unto the people And the right use of his sacramentes and yeue grace unto the people to undrestond the maner of speache usyd in the scripture and to admyt that trope and figurâ— in this holy supper of the lord that best apperteynithe unto the nature of à sacrament Moost commuely usyd and â—amilier in all other sacramentes and to the use of oure sacramentes By the scripture conâ—erring oneplace with other and not to send to the hygh pryst of Egypt or unto the booke of byshoppes decrees to know what our sacramente meane Let us sarch the scripture and makeit the gyde of our study as dauyd dyd Psal 119. Lucerna pedibus meis uâ—rbum tuum lumen semitis meis This we know that as the supper of the lord is à sacrament unto us so was Pesah unto the Chuldren of Israel and for our Baptisme they had circumficyon As well was the promes of eternall lief made unto them as unto us as well they belyuid tobe sauyd by Christ as we They were of Christes church as well as we as well was Christ delyuÌ„id un to them in the use of there sacramentes as unto us But not so openly because he was not then born nor had not suffiyd the death that there sacramentes representyd as ours do declaring unto us what Christ hathe donne for us that now sittith at theright hand of god the father so that the sacramentes of thold testament and the new in effect be one and yeue aright censure and iudgment of thone and then ar we instructid aright in boothe For as all the promyses of god from this unto Adame Semen muliâ—ris conteret caput sâ—rpâ—ntis Gene. 3. unto the last and finall promesse unto the Apostelles Sedebitis uos super sedes iudicantes 12. tribus Israel were made unto the church in Christ and for Christ to saue souch as belyuid from the course and malediction of Adames sinne and to stablysthe the weak infirmites of those that receauyd by fayth the promese god annexyd unto the promese these externall signes Which we call sacramentes that they myght sett before oure yeis the benefitz of godâ—s mercy dew unto oure faith in Christ and were as sea lâ—s and confirmacions of godes promises where he warrantyd and assuryd his churche openlye that he would be her god and she tobe his spouse for euer made here adowre of liefe eternall and gaue her these externall signes wherin she myght allwayes exercyse here fayth and in spryte haue the godly conuersacion of Christ when she would As we may haue dayly in the use of the sacramentes thowgh not bodely yet in spryt and as uerely as we eat and drinke Christ in the holy supper so dyd the fathers eat Christ in there sacramentes no lease Christis body then to be born Then we now that heis borne then to come in â—he fleshe into the worold and now in the fleshe departide out of the worold As sainct Paule sayth 1. Cor. 10 omnes eandem escam spiritualem comedebant omnes undem potum spiritualem bâ—bebant Bibebant autem de spirituali quae illos coÌ„mittabatur petra Petra uero fuit Christus He teachyth manifest ly that the fathers eat in there sacramentes Christ to cum as well as we that be after his byrth in this earthe and ua le of miserie This was Christ the stone that coniunyd the church of the prophetes tyme with the church of the Apostelles times and mad booth these churches one too in externall signes and sacramentes one in effect to be sauyd in Christ one coÌ„sernyng the substance and effect of sacramentes I would aleyge for my purpose saynd August who undrestondyth and expoundid one way and by one figure and trope these too textes Petra erat Christus hoc est corpus meum Sauing that our fayth is not groundyd upon saynct Augustine nor ony other man but upon the word of god thonly scripture and also because I mynd here aâ—ter to declare the iudgment of Augustine and other of the holy ffathers concernyng this mater Be cause they make with tholde truyth agaynst this new papistrye But ffyrst by the worde of god we must know what the nature and use of à sacrament is thoffyce of à sacrament is this to shew unto us uttwardly that the merites of Christ is made oures for the promes sake which god hath made unto those that belyue and these sacramentes by fayth doothe applicat and aplye uttwardy unto hym that in fayth receauyth them the same grace the mercy the same benefites that is representid by the sacraâ—entes but not so by the ministracion of the sacramentes as thowghe they that receaue them were not before assuryd of the same graces and benefites representid by the sacramentes that we re amanyfest errour for incase the sacramentes could yeue us ueri Christ the promesse of god were inuayne the which allwayes appertayne uuto the people of god before they receaue ony sacrament But they be the testimonyes of promese and declare unto us for an infallible uerite and unto the church of Christ that we be the people that god hath chosen unto his mercy and that by fayth we possessyd before Christ and in fayth frendshyppe and amyte with god we receaue thefe sacrameÌ„tes which or nothyng else but abaygge and open signe of godes ffauour unto us and that we by this liuery declare our selfes to lyue and dy in his fayth agaynst the deuyll the worold and sinne But he that supposith tho make Christe his and all Christes merites by the rereauing of the uttward signe and sacrament and bryngith not Christ in his hart to the sacrament he may make â—ymselfe assuryd rather of the deuyll and eternall death as Iudas and Cayn dyd Matt. 26 Gen. 4 For the sacrament makyth not the unyon peace and concord betwen god and us but it ratifith Stablisshyth and confirmyth the loue and peax that is betwen god and us before for his promese sake what is the moost principall significacion and to what end euery sacrament was ordeynid it may be lernid best by the promesse annexyd unto the sacramentes Qui crediderit inquit Christus baptisatus suerit saluus erit Mar. ult therefore baptisme is callid à sacrament because it is annexid unto the promesse of eternall Ioy to testifie that the promes of grace uerely appertaynith unto hyme that is Christenyd yet to declare the uerteue of this more playnely Let us consyder the wordes of baptisme the which conteynith in them selfes thole and somne of the testament the benediction wherewith we ar consecratyd dedicatid and offeryd unto god and godes name inuocatid upon us aâ—ter this sort I sayth the minister by the comanndement of god and in the place of Christ Do Christine the. To say do testifie by this externall signe thy sinnes to be wayshid away and that thow art reconsilyd unto the lyuing god of our mediatoure Iesus Christ this is the signe wherwith all god markith all that be
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
