dāmage losse and vile Phil. 3. that they myghte wynne Christe mē zealouse for the howse of godde and the glorie of hys name suche as hadde allreadye layed open theyr consciences and infirmitees before the iudgemēte seate of godde and hadde agayne throughe Christe receiued the effecte of fayth and true righteousnes that is peace of conscience and ioyfullnes in the holy ghooste Rom. 14. and so hadde a fulle taste in thys mortalle body of immortalitee in miserie of happinesse in earth of heauen O Englande Englande how greate is thy losse for the wante of them how horrible is thyne offense for killinge of them how greuouse will thy plage be when the reuenger of innocente bloude shall call the to an accowmpte for them if thow doo not repente in tyme Godde graunte that the admonitions of these and other godly martyrs maye so warne vs theyr doctrine so instructe vs and theyr example so cōfirme vs in the true knowlege and feare of godde that flyenge and abhorringe Idolatrye and superstition we maye embrace true religion and pierce forsakinge the phantasyes of men we maye humblye obey the written worde of godde and ruled therby directe all our doyngs to the glorie of his name and our owne endeles saluation in Christe Iesu Amen In the name of Iesus let euerie knee bowe Philip. 2. A Busshop owghte to be vnreproueable N. Ryd Tit. 1. as the Stuarde off godde c. cleauinge faste to the trew worde off doctrine c. Tit. 1. All worldly respectes putte aparte off shame deathe losse off goodes and worldely commoditees Lett me haue I praye you your aduyse in these matters folowynge Thatt is your assent ād cōfirmatiō in those thinges whiche you iudge that godde doth allowe and your best cownsell and aduertisemēt wher you thinke otherwise and your reasons for both the same For the wiseman sayeth Prou. 18. One brother which is helped of another is Like a well defensed Citee The causes thatt moue me to absteyne frome the Masse be these It ys done in a strawnge tounge which the people doth not vnderstande contrarie to the doctrine off the Apostle 1. Cor. 14. 1. Cor. 14. Wher is no vnderstandinge H Latym ther is neither edifyenge nor conforte for besydes that they speake in to the ayer the minde receiueth no proffet They are one to another as alienes the Parissheners will saye their priestes are madde wheras all thynges owghte to be done so as they maye ediffie Let euerie man knowe that the thynges which I write sayth S. Paule are the commaundementes of the lorde 1. Cor. 14. Suche absurditees are to be eschewed N.R. Ther is also wantynge the shewynge off the lordes deathe contrarie to the minde off the Apostle As often as ye shall eate this breade and drincke off this Cuppe 1. Cor. 11. ye shall shew the Lordes deathe till he come What shewinge can be ther wher as no man heareth that it to saye vnderstādeth what is sayde No man I meane off the commen people for whose proffet the prayer of the churche oughte specially to serue H. L. Luc. 11. Woo be vnto you that take awaye the keye off knowlege The Papistes studie by all meanes to make the people ignorante Lest theyr ignorante sir Ihons shuld be hadde in Lesse estimation or despised which is cleane contrarie to Saint Paules practise who wisshed that all men myghte be fulfilled with all knowledge and to be perfite in Christe Iesus Coloss. 1. c. The institution of Christe if it wer rehersed in the vulgare tounge shulde be not only a Consecration but also a frutefull preachinge to the edification off the hearers wher as in the popisshe Masse it is neyther vnderstanded nor hearde whils the commen people are vtterly ignorāte what their preestes doo or what they goo abowte whether they blesse or curse The Apostles vnderstoode Christe when he celebrated his supper Therfore doo these papistes swarue frome Christe in theyr Masse Ther is no Communion but it is made a priuate Table and in dede owght to be a Communion N. R For S. Paule sayeth The breade which we breake 1. Cor. 10. is the partakynge of the bodie of Christe And Christe brake and distributed and sayde Take Matt. 26. and eate c. But that they make it a priuate table it is open The papistes make the lordes table a priuate table For wher they be manie preestes which will communicate they doo it not in one Table or aulter but euerie one off them haue their aultars masses and tables To make that priuate which Christe made commen and willed to be communicated H.L. maye seme to be the workmanshippe of Antichriste hym selfe The Canons of thapostles doo excommunicate them which beinge presente at commē prayer c. Cano. 10. doo not also receiue the holy communion De Cons. dist 1. cap. Epis. And vnto the same agreeth the decree of Anacletus When the consecration is done saieth he let all such communicate as entend not to be excommunicate That which is firste is trew that which is Latter is cownterfayted sayeth Tertulliane But the papistes saye we doo it priuately Bicawse we doo it for others Tert. contra Praxeam But wher haue you your Commission to Masse and sacrifice for others N.R. The lordes commaundement of communicating the cuppe vnto the laye people is not obserued according vnto the worde of the lorde drincke ye all of this Matt. 26. As often as ye shal eate this bread and drincke of this cuppe H.L. 1 Cor. 11. ye shal shew the lordes deathe c. so that not the partaking of the one onlye but of bothe is a shewing of the lordes deathe bicause in his deathe the bloude was deuided from the bodie it is necessarie that the same diuision be represented in the supper The lordes death is not shevued excepte both partes of the Sacrā be ministred Th argument of K. Henry the 8. 2. Cor. 11. otherwyse the supper is not a sheuing of the lordes deathe c. Let a man examine hym selfe c. But this worde Homo is of bothe gendres therfore it is as wel commaunded to the woman to drincke of the cuppe as the man c. But the Kings argumente once againste me was this Whē ye come to gither to eate He saieth not saiethe he to drincke I aunswerid it was not neadfulle seing that a litle before he had made mention of bothe in theise wordes And so let hym eat of that breade and drincke of that cuppe Homo that is to saye aswel the woman as the manne Vnder the name of bread which betokenethe all sustinaunce of the bodie drincke is also vnderstanded in the scriptures Otherwise they woulde saye that Christe did not drincke after hys resurrection withe his disciples excepte Peter had saide Acto 10. We did eate and drincke with him after he arose from deathe They doo seruyllye
