haueinge but one texte thorough out al the Bible that maketh for your purpose do swareue frome that and put ther vnto your gloses whyche do also driue you frome the firste texte this is my bodye when you write that it is in fourme of bread and vnder the accidentes and qualites of breade For Christe dyd not saye in thys is my bodie or vnder this is mi bodie But this is my bodie Wherfore nowe 〈◊〉 â—…e you shoulde slaunder vs no more wyth denieing of the scripture for we denie but your gloses It is scripture that we striue for It is scripture that we desier It is scripture that you denie vs vnder the degre of geÌ„tile men Wherein doublesse if we boeth had our senâ—… diligently occupied and exâ—…sed spiritually â–ª nâ— doubte not onely thys text but al the misterie of redempcion shoulde be so well knowne that we woulde no longer seke our redemer vpon eâ—…er here nor ther but onely at the right hande of hys father from whâ—â—e sendeingâ— his spirite he maxe saue vs at the fâ—ll so many as by hym wyll go to God We do beleue wyth oure herte and must playnely and simplye coÌ„fesse with oure mouth that thys is the bodie of Christ thys is the bloude of Christ thys cup is the newe testament that the fleshe of Christe is verie meaâ—e and hys bloude verie drinke That Christ is the waye the trueth and the liâ—… the doâ—e the good shepeherde Christe is the verie true vine and we the braunchese That all we are one breade and one verie bodie so mani as be partakers of one breade And al these thynges I do beleue more surely then if I dyd se them wyth mine eyes or perceiue them with any other sense â—ecause the knowledge of the spirite farre passeth all other knowledge and the heauenly thynges are sure when the other are but decâ—euable shadowes It is neither Manna that fed the fathers neither any other thinge or name vnder heauen but onely the breade comminge downe from heauen that is the verie true meaâ—e geueinge lyfe to the worlde Thus are we fully taught in the text of Iohn where we maye most playnely se this spâ—…ual eatinge whereof onely all confort lyfe and fode of the soule do arise and stowe forth In that Chap we learne that the people folowinge Christ for the hope of meate because he had fed them a little before were by him called according to the whole course of the scriptures as maye appeare specially to hym that hath bene diligently exercised in the misteries of the prophetes from the sensible and outwarde bodily thynges to thynges inwarde and spirituall For the beautie of thys kinges daughter as Dauid saieth is inwarde And therefore doeth our sauiour admonishe them that sought hym for meate that before all thynges they shoulde worcke the meate that neuer perisheth Thus goeth he frome the meate that nourisheth the bodie vnto the meate of hys heauenly worde that nourisheth the soule This meate he calleth the heauenly meate that geueth lyfe vnto the worlde and that so abundantly that who so eateth it shall neuer be hungri agayne Thys meate as the maner of the Hebrues is to call all kinde of meate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doothe he same tyme call it breade 〈◊〉 meate When they hearinge thys dyd imagine bodily meate as Manna that Moses gaue he openeth thys meate sayinge I am the breade of lyfe He that cometh to â—â—e shall not be hungrie and he that beleueth in me shall neuer be thirstie By the whyche wordes he meaueth none other thynge but that those that come vnto hym that is to saye beleue in hym for so are the wordes folowinge they can none other wayes be wrasted Qui veuit ad me non esuriet et qui credit in me non sitiet vnquam They shall seke none other foode but onely thys verie breade that cometh downe from heauen The Iewes astonied that he called hym selfe the breade comming downe from heauen and the liuely meate sayed Is not thys the sonne of Ioseph But Christe admonished them againe byddinge them not grudge at thys for it standeth not in the capacite of man but by the inspiracion of the spirite as the prophet saied They shalbe al taught of God Wherfore it is not possible for any maÌ„ to beleue that Christe was borne from heauen the meate of the soule excepte the father drawe hym Then goeth he farther to shewe howe