to be as god The memorie of saynctes is god if it be well usid The right honor of sainctes is to folow god by thâ—re example as few men dooth god amend it the thing the shuld do the leue undon and that they do is for bidden them by the scripture When they hyre of the cruell martyrdom of ony saynct they be mouid with so great petie they put the finger in the Iye and wepe because the saynct suffrid so cruell paynes for the defense of Christes religion and would pleace this blessid martyre with pater noster and aue Maria. That he shuld pray with hym and for him as the byshoppes booke in Englond teachithe unto god And doutles the saynct prayth for him if at lest way he know in heauen what is donne upon thert and his prayer is this Vsuuequo domine qui es sanctus uerax non iudicas uindicas sanguinem nostrum de his qui habitaÌ„t in terra Apocal. 6. Moost holy and trew god when wolt thow reuenge our blud upon them that be in the Erthe Who shede there blud but souche Idolatres as he that sayth godes prayer unto saynctes This martyr helpith his clâ—eÌ„t well to god and saith lord when wolt thow kyll and destroy all these Idolatres that blaspheme thy name lâ—uâ— prayng unto them and pray to god to folow them in godly and honest liue Applie the wordes of Epiphanius uÌ„to eueri thing usid in te church and know what honor thow mayst yeue unto it thowg the sacramentes be holy thinges yet not to be honorid for god nor for the thing theirepresent thowgh the scripture use to call the sacrament and signe the thing representid by the signe As circumsicion was an under signe and cutting away of the fore ffleshe thalliance signtfied by the signe was the knot and chayne where with all god and Abraam was coplid to gather as ffrendes thone to be as master thother as seruaunt The which coniunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knyt and concludid that AbraaÌ„ shuld be here of Eternall lyue before ony ffleshe was circuÌ„sicid And thus is it withe all sacra mentes for they do nothing but signifi and coÌ„firme the thing that they represent Baptisme the absolution of sinne Mat. 3. the sacrameÌ„t of Christes body Christes bodyâ— Thowgh they be good necessari and coÌ„mendable to be usid of euery Christiane yet not to be honorid for the thing that theirepresent as these men teache that would alter bread in to the body and wynne into the blud of Christ euery thing is god when it is well usid The apple that Eue saw in Paradyse Ge. 3. was godd how be it not to be eatyn she sowght here wealthe and found here wo as we moost wofull wrecchis right well perceane blacke sope is godd but not to be layde unto amannis Iye The holy sacrament of Christes body is good But not to be honorid for Christ it is godd to be receauid of the congregacion and not to be massid with all we must use euery thing to the same end that god made it for or else the thing is not usid but abusid Christ saw before that false preachers would bring this Idolatrie into the churche to honor à sacrament for god and therfore to preuent the Ile He sayd hoc facite ad memoriam mâ—i A gracious caucat and notable caucion were it not coÌ„temnid Do it in the memorie of me He saw that people would offre it as à sacrifice for the ded and the lyue and make it egall with his deathe Therfore gaue us his word that shewich us it is but Amemorie of his deathe Repete the wordes and Marke them Hoc facite ad me moriam mei do it in the memorie of me Too thinges in this word memoria is to be markyd the one present and the other absent The thing present is all the promises of god the which the death of Christ hath merytid To say the frute of his hlessid passion receuid by ffaithe into the soole that is à ryght instructid what Christ hath doune for ns For there is no faythe where as is no knolege Ioan 17. Haec est uita aeterna te nosse eum quem misisti Iesum Christum To optayne the thing present in this holy supper is to haue Christe and all his merites de liueryd unto the soole by the sprit of god throwgh faythe which eatith nether fleshe nether blud corporallye But fedith upon the causes why and wherfore the bodi of Christ shuld dye and his blud to be shedd untill souche time as the sprit of god warrauntith and assurethe the consciens where ffaythe is that as Christ died for sinne so by cause fayth beliuith and prayeth for remission of sinne the conscience shall not be condemnid for sinne In this commemoracion and Remembrayunce of Christes deathe by faythe is apprâ—heÌ„did not only atrew knolege and undrestonding of the mystery of Christes death but also the promisse of lyffe Remission of sinne and the gyfftes of the holy goost which necessarely folow yth the remission of sinne Of these too thinges thone is the light to iudge all thinges aryght The other yeuith strenghe to do all thinges aryght so that this fayth delyuerith ffrom desperacion and all other yle Aduersus omnia nos erigat doceat mundum uincere Itaque ut memorate rei memoriam â—ides sequitur Sic eius rei notitia memoriam praecedit The thing present in this sacrament is Christ hymselfe spiritually the thing absent is Christes body corporally Knolege of the scripture assurith me off the fact and death of Christ past and nomo re present but now is in heauen with the father omnipotent the spritt of god by faythe makith present the fact past and contendith in iudgment with godes ire upon the merites of Christes And as all wayes in mannes nature is sinne present so is there all wayes aremediâ— agaynst sinne present the which we applye unto our selfes by fayth and desyre mercie for Christes sake the punishement that man hath deseruid the sonne of god beyng made man hath suffrid for And this sacrament is à memory therof and not the thing it selfe Thowghe it be the maner of the holy gost in the scripture to call the signes by the name of the thing signified by the signe if we will nedes add ony wordes to make the matter more playne Let us not abhor from the old termes Panis est corpus Christi symbolice uel sacramentaliter And then by godes grace we shall be out of danger of all Idolatrie and like wyce kepe the sacramentes in there dewe honor and râ—uerence As for these new termes transubstanciacion and then Essencialiter Substancialiter Naturaliter Corporaliter Mirabiliter Inuisibiliter ineffabiliter in pane cum pane sub speciebus panis uini The se be termes that the old churche knew not of They haue browght into te church of
Christ great darkenis and to mouch causid the signes of the sacramentes to be este mid They shall not be contemnit nothing the rather thowghe there right use and nature be knowen god for bide that ony Christiane man shuld speke against them But it is the office of eueri maÌ„ to know the maner of speche in the scripture and to iudge according uÌ„to the meaning of the wordes and not as thei sound only for then shuld we make diuerse godes where as it but one Dauid Psalm 24. Callith tharke the lord of glorie whiche was but à sacrament of godes presence Tollite o porte capita uestra Attollimini fores sempiterne ingredietur rex rex ille gloriosus Qui est ille Rex ille gloriosus Do minus fortis heros Dominus uirtute bellica insignis Likwice Psal 68. Iakum Elohim inquit Simul atque exurgitdeus inimici eius desperguntur fugiunt à conspectueius qui ipsum odio habent The scripture is full of souch maner of speche yeat was not tharke god nor turnid into god But the substance remaynid allwayes and not douttid there of Great meruell is that Christiane men knowith not the maner of speche conserning à sacrament as well as the lewes They had sacramentes as well as we and yet Neuer brawlid about them as we do and thowghe manye superstitions happenyd in those dayes and men put there hole confydence in te externall sacramentes yet made they not there sacramentes there God as the Christians do thay ffaylyd of the end how he it not in the mater and signes And to declare the mater openly what we be bownd to beliue of godes testameÌ„t what it is I would that the Christiane shuld undrestond that it was nether