no knolege Ioan 17. Haec est uita aeterna te nosse eum quem misisti Iesum Christum To optayne the thing present in this holy supper is to haue Christe and all his merites de liueryd unto the soole by the sprit of god throwgh faythe which eatith nether fleshe nether blud corporallye But fedith upon the causes why and wherfore the bodi of Christ shuld dye and his blud to be shedd untill souche time as the sprit of god warrauntith and assurethe the consciens where ffaythe is that as Christ died for sinne so by cause fayth beliuith and prayeth for remission of sinne the conscience shall not be condemnid for sinne In this commemoracion and Remembrayunce of Christes deathe by faythe is apprâ—heÌ„did not only atrew knolege and undrestonding of the mystery of Christes death but also the promisse of lyffe Remission of sinne and the gyfftes of the holy goost which necessarely folow yth the remission of sinne Of these too thinges thone is the light to iudge all thinges aryght The other yeuith strenghe to do all thinges aryght so that this fayth delyuerith ffrom desperacion and all other yle Aduersus omnia nos erigat doceat mundum uincere Itaque ut memorate rei memoriam â—ides sequitur Sic eius rei notitia memoriam praecedit The thing present in this sacrament is Christ hymselfe spiritually the thing absent is Christes body corporally Knolege of the scripture assurith me off the fact and death of Christ past and nomo re present but now is in heauen with the father omnipotent the spritt of god by faythe makith present the fact past and contendith in iudgment with godes ire upon the merites of Christes And as all wayes in mannes nature is sinne present so is there all wayes aremediâ— agaynst sinne present the which we applye unto our selfes by fayth and desyre mercie for Christes sake the punishement that man hath deseruid the sonne of god beyng made man hath suffrid for And this sacrament is à memory therof and not the thing it selfe Thowghe it be the maner of the holy gost in the scripture to call the signes by the name of the thing signified by the signe if we will nedes add ony wordes to make the matter more playne Let us not abhor from the old termes Panis est corpus Christi symbolice uel sacramentaliter And then by godes grace we shall be out of danger of all Idolatrie and like wyce kepe the sacramentes in there dewe honor and râ—uerence As for these new termes transubstanciacion and then Essencialiter Substancialiter Naturaliter Corporaliter Mirabiliter Inuisibiliter ineffabiliter in pane cum pane sub speciebus panis uini The se be termes that the old churche knew not of They haue browght into te church of
Christ great darkenis and to mouch causid the signes of the sacramentes to be este mid They shall not be contemnit nothing the rather thowghe there right use and nature be knowen god for bide that ony Christiane man shuld speke against them But it is the office of eueri maÌ„ to know the maner of speche in the scripture and to iudge according uÌ„to the meaning of the wordes and not as thei sound only for then shuld we make diuerse godes where as it but one Dauid Psalm 24. Callith tharke the lord of glorie whiche was but à sacrament of godes presence Tollite o porte capita uestra Attollimini fores sempiterne ingredietur rex rex ille gloriosus Qui est ille Rex ille gloriosus Do minus fortis heros Dominus uirtute bellica insignis Likwice Psal 68. Iakum Elohim inquit Simul atque exurgitdeus inimici eius desperguntur fugiunt à conspectueius qui ipsum odio habent The scripture is full of souch maner of speche yeat was not tharke god nor turnid into god But the substance remaynid allwayes and not douttid there of Great meruell is that Christiane men knowith not the maner of speche conserning à sacrament as well as the lewes They had sacramentes as well as we and yet Neuer brawlid about them as we do and thowghe manye superstitions happenyd in those dayes and men put there hole confydence in te externall sacramentes yet made they not there sacramentes there God as the Christians do thay ffaylyd of the end how he it not in the mater and signes And to declare the mater openly what we be bownd to beliue of godes testameÌ„t what it is I would that the Christiane shuld undrestond that it was nether circumsicion ner pesa in the old law ner baptisme ner the sacrament of Christes body in the new law no nether the death ner blud sheding of our somour Iesus Christ it seife that is the Testament or legacy that god hath bequest unto the faythful les where of Hieremie spakyth capit 31. the legaci and testament is remission of sinne and lieffe eternall which is promisyd us for the merites of Christ and this legacye and bequest is made sure sealyd and confirmyd by the death of Christ whyche the father of heauen acceptyth as à sufficient pryce for the purchesse of eternall lieffe And all the sacrament that be or in tyme past hathe bynne ar none othere thyng then testimonyes of this good will and fauour pf god tawardes us apointid in the churche to lede oure fayth unto Christ thoÌ„ly sacrifice for sinne whoys Merites eytendith not only unto us after his passion from the tyme that he was promisid unto mann in the beginning of