he is the meate of the soule and howe he shoulde be eaten For the firste he saieth thus Verilie I saie vnto you He that beleueth in me hath euerlasting life I am the breade of life whiche came downe from heauen that men might eate of thys breade and not dye But to tell the wattier plaine Thys breade that I wyll geue you is my fleshe which I wyll geue for the lyfe of the worlde Thys offeringe of my selfe for you shall reconcile the worlde vnto my father and therby geue it life This therfore is it that I haue spoken so longe vnto you whan I shal be offerred vp for the worlde and dye for the sinnes therof than shall I be the meate of soules wherby they liue ascerteined of the mercie of God who nowe can denie nothinge vnto man seinge he hath geuen his owne sonne for him Thus therfore is my fleshe the meate of the soule beinge flaine for the deade that thei might liue Not as you thinke geueing it vnto you as I am counersant amonge you for that whyche is engendred of the fleshe is fleshe and therfore my fleshe carnally eaten can bring furth nothing but fleshe but contrariewise the fleshe of Christe â—…ge for vs maketh vs spirituaâ—◠〈◊〉 〈◊〉 and therfore the childreÌ„â—… of God On thys sorte it is verie meaâ—e and verie drinke But the Iewes coulde not perceiue thys but sayed againe Howe can he geue vs his flesh to eateâ— vnto 〈◊〉 Christ sayeth againe excepte 〈◊〉 the fleshe of the sonne of man and drinke his bloude you shal noâ— haue lyfe in you What Lorde hath no man lyfe but that denoureth the wyâ—h hys teâ—h and swaloweth the downe hys throte Or hath euerie suche euerlastynge lyfe as doeth eate the carnally and bodâ—â—e euen the same bodie wherein thou liuedest wheÌ„ thou saidest He that eateth my fleshe and drinketh my bloude hath euerlastinge lyfe and I wil raise him at the laste daye Naye surely For than euerie Idolatour and whorâ—â—onger who can haue no parte in thy kingdome myght make them selfe sure of life by their owne worcke For they saye they eate the carnally and bodily fleshe bloude and bones But o men ouer muche carnall and fleshlye and yet not once vnderstaÌ„dinge what should folowe of the coÌ„mone iudgment of the senses Bâ—t as Iudas propâ—ecied vpon you euê in suche thinges as you haue the knowledge of by the course of nature commune wyth brute beastes in the same you are corrupted Ipraie you therfore suffer me to reasoÌ„e with you accordeinge to your
in whiche three lyeth all the knowledge that man can haue of thynges naturall or aboue nature as is afore proued can perceyue no maner of miracle seinge the breade and wine remayne in their kinde vnchaunged as Luke and Paule do wytnesse So that by your owne wordes you seme worthy to be one of those that affirme you knowe not what beinge puffed vp wyth the fleshly Imaginations of your owne myndes Seinge all the other workes of God do appeare as God made them if they were spirituall they dyd appeare spiritually if they were bodily they dyd so appeare you mighte haue added with like shamelesse forhead This thinge that we bishoppes do say must needes be true though it agree neither with his workes nor his worde For all men maye see that you maynteyne boeth this and all your other doinges But in this sophistry the deuyl maketh maÌ„ to forget gods omnipoteÌ„cie exceding our capacite causeth vs to measure gods doinges by our natural imbecillitie because we caÌ„ not be in two places at once distant one from an other we iudge the same repugnant in God For soeth here you speake vntruly of vs. For we al do beleue in hert and coÌ„fesse wyth mouth that God onely is almightie and filleth al the heauen and the earth with his presence euen as sure as he made al thynges in the heauen the earth and the seas This high estimation that we haue coÌ„ceiued of god by liuely faith causeth vs to take it as a thynge cleane coÌ„trary to the power of the almightie to be enclosed in a box turned or coÌ„secrated as you cal it into alitle cake But the manhode of Christe whiche was very man as we are synne onely excepted haue we already proued to be in heaueÌ„ at the right hande of his father and therfore not in earth in the box hanged ouer the aultare But Christes being in heaueÌ„ which s Stephane truly coÌ„fesseth