circumsicion ner pesa in the old law ner baptisme ner the sacrament of Christes body in the new law no nether the death ner blud sheding of our somour Iesus Christ it seife that is the Testament or legacy that god hath bequest unto the faythful les where of Hieremie spakyth capit 31. the legaci and testament is remission of sinne and lieffe eternall which is promisyd us for the merites of Christ and this legacye and bequest is made sure sealyd and confirmyd by the death of Christ whyche the father of heauen acceptyth as à sufficient pryce for the purchesse of eternall lieffe And all the sacrament that be or in tyme past hathe bynne ar none othere thyng then testimonyes of this good will and fauour pf god tawardes us apointid in the churche to lede oure fayth unto Christ thoÌ„ly sacrifice for sinne whoys Merites eytendith not only unto us after his passion from the tyme that he was promisid unto mann in the beginning of the worold Gen. 3. as many as belyued in hym were sauyd as well before as after his passioÌ„ for he was the Mediatour betwene god and man from the begynning Iesus Christus heri hodie in secula Ebre 13. Abraam uidit diem meum gauisus est Ioan. 8. Patres eundem cibum eadem escam comederunt biberunt 1. Cor. 10. Abraam Isaac Iacob were iustified by the fayth they had in Christes Merites to cuÌ„ and were signes of this only sacrifice to cum Ioan. Chrysost ho melia 55. in Ioan. Et Ireneus contra haereses lib. 4. cap. 13. dooth interpretat these wordes diem meum Ioan. 8. for the death of Christ Saynct Augustin Tracta in Ioan. 43. dooth understond by these wordes diem meum as well the day of Christes natiuite as the liefe eternall Ego inquit non dubito patrem Abrahamum totum uidisse and that is consonant with the wordes of the scripture Lu. 16. where as is declarid the condicion of souch as died in the fay the of Christ before he suffrid and that they were in Ioye and did not as the worold now for the moost part dooth bylyue that there sacramentes were of souche uertewe to saw them They kept them with reuereÌ„ce and lyuid in the hope of the pâ—omese that they confirmid to say the death of Christ to cum And we belyue in hope of godes promesse for the Merites of hym that hath died and is passid out of the worold as it is signified by oure sacramentes Lefte unto us by Christ in the scripture sufficieÌ„tly there tawght how they shuld be usid and to what end where with all people that haue à godd opinion of Christe shuld be coÌ„tendid and thynk uerely that all the wysdom of the worold cannot deuise a better waye how to use the sacramentes then he hathe there tawght us and that noman euer louid his churche as well as he that shed his bludd for the Redemption therof and to acertayne us of this loue he gaue the testament and his sacramentes wher with all we might kepe and preserue his loue were we so gracious to ffolow this bookâ— and testameÌ„t only and not the dreames of men ffor the law of god is without faut and all imperfection Mannes lawes hath ffaultes and is unperfeyt what shuld moue man to depart ffrom trewth un to lies ffrom perfection unto imperfection from the holy gost in the scripture unto the lyyng sprit of man Nothing haue they to ffere the simple man more with all then to say if this lerning be trew oure fathers be damnyd they belyuid not so and then reherse agreat manye of holy mennes names who is doctrine they repugne for they iudgid aright of sacramentes Graunt they dyd not There auctorite must gyue place tho the scripturs And let the Christiane reader rather condemne the fact of all men that abuse the sacramentes rather then to say thorder that Christ hath ordeinid is not sufficient Hold not with the moost part but with the better and acknolege them to be of te better part that use the sacramentes as the scripture teachite And wheÌ„ they preache so moâ—che of there doctors holynis demaund whether Christ was holy or not and wheÌ„ the say the holy churche thus tea chith Masse to be good Think whether Christ were of te churche or not and when the would excuse the re addicious unto the supper of the lord with there good and holy intencions that it hath byn so ordeynid by all lernid men that hathe wroten Demaund who is better lernid then Christ or who ment better to the churche theÌ„ he and if they haue more wit to use the ceremony of Christes supper then he Or better wrytith of it then the Euangelistes Who wrytith as clene agaynst there use as light is to darkenis râ—de the scripture well and se And rather condemne all men of the worold then to graunt that the scripture teachithe us not sufficiently the use of sacramentes and all other articles of oure ffayth Let the word of god be the Lantern unto all thy liefe and confirm thy knolege there by And then art thow sure Now I will answer unto souche argumentes as my lord would
now with that synnes and yet lik unto men of no senses we fyle nether perceaue how nether when we ar woundyd nether care to syke a remedye of thys yle thowgh ryght well we knowe that euery syne that man committyth of iustyce deseruythe eternall damnation but these thyngz mouyth nothyng at all the man that is ignorant what the deuyll the worold and synne is he felyth nether what his dyseace is nether knowith the craufft malyce and deceyte of his Ennymy and by those meanes departithe not only from god but also from all honesty and fallith he knowith not how into souche detestable crymes and ignorancye of god that booth god the worold and there awne consciens baryth testimonye of there iniquite agaynst them these oure infyrmytes and great offensis we must lern to know and ons knowen diligently study to amend them and to remoue the causes of these yles then the effect is sone destroyde the way to remedy all thys yle and to leade an upright and honest lyffe is to know god by hys trew an holy word who ledyth a man unto uertew only and so lye as dauyd teachyth Psal 119. quo pacto adolescens uitam inculpatam aget nempe si eam custodiat ut dictat uerbum tuum qum autem te queram in toto corde meo ne sinas me errare à mandatis tuis who so euer conform his lief unto the word of god shalbe out of the danger of his ennymye the deuyll thowghe he be subiect unto thinfirmytes of the fleshe and must suffre the temptacyons ther of yet shall he not be ouer com but in chryst able to resyst yea and to be delyueryd from death synne and the deuyll as all godly men before oure tyme hathe don and lykwyce lefft behynd them in wrytyng how we may do the samÄ™ Saynct Paul that kew boothe the thowghtz of the deuyl 2. Corint 2. and also his apert and open malyceagaynst those churches that he had prechid the gospel of Chryst unto among other he teachyth the Church of the galathyans that the principall remedy agaynst synne is to belyue stedfastly the gospell of Chryst that he preachyd unto them and not to admyt ony false doctryne or other learnyng thowgh an angell from heauen shuld preache the contrarye Gal. 1. not to admyt ony false addycyon or dreame of man but be coÌ„tentyd to use the same as he lefft it Rebukyd wonderfully souche audacious persones as toke upon them to set oni glose or interpretacion other then he had preachyd unto them Thus tawght Moses the Chyldren of Israel and bid them obserue the law as it was yeuyn from god and threatenyd the transtrangressours and those that addyd unto the law