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
time as ye may se when ye confer there doctrine unto the doctrine of the Aposteles The malice of man could not utterly destroye the truith in our fathers time nomore shall it do in oure time Christ hathe prayed for his churche and his prayer is hard Ioan. 17. it shall be upon the erth till he cum to iudgment Matt. ult thowgh allwayes afflictid and persequutid by souch as contemne boothe god and hit word But it shall suffice the seruaunt to be as his master was we reade how he entryd with many afflictions so must euery man that wilbe sauid Ebre 11. Rom. â— the churche of Christ may welbe comparid unto daniell setting Among the lyons destitute of all humayne ayede and defense deliuer it out of the caue yet shall it wander upon theâ—th as à contemptible thing of no Estimacion not knowing where to rest here â—ed pacience must suffre this opprobrie and abiection and when she can not be receauid as she is worthy into the palyce of the ryche she must be coÌ„tent to lodge in the stable with Christ among the brute bestes Yet god Manie times dooth resuscitat of his great Mercy diuerse princes and godly mindyd kynges for the defense of the church as he dyd Cyrus and Constantinus with many other And in my dayes it pleacid god to moue the hart of the moost noble and uictorious prince Henrye theight of à blessid memorie to deliuer his subiectes ffrom the Tyrannie of the wyckid Antechrist the byshope of Rome with many other godlye and diuine actes which browght the light of godes worde into manie hartes Beseching the eternall and lyuing god That this oure moost gracious and uertewes Souerayne lord Kyng Edward is successor may godly performe the thing that is yet to be desirid and leaue nomore doctrine in the churche of inglond nor other booke to instruct his subiectes with all Then the moost godly yong prince Iosijahu leste in the land of Iuda an Hierusalem His moost noble actes be wroten 4. Reg. 23. heremouid all false doctrine and Idolatrie out of the churche and restoryd the booke of the lawe into the temple bound himselfe and all his subiectes to honor and obey god only as that booke tawght Manasses for the time of many yers conspirid nothing but the abolycion and destruction of godes word killid the prophetes of god and many other godly persones in that time of persequucioÌ„ some godd man hid in the temple an Exampler of godes law which by deuine operacion was found in the raygne of Iosijahu Agod act of him that hyd the booke and à godly act of the king to bind his subiectes unto that booke He that had sawght all te churches in inglond before 16. yeres shuld not haue found one bible but in euery church souch abhominacion and Idolatrie as the like was not sith the time of Iosijahu euery where Idoles with all abhominacion and as I perceaue by à frindes letter of mine of late in à Certayne churche in Inglond was an inquisicion made for the bible by the kynges maiestes officers that in stede of the bible found the leffte arme of one of those chartechouse Monkes that died in the defense of the byshope of Rome Reuerently hyd in the hygh aulter of the church with à wryting conteyning the day and cause of his deathe Doutles à uery sacrament and opyn signe that they be hypocrites and desemblers and not perswadyd of the truith in there hartes And I trust to hyre that the Kynges maiestie neuer put his officers to great payne to bring them to Tiburn But put them to death in the churche upon the same aulter wherin this relique was hyd and burnt there the bones of the treterous ydolatraes with the relique as Iosijahu did all the false pristes 4. Reg. 23. And the doyng therof shuld not haue suspendid the churche at all but haue byn à better blissing therof then all the blissins of the byshopes of the worold for god louithe those that be zealous for his glorie But what the cause shuld be now that the littell ydoles be cast out of the churche thowgh the moder of them all be there yet and yet people be ydolatres It is easi to be perceauid The wannt of the word of god diligently preachid Rede the 33â— chapiter of the 2. bok of Paralip Where as the good king Manasses aâ—ter his captiue in Babylon was returnid ffrom his wyckid lieffe and restoryd unto his Kyngdom with great diligence he destroyd souch Idolatrie as be fore he stablyshid in his Kyngdom ouer trew all the aulters of Idoles with great diligens How be it in the 55. yere of his Reygne he departid out of his mortall lieffe before he could conueniently restore the booke of the lawe and the trew word of god unto the people so that not withe stonding the kynges godly pretence and destroing all â—dolles Populus immolabat in excelso domino deo suo 2. Paralipp 33. Amaniâ—est Argument that it sufficith not to remoue thoccacion ofyle but there must be gyuen occacion of goddâ— when ydoles be cast out of the churche the word of god solye and only must be browght into the church and so preachid unto the people that there false conceuid opinion may be taken out of there hartes and taugh te to abhorre ydolatry by knolege or else will they return agayne to there supersticion as many times as they haue occacion yeue them The trew word and souch as can preach it treuly unto then them will they swere in there conscience neuer to serue other then the lyuing god of heauen as ye may se 4. Reg. 23. by kyng Iosâ—â—ahu and his subiectes Stans rex iuxta columnam percussit foedus coram domino quod ambularent post dominuÌ„ obseruarent praecepta eius testimonia eius atque statuta eius toto corde atque tota anima â—t exequerentur uâ—r ba soederis huius quâ— scripta erantin libro illo Stabaâ—quecunctus populus consenciens soederi illi When they were perswa did by the word of god that