was nothyng coÌ„trary to saint Paules true affirmation that Christ was sene to him in earth after his ascencion Nowe surely both their visions of the glory of Christ our sauiour the testimonies of the woÌ„derful sight that they did se doth both stablish our purpose and coÌ„fute your errour but that you deale like a sophister with thys word erth speaking it after such sort that the simple reader should refer it vnto Christ being vpoÌ„ the erth after the asceÌ„tioÌ„ which Paul neuer taught nor any of the apostles These are the playne wordes of the scripture touching this mattier After that he had taught that the highest dwelleth not in teÌ„ples made with maÌ„s haÌ„de againste the opinioÌ„ of the hie priestes Stephan replenished with the holy spirite loking vp into heaueÌ„ did see the glory of god and Iesu staÌ„ding at the right haÌ„de of god And he cried with a loude voice Lo I se the heaueÌ„s opeÌ„ and the sonne of maÌ„ staÌ„dyng at the right hande of God Here it is described woÌ„derful plainely that Stephane being vpon earth dyd see Christe in heauen by the wonderful worke of God thus confortynge his first martyr and witnesse of the glorie of his sonne Christe Paule lykewyse prepared from his mothers woÌ„be to beare the testimonie of Christ amonge the heathen as he went to Damascus was so daynely beset wyth a wonderful greate lyghte from heauen And then fallyng to the ground he hearde a voice whiche sayed vnto hym Saule Saule why doest thou persecute me Then answered he Who arte thou Lorde And the Lorde sayed I am the same Iesus of Nazareth whom thou doest persecute Of thys vision and suche lyke doeth Paule saye Dyd not I see Iesu Christe He sayeth also Laste of all as vnto one borne out of course dyd Christe appeare vnto me Whyche be the wordes whiche you do alledge as makynge muche for your purpose And you dyd brynge in thys texte out of course if you be well aduised â–ª agaynste Lamberte as thoughe it shoulde haue gotten the victorie and stopped the mouthes of all men At what tyme I promise you me thoughte your Argumentes were not so stronge as your shamelesse audacitie was out of measure whyche wythout any cause or commaundement dyd in the presence of so noble a prince take the tale out of the mouth of your Archbishoppe to whom in that Audience it mighte ryghte well haue becomed your sclender diuinitie to haue shewed some reuerence But if the mind of Paule maie serue you for this declaracioÌ„ he sayth in an other place that whether he were in the bodie or out of the bodie he coulde not tell but rapt he was into the thred heaueÌ„ and into Paradise wher he sawe suche thinges as is not lawefull for man to speake Whiche wonderfull visions were shewed by God to strengthen his chosen vessell like as the other were vnto Stephane and are written to encrease our faieth and hope which do beleue in Christ bi them I maruaile much what fantasie was in your heade at that time and how it remaineth stil in you causeinge you to bringe this vision of Paule for the confirmacion of Christes naturall bodie to be present in the sacrament But you are of such powre that for to stricâ— your pore brethren whom you compt worsse then doges callinge them diuelles at euerie word euerie thing is weapon good inough God is the aduenger of hys people and wil callenge vnto him selfe his owne glorie It repugneth not to Christes powre to sit at the right hand of the father in heaueÌ„ and yet to fede the infinitie nuÌ„bre of his people wyth the saine his precious bodie in earth It is not repugnauÌ„te to gods goodnesse being creatoure of all ther wyth in the fourme of breaâ—e to feade vs hys creatures Surely it is no repugnaunce vnto hys powre thus to fead al that shal beleue in him takeing the wordes spiritually as thei are in dede spirite and life and admiâ— no grosse nor carnal vnderstandeing But carnally as you do vnderstande theÌ„ with the fleshely minded Caparnites that the natural bodie shoude be eaten fleshe bloude and bones a fewe men shoulde deuoure it But I am in doubt whether they be men that haue so cruel hertes to eate mans flesh Nam canis â—aninam non tangit that is to you that vnderstande not the latine I speake it A dogge wil not eate dogges flesh Telâ—… theÌ„ whether it do not abhor nature that man should eate mans flesh Yet seâ—…e you to haue a cloke for thys Scithian crueltie in that you chaunge hym into the fourme of bread In the which wordes if you shewe the spiritual vnderstanding that is to saie That like as the body is fed with bread so liueth the soule by this fode of life the offering vp I saye of the bodie of our sauiour Christe vpon the crosse to saue vs froÌ„ death Or lyke as we eate the breade wyth oure mouth bodily so do we receiue Christe into your soules by fayth These sences and â—uch like beinge