Certē godly learned and comfortable conferences betwene the two Reuerende Fathers and holye Martyrs of Christe D. Nicolas Rydley late Bysshoppe of London and M. Hughe Latymer Sometyme Bysshoppe of Worcester during the tyme of theyr emprysonmentes Wherunto is added A Treatise agaynst the errour of Transubstantiation made by the sayd Reuerende Father D. Nicolas Rydley M.D.LVI Ryghte deare in the sighte of the Lorde is the death of his sainctes Psal. 116. To The Reader GRace and peace c. Good Christian Reader her are sett forthe for thine instruction and comforte certen learned and comfortable conferences Betwene the two Reuerende and godly fathers M. Rydley and M. Latymer whose bodies the Romishe tyrannie of late hathe tormented and fier hathe consumed whose sowles mercie hathe embraced and heauen hathe receiued yelding th one vnto the enemie to deathe for testimonie of the truthe commending thother vnto god in suer hope of lyfe Wher vnto is also added a learned treatise and a cleare confutation of the fonde and wicked opinion of Transubstantiation written by the said M. Ridley And forasmuche as these their scrolles and writynges wer by goddes good prouidence preserued and as it wer raked owte of the asshes of thauthors cōteinīge as well cōfortable cōsolatiō for suche as are in the schole of the crosse as also goode ād profitable admonitiō for them which eyther of ignorāce either of infirmitie or by flattering of them selfes with vayne pretenses do yelde vnto the wicked worlde the reuerence due to the reuerende fathers the zeale towardes the setting forthe of the tried truthe and the readye goode will to conforte and confirme weake consciences would not suffer the any lenger to wante these smalle treatises and yett no smalle treasures That as in life thei profited the by teaching and in deathe by example so after death they may doe the goode by writing And albeit the matter of it selfe is sufficiente to commend it selfe yet it cannot be but the worthines of the writers will encrease creditte and giue no small authoritie to the writynges M. Latymer came earlier in the morning and was the more auncient workeman in the lordes vineyarde Matt. 20. who also may verie well be called as diuerse learned men haue termed hym the Apostle of Englād as one much more worthie of that name for his true doctrine for his sharpe reprouinge of sinne and superstition then was Augustine bisshop of Canturburie for bringing in the popes monkerie and false religion M. Ridley came later aboute theleuenth howre but no doubte he came when he was effectuallye called and frō the time of his calling became a faithfull labourer terrible to the enemies for his excellent learning and therfore a meete man to ridde owte of the lordes vineyarde the sophisticall thornes of the wrangling aduersaries which dyd well appeare in all disputations and conferences that wer in his tyme and partlye doth appeare in these shorte treatises folowing But what shal it nede in manye wordes to prayse them whose lyfes wer moste commendable whose deathes wer most glorious in office and vocation bothe lyke in labour and trauail bothe faithfull in learning and iudgemēt both sounde in minde and maners bothe milde but in goddes cause bothe stoute For neither threatned deathe neither loue of present lyfe could shake the foundation of theyr faithe firmely grounded apon the suer rocke Christe Matt. 7. They redemed libertie of conscience with the bondage of the bodie and to saue their lyfes they wer content to lose their lyfes This was not the worke of the fleshe but the operation of goddes mightie spirite who hathe euer frome the beginning not onlye builded but also enlarged his churche by the sufferance of his sainctes and sealed his doctrine with the bloude of his martyrs as S. Augustine speaking of the persecutions in the primatiue church doth well declare in theis wordes Ligabantur includebantur caedebantur De ciuita Dei lib. 22 cap. 6. torque bantur urebantur multiplicabantur That is to saye The Christians wer bounde wer emprisoned wer beaten wer tormented wer brente and yet wer multiplyed Yf Iustinus Martyr when he was yet an heathen Philosopher as he confesseth of hym selfe was moued to embrace the fayth and religion of Christe Apolog. 