the dyspleasure of godes yre whyche shuld cause all men to tremble and quak for fere as many tymes as the thynkyth readyth or hearyth readen ony part of the holy strypture because the reseaue it nat with more reuerence and honor with harty prayer that god wyll preserue them from all false sinister and preuerse interpretations therof and with all study and dylygens to folow and practyse waht so euer be commandyd them to do by godes word in godly and uerteues lyuyng for the law was not yeuen to be wroten in perschement or paper but in the hart of man not to bable and prate of it but to lyue as it byddyth not to bare it in the bosom but to shew it unto the worold in godly conuersacyon and uertues lief To mark al thyngz therin conteynid and to thinke uerely that all togather is spoken to the and that god requyryth that honesty and godlynys of lief in the that there is expressyd and would the to be ware how thow transgres hys law and to auoyd hys importable dyspleasure by texample of other for as god lettyd not to puuyshe the transgression of oure fore fathers he is the same god stylle and wyll do the lyke unto the if thow commit like offense Remembre that thorygynall of mannes mysery condemnacyon and death was fyrst wrowght by the false interpretacion of the scripture as thow mayst se by te horible and moost feare full example of adames wyckyd and detestable transgression whych made all hys posterite and succession prisoners eternally unto death hell and synne and compellyd by the same meanes the sonne of the ethernall god to sustayne thyncarnacyon of mortall fleshe to apeace thyre of god for mannes transgressyon that by the meanes and death of his moost innocent body he myght dâ—ryue in to himselfe thole dyspleasure and ucngence of mannes transgression were there no more strypture but that that descrybyth the falle of man and the meanes how he was loost it were sufficient to teach all the worold to be warâ— how to tak the word of god in awrong sense yâ— adame had byn contentyd to haue usyd the word of god as it was yeuen unto hym those myse rys had neuer be knowen neâ—her by hym nether by his postâ—ryte buâ— he wreacchyd man forgote god and god lynis yea and yke his awne wealthe lefte the text and belyuid the glose as the deuyll had tawght eue whych wrowghâ— his woo and payne and where as he would not for the loue of god belyue the text of godes mouth the paynes that â—olowid his transgression tawght hym to know that the glose was diabolycall â—hus being instructyd let us beware of gloses and false interpretations and in all maters of contrauersie and causes of religyon belyue noman except he speak the word of god trewly and in the same sence that god ment it for as paule saith wear ffoundyd upon the fundacion of the prophetes and the Apostoles the cheiffe corner stone being Christ Eph. 2. and let us not dout but only the scrypture is sufficienâ— to theache us all uerite and treuth consernyng rellygyon and to gouern our lief in all godly and honest conuersacion and by the scripture we may cum alone unto all perfection Confute all herâ—sis and false doctrine thowgh there had neuer doctor wroten ne neuer decre made by ony generall councell as paule teachyth 2. Timo. 3. 2. Pet. 1. therefore Christiane reader as thow hopist tobe sauid harken diligently unto the wor des of oure heneuly father and here them not only but undrestond them belyue them and do them his wordes be these Matt. 17. Hiâ— est filius meus dilectus in quo mâ—hi complacitum est ipsum auditâ—â— a few wordes but a great mater conteynid in them thonly saluacion of all oure healthe sufficient autoryte to ouer strow all false doctrine and all Idololatrye of the worold He that teachyth ony thing that Christ tawght not is not tobe harde souche as only hath there redempcion in thonly death of Christâ— wilbe lyue nothing but that Christ commaundith nor do ony work that cannot be aprouyd by the scripture He holdyth alwayes thys texct before his yâ—ys That the father shewyd unto the worold sayng this is my sonne in
undrestond by adore the only gate into heauen and by the uyne the lycure of grace that confortithe euery troblyd coÌ„science and que nâ—ith thyre and displeasure of god the father agaynst us for our synnes So lyke wyce in these wordes Hoc est corpus meum there is none other thyng to be understond by them but that bread representyd unto his apostelles not only his precions body But also the manner how and wherefore it shuld be torn and rent upon the crosse and as they them selfes brak the bread betwene them so were they the cause that Chrystys body was broken and slayne upon the crosse and that by the meanes and use of this sacrament theremight be allwayes in the church of Christ à token of godes mercy towardes us an à remembrans of that glorious body that suâ—tenyd moost uyle death for the synne of the worold How be it the bread was nomore the body ner the winne his blud then Christ was à lame as Ioan callyd hym Ecce agnus dei qui tollit peccata muÌ„di Ioa. 1. so thowgh he sayd the wyne was his blud and the breade his body he ment none other wyce but that it representyd hys body and he that corporrally with trew repentence dyd eat of that corporall bread and corporall wynne in faith dyd eat spiritually Christes body and bludd and if thow confer Matthe and Mark. with Luke and Paule Thow shalt fynd that these wordes cannot be so grossly taken as men say withont trope or figure where as Mat saythe 26. and Mark 14. Et accepto poculo gratiâ—s actis dedit illis diceÌ„s Bibite ex eo omnes Hic est enâ—m sanguis meus qui est noui testamenti qui pro multis effunditur in remissionem peccatorum Luke and Paule sayt 22. 1. Cor. 11. Hoc poculum nouum testamentum est in meo sanguine Here Luke and Paule sayth playnli that the cuppe was the new testameÌ„t and attributith the same to the cuppe that Mattheu and and Mark attributithe unto the winne And sayth that the cuppe and not the wine conteynid in the cuppe is the new testament in the bludd of Christ Which was to be shed for the sinnes of the worold These wordes of Luke and Paule they will understond by a figure And let the letter passe what auctorite haue they to use thelpe and ayede of a trope in these wordes of Luke and Paule Where as they say plaineli Hoc poculuÌ„ est testamentum nouum in meo sanguine And exponud est in thys plae per Metonymiam And that Christ ment not that the cupp was the new testament but the wyne contaynid iâ— the cuppe Of equite and ryght if thay can take souche lycens to expound those texctes that makith agaynst them They must be conteÌ„tid that other men use them likewyce as mani times as necessite requirith by contrariete of textes Or when without thayed of a trope we cannot saue our fayth inuiolatyd But it may fortune They will say that Luk and Paule must be undrestond by Matthew and Marke Wherfore not rather Matt and Mark by the wordes of Luk and Paule for asmouch as they do more manifestly declare the supper of the lord then Matt and Mark. And likwyce there wordes better agreyth with the nature and propriete of à sacrament rerum natura quae in sacramento representatur then the wordes of Matt and Mark. Mark the worde of Luk and Paule and thow shalt perceaue playnly that this pronowne hoc cannot be referrid unto the cuppe only but unto all thaction of the hole supper wherin the lord