your opinioÌ„ coÌ„cernynge that the fleash carnally eaten should be lyuely and confortable you are not able to iustifi by any scripturs And therfore beware how you establishe it wyth your tyranny wee haue learnyd thys gospell that Chryst was crucified to saue synners and to gyue lyfe vnto the worlde But that he must be eaten bodylye to gyue lyfe is a newe gospell For Iohn in hys syxte chapiter doeth wholly declare and set forth the spirituall eateynge of the fleash of Christe by fayth as is before declarede contrarie to your carnall writynges WheÌ„ you saye that we make the scripture like a coÌ„fuse sonne of belles I do take all meÌ„ to witnesse yea I dare appeale your owne conscience whether of vs hath the scriptures in more estimacion You and your doctours which do accostomably preach and writ that the scriptures are like a nose of wax easie to be tuurned to al purposes or we that compt no lerneing of maÌ„ nor yet ani doctrine taugh by the apearans of Angelles to be sure and stable vnlesse it be confirmed by the word of God and his infallible scriptures A gayne how lightly and vnreuerently you iudge of the authority of the scriptures of God your â—larckelye cloked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall testifye to the whole worlde wherin you are nothinge ashamed to recite how that openlye in the greate cownsaile lyke A byshope streightwayes at your beginning to be sure to folowe the foundacion of your Romeish church you compted the authoritie of scriptures vnprofitable for your purpose because the sense therof as you say maie be drawne at pleasure to both partes You cloke the matter with cleÌ„lier termes O bishop as you do al your mattiers but in effect this is al one with the nose of waxe coÌ„fused soune of belles Your words be these Prefatus sum inutiliter me verba effusurum si ad fraÌ„gendam hominum pertinaciam scripture authoritati vt nunc sunt hominum ingenia inniterer cuius seÌ„sus pro arbitrio vtrinque distahatur Iudge O you that do syte haue not your consciences all readie marked boeth of these wordes and of the brennyng of the scripturs for loe here may you se the cause why the bishope wyll neither meddle wyth them hym selfe in hys disputacions nor suffer them that woulde so much as in hym selfe lyeth but burne them and banysh the diligent interpretatours of them because he and hys felowes do thinke that they may so easilie be wrasted to the madnesse of man Oh what shall we say or thinke of suche bishopes It is no maruaile though you haue your brethern in smal reputacion and rayle vpon them at your pleasure seynge the worde of God is so smally regarded with you Yea how can you loue God whom you see not when you hate your brethern wyth whom you lyue conuersant derydeyng despiseing and brenninge al that you can haue of God in thys worlde his holie word and scriptures we take God to our Iudge that to our knowledge we do not abuse the scriptures neither write we any thinge but wyth suche mindes hertes conscience as we are redi to stand before hym and make answer at the greate day when he shall appere And because we do knowe the scriptures inspired aboue from God hym selfe to be profitable to teache to improue to amende to enstructe in ryghtuousenese that the man of God may be perfecte and prepared vnto all good workes therfore haue we it in suche estimacion that we can counte no learning good but that is hereby confirmed and establysshed But let vs â–ª returne to your fyrst expositioÌ„ of these wordes Caro non prodest quicquaÌ„ spiritus est qui vinificat and Quod natum est ex carne caro est That is The fleash profiteth nothynge it is the spirite that geueth lyfe that