delyted in their abominations And playn it is that theirfore sayd sacrifices were commauÌ„ded to be done by God â–ª and were not inuented no not one iote therof by mans wysedom Reade the bokes of Moyses Exodus Leuiticus and thou shalte perceyue them to be very commaundementes of God and yet sayeth y â— Prophete they haue chosen theym in their owne wayes Wherby y e prophet ment and vnderstode y t they had added vnto them an opinion whiche made them to be abominable before God This opinioÌ„ was as in the same prophet and diuers others maye be espied That by workinge of the externall worke they mighte purchase the fauoure of God make satisfaction for their sinnes bi the same sacrifices And that I collecte of Ieremye sayeng ye beleue false woordes whiche shall not profit you For when ye haue stolen murthered committed adultery and periury c. Then ye come and staÌ„d before me in this hous whiche hath my name geuen vnto it and ye say we are deliuered or absolued albeit we haue done all these abominations Thei thought and verely beleued their synnes to haue ben remitted by vertue of their sacrifice offered But Esay asketh of them why speÌ„d ye siluer for that which is not sure coÌ„sume labor for that which doeth not sacyat Ye do hyde youre selfe with leasinges but they estemed them to haue ben verites ye make a baÌ„d or couenaÌ„t with death but it shall not staÌ„de for when destructioÌ„ coÌ„meth it shall ouerwhelme you Their fals prophetes had taught them to cry peace peace when yet there was no peace in their conscience for they which dyd eate y e synne of the people as oure peruers priestes haue long done for the more wicked men were the more desyre they had of y e masse thinking by vertue therof all was purged The pestilent priestes of Moyses law as witnessed y e prophetes caused y e people to beleue that by oblation of the sacrifice they were iust and innocente and durst desyre for suche offerings plague and the furor of God to be remoued But it is aunswered vnto them by y â— prophet Micheas shall I come in his presence with burnt offeringes and yeare olde â—ambes or doeth a thousand rammes please him or tenne thousaÌ„d boyt of oyle Shall I geue my fyrst sonne for expiation of myne iniquitie Or y e frute of my woÌ„be a synne offeringe for my soule Here the prophete plainly witnesseth that no externall worke how excelleÌ„t that euer it be doth purge or make satisfaction for syn And so of the precedentes it is playn that a wicked opinion added too the very worke sacrifice or ceremony commaunded to be done vsed by God maketh it abomination and Idolatry For Idolatry is not onely too worship y e thinge whiche is not God but also too truste or leane vnto that thing whiche is not God and hath not in hytselfe all sufficiencye and therfore Paule calleth couetouse men Idolatrors because their coÌ„fidence trust is in their rydyes Muche more wolde he call hym an Idolatror whose hart beleueth remission of synnes by a vayne worke done by him selfe or by an other in his name But now let vs heare if vnto the masse be ioyned a wicked opinion It hath ben holden in common opinion It plainlye hath ben taught by law it is decreed and in the wordes of the masse it is expressed that the masse is a sacrifice and oblation for the sinnes of the quicke and the dead So y t remission of synnes vndoubtedlye was beleued by that same action and worke presentlye done by the priest Sufficient it were for me by the playn woordes of the foresaid prophetes here for to coÌ„clude it abominatioÌ„ seing they playnly shew y â— remissioÌ„ of synnes coÌ„meth onely of the mere mercy of God without all deseruinge of vs or of our worke proceding of our selfs â—s Esaye writteth sayenge I am â—e whiche remoueth thyne iniquitie that for myne own sake But if I shall proue this foresayd opinion whiche hath ben holden of the masse to be fals deceyuable and vayne and that it is no sacrifice for synne shall then eyther coÌ„suetude long processe of tyme or multitude of papisticall patrons defend that it is not abominatioÌ„ and Idolatrye And firste I aske who offereth this sacrifice and what is offered The priest sayeth y e papistes offreth Iesus Christe vnto the father Than demaunde I if a man can