institutyd aperpetuall memori and sacrament of his glorious passion and death But incase this pronowne hoc could be referryd un to the bread and wyne as it cannot yet can nomam expond these wordes of the supper without atrope for theris more difficultye in thys uerb est then in the pronowne Hoc Forincase when Christ sayd unto hys dystyples Thys ys my body delyueryng them the bread It was indeade as Christ sayed hys body before he callyd yt so For euery thyng is callyd by hys propere name Aâ—ter that it hathe his being and not before The lygt was not callyd the day nether the darknes nyght Vntill souche tyme as god had mad the sonne and the mone and appoyntyd eche of them there propre officyce Gen. 1. and the sonne of god was not callyd the sonne of of man untill souch time Aâ— he receauyd the nature of man in the bely of the blissid uirgine wherfore if this uerb est in these wordes of the lordes supper must neadys be simply and playnly reserryd Vnto the bread and wyne of the sacramente the bread and the wine was the body and blud of Christ before Christ callyd it so his body and blud and before he speake the se wordes that they call wordes of consecracion Hoc est corpus meum when then began these externall signes of brâ—ad and wynne that he gaue unto his discyples tobe his body and blud And what were the wordes that alteryd the substaynce of bread and wyne Into the substannce of his moost precious bodye and bludd It was not this uerbe est that dyd it for if it had not byn his body before he callâ—d it so Christ would neuer haue namyd it so For he can not lye he usith not to mysname ony thyng He leuyth fraude and false inuentyd termes unto the deuyll and souch as meane no godd faythe by there wordes Now if it were his body Very fleshe blud and bones in deade what wordes of the scripture or what wordes usyd Christ to make this alteracion Perauenture he whisselyd some othere wordes and put apeace of breade in hys slyffe an there secreatly consecratyd his precious body and then sayed takeye eat ye for thys ys my body and so sayth some of these new papyshe church where before transubstanciation of breade was neuer spoken of the mother of thys Idolatrye was Rome and the father unknowen Abaster is thys transubstancion doutles Lan francus that ennymiâ— of truith and trew religion that wrot agaynst Berengarius Paschasius Guymundus Guydo Aretinus Algerus monachus Corbeiensis Adelmannus Episcopus Hugo his recentiores Lombertus Comestor papa innocentius with other begate this wyckid woman transubstaÌ„cion Where as Christ nethere his Apostelles no nether long after unto the consell of uercellen sein the time of leo theix about the yere of our lord 1052 and 300. yere aster the death of bede A wounders mater and an horrible practyse of the Deuill that contrary unto the scripture and unto the olde fathers thys mystery ys happenyd unto the sacrament That these masters of the later dayes fyghtso sore to defend an accidens with out à subiect And hath taken from the supper the thing that wese we touche we taste we eat we drynke and we swalow throwghe the throte to say bread and wyne As the Apostelles dyd and yeat say it is no
Christianly sayth Tertullian agaynst Marcion Posse deum nthil aliud est quam uelle econtrario Non posse idem esse in deo quod nolle it is thoffice of à Christiane to know what god can do by the word of god and not to be curious to sarche what his absolute pore is He could saue the damnyd soules in hell But he will not it were agaynst his word Non remittetur in hoâ— seculo neque in futuro He could haue sauyd Adame and all his posteryte other wyce then by the death of his only sonne For August sayth lib. 4. de Trinitate Mors Christi non fuitnecessitatis sed sue uoluntatis potestatis But he wold not By the cruâ—ltie of his death he would haue us to know how horrible athing sinne is before the face of god and there by teache us to be ware how we fall into his displeasure but we be trunkes and in maner insensible nothing mouith us to uertew He is more curiouse then wisse to sar che to know the thing that appertaynith not unto hym to know It is the next way not only to bring aman out of the fauoure of god but also out of his witt for he that sarchith to know aboue the reche of à mortall man shal be coÌ„fundid with immortall glorie of god Let no Christiane hart therefore troble it selfe with this question what god can do But lik à diligent scoler lern his lesson in the scripture what he is bound to do For the scripture was wroten to lede us unto god and unto repentaynceofyle It was wroten to teach us god and all godlynis and not to moue souch questions as ingendrithe nor fayth nor uerteue but contencion and discord and wordes with out end It was wroten to be iudge of all mennes doctrine and to saue those that Christ redemid with his precious bludd from all heresis and false opinions therin is conteynid all treuith and uerite And better was it with the church â—f god when it was only tawght and instructyd by it then aster that ony mannes decres were browght into the church Mannis wysdome yeuith as mouch light unto the worde of god as alitle can dell yeuith unto the bryght sonne in the mydde daye Yet condemne Inot the holy fathers that hath wroteso mouche in the defense of Christes Religion But yeue god thankes that he had souche organnes upon therth that would rather dye then to see the name of god and his holy word to be contemnid of the worold And à no table thing is it to mark the godly fathers in there workes wher as in the defense of the truth they à lege not only the scripture But also the testimony and Example of the primatiue church Not to stablyshe there fayth because it was so usid of antiquite But because they sawe there elders use the worde of god in the same senses that they dyd As Epiphanius wrytithe of one peter bishope of Alexandriae whom the Tyrannt Maximinus put to death in this peters tyme there was one Meletius that so wid à false doctrine and sayd that euery sinne committid was irremisseble As the nouacians and catharence say this doctrine so preuaylid that the greater part of the people in Aegypt and Syria belyuid it Peter resistit not only by the scripture But also that the disciples of the Aposteles condemnyd this doctrine for an heresie the lik may ye rede inthistorie of Ioan the Apostele apud Euseb li. 3. pag. 60. As Christ is trew and his word trew so hath there byn allwayes in the churche souch as hath folowyd the trewyth and in that they haue wroten trewly we ar greatly edified To se that they and we agre in one fayth and undrestond the scripture alike and use the sacramentes as they dyd according to institucion of Christ if ony error be in there wrytinges we may leaue it by thauctorite of the scripture and offend nothing at all they wrot not to be iudges if the scripture but to be iudgid by the scripture Were it not to satisfie the weake conscience of those that yet be ignorant of the truith I would not in this mater of the sacrament reherse the mynd of one doctor because we may so fully and playnely know by thonly scripture what the supper is and how it shuld be usid and think that souche as hath wroten of late dayes to be the first autors of this doctrine that the holy supper of the lord shuld be acommunion and no priuat masse or receauing of the sacrament by one man no thowgh