which is borne of the fleash is flesh Thys you say is the true rule of our whole religion The fleashe when it is carnallye eaten as you wil haue it engendreth nought els but fleash Then if it be but fleash that it engendreth then haue we no profit therbi for the fleash doeth nothynge profit Contrary wyse the spirituall eatinge geueth life and engendrethe the spirite whiche onely feadeth the soule therfore we nede nothing to regard the carnall eatinge whyche neither feadeth the soule nor bodie for no bodily thyng can enter the soule nor no spirituall thynge can feade the bodie Now where you would myxte the fleashe and the spirite to gether by this solusioÌ„ that the fleash of Christ can not be wythout the spirite marke what we do answere If we haue lyfe by the spirituall eatynge of Christ once offered for vs as thepistle to the Hebrues doeth witnes if we haue al one spiritual fode with the fathers if we haue lif so many of vs as do thus beleue in hym by the benefite of the spirite as the. vi of Iohn doeth tell at larg if the rightuous liue by the fayth and not by bodily eatynge if that whiche cometh from the herte do make the man holye or prophaâ—e and not that which goeth into the mouth if he that beleueth in Christe shall not be condemned but haue euerlasting lyfe if God haue graunted to all them that receyue Christ that they shalbe the chyldren of God that is to saye as many as beleue in hys name as Iohn doeth interprete hym selfe if he that drinketh of the fountayn of life by faieth shall neuer be thyrsty but be refresshed into euerlastynge lyfe if he that heareth the worde of God and beleueth haue euerlastinge life what auayleth the fleashly eatynge or what can you wyn therby As doctour Ciprian callynge the breade of thys sacrament Sacramentalem panem that is to say bread signifiyng by sacrameÌ„t farther thynge than breade it is a mattier so euideÌ„t that we nede not to striue for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis breade in all languages haue al one propre signification of the bread made of graine An other significatioÌ„ they haue by translacioÌ„ wherby they signifie al maner of fode but your doctour must haue a loÌ„g glose of your bishoplyke brayne wherby you are so wyttie you can depraue euery thing For you are not content to haue glosed your doctour but you must forbyd Paul to cal it ani lenger bread bicause that you bishopes haue espied that panis may signifie fode But I prei you good bishop leaue your daliing and tel vs what christ did take in hys haÌ„des as he sate at supper It was not a pece of the lambe to haue a similitude of fleash but it was bread the general substaunce of mans bodily lyfe euen lyke as Christ is the onely breade of lyfe and spiritual fode of the soule Bread I saye it was to declare that lyke as breade is made of many graynes whych all to gether do make but one bodie so lykewise we beynge many beleueynge in Christ are all one bodie in Christ We are one breade and one
owne grossenes Howe dare you for shame name this christes bodie that you do eate and saie that you eate it bodily May any thing be called a bodie but that may be perceyued bi some of our outwarde sences For by theÌ„ onely as by corporall instruments appointed of God to the same purpose maye we iudge what so euer is a bodie Seinge then our senses and bodilie instrumenâ—es perceiue no suche bodie the worcke beinge inwarde by the spirite what neade we to speake grossely and carnallie of the bodie or whaâ— profite can come by that strange doctringe Seinge then that Christe is not the meate of the soule that waye it is to muche shame thus to contrefaite a Christ in the breade good for nothinge But we beleueinge that Christe hath died for vs haue all the conforte that maye be continuallie refreshed wyth the body and bloude whyche are the onely foode of the soule For of thys spirituall eateinge the spirite encreaseth like as of the carnal eateing flesh onelie can be cherished and encreased For this worde must euer staÌ„d true That which is borne of the flesh is flesh and that whiche is borne of the spirit is spirite And for this cause doeth Christe vnderstand a spiritual eateinge But howe I praye you That 〈…〉 maye be eaten carnally