offre vnto God a more precious thing than hym self And it appeareth that not For Paule commaundeth that we offre vnto God a holy liuely and reasonable sacrifice which he calleth oure owne bodyes And Iesus Christ hauing nothinge more preciouse then hym self dyd offer vp hym self If Paule had knoweÌ„ any other sacrifice after the death of Iesus Christ that is in all the tyme of the new testamente more acceptable vnto God then y e mortification of oure owne bodyes wold he not aduertised vstherof If there was any other sacrifice and he dyd not know therof then led not y e spirit hiÌ„ in to all veritie whiche to saye were blasphemy If he knew it and yet dyd not aduertyse vs therof than dyd he not the dutie and office of a trew preacher and that to affirme were like impâ—â—tie If any might haue offered Iesus Christe but hym selfe onely In vayn it had ben to hym to haue suffered so cruell torment in hys owne person by oblatioÌ„ of hym self And so to affirme that a mortall man may offer him who is immortall God In myne opinion is malepart proudnes But let vs heare more Paule saieth by one oblation hath he made perfyt for euer them whiche are sanctifyed And also remissioÌ„ of synnes once gotten there resteth no more sacrifice They will not auoyde Paules wordes althought they saye Paule speaketh of the Leuiticall sacrifice No papistes he exciudeth all manner of sacrifice sayeng Nulla amplius rest at oblatio no more sacrifice resteth And that testifieth Iesus Christ hym self vpon the Crosse sayeng Consuâ—â—aâ—um est that is what euer is requyred for pacifyenge my fathers wrath iustly moued against synne what euer is necessary for reconciliacioÌ„ of mankynd to the fauoure of my eternall father and what euer the purgation of the synnes of the hole worlde requyred is now complete ended so that no further sacrifice resteth for synne Heare ye papistes two witnes speake agaynste you How can ye denye the opinion of your masse to be fals and vayn Ye say it is a sacrifice for syn but Paule and Iesus Christe say the onely death of Christ was sacrifice sufficient for synne and after it resteth none other sacrifice speake or els ye are lyke to be coÌ„demned I knowe ye will saye it is none other sacrifice but the selfe same saue that it is iterated and renewed But the wordes of Paule bynd you more strayte then that so ye may escape for in his hole disputation contendeth he not onelye that
shedde for you and for many in remission of synnes Marke that remission of synneâ— is attributed too the sheddinge of Christes bloudde And Paule saieth Christ is dead for our synnes And in an other place by one oblation or sacrifice hath he made vs persyte foreuer Consider diligently that remission of synnes is attributed some tyme to the sheddyng of Christes bloudde some tyme to hys death and some tyme too the hole sacrifice whiche he made in suffering all payn And why this whether if there be diuers manners to obteyn remission of synnes â—o but because euerâ— one of these thre necessarily foloweth other remission of synnes is commonly ascribed to any of them For where so that euer Christe is offred there is hys bloude shedde his death subsequently foloweth And so papistes if ye offre Christe in sacrifice for synne ye shedde hys bloud and thus newly kylhym Aduerte too what fyne youre owne desyre shal bring you euen to be kyllers of Iesus Christ Ye will saye ye neuer pretended such abomination I dispute not what ye entended but onelye I shewe what absurdite doeth folowe vpon your owne doctrine For necessarelye if ye do offre Christe for synne as ye confesse and youre lawe doeth teache ye cruelly shedde hys bloudde fynally do kyll hym But nowe will I releaue you of this anguish dolorouse it were daily to coÌ„mit maÌ„ slaughter often times to crucify the king of glory be not affrayed ye do it not For Iesus Christe may suffre no more shed his blod no more nor dye no more For y â— he hath dyed he so dyed for syn that once and now he lyueth and death maye not preuayle against hym And so do ye not kyl Christ for no power ye haue too doe thesame Onely ye haue deceyued the people causinge them beleue that ye offred Iesus Christe in sacrifice for syn in your masse whiche is fryuole and fals