danger of death seme to require the same If souch as be sycke will neades receaue the sacrament let them receaue it as Christ hath institutyd it with souch other as shalbe present at the declaracion of his fayth But alon noman may receaue it thowgh his fayth be nouer so good and the minister neuer so godly How be it boothe the scripture and lik wyce the law ciâ—ile dooth rather improue thact then alowe the doing of it In this supper we shuld folow Christ and the Aposteles there doingâ—s was absolute and perfeyth Noman for a good intencion befide the worde of god shuld add ony thing to the doing of this supper Or tak ony thing from it we reade not that they celebratyd the supper in ony priuat house for ony sick person The wordes of Iames seme to defend this religion cap. 5. infirmatur aliquis inter uos Accersat presbyteros ecclesiae orent super eum c. Vnto thâ—se syâ—ke people that he speaky the of he would like wyce haue commaundyd the bread of the holy supper to haue byn browght had it byn the maner in the Apostoles tyme Saynct paule with many wordes declarith that this supper when so euer it be celebratyd shuld be don with solemnyte in the churche Cum conuenitis in ecclesia in quit Audio dissidia esse c. Agayne Igitur cum conâ—enitis in eundem locum non licet do minicam coenam edere 3. Num sane domos habetis ad edendum biben dum 4. Itaque fratres cum conuenitis ad edendum alius aliud expectet quod si quis esurit domi edat It shall not be preiudicial nor nothing derogat thonor of the blessid sacrament thowgh it neuer be celebratyd in à priuate house nor he that absteynith from the receauing of hit out of the congregacion nothing the warse Christiane man intyme past it was sufficient for the people to celebrat openly this holy supper and was not usid to be browght unto the sicke Iustinianus imperator Conâ—stitu 57â— unto tharche bishope of CoÌ„stantinople Mâ—me hathe these wordes Etiam prisciâ—â—ancitum est legitur Nulli penitus esse licentiam domi quae sacratissima sunt agere sed publice c. and in the same place Omnibus interdicimus magnae huius ciuitatis habitatoribus magis autem totius nostre ditionis in domibus suis habere quasdam quasi orationum domus
of his sonne Therfor it is sayd Hoc facitead recordationeÌ„ mei do it in the Remembrance of me what the supperis And how it was institutid we se by the scripture Now of the other part behold the masse and bring it to the gospell then shalt thow perceaue it is no ceremonie institutid by Christ or his Aposteles Nether nothing done therin according to the scripture but euery thing contrary unto the scripture Where as Paule callyth it à communion and would all the church to receaue it under booth kindes They say it is best to be apriuat masse and eatyn by one pryst Paule willith the gospell of Christe to be preachyd unto the congregacion they mummul and dreame à sort of collectes and other beggery unto dead saynctes as nether profetyth them selfes nor other but blasphemith godes holy name Yet say they it is a godly thing wher as god nether the scripture neuer ment souch Idolatrye it is à ceremony instiâ—utid by more byshopes then twentye to the great iniury of godes wotd And thauctors therof damnyd eternally except they repentyd before they departyd out of this worold for they nolesse deceauid the people of god then the deuill in paradyse He was not content to suffre godes commaundement as it was yeâ—en without à false glose ner these membres of the deuill would not Christes church to use Christes holy supper as it was yeuen by Christe without there deuillyshe and detestable addicions yet wyckyd membres of Antechrist they must be callyd the holy church Thowgh all that euer they intend is the pest and destruction of the church and there religion as contrarie unto Christ as darkenys is to light And say if there were not souche ceremonies addyd unto the lordes supper as they haue inthe Masse people shuld be prouokid to no deuocion nor could not religiousâ—y honor that moost holy sacrament therfore say they is all these ceremonies addyd Aprofound reason doutles as meite for the mater as can be and as farr fet as he that neuer wist what à ceremony of Christes to stamentis But as one that neuer suckt other mylke then of à cowe that hath caluid full many à thowsand Bulles of ledd therfore Iwill set before thies of the Christiane reader the ceremonys of this holy supper conteynid in the scripture and the signification of the ceremonie not ffaynid of my brayne but by thexpresse wordes of the scripture and so teach the Christiane to loue the ceremonies there expressid and to detest the blind ceremonies of men Christ the same nyght that he was betrayde unto the lewis sate at supper with his 12. aposteles and among other godly talke in his sermon unto them he sayde that one of them shuld be tray him Mat. 26. Mar. 14. Christ that knew thart of all men saw the treason that Iudas had wrowght agaynst him and knew that he was at à full poynt with the lewes to deliuer him unto them the mater was ffully concludyd upon and mony receauid This wyckyd man was not yet so far paste but there remanyd place of indulgence and for yeuenis or else Christ would neuer haue admouyshyd him so many times because god hatyth sinne he admouishid ludas in time to repent But as awyckyd person he contemnyd all admonicions desirid to finishe his treyterons purpose and after that he had eatyn of that holy supper he depertyd out of Christes companye and with all dilâ—gence sowght how to haue his admonitour slaine Ioan 13. 14. declarith more at large Christes wordes and factes at this supper But these wordes of Matt. and Mark. Shall admouishe the Christiane reader what ceremony owghte to be usid in te church before the use of the sacrament What te minister shuld do and what the rest of the people shuld do The ministers office is to make à solenne sermon to admonyshe euerie man of his deuty and office towards god and to exhort all men unto godly and unfaynid repentaynce The peoples deutiis euery one to proue and examine his conscience and fayth and so to eat of the bread and to drink of the winne as Paule teachith 1. Cor. 11. And so to mark the word of god preachyd agaynst sinne as thowgh god himselfe spake it And remembre that when Christ sayd unto the Aposteles that one of them shuld be tray him all were amasid at these wordes and with sorowfull countynaÌ„ce thone beheld thother with great fere who it shuld be they hard à wounderfull sine namyd euery one examinid his awne conscience whether it were culpable of ony souch sinne or notâ— and with fere demaundid who it shuld be this act of the Aposteles declare what euery mannes office is that cummith to the sermon wher by the word of god sinne is accusid to examine his awne coÌ„science and se that no souch sinne be in him that god condemnith by his word If he be culpable to repent from the botom of his hart and desyre for yeuenis But now adayes when sinne is rebukid ffew men entrythe into there awne conscience but rather into other mennis Suppoâ—â—th that the word of god rebukith the sinne of nthers and not his or elsâ— he iudgyth himselfe to be no sinner where as â—uery man hath abundannce and to many if he knew himselfe well and souch horrible fautes as decerue eternall death A good conscience wilbe sone pryckyd at the name of sinne and be ashamed that