the worold Gen. 3. as many as belyued in hym were sauyd as well before as after his passioÌ„ for he was the Mediatour betwene god and man from the begynning Iesus Christus heri hodie in secula Ebre 13. Abraam uidit diem meum gauisus est Ioan. 8. Patres eundem cibum eadem escam comederunt biberunt 1. Cor. 10. Abraam Isaac Iacob were iustified by the fayth they had in Christes Merites to cuÌ„ and were signes of this only sacrifice to cum Ioan. Chrysost ho melia 55. in Ioan. Et Ireneus contra haereses lib. 4. cap. 13. dooth interpretat these wordes diem meum Ioan. 8. for the death of Christ Saynct Augustin Tracta in Ioan. 43. dooth understond by these wordes diem meum as well the day of Christes natiuite as the liefe eternall Ego inquit non dubito patrem Abrahamum totum uidisse and that is consonant with the wordes of the scripture Lu. 16. where as is declarid the condicion of souch as died in the fay the of Christ before he suffrid and that they were in Ioye and did not as the worold now for the moost part dooth bylyue that there sacramentes were of souche uertewe to saw them They kept them with reuereÌ„ce and lyuid in the hope of the pâ—omese that they confirmid to say the death of Christ to cum And we belyue in hope of godes promesse for the Merites of hym that hath died and is passid out of the worold as it is signified by oure sacramentes Lefte unto us by Christ in the scripture sufficieÌ„tly there tawght how they shuld be usid and to what end where with all people that haue à godd opinion of Christe shuld be coÌ„tendid and thynk uerely that all the wysdom of the worold cannot deuise a better waye how to use the sacramentes then he hathe there tawght us and that noman euer louid his churche as well as he that shed his bludd for the Redemption therof and to acertayne us of this loue he gaue the testament and his sacramentes wher with all we might kepe and preserue his loue were we so gracious to ffolow this bookâ— and testameÌ„t only and not the dreames of men ffor the law of god is without faut and all imperfection Mannes lawes hath ffaultes and is unperfeyt what shuld moue man to depart ffrom trewth un to lies ffrom perfection unto imperfection from the holy gost in the scripture unto the lyyng sprit of man Nothing haue they to ffere the simple man more with all then to say if this lerning be trew oure fathers be damnyd they belyuid not so and then reherse agreat manye of holy mennes names who is doctrine they repugne for they iudgid aright of sacramentes Graunt they dyd not There auctorite must gyue place tho the scripturs And let the Christiane reader rather condemne the fact of all men that abuse the sacramentes rather then to say thorder that Christ hath ordeinid is not sufficient Hold not with the moost part but with the better and acknolege them to be of te better part that use the sacramentes as the scripture teachite And wheÌ„ they preache so moâ—che of there doctors holynis demaund whether Christ was holy or not and wheÌ„ the say the holy churche thus tea chith Masse to be good Think whether Christ were of te churche or not and when the would excuse the re addicious unto the supper of the lord with there good and holy intencions that it hath byn so ordeynid by all lernid men that hathe wroten Demaund who is better lernid then Christ or who ment better to the churche theÌ„ he and if they haue more wit to use the ceremony of Christes supper then he Or better wrytith of it then the Euangelistes Who wrytith as clene agaynst there use as light is to darkenis râ—de the scripture well and se And rather condemne all men of the worold then to graunt that the scripture teachithe us not sufficiently the use of sacramentes and all other articles of oure ffayth Let the word of god be the Lantern unto all thy liefe and confirm thy knolege there by And then art thow sure Now I will answer unto souche argumentes as my lord would
they change there law now for Auarice now for fere and now for placebo so thy fayth chayngithe as inconstannt as the wind And yet baryth the in hand that the moder and nest of abhominacion there uniuersall church caÌ„not lye WheÌ„ all hystorijs declarithe that thone byshope neuer stablishyd the others decrese Rede platina and let those ffew byshopes that I repet yeue the occacioÌ„ to lern thy ffayth out the law of god and let there holy churche goo in the yer of our lord 900. Stephene the sixt was byshope of Rome and for à priuate hattred he had unto his predecessour and benefactor fformosus abrogatid all the lawes and statutes that he made in the time of his being byshope pluckyd the ded body out of his sepulchre cut of too fingers of his right hand and cast them into the â—flud Tyber After the death of Stephene succedid Romanus primus and after him too orher Theodorus secundus Ioannes decimus These thre disanullid all the decrees of Stephyne and restoryd the actes and statutes of fformosus Sthephanes Ennymie Alitle aâ—ter was leo the ffyghe made byshope and within xl dayes of his inauguracion is uery ffrend Christopher cast hym in to pryson And he occupied the see and chayre tn Rome for the space of 7. monethes and then glad to ffle unto Amonastery as abanyshid man as platina