1 in beholding the constante patience of the martyrs which suffred for Christe in his tyme how muche more oughte the patiente suffringe and voluntarie death of these notable fathers with many other learned godlye men in our dayes whose names are writtē in the booke of lyfe not only moue but also pearce ād perswade all godly heartes constantely to remayne in the truthe knowen For vndoubtedly the truthe of the cawse they suffred for is moste euidente by goddes worde and hath ben so fully taughte so clearly sette forthe by many and sundrye writynges that it is open to the Consciences of all the worlde euen of the verie aduersaries themselfes that persequute it greater is theyr damnation excepte it be to such whome the godde of thys worlde 2. Cor. 4. malice ambition auarice or ignorance hath blynded Which thynge nedeth none other proofe especially for the realme of englande but only to call to mynde with what conscience and constancie these pyllers of the church that can nott erre haue walked in Religion these twentye yeares by paste how they not longe agoo receiued and allowed thynges which with fyre and fagotte they persequute now and shranke frome that thē which now they moste earnestly mainteyne And allthoughe ther appeared in the latter dayes a shadow of stowtenesse in a few yet it was in dede nothynge For it sprange not owte of any zeale to the cawse or clearenesse of conscience but rather owte of a lyke subtylle and foxye presumption as the Syrians once conceiued when they putte themselfes in the daunger of Kinge Achab sayeng 3. Reg. 20. Beholde we haue hearde that the kinges of the howse of Israel are pitefull and mercyfull For owte of all dowte K. Henry theyghte coulde as easely haue obteined at winchesters handes and others a conformytee in puttyng downe the Masse and all the reaste what so euer hath ben done by order sence if he hadde earnestly minded it as the abolisshinge of the pope monkerye pylgremages reliques with lyke baggage all which are now agayne thinges well estemed and couered as all the resydew is with the clooke of the Catholike church But to returne to the matter we haue in hāde in this littel treatise goode read thow shalte perceiue another māer of spirite thow shalte thīke if thow thi selfe be not verie dulle that thow hearest men speake which hadde learned the lessō of thapostles that is Acto 4. to obei godde rather thē mā ād hadde not learned the Romisshe Epicures lesson to applye fayth and religiō to the presente state of policie to turne with the tyme and serue all seasons men before death deade vnto the worlde accowmptynge with S. Paule all other thynges to be
such Philippians to whome it is geuen nott only to beleue butt also to suffer c. But who is hable to doo these thinges Surely all our habilitee all our sufficience is off godde He requireth and promyseth Let vs declare our obedience to hys wille whan it shal be requisite in the tyme of troble yea in the myddes of the fyre Whan that numbre is fulfylled which I wene shall be shortely then haue at the papistes when they shall saye Peace 1. Thess. 5. all thynges are safe when Christe shall comme to kepe his greate Parlamente to the redresse off all thynges that be amysse But he shall not comme as the papistes fayne hym to hyde himself and to playe bopiepe as it wer vnder a piece off breade but he shall comme gloriously to the terrour and feare off all papistes but to the greate consolation and comforte of all that will her suffer for hym 1. Thess. 4. Conforte your selfes one another with these wordes Lo syr her haue I blotted your paper vaynely and played the foole egregiously but so I thoughte better then not to doo your reqweste at thys tyme Pardon me and praye for me praye for me I saye praye for me I saye For I am sometime so fearefull that I wold creape into a mowschoole sometyme godde doth visitte me agayne with his comforte So he commeth and goeth to teach me to fele and to knowe myne infirmitee to thintente to geue thankes to hym that is worthye least I shuld robbe hym of his dutye as manye doo and almoste all the worlde Fare you well What credence is to be geuen to papistes it maye appeare by theyr rackynge wrythinge wrynginge and monstrously iniuryeng of goddes holy scripture as appeareth in the popes lawe But I dwell her now in a scoole of obliuiousnesse Fare you well ones agayne And be you stedfaste and vnmoueable in the Lorde 1 ▪ Cor. 15. Paule loued Timothee meruelouse well nott withstanding he sayeth vnto hym Be thow partetaker off the afflictions off the gospell and agayne 2. Tim. 1. 2. Tim. 4. Apoc. 2. Harden thy selfe to suffer afflictions Be faythfull vnto the death and I will geue the a Crowne of lyfe sayeth the Lorde To H. Latymer IN writyng agayne ye haue done me an vnspeakeable pleasure and I praye that the Lorde maye reqwyte it you in that daye N. Rydl. For I haue receyued greate comforte at your wordes butt yett I am nott so fylled withall but that I thurste moche more now thē afore to drinke more of that Cuppe of yours wherin ye mingle vnto me profytable with pleasaunte I praye you goode father let me haue one draughte more to comforte my stomacke For surely except the Lorde assiste me with his graciouse ayde in the tyme of his seruice I knowe I shall playe but the parte of a white lyuered knight But truly my truste is in hym that in myne infirmitee he shall trye hymself strōge and that he can make the cowarde in his cawse to fighte lyke a mā Syr now I looke dayely when Diotrephes with his warriours shall assaulte me wherfore I praye you goode father for that you are an olde sowldyar and an experte warriour and godde knoweth I am but a yonge sowldyar and as yet of smalle experience in these fyttes helpe me I praye you to buckle on my harnesse And now I wolde haue you to thynke that these dartes are caste at my heade off some one of Diotrephes or Antonius sowldyars The obiection of the Antoniane All men meruelle greately why you after the libertee which you haue graunted vnto you Anton. obiect 1. more then the reaste doo not goo to Masse which is a thynge as you knowe now moche estemed off all men yea and off the Qwene her selfe The answer Bicawse no man that Layeth hande on the plowghe and looketh backe N. Ryd Luc. 9. is fytte for the Kyngdome off godde And also for the selfe same cawse why S. Paule wolde not suffer Titus to be circūcised which is that the truthe of the gospell mighte remayne with vs vncorrupted Gal. 2. and againe Gal. 2. Iff I buylde agayne the thinges which I destroyed I make my selfe a