ydolatrye was naught it was no nede to bid them beware of ydolatrie in the time of Manasse graunt father unto this uertewes Kyng Iosâ—â—ahu it was no meruell thowghe the people leste not there Idolatrie because the kyng being preuen tid by death could not with the taking awaye of the uice plant uertew as he would haue don doutles But the mercifull lord â—ouche sauid to performe this old kynges godly intencion by the yong uertewes and holy seruaunt of god that was cronid kyng in the viiâ— yere of his ayge Whois exemple I dout not but that our moost gracious Kyng will ffolow Hauing so godly agouernoure and uertewes consolers whois yeys cannot be darid with these manifest and open abhominacions To haue à god of bread or the holy and moost blyssyd supper of the lordes deathe thus abusid There is one no table thing tobe markid in this yong kyng losiahu When that Hilkiâ—ahu
creature of god wher by is notyd the difference betwyne commune bread and the bread dedycadyd unto an holy use and memoâ—y of Christes deatheâ— yet not with stonding they call the bread and the wynne creatures and not the accidence of creatures as oure men of late dayes doothe Were there nomore bookes but the Masse booke wherin is conteynyd all â—his prophanacion and abuses of Christes supper it is easy to be prouyd by the prayers therin conteynyd and uâ—yd in Gregoryes tyme that the Masse was à coÌ„munion thus the pryst and the people prayed Corporis â—acri preciosi sanguinis repleti libaminae queâ—umus domine Deus noster c. Agayne Saciasti domine â—amiliam tuaÌ„munâ—ribus sacris Beda that was 90. yers aâ—ter the deathe of Gregorie in the time of Sergius primus knew not of transubstantiacion nor of pryuat Masses No in the â—yme of Carolus the great 200. yers aâ—ter deathe of Gregorie there was no souche Massyng as my lord speakythe of But Masses then beganne to 〈◊〉 into estimacion when the order of Benedict inlargyd there Closters in fâ—roaunce other orders were not then begoten These Monkes sayde pryuate Masses and applyd the Merites therof for the synnes of other Aâ—ter the death of Carolus Raygnyd his sonne Hludouicus Anno 815. in whois dayes priuate Masses came into souche estimacion that people neglectyd the coÌ„munion and thowght it sufficieÌ„t if the pryst sayd Masse and receauid the breâ— for them wher upon the prince made al aw that the people shuld coÌ„municat with the church thre tymes in the yere As Ausegisus whrytyth canone 38lib 2. yet people estimed the Masse more holy and better theÌ„ the institution of Christ and passyd nether of god nether of the law of the prince Then was there an other law made that all men shuld ons in the yere communicat and use the lordes supper as the Canon Omnis utriusque sexus testyfieth This priuate breaking of bread is not of souche antiquite as my lord speakythe of as we may se by the decrees of Clement the thyrd de penitenâ— Remâ—ss Who lyuid in Anno 1200 Lombartus dooth à lege in the sentence no elder auctor then Sergium 2. Os porci cognominatum who reynid Anno 842. 30. yere aâ—ter the deathe of Carolus Magnus The causes of this ffraction dooth Bonauentura shew distinct 12. li. 4. Hostia diuiditur in partes tincta beatos Plane sicca notat uiuos seruata sepultos He that lystith to rede more of this yle let hym rede the 4. booke of Lombert There keping of it in the box and kneling downe at the time of sacring is but the commaundement of Honorius 3. bishope of Rome as it apperith by his wordes lib. 3. decretalium Titulo de celebracione MissaruÌ„ And this Honorius died Anno 1226 As conserning the boothe kindes of the sacramentes it was not for byddyn in the time of the master of the â—â—ntence who lyuid Anno 11â—2 Friderycho Sueuo Imperatore Augusto Nor in the time of Tomas Aquinas for in à certayne Hymne he speakythe thus of the distrybution of the sacrament unto the hole churche Sic sacrificium istud instituit Cuius officium committi uoluit Solis presbyteris quibus sic congruit Vt sumant dent caetâ—ris If the prist gaue unto the people that he receauid himselfe there was no part of the sacrament taken ffrom them as it is at this daye Yet Shame they not yle men to say there masse is 1500. yeres old No no this yle came into the church after the condemnacion of the great clark Berâ—ngarius as is sayde before When my lord woulde stablyshe his doctrine by the auctorite of the doctors be cause thei say the winne and the bread is changid They make not for my lordes purpose for they speake of one alteracion and my lord speakith of an otherâ— They say not that the substance and mater of the bread and winne is changid But that the use of it is changid for where before it was commune bread and commune wynne now it is with great religion takyn for the presentacion and confirmacion of all godes promyses unto his churche for the deathe of his sonne The doctors doothe wâ—â— to call the bread the body and the wynne the bludd For Christ so callid it As it hath byn usid ffrom the begynning of the church untill this day to call à sacrament by the name of the thing â—ignified by the sacrament Vâ—e thy selfe unto the scripture Christiane Reder and then thow shalt perceaue all the doctors for the space of 900. yers to stand of thy part and neuer mindid this transubstancion of the bread and winne Red Augustine de sermonibus fidelium quia Christus inquit Passus â—st pro nobis commendauit nobis in isto sacramento corpus et sanguinem suum quem etiam â—ecit nos ipsos Nam et nos ipsius corpus â—acti sumus per misericordiam ipsius quod accipimus nos sumus and in the same sermon he sayth in nomine Christi tanquam ad calicem uenistis ibi uos estis in mensa ibi uos estis in calice As oure bodies naturally ar not the body of Christ nor corporally oure bodis