For Christe maye not bee offerred because he maye not dye I moste gentellye exhorte all desyringe too obiecte agaynste these precedentes ripely too consider the grounde thereof whiche standeth not vppon the opinion of man but vppon the infallible woorde of God And to resume euery parte of these argumentes and ley them too the hole bodye of goddes scriptures And then I doubte not but all men whose senses the princes of darcâ—enes and of this worlde hath not execated shall confesse with me that in the masse can bee no sacrifice for synne And yet too the great blasphemye of Christes death and open denyall of his passion hath it ben affirmed taughte and beleued that the masse was a sacrifice for the sinnes of the quicke and the dead Whiche opinioÌ„ is moste false vayn wicked And so I thinke the masse too be abomination and Idolatrye no man of indifferente iudgemente will denye Lette no man entend to excuse the masse with the pretext of the Lordes supper For nowe shortly wil I proue that therwith it hath no congruence but is expresse coÌ„trarye to it and hath taken the remembraunce of the some oute of mynde And further it is blasphemous to y â— death of Iesus Christ Fyrst they are contrary in institution for the Lordes supper was institute too be a perpetuall memory of those benefites whyche we haue receiued by Iesus Christ and by hys death And firste we should call to mynd in what estate we stoode in the loynes of AdaÌ„ when that we all blasphemed the maiestie of God in hys face Secondly that hys owne incoÌ„prehensible goodnes moued hym to loue vs moste wretched myserable yea moste wicked blasphemous and loue moste perfyte compelled hym to shewe mercy And mercy pronunced the senteÌ„ce whiche was that his onely sonne shoulde paye the price of oure redemption Whiche thinge beinge righteously called to memorye in the present action of the soupper coulde not but moue vs to vnfeyned thankesgeuinge vnto God y e father and to hys onely sonne Iesus who had restored vs agayne to libertie and lyfe And this is it which Paule coÌ„mandeth sayeng as ofte as ye shall eate of thys bread and dryncke af this cup ye shall declare the Lordes deathe tyll he come that is ye shal laude magnify and extolle the lyberall fyndnes of God the father and the infinite benefytes whiche ye haue receyued by Christes death But the masse is instituted as y e playn woordes thereof and their owne lawes do witnesse too be a sacrifice for the synnes of y e quicke and the dead For doinge of the whiche sacrifice God is bounde not onely to remitte oure synnes but also to geue vnto vs what euer we will aske that shal testifye diuers masses celebrated for diuers causes Some for peace some in time of warre some for rain some for fayre wether yea and alas my hart abhorreth suche abomination some for syckenesse of bestyall They will saye they seuerally take prayers for obteyning suche thinges And that is all whiche I desyre they say for the obtayning of suche vayne tryfles destinate they their hole purpose so prophane the sacrament of Chrystes bodye and bloudde if that were any sacramente whiche they abused so whiche shoulde neuer bee vsed but in memorye of Christes death Then shoulde it not be vsed to praye that the touthe ache bee taken awaye frome vs that oure Oxen shoulde not take the lowing yll oure Horse the spauen or farsye and of all manner diseases for our cattel Yea what was it wherfore ye wolde not saye masse peruersed priestes But let vs heare more The supper of the Lord is the â—yfte of Iesus Christe in whiche we should laude the infinite mercye of God The masse is a sacrifice which we offer vnto God for doinge whereof we alledge God shoulde loue and commend vs. In the supper of the Lord coÌ„fesse we oure selfs redemed from synne by the death and bloude of Iesus Christe onely In the masse craue we remissioÌ„ of synnes yea and whatsoeuer thyng we lifte by working of that same worke whiche we presently do oure selfe And here in is the masse blasphemous vnto Christe and hys passioÌ„ For in so farre as it offreth or promitteth remissioÌ„ of synnes it imputeth imperfection vppon Christe and hys sacrifice affyrminge that all sinnes were not remitted by hys deathe but that a great parte are