sayth Then came Sergius Tercius who so abrogatyd the lawes made by fformosus that souche as were made pristes in the time of fformosus were compellyd to receaue orders agayne And toke the ded body of fformosus out of his sepulchre and causid it to be cast into Tybre Ileaue Ioan the xi and Ioan xiij amore wyckid person neuer ocopyed that Rome It were à hole booke mater to Name theÌ„ all and there detestable actes By these men we may see how litle authorite there decrees shuld haue in conscience of à Christiane man And cause euery person to syke the truithe only in the scripture and not at the hand of ony byshope or byshopes lawes ffor doutles they haue deceauid them selfes and other this many yers god yeue theÌ„ grace to amend AccoÌ„pt it not apoynt of Sophistrie god Christiane reader to what à sacrameÌ„tis by the scripture know it is thy bound on dewty for if thow ar with thy preacher in the use of Sacramentes thow shalt be an Idolatre with thy preacher and Godes Ennymye Thy preacher was commaundyd to preache nothyng unto the but the word of god as Christ towghteâ— Docete â—os seruare quecuÌ„que prae cepiuobis Matth. 28. And whether thow be lernyd or uulneryd as thow louyst thy saluation see thow be able to satiffye thy selfe in a trew knolege of the sacramentes like wyse be able to declare the same openly apertly and trewly unto thy famyly and howshold Remembre the commaundement of God unto all and singuler of the Israelitis Erit quoque cum dixerint ad uos filij uestri quis est hic cultus uester Dicetis Est oblatio pesah Ddmini qui transendit domos filiorum Israel in Aegypto cuÌ„ per cuteret Aegyptios domos nostras liberauit The ffathers knew not only themselfes what the lambe ment but were bount to teache ther infantes the knolege therof as theydyd by the word of God would tho our lord Christiane men would study to do the same ffyrst to know them selfes and theÌ„ to teache there ffamilie by the Testament And not to say unto there Chyldren see thy God knele downe serea and hold upp thy handes the scriptures reprouith that idolatrye theach the lordes super by the scriptures and suffre not thy familie to blaspheme God before they know what god is And beliue not this persuacioÌ„ that it is not à Christiane manÌ„es of fice to know what à sacrament is as well as the pryst for if thow do thow makyst thy selfe gilty of godes yre and displeasure and declaryste thy selfe to be none of Christes rede the 10. chap. of IoaÌ„ and he that will minister the sacrament unto the let hym say as Paule sayd to the cor Ego accepâ— Ã domino quod tradidi uobis and know by the scripture that he sayth trewthe trust not his word if thow canst not rede desire some other to rede unto the institution of Christ and know whether he saythe truythe or not Euery man is bound to know the commaun dementes of god and the workes there of Now the sacramentes be all conteynid in this coÌ„maundement Memomento ut diem sabbati sanctifices How canst thow honor the lyuing god and if thow be ignorant of his law Was this precept yeuin unto the pristes alon that they shuld only kepe holy the sabbot no but as they by the word of god ar bound to preache the gospell and minister the sactamentes with knolege and reuerence so ys euery Christiane man bound to use them with knolege and incase he knowithe not what à sacrament is and why it is usid refrayne ffrom the use of them for godes promese and godes sacramentes must be receauid one way with knolege and faithe This reason ofmy lordes is not godly for doutles he that goithe to plowghe all the weke is bound to know trewly what à sccrament is and how and why and to what end it shuld be usid as well as my lord And my lord withe all the byshoppes and pristes in Inglond shall Lament ffull sore there ignorancye and there blud requirid at there handes and yet the poure ignorauÌ„t persones excusid ffrom thyre of god nothâ—g the rathere The secoÌ„d reson to stab lyshe thalteracion of bread he takyth of the Nature of ffayth Who beliuithe thinges coÌ„trary unto reason and the iudgment of carnall senses It is trew that faythe so doothe As it beliuithe the worold to be made of nothyng the sonne of God to be made man in the bely of the uirgine This we belyue because the scripture commaundith us to belyue it But my lord cannot infer there by that faythe belyuithe euery canterbury ta le ffaythe is not à light opinion groundid upon maâ— but afirme persuacion and constant assurance stablysâ— hid in the scripture Ebre 11. it signifiyth not only knolege But also firme confidence in the thing knowyn Aâ— the Ebrew frase usithe maÌ„ny times the word belyue for trust Asre col hose bo Psalm 2. blyssid ar all that trust in hym Paul citi h à place out of Esay 18. ca. hammaemin lo â—a hish qui credit noÌ„ festinet Likwice Dan. 6. Psal 78. duo synonima coniunguntur quia non crediderunt deo non confusi sunt in salutare suo the examples of the testament likwyce declarithe that fayth signifithe coÌ„fidence in the promesse of god O mulier magna est fi des tua Item fides tua te saluam fecit Thus doothe emeneh in the Ebrew and pistis in the greace signifie There for Laurentius Vall. and budeus in Pandct Iuris ciuilis callith pistis