be not in the chalice but by â—ayth we ar h is membres and spiritually coniugnid with him in the chalice so spiritually he yeuithe us his bodyeâ— if Christe corporally be yeuine unto us in the sacrament then corporally ar those that receaue the sacrameÌ„t in the chalice whiche were an absurdite to graunt So likewice he interpretatith this spirituall recâ—auing of Christes body in sermone ad infantes Expounding these wordes of Paule Vnus panis unuÌ„ corpus multl sumus Tertul. lib. 4. contra Marcionem dooth expounde these wordes Hoâ— est corpus mâ—um And prouithe there by that the bread is not the body naturally of Christ But prouithe by these wordes that Câ—rist had à treue body and was uery man sayng phantasma non capit figuram sed ueritas aliud enim à pane corpus Iesus habet nec pro nobis panis traditus sed ipsum Christi uerum corpus traditum in crâ—cem quod panis figura in coena exhibitum est He callithe this sacrament the signe of his body and yet neuer condemnid for an hery tike And this shuld the berter content the mind of man that wher as August in lib. de heresibus doothe note certayne erroures of Tertullian yet conserning this mater of the sacrament he speaky the not one word agaynst him ffor Augustine himselfe beliuithe as Tertullian did As he testifiethe contra Adamantum Non dubitauit dominus dicere Hoc est corpus meum cum signum daret corporis sui Why is not Augustine condemnyd for an heretick and his bookes burnid berause he sayth that the lord douttid not to say this is my body When he graue the signe of his body Tertullian denith playnly the bread to be his body li. 4. contra
An Answer vnto my lord of wynchesters booke intytlyd a detection of the deuyls Sophistrye wherwith he robbith the vnlernyd people of the trew byleef in the moost blessyd sacrament of the aulter made by Iohann Hoper Psalm 119. Vestigia mea dirige in uerbo tuo domine non dominabitur mei ulla iniquitas Pryntyd in Zurych by Augustyne Fries Anno M. D. XLVII Iohan Hoper wyshythe grace and the yefftes of the holy Gooste unto my lord of wynchester YOure booke my lorde intytlid à detection of the deuilles Sophistrie c. Was delyueryd unto me in Zurych the xxx of Aprell last past the whyche I haue withe leasure and diligence perusid Markyd youre intencion and how ye sense à wrong opinion withe many ffere wordes and diuerse reasones sufficient to confirme the ignoraunt in his ignorancie to stablyshe his errour and likewyce it may put in dāger the good and sim ple conscience unlernid that is perswadid and seythe the truithe yet for lacke of knolege cannot nor is not able to defend the same when argumentes subtille and crauffti shal assaulte his simple and playne ffaythe aboue the reche and capacite of his intendemente Therfore Because Idesire souche as know the trewthe to perseuer in the same and souche as yet be ignoraunt therof to comme unto the trewithe that in Christ they might withe the churche of truithe ffind eternall saluaciō I haue made this answer unto your booke to succur and warrant the conscience of the reader ffrom the snares and sophisticacions wherwithe all youe or ony other shuld troble and unquiete the peace and tranquillite of him that restyth only under the shadow and protection of godes holye word being deliuerid ffrom the darkenys of Egypt the detestable doctrine of man I haue likewyce dedicatyd the same unto youre lordshyppe to declare that it is agaynst youre cause and opinion that I writ and not agaynst youe to whom I wyshe the same grace and ffauour of god that I would unto my selfe and the loue that Paule wyshid unto his contre men the Iewes of whoe ssaluacion he was moost desyrows thowghe there obstinacy and blindenis so meritid the punishement and seuerite of godes Ire that he was compellyd to wryt the inditement and condemnacion of there infidelite as it aperithe by his moost louing and affectionat hart Ro. 9. before his entre into that lamentable and seuere disputacion of there departure and reiection ffrom the promesse of god Taking god and his conscience to record that he wrot of no Malyce nor pretensid yle wille but constraynid there unto to serue the glorie of god and the truithe of his word Whyche must be preferrid before all other loues of the worold Therefore wrote he as I do in the defense of the uerite to gaynesouche as he wrote unto untogod and to defend them that knew the truithe ffrom the subtiltie and crauffte of souche as pretendyd the subuersion of the truithe by crafftye and subtill argumētacion It is not ignorant unto youe what may be donne by the uerteue of a fere and well orderyd oracion How mouche it auaylythe whether it persuade à trewthe or à falsite No nede to syke examples therof in Demosthenes Cicero or ony other prophane wryter the scripture is playne that it hathe souche uehemency and effect in it selfe with the helpe of the deuyll that it persuadithe the falsyst lye of the worold to be trewe make the man to belyue not only that godd is yle the treuthe falshod but that god his word and all that speaky the his word befalse as we may se Nu. 13. by the oracyon of those 10. that were sent by the churche of the Israelites with Iehosua and Caleb to inquire and sarche the condicione and nature of the land of coenaan at there Returne as treatoures of the commune wealthe and not as faythe full inquisitoures as it was commaundid them in there embassayge and cōmission made this oracion and aduertismēt of there expedicion Venimus ad terram ad quam nos misisti utique fluit lacte melle hicest fructus eius Nisi quod populus est fortis qui habitat in terra ciuitates munite grandes ualde quin filios Anac uidimus ibi Amalec autem habitatin terra meridionali c. This bryue oracion so preualyd among the Israelitis that it browght