reserued to be purged by vertue and the value of y e masse And also it is iniurius vnto Christe and not onely speakinge moste falsly of hym but also vsur pynge too itselfe that whiche is proper to hym alone For he affirmeth that he alone hath by hys owne death purged the synnes of the hole world and that no parte resteth to be clensed by any other meanes But y e masse syngeth an other song whiche is that euery day by that oblatioÌ„ offred by the priestes is synne purged and remission obteyned CoÌ„sider papistes what honor youre masse geueth vnto Christe Laste in the supper of y â— Lord we graunt our selfes eternal debtours to
there is none other sacrifice for synne but also that the selfe same sacrifice once offered is sufficient and neuer maye bee offerred agayne For otherwyse of no greater price value nor estimation shoulde the death of Christe be then y e death of those beastes whiche were offered vnder the lawe whiche are proued to be of none effect nor strength because it behoued them often tymes to be iterate The apostle by comparing Iesus Christe to the Leuitical priestes and hys sacrifice vnto theirs maketh the matter playne that Christ might be offered but once Fyrst the Leuitical priestes were mortall and therefore it behoued them to haue successours But Christe is an eternall priest and therefore is alone and nedeth no successour The Leuiticall priestes offered the bloud of beastes but Iesus Christe offered hys owne body and bloud The Leuiticall priestes for impotency of their sacrifice did iterate the same But the sacrifice of Iesus Christe hauinge in itselfe all perfectiâ— nedeth not to be iterate Yea to affirme that it oughte or maye be iterate is extreme blasphemy For that were too impute imperfectioÌ„ thereupoÌ„ coÌ„trary to y e hole religion and the playn wordes of Paule sayeng such is our hye priest holy iust ipolute seperaâ—â— from synners and hyer then the heauens to whom it is not necessary euery daye to offer as did thâ—â—â—â—â—â—â—stes first offer for their oâ—â—â— synnes and then for y e synnes of the people For y â— he hathe done once when he offered hym selfe What wordes caÌ„ be more plain â–ª Here Paule sheweth all causes wherefore it nedeth not Christ to be offered agayn And wolde conclude that he maye not be offered agayn Yet say they it repugneth nothing that we offerre Christe so that he offerre nothym self The text sayeth playnly as before is shewed that Christe onely might offerre hym self which sacrifice is sufficieÌ„t neuer may be offered agayn For if it had behoued hym to haue ben oftener offered then once he shoulde haue suffered often tymes from the beginninge of the world But once hath he appeared for the away takinge of synne offering hym self That is of hys own body once slayne now lyuing and may suffre death no more For by hys onely one sacrifice hath he made vs perfyte sanctifyed for euer Here is aunswered to that obiectioÌ„ that some obiecte Men euery day fyn therfore it is necessary that euery day be sacrifice made for synne Paul sayeth by one sacrifice hath he coÌ„suÌ„mat vs for euer For other wais hys death were not the onely and sufficient sacrifice for our synnes which to affirme were blasphemation And so there resteth of oure hole redemption nothing but his second cuÌ„ming whiche shalbe to iudgemeÌ„t Where we depending vppon hym shall receyue glorye and honour but hys ennemyes shalbe made a footestoole too hys fete Not that I meane that hys death oughte not to be preached and the remembraunce therof extolled and praysed in the right ministration of his supper but none of these two be sacrifice for synne What wil ye aunswere to this whiche Paul produceth against youre masse He plainly sayeth there is no sacrifice for synne but Christes death onelye c. And that neither may ye offer him nor yet that he maye offer hym selfe any more Ye will saye it is a memoriall sacrifice vnder the whiche Iesus Christe is offered vntoo the presence of God the father by thee churche vnder the apperaunce of breadde and wyne for remission of synnes I aunswere with Paule Apparet nunc in conspectu Dei pro nobis he appeareth nowe in the presence of God for vs so that it is not requisyte that anye manne offerre or