and bodily Then shal it be al one thinge to eate hym bodily 〈…〉 spiritually which euen by your sophistrie you must nedes iudge impossible If the eaâ—â—ng of Christ be spiritual â–ª why do you say that you eate hym bodilye If it be bodilie what other thyng can it confort butthe bodi Christ saiâ—h that except we eat his flesh that is beleue that he died and shed his bloud for vs we cannot haue lyfe in vs. Agayn if we 〈◊〉 his flesh that is beleue that it was slaine for vs and drinke his bloude that is beleue shed that his bloud is shed for vs than is Christ in vs and we in him But is Christ in any man corporally and bodilie Naye ve rily What neadeth it vs than to make any â—…o doubtes of cateinge hym bodily for thaÌ„ do we eate hys bodie when we beleue that it was slaine for vs. It is fayth therfore and â—…e other eateinge wher of Christ speaketh for man consisteth of two partes bodie and soule The bodie nether can nor dare by any meanes eate him because it is horrible and a gainste nature No thoughe it coulde and woulde eate hym it shoulde auaile hym no more then the bodilie kisse of Iudas and the handeling of the Iewes auailed them It remaineth therfore that the soule shal eate him which can be none other wayes but by liuely faieth in the bodie and bloude â–ª offerred for vs vnto hys father The soule hath no teth and therfore none other maner of eateinge Thus do we conclude that the soule beinge a spirite and the meate spirituall no maÌ„ ought to seke for to eate Christe in this sacrament bodilie really and carnally but onely spiritually as hys worde is spirite and lyfe But stil you wyl vse your eloquence and saye Thys is spoken by intollerable arroyancie deuillishe sophistrie carnall reasones deceitfull expositions croked argumentes contrefaite contradictions by the spirite of the deuell it is lies erroure and blindnesse Captiue your wittes vnto vs of the cleargie Christe speaketh still in the priest at the aultare and saieth This is my bodie And therfore it is his natural bodie Thys is it that you haue to saye Oh howe full of Christes holy worde and the conforte of the scriptures is thys blessed byshoppe These are the blesseinges that flowe from thê so sone as they wagge theire pope holye membres I wyll not raile againe to your worthynesse But as I haue begoue I wyll answere wyth scriptures The tonge is a worlde of wickednesse So is thetonge set in our membres that â–ª it defyleth the whole bodie and setteth on fire all that we haue of nature and is it selfe set onfire euen of hel Therwith do we blesse god and curse men made to hys owne Image Out of one mouth procedeth blesseinge and curseinge where it is contrarie by course of nature that one fountayne shoulde bringe fourth both swete and bitter water If any man be wyse and endued wythknowledge amonge you let him shewe hys worckes out of hys good conuersasion wyth mekenesse and wisedome But if you haue bitter enuie and striffe in y our herte reioyce not neither be ye lyars agaynst the trueth For such wise dome desceudeth not froÌ„ a boue but is erthly naturall and deuellishe For where enuie ann strife are ther is vnstablenesse and all maner of iuell workes But the wysdome that is from aboue is first pure than peaceable gentile and easye to be entreated Full of mercie and good fruites wythout iudgeing wythout simulacion Yea and the fruitte of rightuousnes is sownein peace to them that maintaine peace But to go forth with our purpose No arrogancie no deuellishe spirite or sophistrie can haue the whole course of scriptures thus to maintayne their cause To proue farther therfore that we be taught the spiritual worship onely and not the sâ—eshely and carnall that perisheth and consumeth by tyme marke the scriptures First howe Christ con maundeth to worcke the meate not that perisheth but that remaueth into lyfe euerlastinge whiche the sonne of man shal geue you Nowe Christ did geue vs none other meate wherbye we lyue for euer but thys gospell aâ—d glade tidinges that he freely hath sufferred death for vs. Againe this is the worke of God To beleue in him whom he hath sent Lo the plain wordes of christ Fayeth in him whom the father hath set worketh the meate that neuer perishe It is fayeth therfore