he hath offendyd so myghty alord and aferd also of his iudgmentes and diligently amend his liefe The conscience destitute of godes fere passith not adele of the worde is mouid nether with fere ner with loue but contemnyth booth god and his wordeâ— as we may se by Iudas not only this sinne of obstinacy and contempt of godes admonicions unto penitence But also uery Hypocrysie as raynith now adayes ouer all the worold men associat themselses in to the company of souch as fere god cum unto the sermones to hyre godes wordes and be nothing the better they amend there lief nothing at all They say it was à good sermon the man spake well But what a uaylith it that he spake well and the herer to lyueyle What am the better that god and his word bâ—â—holy or an other man uerteus except I transform myâ—â—yleliefe unto commaundement of god and lyue 〈…〉 nestly nothing at all They yoies of Abraam Isaac and Iacob in heauen appertainith not to souche as know only the faythe of them But unto souche as obey the coÌ„ma undement of god as they dyd Man must yeue place to the word of god when it is told hym and refrayne from all thinges repugnaunt unto the word to promote the worde that godes Kingdom maye raygne upon therte Who so euer prechyte it hyrith it prechid or permittith it to be preachyd except he folowe it nothing auaylithe him Those tescripture declarithe to be blessyd that worke the word and haue there medicacions in the lawe of god the sermon must
the box Beside that they applye it to an other end then it was institutid for and make it of no lese ualew then the death of Christ who ons for all sacrificid himselfe for sinne upon the crosse Ebre 9. 10. They cannot tell what this word offerre meanith When they say they offer the sonne of god It is a great mater to offerr hym it is to acknolege thire of god agaynst the sinne of the worold and to submit himselfe unto this yre And to be amediatoure betwene god and man kind and likewice he must entre the holy of holynis unto god Therefore it is sayde Hebr. 9. Per proprium sanguinem intrauit semel in sancta sanctorum aeternam redemptionem inueniens also Qui spiritu aeterno seipsum obtulit inculpatum deo It is an horrible heresy to say that Christ is offrid in the masse for sinne Christ ons offrid himselfe it is oure office to confesse and acknolege that only oblation ons offrid and to beliue that by the uertew of it god is pleacid only and all oure lyffe yeue thankes to god for it Let the godly people consider these thinges and conform them selfes unto the example of the primatiue churche and let the new massinges goo I know that many men gatherit out of the scripture many places To defend this here sie of the masse But it shalbe thoffice of euery godly man diligentlye to decerne and iudge notha ac adulterina testimonia à ueris The maner of the Aposteles conserning this holy supper is best to be obseruid ffirst in the church there shuld be rehersid some godly lessons out of the scripture in atong knowen The people instructyd with an holy sermon not out of the ffestiuall nor legeÌ„da aurea But out of the holy bible Then shuld there be commune prayere ffyrst for remission of sinne and the mytigacion of the peyne condign for the sinne ffor althowgh these too concurre to gather remission of sinne and delyueraunce from eternall payne yet dooth god many times punishe the transgressours with wounderfull afflictions in this liefe as it may be seyne by Dauid and Manasses with other and to be short what troble or aduersite so euer we see in this world thei be sacramentes and signes that god is displeasid with oure sinnes how be it the prist or minister hath no poure to bind man to do this or that to say this prayet or that prayer his office is only to shew by the word of god godes iustice agaynst sinne and godes mercy in Christ to souch as repent and commyt the rest to god Who some tyme punishith in this worold and sumn tyme punishythe not It is yet the custome of thold churche to excommunicat souche as were commune adulterers couitous per sones 1. Cor. 5. Idolatres blasphemer slaunderers Dronkerdes and extorsioners and souche as for fere denied the gospell of Christ Except they did open penitence Which was accommendable use and godly act don to yeue other men fere leste they shuld commit like offence also it was agodd exploracion of the transgressours consciens whether his penitence were trew or faynid But ye must undrestond that this act and discipline of the church is but an act polytik and ciuile to souche as hath professid to lyue in the commune wealthe of Christes church in an order lest that the uicious liefe of the person shuld be aslaunder unto the word of god this open penannce apertaynith not unto the consciens or remission of sinne before god which is don only for the penaunce of Christ Therfore the churche must be diligently intructid of the doctrine coÌ„serning remission of sinne before god It must know the differaunce betwene the remission of the defaulte and the remission of temporall payne in the which god would many times his displeasure shuld be knowen agaynst sinne as in the peyne of Dauid and Manasses There is no church can be gouernid without this discipline for where as it is not there se we no godlynis at all but carnall libertye and uicicious liffe As in the commune wealth where à thiffe is as mouche estimid as à trew man à brawler and breaker of the peace as an honest citicyne for à conclusion where as uertew is not commendid and uice punishyd the commune wealthe shall sone com to coÌ„fusion Theyle doers were all wayes punishid and bauishid the company of the godd not only among Christiane princes and in the lawe of god 1. Cor. 5. but also among the grekes and Etnyckis souch as coÌ„mittid murder and incest were excoÌ„municatid And lost not only there offices in the commune wealth but were put out of the companie of all honest men and markid with à signe in the upper uestement that all men might know him to be as he was aman to be auoydid and none to eat nor drinke with him as long as he bore that signe as it is to be sene by Orestes peleus Antilochus And Adrastus that came unto cresus with the signe of his transgression they had also there execrecions and curfis agaynst these malefactors and transgressors of honestie As Phaenix declarith in Homero Propter stupratam coniugem patris coÌ„tra se diras recitatas essâ— These thinges were usid of antiquite that men shuld the more depely think upon the greatnys of godes displeasure and yre agaynst those that had offendid and by that meanes the more to abhor from souche abhominacion the gentiles that neuer knew god kepe the religion of there ydoles and reuengyd the transgression and uiolacion therof better then the Christianes Would to god it were more diligently lockt upon Vice more punishid and uertew more extollid After this prayer for reconciliacion unto god ffolowith Prayer to opâ—ayne the protection and defense of the holy goost agaynst the deuill the worold and sinne and that it shall pleace god to gouern euery man in his uocacion to do the will of god and not there awne willes then to pray for the goueruers of the commune wealth that they may gouern and extoll the word of god and defend iustice theÌ„ for the afflictid church of Christ that god would delyuer his people from the Rauening wouluâ—s of Antechrist and yeue then trew pastors and prechers that would study to gather to gether the fflock of Christ so miserable dissipatid and separatid Then for those that be ignorant of the truith that god would graunt them grace to be sauid in Christ withe his church More auaylith this prayers unto god then many thowsandes of men of warr to defend the church and coÌ„mune wealt of Realmes As it may be seene by Moses wheÌ„ he prayed the church of Isreal preualyd When he seafid it was put to the warst by here Ennymies There is not the poueryst in ony Realme nor moost weake person but may profit the coÌ„mune wealth where he dwellith uery mouche And healpe to bring it to the end and perfection that the commune wealthe was and is ordeynid for Thowgh he be