the hole multitude and congregacion of the churche into desperacion into à contempt of god and there lawfull apoyntid Emperoure Moses And highe prist Aron Confer theffect of this oracion whyche ye may see in the begynning of the xiiij chapiter of Num. with god and all the miracles that euer he wrowght for them and yet more aualyd this false oration to persuade à false effect then god his word Moses or Aron God Among all the people of the worold Chose this people to be peculier unto hym selfe and byd Moses say unto Pharo that he shuld dimisse his people to do sacrifice unto hym Exod. ◠This singuler fauor and priuilayge aualyd nothing they would returne into Egypt Num. 14. agayne and serue Pha rao there mortall Ennymie and leaue the lyuing god He that deuidid the red see kyllid all the ffyrst begoten of Egypt Exod. 12. fed them with mete from heauen Wonderfully preseruid boothe there ffathers and them of his mercyfull fauour promisid them not 〈◊〉 lyffe eternall but also à pleasaunt ryche and moost commodious realme and kyngdon in this worold Now hathe this ffalse oracion of the 10. treatures wrowght souche an opinion in there heddes that they denye god and hathe no more trust nor confidence in hym nor will not hyre him spoken of in so mouche that all the hole congregacion agreyd to stone Iehosua and Caleb to deathe because they contraryd there wyckyd pretence yet was it not the ffere of stones ffyre nother swerd that could fere these too godly men ffrom preaching the truthe of god they had wordes agaynste wordes and an oracion agaynst an oracion and sayd if it pleace the lord he can bring us into this land and trewly because he hathe promysid it unto us he will yeue it be not ye Rebellious agaynst hym Nether fere ye not the people of the land they shall be our breade we shall deuore thē for zilam there protection is departid from them And the lord is withe us Litle à uaylyd this godly oration it persuadyd nothyng at all yet dyd these too there dewtys to shewe the truythe whiche is an Example that we shuld do the same all wayes confesse the the truythe and defend the word of god thowghe there belitle hope or none that it shall take effectt yet it is oure dewtys whether we be lernyd or unlernyd euery man to confesse his faythe for he that saythe in thy hart thow shalt haue nomore Godes but one the same god saythe thow shalt not take my name in uayne Exo. 20. and in forbyddyng the negatyue he commaundythe
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
in his sacra celebrare mysteria hinc fieri quaedam extranea catholice Apostolice traditioni coÌ„traria Sed siquidem domos simpliciter aliqui habere putant oportere in sacris suis orationis 〈…〉 uidelicet gratia nullo celebraÌ„do penitus horam quae sacri sunt mysteriâ— id eis permittimus This godly Emperoure Raygnid Anno domini 500. whereby it aperith it was not the maner of those days to celebrat the supper no where but in the congtegacion openlye as the paesah was commaundyd to be don neuer part of the lamme browght unto the syck man But â—tyn in there congregations as ye rede Exo. 12. Num. 9. where as Eusebiâ—s lib. 6. cap. 34. Ecclesiastes wrytith of one or too to whom the bread was ministrid in there priuate houses It was doune upon à singuler consideracion The persones that receauid this sacrament in there priuate houses were before excommunicatyd by thauctorite of godes word and before there reconsiliacion fell into this danger of deathe by sickenys the deaken was commaundyd to minister the bread unto them that in the reseauing therof they might declare there trew penitence unto the churche and dye in the promeses of god that desirith not the death of sinnerse In the tyme of Cypriane it was usid to yeue the bread of the supper unto chyldren if it were yeuen them as à sacrament it was yle But I cannâ—â— belyue it graunt it were I will not folow Cypriane but the institucion of Christ I know that he was but aman and had his faultes as ye may se by his opinion where he would souch as were Christenyd of herytikes to be rebaptisid We shuld not yet by this auctorite leaue thexample of the Aposteles Except it be in souch places where as the commune ministery of the churche is corruptyd and the sacrament usid contrary unto the institucion of Christe there euery man may in his priuate chambre with his Christiane and faythfull brothers commuâ—icat according unto thorder of the scripture As we sâ—â—ct 2 20. how the Apostoles dyd when the Pharises and pristes of the temple contemnid Christ and his ministery as well of the sacramentes as of the preaching of the gospell where as the faithfulles may receaue openly the sacrameÌ„t it sufficith them it is not nede to to haue it browght unto the syckmannes bedd For the doing therof hath don hurt in the church of god causid many times the pore sick man to put his hope and confidens in thexternall â—act and receauing of the sacrament and thowght himselfe neuer sufficiently preparyd to death but when he had recâ—auid this externall signe And thus was thabuse of the blessid sacrament Men say it is nether commaundyd nether for byddin by the scripture that the sick shuld use the sacrament in there priuate houses The wordes of Paule Ego accepi à domino c. with the textes à fore rehersid shewyth not only how the supper shuld be celebratyd but also where it shuld be celebratyd Sufficiat nobis tradicio Apostolica Let us conform oure selfes unto them as nere as we may Would to the lord that there were no more ceremonâ—es in the doing of this sacramoÌ„t or ony other in the churche then the scripture makyth mencioÌ„ of then blessid and fortunat were the pore ignorâ—t people that now by te and gnaw the bitter bark and neuer tastythe the swetnis conteynid with in