in Christ crucified that maketh vs â–ª blessed and not to eate the bodie carnally bodilie and naturally For then should we haue two waies to lyfe The one by fayth and the other by this bodilie eateinge which no man I trowe wyll graunte Againe Christe sayeth that it is the true breade that cometh downe from heauen and geueth lyfe vnto the worlde So that Christ is the liuely fode as he is God and geueth lyfe vnto the world as he is God the sonne of God not as he is fleshe For if the bodily meate that we do eate be but a burthen vnto â—s tyll it be chaunged iâ—to spirite and altered from the grosse substaunce to nourish the liuely spirites and spirituall partes what do we so grossely thyncke that the flesh of christ swalowed into oure bealies shall do vs so muche good â–ª Thys opinion is verie grosse Therfore sayeth Christe to the Capernites in the same blindenesse What if you shal see the soÌ„ne of man go vp where he was before It is the spirite that geueth lyfe the fleshe profiteh nothing The wordes that I speake vnto you are spirite and lyfe Thus doeth he call from the earth to heauen from the fleshe to the spirite lyke
fleshe profiteth nothinge thought it were eaten euerie meÌ„bre after other But the spirite giueth life Who leadeth vs to the fode that bringeth lyfe euerlasteinge And thus by the spirite whiche onely isprofitable we vnder stande these wordes Take and eate thys is my bodie which is giuen for you That like as I geue the bread to be eaten wyth the bodilie tethe so do I geue mi bodie to be eaten bi faith and that of the spirite For nowe shal it be geuen vnto the death that you maye haue lyfe And thus is my fleshe verie meate and my bodie breade and fode whiche maye be taken and receiued onely spiritually and not carnally bodilie or really In lyke maner therfore as you do bodilie take this brad at my hande eate it wyth your mouth and so receiue it into your stomake and bodie for the fode and sustentacion of your naturall lyfe so muste â–ª you by fayth the onely meane wherby ye maye eate or haue me present vpon erth receiue my body beleueing that my bodie is geuen for you that where you were deade frome God by your synnes I haue brought youfurth to leue in good workes vnto my father who compteth you nowe aâ—… children an heâ—ers prepared to euerlasteingâ—… lyfe so many as belieue truste in my deathâ—… Thus doeth Christe geue the breade to bâ—… eaten bodily with the mouth but hys bodiâ—… to be eaten spiritually in the spirite by faith And thys is it that good byshop Augustine sayeth What doest thou prepare thy teeth and thy bealiâ—… Beleue and thou haste eaten It is fleshe as I haue saied before what so euer bringeh not lyfe and therfore it profiteth nothing so ar al things that ar don without faith wherfore if christ might be eaten with the mouth as he might be in dede if he were bodilie in the breade which boeth fayethfull and vnfaythful do eate then myght Christe be eaten wythout fruite whiche is contrarie to the manifeste worde of God which affirmeth that who so euer eateth him hath euerlasteinge lyfe We do conclude therefore that there is but one onely eateinge of the bodie of Christ whyche is perceiued of the faythfull onely none otherwyse then these wordes whyche is geuen for you and whyche is shed for the remission of sinnes are proper and peculiar vnto them onely And to tell you somewhat of your sophistrie WhaÌ„ you reasone in this wyse Thys is the bodie of Christe therfore 〈◊〉 is naturally really and bodily hys bodie It is a fallax or deceiueable argument of sophistrie affirminge that simpliciter quod est modo aliquâ— Thys câ—n euerie sophiste of Cambridge tell you And we knowe that it is small reasone to conclude that Iohn baptist was thâ— same Elias that was dead many hundred yeres before hys tyme because Christe saâ—ed that he was Elias except we shoulde be of the opinion of the fonde Phylosophers who helde that the soules of men departed went into other newe bodies and so coÌ„tinued stil immortal In like maner whaÌ„ Iosephe saieth that the. vii fatte oxen are vii good yeres and the. vii leane one 〈◊〉 vii yuell yeres â–ª we maye not coÌ„clude that oxâ— or â—ieÌ„ aâ— natural yeres More ouer wheÌ„ Christ saieth that the