represente hym too the father For that he doeth hym selfe makyng continual intercessioÌ„ for vs. But let vs consider this doctrine more depely The church say thei offered Iesus Christ vnto God y â— father for a memoriall sacrifice or in a memoriall sacrifice Is there any obliuioÌ„ or forgetfulnes fallen in God the father Hath he forgotten the death and passioÌ„ of Iesus Christ so that he nedeth to be brought in memory thereof by any mortall man Beholde brethern howe that impâ—etie discloseth and declareth it selfe Can there be any greater blasphemye than for too saye God the father hath forgotten y â— benefites which he gaue to mankynd in hys onely sonne Iesus And who that euer will saye that they offer any memoriall sacrifice or remembrauÌ„ce therof vnto God Doeth plainly say that God hath forgotten theÌ„ For otherwyse what nedeth a representation or remembraunce Aduerte papistes and consider how Sathan hath blynded you Ye do manifestlye lye and do not espy the same ye do blasphem God at euery woorde and can ye not repent They saye it is sacrificium Speake more for a memoriall sacrifice it can not be They saye it is sacrificiuÌ„ applicatorium A sacrifice whereby they may and do applye the merites of Christes passion vnto synners They will be layars too of plaisters but I feare the wounde be not well ryped and therfore y â— the playster be vnprofitable Ye sayâ— ye maye applye the merytes of Christes passion to whome ye list â–ª This is proudly spokeÌ„ Then may ye make peace with God at youre pleasure But the contrarye speaketh he in these wordes who may make Here God saieth y e as none mai moue his wrath against his choseÌ„ here of ought ye to reioyce brethren the Pope nor hys priestes nor bishoppes what soeuer may not cause God to be angry agaynst you albeit they curse you with crosse belle and candel so maye no man compelle hym too loue nor receyue in fauoure but whome it pleaseth hys infynyte goodnes Moyses I confesse prayed for the people when God was displeased with them But he speaketh not so proudly as you do But either desyreth God to remit y e offence of y e people or els to destroi him to gether W t theÌ„ I fear y t your loue be not so ferueÌ„t he obteyned his petition of God But wil ye say so it was determinate before in the counsayll of God Aduyse you well The nature of God is to be fre thrall vnto nothinge For although he is bouÌ„d obliged to fulfill all y t his worde promitteth to y e faithful beleuers yet is y t neither subiectioÌ„ nor thral dome for frelye he made his promis frely he doeth fulfill the same I desyre to be certified where God made his promisse vntoo you papiste priestes that ye should haue power to appli as ye speake the merites of Christes passion to all sondry who tolde or nuÌ„bred money to you for y t purpose Taketh God any part of the profitte that ye receyue Alas I haue coÌ„passion vpoÌ„ your vanitie but more vpon y e symple people y t hath ben deceyued by you your fals doctrine Are ye better heard with god then Samuel was He prayed for kyng Saule and that moste ferueÌ„tly
after drincke of the water of lyfe drincketh there with damnation death How by whome it hath beÌ„ enuenomed if it were no more tediouse to youre grace to reade heare then it is paynfull to me to write or reherse I wold not spare the labor But for this present I haue thought it soÌ„e discharge of a parte of my duety If I of very loue admonish your g. of y â— daÌ„ger whiche I do as God one daye â—â—all declare preferring youre g. saluation and the saluatioÌ„ of the people now committed to youre care before any corporal benefyt that can â—â— dounde to my self Ye thinke peraduenture that the care of religion is not coÌ„mitted to magistrates but to the bisshoppes estate ecclesiastical as they terme it no no the negligeÌ„ce of bisshoppes shall no lesse be requyred of y e handes of magistrates because they foster and maintein them in â—yâ—anny them shall the oppression of fals iudges whiche kynges mainteyn and defend I doubte not but your grace doeth woÌ„der howe that the religioÌ„ that is vniuersalâ—â— receyued can be so damnable and so corrupted But if youre grace shall coÌ„sider that euer from the beginning the multitude hath declined from God yea