trespasser This is also another cawse least I shuld seeme by owtewarde facte to allowe the thynge which I am perswaded is contrarie to sownde doctrine and so shulde be a stumblynge stocke vnto the weake But woo be vnto hym by whome offense commeth it wer better for hym that a Milnestone wer hanged abowte his necke and he caste into the myddes of the sea Matt. 18. Marc. 9. Except the Lorde helpe me ye saye Truthe it is For withowte me sayeth he ye can doo nothinge moche lesse suffer death off our aduersaries H. L. Ioan. 15. through the bloudye Lawe now prepared against vs. But it foloweth if ye abyde in me and my wordes abyde in you aske what ye will and it shall be done for you What can be more comfortable Syr you make answer your selfe so well that I can not better it Syr I begynne now to smelle what you meane by traueling thus with me Yow vse me as Bilney dyd ones when he conuerted me pretending as though he wold be tawghte off me he sowghte wayes and meanes to teache me and so doo you I thanke you therfore moste hartely For in dede you minister armour vnto me wheras I was vnarmed before and vnprouyded sauinge that I geue my selfe to prayour for my refuge What is it then that offendeth you so greately in the Masse Anto. obiect 2. that ye will not vouch safe ones eyther to heare it or see it And frome whence commeth thys new religion apon you haue not you vsed in tymes paste to saye Masses your selfe N. Ryd Ansvu. I confesse vnto you my faulte and ignorance But knowe you that for these matters I haue done open Penaunce Longe agoo both at Paules Crosse and also openly in the pulpett at Cambridge and I truste godde hath forgeuen me this myne offence for I did it apon ignorāce But if ye be desyrouse to know 1. Tim. 1. and will vouchsafe to heare what thynges doo offend me in the Masse I will rehearse vnto you those thynges which be moste cleare and seme to repugne mooste manifestly agaynst goddes worde And they be these The straunge tounge The wante off the shewynge off the Lordes death The breakynge of the Lordes commawndement of hauyng a communion The sacrament is not communicated to all Matt. 26. vnder bothe kyndes accordynge to the worde off the Lorde The signe is seruyllie worshipped for the thinge signiffyed Christes Passion is iniuryed forasmoch as this Masse sacrifice is affirmed to remaine for the purginge off sin̄es To be shorte The manyfolde superstitions and triflynge fondenes whych are in the Masse and abowte the same H. Laty. Better a few thynges well pondered then to troble the memorie with to moche You shall preuayle more with prayeng then with
of good mē which is the churche in deed or for the multitude of euell men whiche is the malignante churche and synagoge of Sathan Apo. 2. And is also the thirde takinge of the churche of the which although there be seldomer mentiō in the scriptures in that signification yet in the worlde euen in the most famouse assembles of christendome this churche hath borne the greatest swynge This distinction presupposed of the three sortes of churches it is an easye matter by a figure called Synecdoche to geue to the mingled and vniuersall churche that which canne not truelye be vnderstanded but onely of th one parte therof But if any manne will stiflye affirme that vniuersalitie dooth so pertaine vnto the churche that whatsoeuer Christe hath promised to the church it muste needes be vnderstanded of that I woulde gladly knowe of the same man wher that vniuersalle churche was in the tymes of the patriarches and pophetes Exod. 17. 3. Reg. 19. Hiere 6. of Noe Abraham and Moses at such tyme as the people wold haue stoned hym of Helias of Hieremie in the tymes of Christe and the dispersion of the Apostles in the time of Arius when Constantius was Emperour Theo. ecc his l. 2. c. 15 61. and Felix bisshoppe of Rome succeded Liberius It is worthie to be noted that Lira writeth apon Mathew Lyra in Matt. The churche sayeth he doth not stande in men by reason off theyr power or dignitee whether it be Ecclesiasticall or seculer for many princes ād popes and other inferiours haue ben fownde to haue fallen awaye frome godde Therfore the churche consisteth in those persones in whome is true knowlege and confession of the fayth and off the Truthe Euell men as it is in a glose of the Decrees are in the churche in name and not in dede De poenit dist 1. c. ecclesia Lib. 1. c. 33. And S. Augustine contra Crescomū gram̄aticū sayeth Who so euer is afrayed to be deceiued by the darkenesse off this qwestiō let hym aske cownsell at the same church of it which churche the scripture doth poynte oute withoute any doubtefulnesse All my notes which I haue written and gathered owte of such authors as I haue redde in this matter and suche like are com̄e into the hādes of such as will not let me haue the leaste of all my writtē bookes wherin I am enforced to complayne of them vnto godde for they spoile me of all my labours which I haue takē in my studye these many yeares My memorie was neuer goode for helpe wheroff I haue vsed for the moste parte to gather owte notes of my readinge and so to place thē that therby I might haue hadde the vse of them when the tyme required But who knoweth whether this be goddes will that I shulde be thus ordred ād spoiled of the poore learninge I hadde as me thoughte in stoore to thintēte that I now destitute of that shuld frome hēceforth learne onely to knowe with Paule 1. Cor. 2. Christe and hym crucifyed The Lorde graūte me herin to be a goode yonge scoler and to learne this lesson so wel that neither deathe nor liffe wealth nor woo c. make me euer to forgette that Amē Amē I haue no more to saye in this matter for you your selfe haue sayd all that is to be sayed H. Laty. That same vehemente sayeng of S. Augustine I wolde