this externall signes and no meruell there curates be as wyse as they the blind leadith the blind into ignorancie souch godly preacheres hathe there mother the holy church apoyntyd to haue the charge of those soules that Christ redemid with his preciouâ— blude Person and uicar patrone and byshope shaâ—â—e wayle doutles this horrible sinne to deceaue the people of god of his moost holy worde were the yeuerse of beneâ—ices so god unto there â—enentes or pore people of the paryses as they be unto there dogges and horses it were well for noman yeuith his dogg to kâ—pe but unto hym that hath skyle how to diet hym and to kepe hym in breath to mayntayne his course To saue hym he wax not mange his horse unto hym that best can skyle to hand ill him as well in the stable as in the â—eld Euery thing in the worold is better prouidyd for then the soule of man God matiners for the shyppe Polityk men for the commue wealth an Expert phisicions for the body à pleasaunt coke for the mouth A well practysid capitayne for the wart none in ony affers concerning the body shall be admittid unto ony office but apt and coÌ„uenient persones the best that may be gote in the church of Christ it is no mater passyd of who bare office thowghe he know nomore what appertayth to the charge that is committid unto hym then the lest of his paryâ—he They take great payne to uisit the sick and to ministre the sacramentes it were better they neuer came anere the sick with the sacrament except they knew better what à sacrameÌ„t ment and could shew them godes promises Which ar not only sealyd but also openlye declarid unto the church by the sacramentes And to make more open that the masse is no ceremonie nor the bread there usid no sacrament of gâ—des I will declare it unto the Christiane reder by the scripture that teachith us what the sacrament is and how it must be usid That the Christiane reader by reason of thabuse contemne not the thing it selfe Thowgh the abuse of sacrameÌ„tes is coÌ„demnid yet must we not contemne the sacrament thowgh thabuse of prayer be nowghte yet prayer as god commaundythe is good thowgh winne make men drouke yet noman sayth winne is nowght â—emoue then thabuse of euery thing that is godd and let the thing remayne style This is the diffinicion of the lordes supper It is à ceremonie institutyd by Christ to confirme and manifest oure societie and coÌ„munion in his body and blud untill he he cumme to iudgment Euery word in this diffinicion is in the scripture that it is à ceremony institutyd by Christ Matt. Mark Luâ— and Paule testifieth that it confirmith the coniumction and societe of Christ and his church these wordes of Paule prouith Quoniam unus panis unum corpus multi sumus Nam omnes ex eodem pane participamus â— Cor. 10. and that it shalbe donne till thend of the worold Paule prouith â— Cor. 11. Mortem domini annuncia bitis donec uenerit Now the maner how it was institâ—tid and how it must be usid in the churche It is wroten by Matt. Mar. Luc. and Paule in the places aford reher sid And Paule by name sayth coÌ„uenientibus uobis c. would the supper of the lord to be à ceremony of à puplik and commune assembâ—ance and would in this assemblance the gospell to be preachyd god to be callyd upon in the remembrance and â—ayth of Iesus Christ with yeuing god thanges that he would saue us by the death
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
not able to fight in the fild agaynst man he may fight at home by prayer agaynst the deuill that mouith warr and sedicion to destroy the communâ— wealth Thowgh his uocacion be not to barerule in the commune wealth yet may he pray that god yeue graceto souch as Rule to rule well as the coÌ„mune wealthe is commune for all men so may all men profet this commune wealthe if they haue the knolege and fere of god Thus ment Paule 1. Tim. 2. where he exhortid unto prayer and intercession with yeuing of thankes rede the place and mark to what end they shuld pray To optayne thend of the commune wealth and that by expresse wordes Vtplacidam ac tranquillam uitam degamus cum omni pietate honestate c. But hownegligent men be in this behalfe all the worold seyth I impute agreat part of this faulte unto ignorancie that people knowith not how great and difficile amater it is for à prince and gouerner to rule godly in his uocacion Nether how great à sinne it is to be unmyndfull of souche gouetners in the commune prayers of the churche then aster these prayers and inuocaâ—ions there shuld thankes be yeuen unto god for all his mercies Then the wordes of the supper râ—hersid and the sacrament distributyd to as many in the church as would receaue it and demaun de to receaue it so with thâ—kes yeuing and distribucion of souch goddes as god hath yeuen unto euery man for the powre to depart with loy and tranquillite of conscience This is the ceremony that is à sacrament of Christes holy body and bludd expressid in the scripture and the auctor herof is Christ himself Amore godli and religious thing caÌ„not be deuisid as ye maye se by thauctor of it and by the diligent wryting therof by the Euangelist and Aposteles what shuld cause the people to leue this holy thing wher of we be assurid that it is good and godly and to use amasse that hathe no certayne auctor Graunt it were not yleas it is of all great yles the warst yet who would for sakathing certayne and moost religious for athing uncertayne and supersticious inuencion of man Vse the sacrament with the same ceremonies and nomore then be expressid in the new testameÌ„t as Christ dyd and it shall passe all the Masses that ar orbe to be sayde in the worold Thexternall use therof where as fayth is may succur an inward and secreat desperacion of Atroblyd conscience so that the mind