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
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
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
better Hierome writith of an heremite in uitas patrum That sayd Nullum opus difficilius quam dicere preces deo no work more difficile then to pray unto god how be it many men thynk nothing to be more facile and easy When Christ sayth Ioan. 4. Veri adoratores adorabunt patrem in spiritu ueritate The trew worshippers shall wurshyppe god in sprit and uerite The difficultie is sone perceauid let inuocacion be in sprit to say in the godly mocyon of thart not with the tongalon nor with hypocrisie It must be in truith to say in à trew knolege of god Directid unto god onliby Christ And by no dead saynct So that in prayer these too ar necessary à trew knolege of god and the spirituall mocyon of tharth Or else prayer is but inanis battologia inutile murmur The crede must wekly and dayly and also the commaundemetes be openyd unto the people there by the may know god aryght fere his iustice agaynst sinne and tak solace and confort in his mercyfull promises for Christ Only the commaundementes of god contayne souche acopiouse and profunde doctrine that it can neuer be knowen sufficientli Nor neuer with sufficient diligence declaryd unto the people It is the Abrydgment and Epitome of thole bible compendiously conteyning thole law and the gospell Not one proposicion in the scripture but hath his commune place in the 10. commaundementes And he that undrestondyth them well is à godd Christiane man if he folow them he that undrestondit not them can be no Christiane men There is euery mannes office and dewty describid what is to be donne whether it be to wardes god or man And whether he be minister in te church or in the ciâ—le wealthâ— of what condicion so euer he be there may he lerne how to folow his uocacion It is not sufficient for à Chrâ—stiane man to be lyue one part of the scripture But faith is aryght persuacion and willing consent unto the hole word of god For he that sayth Credes in deum patrem filium spiritum sanctum the same god saâ—â—h Ambula coram me esto integer What auaylith the bragg of â—ayth where as is no uerteues lief He that sayd iustificati igitur ex fide pacem habemus erga deum per dominum nostrum Iesum Christum Roman 5. Et nulla condemnacio est lex his qui insiti sunt Christo Iesu Sayth likwyce Quod si quis spiritum Christi non habet hic non est eius Et si secundum carnem uixeritis moriemini Rom. 8. And as we belyue that Christ died for our sinnes So must we belyue that he died likwyce to gyue us an Example to dy from sinne and the concupiscens of the worold Paule saith quod mortuus fuit peccato mortuus fuit semel Roma 6. Peter sayth Cum igitur Christus passus sit pro nobis carne uos quoque iuxta eandem cogitationem armemini quod qui paciebatur in carne destitit à peccato in hoc ut iam non concupiscencijs hominum sed uoluntati dei quod superest in carne uiuat 1. Pet. 4. He that sayd unto Peter pasce oues meas Ioan. 21. And to the rest of all the Aposteles Matt. 10. Acto 1. That theyshuld be mynisters of the church tawght then like wyce how the might pleace god in there uocacion Sayd not goblisse abucket of water Holow bowe Candell bell chalice fount or ony souch begery Matt. 29. but byd them teach that he had sayde unto them and repetyd the same Mar. ulti Ite in uniuersum mundum praedicate Euangelium omni creature preach the gospel unto the worold This was the maner of Christes ministeri in te churche Before this supersticion and Idolatrie was hard of So tawght Paule Acto 20. 1. Tim. 6. Peter 1. Pet. 5. thus sayd god to Hieremye Hie. 1. Fili hominis dedi uerba mea in ore tuo He that speakith in te church must speak the word of god He that will pleace god must pleace him as it is prescribid in the scripture or else all that euer he dooth is nawght if the byshope or prist will pleace god or ony other man let him applie only his uocacion oppointid by the scripture and as the scripture teachyth hym If he be aiudge to kepe iustice without respect of persones if alawer to defend nothing but te right If Aphisiciane diligeÌ„tly to cure his passion and not to take so many cures for auaryce in his haud as thone part may happen to dye whyles he curith thoter if à byshope not to haue so many parishis in his diaecesis as ten diligent lernid men can not ons in ayere know the faithe of souch foules as hath the charge of Christes flocke nethet how the poure simple people beliuithe Examyne souch as ar bound to use the secramentes of Christes church an among athowsand there is not one that knowith what à sacrament is more then an Asse And to souch the sacramentes be not profetable but damnable As ye may see Esay 1. yea when they be not usid according to there institucion God so abhorrith them as thinges repugnaÌ„t unto the lawe As we rede Hiere 7. Non praecepi patribus uestris de holo caustis Et Psal 50. Holocaustis non delectaberis The prophetes by these wordes declarid that no ceremoniesar requirid of ony man without the knolege and confidens of the promes confirmid by the ceremony or without trew repentaynce and fayth for the sacramentes in the church of Christ nether makyth the loue nor reconsiliacion betwen god and man nor reteynith it not it must be receaue and Kept by one meanes to say by lyuely sayth Rom. 5. Iudas by the sacrament receauyd not the promese nor by the sacrament was preseruid from desperacion Matt. 26. But he that will be the frend of god and godly use his sacrameÌ„tes must use them after the forme prescribid by hyme only And know what à à sacrament is by him To say an hody ceremoni a work of the thyrd commaundement Who sayth memento ut diem sabbati sanctifices Exo. 20. and before the workes of the thyrd communndement wherin all ceremonies ar conteynid must allwayes precead the workes of the fyrst coÌ„maundement and of the seconde an inward faith an certayne knolege of god and an owtward profession of his holy name to acertayne the church that he is godes ffrende and reconsilid in Christ or else it were à praeposterous order to set the cart before the horse Lik as if the Kynges maiestis officers shuld yeue his lyuery unto him that the Kyng neuer ment to take into his seruise So to were his liuere without profeit Thus I desyrid to admonishe the good Christiane reader of before I entryd the disputacion of this moost holy cause conserning the blessyd sacrament of Christes holy passion an death That he shuld know that god yeuith his gracies an promese of re
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