not beleue the gospelle c. was wonte to troble manie men as I remember I haue redde it well qualiffied off Philippe Melanchton but my memorie is alltogether slypperie This it is in effecte The churche is not a iudge Mel. de eccles but a witnesse Ther wer in his tyme that lyghtly estemed the testimony of the churche and the owtwarde ministerie of preachynge and reiected the owteward worde it selfe stickinge only to theyr inwarde reuelations Such rasshe contempte of the worde prouoked and droue S. Augustine into that excessiue vehemence In the which after the bare sownd of the wordes he might seeme to such as doo not attaine vnto his meanynge that he preferred the churche farre before the gospell and that the Churche hath a free Authoritee ouer the same but that godly man neuer thoughte so It wer a saynge worthy to be broughte forthe agaynst the Anabaptistes which thinke the open ministerie to be a thinge not necessarie if they anie thinge estemed such testimonies I wolde not sticke to affirme that the moore parte of the greate howse that is to saye of the hoole vniuersall churche maye easely erre And agayne I wolde not sticke to affirme that it is one thinge to be gathered together in the name off Christe and another thinge to comme together with a Masse off tholye ghooste goynge before For in the firste Christe ruleth in the latter the deuel beareth the swinge and how then can anie thinge be goode that they goo abowte frome thys latter shall our Sixe Articles comme forth agayne into the lyghte they them selfes being verie darkenesse But it is demaunded A questiō whether the fownder or better parte of the catholyque church may be seene of men or no S. Paule sayeth Ansvuer The Lorde knoweth them that are his What maner of speaking is this in commēdation of the lorde if we knowe as well as he who are his Well thus is the texte The Sure fowndation of godde standeth still and hath this seale the Lorde knoweth them that are hys and let euerie man that nameth the name of Christe departe frome iniquite Now how many are ther of the hoole Catholique church of England which departe from iniquite How many of the noble men how many of the bysshops or cleargie how many of the ryche men or merchauntes how many of the qwenes cownsellers yea how many of the hoole realme In how smalle rowme then I praye you is the true church within the realme of Englande and wher is it and in what state I hadde a cōceipte of myne owne well grownded as they saye when I began but now it is fallen by the waye Anton. obiect 8. Matt. 18. Generall Coūsels represent the vniuersall church ād haue this promesse of Christe wher two or thre be gathered together in my name ther am I in the myddes of thē If Christe will be present with ij or iij. then moche more wher ther is so great a multitude c. But in generall counsels Masse hath ben approued and vsed Therfore c. Off the vniuersall church which is mingled of goode N. Ryd and badde thus I thinke Whēsoeuer they which be chieffe in it which rule and gouerne the same and to whome the reaste of the hoole mysticall bodye of Christe doth obey are the lyuely members of Christe and walke after the guydinge and rule of his worde and goo before the flocke towardes euerlasting lyffe thē vndoubtedly Cownsels gathered together of suche guydes and Pastours of the Christiāe flocke doo in dede represēte the vniuersall
example of the prophetes of Christe and of thapostles are cleane contrarie Therefore et c. The firste part of the argument is euident and the seconde parte I proue thus In the tymes of the Prophetes of Christ and his Apostels all things were mooste corrupte The people was miserablye geuen to superstition the priestes dispised the law of god and yet not withstanding we neither read that the prophetes made any schismes or diuisiōs and Christ himselfe haūted the temple and taught in the temples of the Iewes Luc. 21. Acto 3. Acto 13. Peter and Ihon wēt vppe into the temple at the ninthe howre of praier Paule after the readinge of the lawe being desyred to saie something to the people did not refuse to doe it Yea further no mā can shewe that either the Prophetes or Christ and his Apostles did refuse to praie together with others to sacrifice or to be partakers of the Sacramentes of Moses law I graunt the former parte of youre argumente and to the seconde parte I saie N. Rydl. Ansvu. that althoughe it containe mani true thinges as of the corrupt state in the times of the Prophetes of Christe and the Apostles and of the temple being haūted of Christ and his Apostels yet notwithstāding the seconde parte of your argument is not sufficientlie proued For ye oughte to haue proued that either the Prophets either Christ or his Apostles did in the temple communicate with the people in any kinde of worshippinge whiche is forbidden by the lawe of God or repugnant to the worde of god But that can no where bee shewed And as for the churche I am not angrie with it and I neuer refused to goe to it and to praie with the people to heare the worde of God and to doe all other thinges whatsoeuer maie agree with the worde of God S Augustin speakinge of the Cerimonies of the Iewes I suppose in the Epistle ad Ianuariū although he graunt they greuousely oppressed that people Ep. 119. both for the numbre and bondage of the same yet he calleth them burdens of the lawe whiche were deliuered vnto them in the worde of God not presumptions of men which notwithstanding if thei were not cōtrarie to gods word might after a sort bee borne withall But nowe seing they are contrarie to those thinges whiche are in the worde of god written Whether they ought to be borne of any Christian or no let him iudge which is spiritual which feareth God more then mā and loueth euerlastinge life more then this shorte