be not deâ—titute of knolege Those that to mouche fere and tremble at godes seuere aud rigurous iudgwent Knowing that sinne merytithe eternall deathe the pore conscience thus afflictyd by the meanes of the deuill and horror of sinne takyth not as great hope in the mercyâ— of god as fere of his iustice is borne in hand that mercie nothing auaylith but by iustice to be eternally damnid Agaynst souche imaginacions and perilous teÌ„ptacions auaylithe greatly the ceremonie and use of Christes supper For as man is by his senses drawyne to accomplyshe â—hact of all inwarde and secreat conceuid mystheiffe and sinne where as the senses find externall mater and sensible occacioÌ„ to satisfie the will that willithe nothing but sinne so where as à godd opinion is coÌ„ceuid of god in the hart the iudgment of man perswadid aright that god is à mercifull god and will pardon euery sinne thowgh it beneuer so haynouis in Christ the will that with great difficultie consentith unto this assurid promise of god in Christ is the more constaynid to obey the knolâ—ge of fayth because the mind is not onlye inspirid by deuine operacion of godes sprit that his sinnes be for gyuen but also by thobiect representyd unto thexternall senses to say the doing and celebrating of this holy supper where as the uery wofull and cruell tragedie of Christes death is set before the senses with breaking of the breade and drinking of the cuppe declarith that uerely all hope of saluacion were paste remedyles were it not for the paynes trauelles deathe and bludshedding of Christ where withall he satisfied the ire of god brake the prison of eternall deathe and sed man at libertie and leste this thing ons don by Christ shuld fall into obliuion and out of Remembraunce moost diligently he hymselfe shew id the maner and â—orme how hewould his churche might best be kept in mind of this inestimable benefit gaue and institutid this holy sacrament to be usid for the consolacion of the fidelâ—s till the woroldes end And why shuld ony man take upon him to change the testament of him that was so mâ—râ—ifull to dy for us and of souch wisdom that heauen and earth and all other creatures were creatures were creatyd and preseruid by hymâ— Truly as he would no man shuld take upoÌ„ him to change thorder of ony thing that he hath made not to apoynt the sone for the night nor the mone for the daye the Erth to bringforth the fiishishe of the water and water the frute of therte but euery thing to remayne in thorder and state as he appointyd unto them in there first creation So noman owght to melle in the blessid sacramentes to peruert ony order institutid By god or say this is godd to be addid and this tobe taken away for there imaginacion to deck aprist with so many uestementes and souch othere detestable pompes and Iuday call apparellis as is in the masse and say it is to the glory of god take the holy communion from the people and let the prist make apriuate masse therof is it not asmouch to say as Christe was à foule and knew not how to celebreat the ceremony that representyd his awne deathe with condigne honor and reuerence doutles it blasphe mith god For as he sayd these wordes and would noman shuld add nor diminishe ony thing unto them Germinetterram herbam uirentem Reptificent aquae reptile animae uiuentis Genes 1. And as he sayd unto Abraam of circunsicion Gen. 17. unto Moses of Peâ—ah Exod. 12. gaue the sacramentes and how they shuld be usid for euer as he had prescribid Abraam ner Moses who were of meruelous and singuler holinis neuer addid one lot unto the fforme prescribid of god thei know they could use à sacrament with no more religion then when they obseruid institucion of the yeuer All the prophetes that were after Moses time Were as doctors and interpretours of Moses law yet neuer among them all none that addid or diminishid ony thing unto the sacrameÌ„tes We haue a greater teacher in our church then Moses wasâ— Christ himselfe which gaue us his sacrameÌ„tes and the maner how they shuld be usid the Aposteles and Euangelist that be the interpretors of Christes mind and pleasure nether in the gospell ne in the Epistoles neuer changithe one lot of the sacramentes but usid them as Christ commaundid Souch now ê day as turn and change the sacrameÌ„tes from torder yeuen by Christ Makith Christ
inferiour unto Moses The gospell unto the law And the churche of Christ unto the church of Moses And declarith them selfes to be more contumelious agaynst theÌ„ the lewys agaynst the law Euery lew knew right well that there sacramentes were sufficiently prescribid and tawght unto them by the expresse word of the scripture These massers say that they can amend the form that Christ gaue and celebrate the supper with more religion then the scripture teachith And of à communion they make à priuat masse And defend the same as athing of all thinges moost holye Doutles if there sayng be trew and there masse of souche holynis as the make it of we ar litle be holding unto Christ That he would not his churche shuld haue the use of the sacramentes playnly knowen by his testament as the use of the sacramentes unto oure fathers we re knowyn by the lawe ffortunat then were those that were of thold church before Christ was born for they were certayne of there ceremonies and sacramentes by the expresse word of god which cannotlye but we in the time of the gospell as they saye must belyue the doctrine and tradicion of man and obligat booth body and soule unto the same as unto à treuth infallible and prefer it before the word of god For wher the word saith one thing thei say an other The scripture that affirmith the supper to be à communion they say it must be apriuat Masse Christ said Bibite ex eo omnes And so sayd Paule 