cueÌ„ in the people to whome he spake by his lawe and prophetes if ye shall consider the complaynte of y e holy Ghoste complayninge that nations people princes and kynges of the earth haue raged made conspiracies and holden counsailes against the Lord and against his anointed Christe Iesus Further if ye shall consider the question whiche Christe Iesus hym selfe doeth moue in these wordes when the sonne of man shal come shall he fynde fayth in the earth And last if youre g. shall coÌ„sider the manifest contempt of God of all his holy preceptes whiche this day raygneth withoute punishment vpon the face of y e hole earth For as O seas complayneth there is â—overitie there is no mercy there is no knowledge of God in the earth but lyes periury mur ther theft and adultery ouerflow al and bloud hath touched bloud that is euery iniquitie is ioyned to an other If depely I say youre grace shall consider conteÌ„plate the vniuersal corruptioÌ„ that thys day reygneth in al estates then shal youre g. cease to wonder that many are called few are chosen And ye shall begyn to tremble to folowe the multitude to perditioÌ„ The uniuersall defection whereof sainct Paule did prophesy is easy to be â—sâ—â—ed aswell in religion as in manners The corrupcioÌ„ of lyfe is euident â— religion is not measured with the playne worde of God but by custome coÌ„sâ—etude will consent and determinations of men But shal he who hath proâ—â—nced all cogitations of mans haâ—â— to be vayn at all tyme accept the counsaylles and consentes of men for a religion pleasâ—nge acceptable before hym Let not youre grace be disceaued God can not deny hym selfe he hathe witnessed from the begynnynge that no religion pleaseth hym except that which he by hys owne worde hath commaunded established The veritie it â—elf pronunceth this sentence In vayne do they worshippe me teaching doctrines the preceptes of men And also all plantation that my heauenlye father hathe not planted shalbe routed out Before the cumming of his welbeloued sonne in the fleshe seuerallye he punished al such as durst entreprise to alter or change his ceremonies or statutes as in Saule Vzias Nadab Abihu is to be redde And wil he now after that he hath opened his hole couÌ„sail to y e world by his only soÌ„ne whoÌ„ he hath coÌ„maÌ„ded to be hearde And after y t he by hys holy spirit speakig in his apostles hath established the religion â—â— whiche he willeth hys trew worshippers to abyde to the end wil he now I say admitte mens inueÌ„tions in the matter of religion whiche before he reâ—â—ted for daÌ„nable Idolatry If man oraungels wolde affirme that he will or may do it his owne veritie shal conuict them of a lye for this sentence whiche he once pronunced shall abyde immutable to y e ende Not that which appeareth good in thine eyes shalt thou do to the Lorde thy God â–ª but what y e Lord thy God hath commaunded the that do thou adde nothing to it dyminishe nothinge from it The whiche thinge sealinge vp hys new testameÌ„t he repeteth in these wordes I wil lay none other but then vpon you but that which ye haue holde till I come And therfore yet again it repenteth me not to say that in this point whiche is chief principale youre grace must dissent from the multitude of rulers or els ye can possesse no portion with Christ Iesus in his kyngdome and glory An orator Goddes messinger also iustlye mighte requyre of you nowe by Goddes hande promoted to hye dignitie a motherly pitie vppon youre subiectes a iustice inflexible to be vsed agaist murtherers commoÌ„ oppressours a hart voyde of auarice and partialitie a mynd studiouse and carefull for maintenance of that realme common wealth aboue whiche God hath placed you and by it hath made you honorable with the rest of y e virtues whiche not onely Goddes scriptures but also wryters illuminated onely with the lighte of nature requyreth in godlye rulers But â—ayn it is to craue reformation in manners where the religion is corrupt For like as a maÌ„ can not do the office of a man except first he haue a being or a life So to worke woâ—tes pleasante in the sight of God the father caÌ„ no man do without the spirite of the Lorde Iesus whiche doeth not abyde in y e hartes of Idolatrers And therfore