and transitorie life To that which was saied that my facte lacketh example of the godlie fathers that haue goone before the contrarie is moste euident in the historie of Tobie Of whome it is saied Tob. 1. that when all other went to the golden calues which Hieroboam the Kinge of Israel hadde made he himselfe alone fledde all their companies and gotte him to Ierusalē vnto the temple of the Lorde and there worshipped the Lorde God of Israel 3. Reg. 13. Did not the man of God threaten greuouse plages both vnto the priestes of Bethell and to the aulter whiche Hieroboam had there made after his owne fantasie Whiche plages Kinge Iosias the true minister of god did execute at the time appointed 4. Reg. 23. And where doe we read that the Prophetes or thapostles did agree with the people in their Idolatrie When as the people went a whoring with their hill aulters for what cause I praie you did the prophets rebuke the people so muche as for their false worshipping of god after their owne minds and not after gods woorde For what was so muche as that was wherfore the false prophetes ceased not to maligne the true prophetes of God Therfore they bet them they bannisshed them Hier◠20. Hebr. 11. et c. Howe elles I praie you canne you vnderstande that S. Paule alledgeth When he saithe What concorde hath Christe with belial 2. Cor. 6. Either what parte hath the beleuer with the infidele or howe agreeth the temple of God with Images For ye are the temple of the liuing God as god himselfe hath saide Leuit. 26. I will dwell amonge them and walke amonge them and will be theyr godde and they shall be my people Wherfore come owte frome amonge them and separate your selfes frome them sayeth the Lorde and towche none vncleane thinge Esa. 52. so will I receiue you and will be a father vnto you and ye shall be my sonnes and dowghters sayeth the Lorde Allmightye Iudith that holye woman wolde not suffer her selfe to be defiled with the meates of the wicked Iudith 12. All the sayntes off godde which trulye feared godde when they haue ben prouoked to doo anie thinge which they knew to be contrarye to goddes lawe haue chosen to dye rather then to forsake the lawes of their godde 2. Mach. 7. Wherfore the Machabees putte them selfes in daunger of deathe for the defense of the lawe yea and at Lengthe died manfully in in the defense of the same Yff we doo praise sayeth S. Augustine the Machabees ād that with greate admiration Conr 2. Ep. gaudē tij cap. 23. bicawse they did stoutely stande euen vnto death for the lawes of theyr Cowntrey how moche more owghte we to suffer all thinges for our Baptisme for the sacramente of the bodie and bloud of Christe c. But the supper of the lorde suche a one I meane as Christe cōmaundeth vs to celebrate the masse vtterlye abolisheth and corrupteth most shamefully Who am I that I should adde anie thīg to this which you haue so wel spokē Nay H. Laty. I rather thanke iou that iou haue vouch safed to minister so plētiful armour to me beīg otherwise altogether vnarmed sauyng that he cāne not be lefte destitute of helpe whiche rightly trusteth in the helpe of God I onli learne to die in reading of the new testamēt and am euer now and then praiyng vnto my god that he will be an helper vnto me in time of neede Psal. 9. Seing you are so obstinatly set against the masse Anton. obiec 13. that you affirme because it is done in a toūge not vnderstanded of the peple and for other causes I cā not tel what therfore it is not the true sacramēt ordeined of Christ I begin to suspect you that you thinke not catholiquely of baptisme also Is oure baptisme which wee do vse in a toūge vnknowen to the peple the true baptisme of Christ or no If it be thē doth not the straūge toūge hurte the masse If it be not the baptisme of Christ tel me how were you baptised Or whether ye will as the anabaptistes doe that all whiche were baptised in latyn should be baptised againe in the English tounge Althoughe I wolde wisshe baptisme to be geuē N. Rydl. Ansvu. in the vulgar toung for the peoples sake which are presente that they maye the better vnderstande theyr owne profession
Christ of his euangelists and of his Apostles that in this aforesayd controuersie the light of thy trueth by the lanterne of thy worde maie shine vnto all them that loue thee Of the Lordes laste Supper do speake especially three of the Euangelists Matt. 26. Mar. 14. Luc. 22. 1. Cor. 10.11 Mathewe Marke and Luke But none more plainelie nor more fully declarethe the same then doeth S. Paule partelie in the 10. but especiallye in the 11. Chapiter of the firste Epistle vnto the Corinthianes As Mathewe and Marke doe agree muche in forme of woordes Soe doeth lykewise Luke and S Paule But all foure no doubte as they were all taught in one schole and enspired with one spirite so taughte they all one trueth God graunte vs to vnderstande it well Mathewe setteth forth Christes Supper thus Matthev Vuhen euen vuas comme he satt dovune vuith the 12. c. Matt. 26. As they dyd eate Ihesus tooke bread and gaue thākes brake it ād gaue it to the disciples and sayd Take Eate This is my body And he tooke the cuppe gaue thankes and gaue it to them sayng Drynke ye all of this For this is my bloud of the nevue testament that is shedd for many for the remission of sinnes I saie vnto you I vuill not drinke henseforth of this fruyte of the vyne tree vntyll that daye vuhen I shall drinke that nevue in my fathers kingdome And vuhen they had sayd grace they vuent out Marke Novve Marke speaketh it thus And as they ate Iesus tooke breade blissed and brake Marke 14. and gaue to them and saide Take eate This is my bodie And he toke the cuppe gaue thankes and gaue it them and they all dranke of it and he saide vnto them This is my bloud of the nevve testamente vvhich