1. Cor. 11. they say thone kind is sufficient for the people Had ony doctor amuÌ„g the Iewis usid souch Ablasphemy agaynst the law of Moses the people would not haue browght the doctor unto the scoles to haue disputid the mater but before the iudge to haue had sentence of death agaynst him that they might haue slayne the blasphemoure with stones Vnto us that be Christians agaynst Christes law they may say what the list and haue good thank for there labour Better eare ys gyuen unto the word of man then unto the word of god Atale of an old tubbe better hard then à godly sermon of the new testament People could neuer haue binne browght unto this contempt of goddes truithe had not the deuill and the deuillishe lawes of bishopes takin the word of god from them wherin only is declarid the will of god unto us what-is godd and what is yle what to be chosen and what to be refusid A thowsand times more ignorauntar the Christianes of the gospell and of the hole scripture then the lewis Neuer met I with one lew but he could reason familierly in ony booke of the old testament as agreat lernid man among the Chtistianes in ony place of the new testament Yea and likwice some in the new testament also and by the New testament with many strong argumentes can proue the masse and other ceremonies to be agaynst the new testament To the great shame of Christiane men that thennymies of Christe know better what is contey nid in the new testament then those that hath professid Christ and no meruell for euery lew is able to instruct his awne familie in the bible and beginnith to teach his child the 20. chapiter of Exod. as sonne as he can speke Aleph God of his mercy turn them to his fayth and then I dout not they will more auayunce godes gospell then we and better kepe the word of god in honor with out false gloses then we I desire those that defend these Masses and other robbery of godes glory in the church To make some boke of euery thing that they defend Shew who was thauctor of there doctrine and first browght it into the churche in whois days and what yere it was don And proue there booke to be good by the worde of god only or else noman wilbe lyue it And that there use of the sacramentes is prescribid unto the church by the worde of god And tell us what difference is betwen à sacrament and the thing signified by the sacrameÌ„t Or whether the sacrameÌ„t and the thing ment by the sacrament be one thing and what I shuld iudgâ— of the signes and what of the thing signified by the signâ—s The scripture teachith other wyse then the popyshe church teachith of sacramentes god sayd unto Noe that the Rayne bowe was à signe of the conuâ—nant betwen god and him Gen. 9. sic Abrahamo de circumsicione Et erit leooth foederis inter me inter uos Gen. 17. de Pesah Exo. 12. erit hoedam uobis in signum Eterit uobis dies ille in memoriam celebrabitis eum pro festo domini in generaiiones uestras Now let the Christiane reader mark our sacrameÌ„tes and the wordes that Christ usid when he institutid them and se how that Christ alludid unto the sacramentes of thold churche he sayd that pesah shuld be celebratyd and the day of that solemnite kept holy as à memory of godes mercyedon in Aegypt when he killid by his Angell all the first be goten in Egypt and sauid the Israelites So sayth he in the Euangelistes by his holy supper Do it in the memory of me And paule saythe as many times as ye do it ye shall declare the death of the lord till he cum they of thold time kept in memori the fact of thangell in Egypt and caryd not with them allwayes the Angell in the sacrament of pesah but thangell when he had don his office apoyntid by god returnid agayne into heauens unto god Souch as be of Christes churche kepe in memorie the fact of Christ don upon the earth for the saluacion of the worold by the death of his innocent body and dooth not Carie à bout in the sacrament the body of Christ itselfe for that after xl dayes ascendid into heauens after that it had don the office that god apoyntid it unto to say to be slayne upon therthe and then to ryse agayne and be exaltyd into the unspeakableloys of heauen As Paule sayth ascendit ut adimpleret omnia Ephe 4. he ascendyd to fullfill all thinges not with his corpor all presence as some men say but to fullfill all thinges that was wroten of him in the law the prophetes and Psalmes and to leue us à sacrament of his blessid sacrifice in the church to be ameroy of that glorious deathe untill the woroldes end Whyche sacrament is not abare signe and token of his death only as many men imagine as the picture of hercles is hercles Or the imayge of Iubiter to be iubiter But I put asmouch difference betwene the sacramentes of Christ and all other signes and tokens not apoyntid for sacramentes As I do betwen the seale of Aprince that is annexid unto te wryting or charter that conteinith all the princes right and title that he hathe unto his Realme and the Kynges armis pentid in à glasse window souch seales annexid unto so waighty wrytinges be no lesse estemyd
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