y e moste godly princes Iosias 〈◊〉 Iosaphat seâ—ing goddes faâ—â—or to rest vpon them vpon their people before all thinges began to reforme the religion For it is as the stomake within y e body whiche if it be corrupted of necessitie it infecteth y e hole masse And therfore oft I repete that which is most necessary if your grace pretend to raigne w t Christe Iesus then it behoueth you to take care ouer his trew religioÌ„ the which this daye within your realme is so deformed that no part of Christes ordinances remayn in their first strength original puritie the which I praise god is lesse difficil to me to proue then daÌ„gerous to speake And yet neither the one nor y e other I fear partly because the loue of life eternall quencheth the terrour of temporall death And partely because I wolde with sainct Paule wishe my self accursed from Christe as touching earthely pleasure for y e saluatioÌ„ of my brethern illuminatioÌ„ of your grace Which thing work very dede not bare word wryting shall witnes declare if I maye purchase the libertie of tunge but fortye daies only I am not ignoraÌ„t how daÌ„gerous a thiâ— it appeareth to y e natural maÌ„ to in nâ—â—ate any thing in matters of religioÌ„ And partli
â—he masse to be in goddes presece that onles ye decline froÌ„ the same to lyfe can ye neuer atteyn And therfore brethren flye froÌ„ that Idolatry rather then frome the present death Here wolde I haue spoken of the diuersitie of sacrifice but neyther doeth tyme nor the wickednesse of myne owne flesh permit that so I do I will ye obserue y â— where I saye there resteth no sacrifice nor yet is there anye priestes that I meane that there resteth no sacrifice too be offred for synne nor yet is there any priests hauynge power to offre such oblations Otherwise I do knowe that all true ChristiaÌ„s are kynges and priestes and doe dayly offre vnto God a sacrifice moste acceptable the mortification of their affections as Paule commaunded the Romayns But here of may not I remayne too speake presently Suche doctrine as was taught in youre audience vpon Sonday before noon I wil proue as oportunitie shall permitte by goddes scriptures not only vnprofitable but also erroneous and deceyuable But firste accordinge too my promes I will seude vnto the teacher the extracte therof to adde or diminishe as by hys wysedome shalbe thought moste expediente â–ª For God knoweth my mynde is not captâ—oush too tryppe men in wordes But my onely desyre beynge that ye my audience bee instructe in the veritie where froÌ„ dissenteth some doctrine taughte you if truelye I haue collected moueth me to speake againste al that maye haue appearaunce of lyes and superstition And praye with me brethren that the spirite maye be ministred vnto me in aboundance to speake at all times as becommeth a trew messenger And I will lykewyse praye that ye might heare vnderstande and obeye with all reuereÌ„ce the good wil of God declared vntoo the worlde by Iesus Christ whose omnipotente spirite remayn with you for euer â–ª Amen ¶ Here is briefly declared in a sumine accordynge to the holy scriptures what opinion we Christians haue of the Lordes supper called the Sacramente of the bodye and bloudde of oure sauyoure Iesus Christ FIrste we confesse that it is an holy action ordeyned of God in the whiche the Lorde Iesus by earthely and visible thinges sette before vs lifteth vs vp vnto heauenly and inuisible thinges And that whan he hadde prepared hys spirituall banâ—â—et he witnessed y e he hym self was the lyuely bread wherewith oure soules bee fedde vnto euerlastinge lyfe And therefore in settinge forthe breade and wyne to eate drynk he confirmeth and sealeth vp too vs hys promisse and communion that is that we shalbe partakers with hym in hys kyngedome and representeth vnto vs and maketh playne to oure senses his heaueÌ„ly giftes and alsoo geueth vnto vs himself to be receiued with faith and not with mouthe nor yet by transfusion of substaunce but so throw the vertue of y e holy Ghost that we beynge fedde with hys fleshe refreshed with his bloud maye be renewed both vnto trew godlines and to immortalitie And also that here with the Lord Iesus gathereth vs into one visible body so that we be meÌ„bres one