is shedde for manye Verelie I saie vnto you I vuil drinke no more of the fruite of the vine vntyll that daie that I drinke that nevve in the kingedome of God Here Matthew and Marke doo agree not onely in the matter but also allmost fullye in the fourme of wordes Sauing that for thies wordes in Mathew gaue thankes Marke hath one word blessed which signefieth in this place al one And wher Mathew saithe drinke ye al of this Marke saith and they all dranke of it And wher Matthew saithe of this fruyte of the vyne Marke leaueth owt the worde this and saith of the fruyte of the vyne Nowe lett vs see likewise what agrement in forme of wordes is betwixte S. Luke and S. Paule Luke Luke vuriteth thus He toke breade gaue thankes brake it and gaue it to them saing This is my bodye vuich is geuē for you This doo in remembraunce of me Likevuise also vuhen they had supped he tooke the cupp saynge Luc. 22. This cupp is the nevue testamēt in my bloud vuich is shed for you S. Paule S. Paule setteth fourthe Christes supper thus the Lord Ihesus the same night in the vuich he vuas betrayed tooke bread and gaue thankes and brake and said ◠Cor. 11. Take eate this is my bodie vuiche is broken for you This doo in remembrance of me After the same maner he tooke the cupp vuhen supper vuas done saing This cupp is the nevue testament in my bloud This doo as often as ye drinke it in the remembraūce of me for as ofte as ye shall eate this bread and drinke this cuppe ye shall shevue the Lordes death tyll he comme Here wher Luke sayth which is geuen Paule saythe which is broken And as Luke addeth to the wordes of Paule spoken of the cuppe which is shedd for yow so likewise Paule addeth to the wordes of Luke this doo as often as ye shall drinke it in the remēbraunce of me The rest that followeth in S. Paule both ther and in the x. chapter perteineth to the right vse and doctrine of the Lordes supper Thus the Euangelistes and S. Paule haue rehersed the wordes and worke of Christ wherby he dyd institute and ordeine this holye Sacrament of his blessed bodye and bloud to be a perpetuall remembraunce of hym selfe vntill his comminge agayne of hym self I saye that is of his bodye geuen for vs and of his bloud shedde for the remission of sinnes But this remembraunce thus ordeined as the awthor therof is Christ both god and man so by thallmighty power of god farre passeth all kind of remembraunces that any other man is able to make either of hym self or of any other thing for who so euer receueth this holye sacrament thus ordeyned in remembraunce of Christ he receyueth therwith either deathe or lyfe In this I doo trust we all agree For saincte Paule saith of the godlie receuers in the x. chapter of his first epistle to the Corinthians 1. Cor. 10. The cuppe of blessing which we blesse is it not the partaking or felowshipp of Christes bloud And also he saieth the bread which we breake and meaneth at the Lords table is it not the partaking or felowshippe of Christes bodie Nowe the partakinge of Christes bodie and of his bloude vnto the faithfull and godlie is the partaking or felowship of life and of immortalitie And againe of the bad and vngodly receiuers S. Paule plainlie saieth thus 1. Cor. 11. He that eateth of this breade and drinketh of this cuppe vnworthily he is gilty of the bodie and bloude of the Lorde O howe necessarie then is it if we loue life and would eschewe death to trie and examine oure selues before we eate of this breade and drinke of this cuppe For els assuredlie he that eateth and drinketh vnworthilie eateth and drinketh his own damnation because he estemeth not the Lords bodie that is he receiueth not the Lords bodie with the honoure whiche is due vnto hym And yet by that whiche was saide that with the receipte of the holie Sacramente of the blissed bodie and bloude of Christ is receiued of euerie one good or badde either life or death it is not meant that they whiche are deade before God hereby maie receiue life or the liuing before God cā herby receiue deathe For as none is meete to receiue naturall foode wherby the naturall life is norished excepte he be borne and liue before so no man can feede by the receipte of this holie Sacramente of the foode of eternall life excepte he bee regenerated and borne of god before And on the other side no man her receiueth damnation whiche is not deade before God Thus hitherto withoute all doubte God is my witnes I saie so farre as I know there is no controuersie among thē that bee learned in the church of Englāde concerning the matter of this Sacramente but all doe agree whether they be newe or olde and to speake plaine and as some of them odiouslye either do call other whether they bee protestantes papistes pharisies or Gospellers And as all do agree hitherto in the aforesaide doctrine so all doe deteste the wicked herisie of the
Messalians whiche be otherwise called Euchites Triparti histo lib. 7. cap. 11. whiche saide that the holie sacramente canne neither do good nor harme All doo also condemne these wicked Anabaptistes wich putte no difference betwene the Lordes table and the Lordes meate and their owne And because charitie woulde we shoulde if it be possible and so far as we maie with the safegarde of good conscience and maintenaunce of the trueth to agree with all menne therfore me thinketh it is not charitably done to burthen ani manne either newe or olde as they call them Charitie vuil belye no man further then suche do declare themselues to dissente from that we are perswaded to be the trueth and pretende there to be controuersies whereas none suche are in dede and so to multiplie the debate the whiche the more it doeth increase the further it doeth departe from the vnitye that the true Christiā should desire And againe this is true