persuacionem as Quintiliane dooth Now if we be persuadyd that the scripture is trew and that ffayth must be groundyd there upon we must belyue no alteracion of the bread but belyue that the bred remaynithe aâ—ter the wordes of confecracion as Paule â—aith 1. Cor. 11. the scripture saythe it is à memory of Christes bodye and not the body The scriptnre saythe of Christes body ascendit ad coelos sedet ad dexteram dei patris omnipoteÌ„tis inde uenturus iudicare uiuos mortuos Expedit ut ego uadaÌ„ pauperes semp habebitis uobiscum menoÌ„ semper habebitis Christes body is aboue and nowhere else this saythe faythe groundid upon the scripture And asfor that my lord comparyth souche as trustithe unto there senses and say there styll remanythe bread unto the ffoly of the Epicures that would beliue the sonne to be but too fote brode because it semyd no greater unto the Iye Verely if my lord would haue studid à hole iere he could not haue fouÌ„d amore apt and propre simâ—litude to condemne the wrong opinyon that he defendithe nether better haue accusyd his awne igno rancye The Epicures by reasone of the great distayunce betwen the zodiack and the erth could not iudge the sonne as bygg as it is in dede but folowyd there senses and sayd it was abyg as the knew These men that belyue alteracion of bread be not so far of the aulter but they may iudg what it is and how bygg it is the may tak the bread in there hand and wey it if the lyst take and proue all experience and warrant booth reason and sensesthat it is alitle peace of bread and noman Had the Epicures byn as Nere the sonne as the Aposteles were unto the hody of Christ at his departure out of this worold they would haue iudgid of the sonne other wyce but for asmouche as they iudgyd affter there senses they be more to be commendyd then those men that nether belyuythe the word of god nether reason nor there senses but plainly deny the thing theysee and say à peace of bread is god and man wher as is not at all one ynche of a man nor of mannys proporcion These men ar worthy to be persuadyd as he that seyth the snow whyt and yet wil not belyue it uerberibus as the scoles theachithe non ratione then hathe my lord an other mocpareson and would make godd the thyng that he purposith And saythe why be men more offendyd to belyue the body of Christ to be in the sacrameÌ„t more then wheÌ„ that god beyng immensus could be holy includyd in the uirginnesbely the wherfore is that the scripture coÌ„maundiâ—â— us to belyue the on and not the other Conceptus est de spiritu sancto natus ex Maria uirgine Matt. 12. Luc. 12. Men saw him in the worold and when he departid out of the worold Now my lord knowith right well that in Christ be too natures one diuine and the other humane And eche of them hathe his proper qualites God was holye in the bely and holye out of the bely man was holy in the bely and not out of the bely till the time of his byrthe then holy out of the bely and not within the bely So sayth Augustine fuit totus in uentre totus in cruce totus in inferno totus in sepulchro But this is the property of his godhed and not of his manhed that is in one place and neuer with out place the other in all places andyet in no place Dâ—us est totus in toto totus in qnalibet eius parte as the soule of man is And asfor the auctorite of loan Chrysost he prouith not my lordes purpose but disprouith for he saythe oculis intellectus perspiciamus there is noman but saith the body of Christe is present to the faythe of man how be it not carnally nather bodely receauid of him that receauithe the sacrament De modo presentiae est totum dissidium Chrysost declarith how he is present in sprit unto fayth and not in the body unto the Mouthe And godly spokeÌ„ of this doctor so sayd Ireneus before him that there is too thin ges in the sacrament one to the senses and the other to the sprit for if there were nothing representid unto the faythe by the sacramentes then were they no sacramentes but bare signes which noman saythe then accusi the my lord those that say it is the btead that muldy the and saythe the deuill hathe tawght men to say somwhat if it be not bread let some man tell us what it is that muldith it cannot be nothing he would make men helyue that nothing corruptithe by miracle this is à wounderfull miracle that is wrowght in nothing Here is thre thinges putrefactioÌ„ nothing And à miracle by the poure of god and yet all thre nothing after my lordes mind I deny ony miracle at all to be in the sacrament But euery thing wrowghthe by god accustomydly by â—ayth remission of sinne and augmeÌ„tacion of godes yefftes and the signes to remayne in there propere nature so dooth Augnstine deny ony miracle to be in the sacrament lib. de Trinit 3. cap. 10. It is innocentius 3. that would proue this wrong opinion of transubstanciacion by miracle in his booke de officio missae Then doothe my lord name 1500. Yers that the churche hath belyuid it If it be trew why dooth not he name thauctors that makyth godd his sayng all the scripture and old doctors be agaynst him The breaking of the bread hath byn usid in the churche this 1500. yeres and od but not in à priuate masse as it is at this day but unto all the churche Gregories time was ouer chargid with supersticion yet was the communion of booth kyndes usid then among the people And this manne died not for 1500. hundrithe yers sithe He was creatyd byshope of Rome 157. yers aster the dethe of August And died Anno 604. in the reigne of phocas themperour That first deâ—rede te church of Rome to be the hed of Grekys and Latinnes thowghe the churche of Constantinople neuer consentid there unto The name of the masse beganne then ffyrst tobe knowen among the people how be itâ— it was à communion and no priuate masse Souch as make Iames the Apoâ—â—elâ— and Basilius thauctors of this wyckid and deuillyshe priuat Masse Moost proue that they say by good auctorite Except the meane by the name of the masse the communion of the lordes supper It shuld seme by the canon of the masse That is at this day redyn which was wroten iâ— Gregories time that the masse was à communion for the pryst offryd the yeâ—â—tes of the people the bread ad wâ—nne unto god with thankes by these wordes Per Christum dominum nostrum per quem haec omnia domine semper bona creasâ— sanctificas uiuificas benedicis c. so callith Ireneus and Tertullian the bread of thankes yeuing the