of an other and make altogether one bodye where of Iesus Chrste is head And finally that by the same Sacrament the Lord calleth vs to remeÌ„braunce of hys deathe and passion too styrre vp oure hartes to prayse his moste holy name Sarthermore we acknowledge that this SacrameÌ„t oughte to become vnto reuereÌ„tly considering there is exhibited and geuen a te 〈…〉 of the wonderfull socâ—â—tie and â—uyttinge together of the lord Iesus and of the receyuers and also that there is included and conteyned in this sacrament that he will preserue his churche for herein we be commaÌ„ded to shew the Lordes death vntill he come Also we beleue that it is a confession wherein we sheroe what kynd of doctrine we professe and what congregation we toyne our selfes vnto And lykewise that it is a boÌ„de of mutuall loue amoÌ„gst vs. And finally we beleue that al the commers vnto thys holy supper muste bringe with them their conuersion vnto the LORD by vnfayned repentaunce in faythe and in thys Sacramente receyue thee seales and confirmation of their faythe and yet muste in nowise think that for this works sake their syns be forgeuen And as concerning these wordes Hoc est corpus meuÌ„ this is my body on whiche the papistes depend so much sayeng that we must nedes beleue that the breade wyne bee transubstanciated intoo Christes body bloud We acknowledge y e it is no artikel of our fayth which caÌ„saue vs nor which we are bouÌ„d to beleue vpoÌ„ payn of eternal daÌ„nation For if we should beleue y â— hys very naturall body both flesh and bloude were naturally in the bred wyne that should not saue vs seinge many beleue that yet receyue it to their damnation For it is not his presence in the bread that can saue vs but his presence in our hartes through fayth in his bloud which hath washed out our synnes and pacified the fathers wrath towardes vs. And agayne if we doe not beleue hys bodielye presence in the bread wyne that shall not damne vs but the abseÌ„ce out of our hart thorow vnbelefe Now if they wolde here obiecte that though it be trueth that y e absence out of the breade coulde not damne vs yet are we bounde to beleue it because of gods worde saying thys is my bodye whiche who beleueth not as muche as in him lieth maketh God a lyar and therfore of an obstinat mynd not to beleue hys worde maye be our damnation To this we aunswere that we beleue gods worde confesse that it is trew buÌ„t not so too be vnderstande as the papistes grossely affirme form the SacrameÌ„t we receiue Christ spiritually as dyd the fathers of the olde testament accordinge to S. Paules sayeng And if men wolde well wey how that Christ ordeyning this holy sacrament of hys bodye and bloud spoke these wordes sacramentally doubtles they wolde neuer so grossely foolishely vnderstand them contrary to all the scriptures and to the exposition of saynct Augustyn sayncte Hierome Fulgentius Digilius Origenes and many other godly writers Gene. â— Math. 10 â–ª Actes 1â— â–ª 〈…〉 〈…〉 1◠〈…〉 â–ª 40. â—l 51. â—â—90 â— â— Reg. 25. Iere. 52. Daniel 1. Esai â— Ephe. 2. Iosua 2. Math. 5. Math. 10. â—â—â— 20. Rom â–ª 1. â— Pet. 2. The state Apo. 14. 1â— Psalm â— Acto 4. Luc. 16. O se 4 â–ª â— â–ª Math. 20. Math. â— â— Thes â— Deu. 4. 12. Math. 15. â—e 13. 1â— Leut. 10. Math. 7 Ac. 1. 13. 14. 1. Cor. 11. Apoca. â— Nota. â— Re. 15. a. Pa. 17. 4. Re. 22 2. Pa. 29 â—9 â—â— No parte of religion remaineth vncorrupt â–ª A peticion An obiection of the fleshe An answer Matth. 6. â—â—â— 6. â— â—â—â— 1â— Iohn 17. Iohn 4. â—aâ—â— 2. Iere. 〈◊〉 ◠〈◊〉 2. CouÌ„saill 3 Par. â—4 Matth. 24 Oâ—â— 10. â—â—â—â— 9 â–ª 1. Reg. 1â—◠◠〈…〉 1â— Nota. Dem. 4. Leui. 10. Obiection Apoca. â— Obiection Preceptes were geueÌ„ The cause of the counsail at Ierusalem Cornelius ConclusioÌ„ of the conÌ„sayll Question Obiection Nota. Pape quâ— missam instituerunt Euasion Improâ—â—tion of the Canon Nota. Esay 66. Amos. 5. Esai 66. Iere. 7. Esay 55. Esai 18. Ose 7. Iere. 2. Nota. Opinion holden of the masse Nota. Hebre. 10. Aunswere of papists Contra. Nota. Hebre. 7. Papistes Aunswere â–ª Heb. 9. Hebr. 10. Nota. Question Papistes aduerte Euasion Papistes Esai 27. Iere. 14. Esai 9. Iere. 31. Collos 1. Nota. Ioan. 6. ☞ â–ª Question ☞ ☜ Obiection Aunswer 1. Cor. 11.