that the trueth neither needeth nor will bee maintened with lies It is also a true commen prouerbe that it is euen sinne to lye vpon the deuell For though by thy lie thou doeste seame neuer so muche to speake againste the deuell yet in that thou lieste in deede thou workest the deuelles woorke thou doste him seruice and takeste the deuils parte Nowe whether then do they godlye and charitablye The papistes do belie the prechars of the gospel whiche either by their penne in writyng or by their wordes in preaching do beare the simple people in hande that these whiche thus doe teache and beleue do goe aboute to make the holie Sacrament ordeined by Christe himselfe a thing no better then a pece of commen baken bread or that do saie that suche do make the holie sacramente of the blessed bodie and bloude of Christ nothing els but a bare signe or figure to represente Christ none otherwise then the Iuie bushe doeth represente the wine in a tauerne or as a vile person gorgiouslie appareled maie represente a kinge or a prince in a plaie Alas let vs leaue liyng and speake the truth euerie man not onely to his neighbour Ephe 5. but also of his neighbour for we are membres one of another saith S Paule The controuersie no doubte whiche at thys daye troubleth the churche wherin anye meane learned man either olde or newe doth stand in is not whether the holie sacrament of the bodye and bloud of Christ is no better thē a piece of cōmē breade or noe Or whether the Lordes table is no more to bee regarded then the table of any earthlye man or noe or whether it is but a bare signe or figure of Christe and nothing elles or no For all doe graunt that S Paules wordes do require that the breade whiche we breake is the partakinge of the bodie of Christe And all also doe graunte him that eateth of that breade or drinketh of that cuppe vnworthilie to bee giltie of the Lordes death and to eate and drinke his owne damnation because he estemeth not the Lordes bodie All do graūte that these wordes of S Paule when he saith if we eate it auantageth vs nothing or if wee eate not wee want nothing therby are not spoken of the Lordes table but of other commen meates 1. Cor. 8. Thus then hitherto yet we all agree But nowe lette vs see wherin the dissention doeth stande The vnderstanding of that wherin it doth chieflie stand is a steppe to the true searching furth of the trueth For who can seeke well a remedie if he knowe not before the disease It is neither to be denied nor dissembled that in the matter of this Sacramente there bee diuerse pointes wherein men counted to be learned canne not agree The chieffe pointes off controuersie abovute the sacramēt As whether there be any transubstantiation of the breade or no Any corporall and carnal presence of Christes substance or no Whether adoracion onely due vnto God is to be done to the sacramente or noe And whether Christes bodie bee be there offered in deede vnto the heauenlye father by the prieste or noe Or whether the euell man receiue the naturall bodie of Christe or noe Yet neuerthelesse as in a man diseased in diuers partes commenlie the originall cause of suche diuers diseases whiche are spredde abrode in the bodie do come from some one chiefe membre as from the stomacke or from the heade euen so al those fiue aforesaide pointes do chiefely hange vpon this one question whiche is what is the matter of the Sacramente whether is it the naturall substance of breade or the naturall substance of Christes owne bodie The treuth of this question truelye tried out and agreed vpon no doubte shall cease the controuersie in all the reaste For if it bee Christes owne naturall bodie borne of the virgine then assuredlie seynge that all learned men in Englande so farre as I knowe both newe and olde graunt there to be but one substance then I say they must nedes graunt Transubstantiation that is a change of the substance of breade into the substance of Christes bodie then also they must graunt the carnall and corporall presence of Christes bodie then must the sacramēt be adored with the honour due vnto Christ himselfe for the vnitie of the two natures in one person then if the prieste do offre the sacrament he doeth offre in deede Christ himselfe and finallye the murtherer the adulterer or wicked mā receiuinge the Sacrament must needes there receiue also the naturall substaunce of Christes owne blessed bodye both fleash and bloude Nowe on the other syde if after the truthe shal be truly tryed owte it be fownd that the substance of breade is the materiall substance of the sacrament althowgh for the chaunge of the vse office and dignitie of the bread the bread in dede sacramentally is chaunged into the bodye of Christ as the water in Baptisme is sacramentally chaunged into the fountayne of regeneracion and yet the materiall substance therof remayneth all one as was before yf I saye the trewe solutyon of that former question wheruppon all these controuersies doo hange be that the naturall substāce of bread is the materiall substance in the holie sacrament of Christes blessed bodye then must it followe of that former proposition confessed of all that be named to be learned so farre as I knowe in Englande whiche is that there is but one materiall substāce in the sacramente of the bodie and one onelye lykewise in the sacrament of the bloud that there is no such thing in deede and in truth as they call transubstantion for the substance of breade remaineth styll in the sacrament of the bodie then also the naturall substance of Christes humane nature which he tooke of the virgine Marie is in heauen where it reigneth now in glory and not here inclosed vnder the forme of breade then that godlie honoure whiche is due vnto God the creator and maye not be done to the creature without