worde of God is a sede it is but a slender argument to saye therfore it is a bodylye sede An hundred suche places maye be brought And yet if thei can bring but one place where God hath sayed This is such a thynge and woulde haue at corporally so to be I wyll gladly geue place vnto them thoughe it be so that the thynge do not appeare to be as God hath sayed it is But I do know â—…m certaine in my beliefe that al the workes of the Lorde be trueth And as he hath sayed that they be so shall they be and are in dede either in spirite or else in the sight of all men bodilie ¶ An answere coÌ„cerneing the knowledge of The seÌ„ses and a declaracion of al the. xii Articles of the fayth whyche euerie true Christian man muste beleue in herte and Confesse wyth moUth THus far haue I brought in mi faith plainely contrarie to no place of scripture except you call Your gloses scripture And where I myght haue your owne doctours to confirme the same yet wyll I not stir contencion so farre Knoweinge that no thynge hath bene so popeishlie thaught neither worshiping of Images and Idoles praieing to saintes and fond pilgrimages nor yet monasteries monkes purgatorie and the poppe hym selfe but it hath bene by theÌ„ and their subtile argumeÌ„tes diuised and by their writeinges set forth and maintained Wyth dainger therfore haue we folowed them ouer long But nowe you maye not thyncke styll to leade vs captiues from Christe whome we loke for spedilye to come into iudgement wyth vs when we shalbe iudged by his word and not by their writeinges We haue folowed you to longe beinge but blynde guides gropeinge after your blynde wayes in the darcke wythout wit reasone or faith but onely because your holie father of Rome and that holie mother churche dyd so belieue and teach and nowe at lengh as our holy mother church of Englande doeth leade and therfore maye you worthyly cal vs as you do beastely blinde and therfore far from the knowledge of our religion But nowe that your father is fallen and weseke for our father in heauen desireinge hys kingedom to come vpon the erthe and praieing for the foode of our soules his heauenly breade whiche you haue so longe banished and neither woulde your selfe enter into his kingedome nor suffer them that woulde to enter accordeinge to the sayeinge of Christe our sauioure we knoweynge that what so euer is not of fayth is sinne and that fayth is of heareynge not of you Byshoppes and your doctours but of the worde of God whyche can deceiue no man nor yet be deceiued desire and require you to beate into oure heades no longer as articles of oure faith your chaunge of suâ—… staâ—… your accidentes qualities and quaÌ„tities in fourme and vnder the fourme of dreade to go awaye from it when the bread musteth and brenneth you knowe not how For thys your answere is an euident argument that you knowe as little howe it came ther. And thinke not much I praie you that we do in thys mattier â—…ye your crafte â—…d falsehode not onely wyth scriptures but also wyth oure reasones and outwarâ—e senses The whyche three that is to saye Fayeth grownded vpon the worde of God reasone that caâ—â—e not be resisted and the senses as sight tasteinge smellinge and felinge which can by no learneinge but by your schole be deceiued Yet you woulde haue vs wholely captiuated vnto you in all these thinges that you might leade vs wher you lyste to make vnseÌ„sible chauÌ„g where you blowe and blesse crosse and kisse No faile in thynges far distant as is the â–ª sinne moue and sterres and diuers other thynges he senses maye
To be shorte let any indifferent persone take in hande to iudge the life trade and learneinge of you byshopes and compare it wyth the doeinge of Christe and he shall fynde so muche diuersitie as betwen Christe and Antichrist To compare them also to Peter an Paule and other of the Apostles woulde sâ—ne declare the one parte to be naught they are so coÌ„trarie but they shalbe founde the folowers of Christe and therfore of the trwe churche and you the â–ª contrefaites yea the verie folowers of the Romeish Antichrist and therfore the sinnagoge of SathaÌ„ As for vs we wyll heare the voice of oure shepeherd onelie We will heare â–ª no straunger and therfore we haue no nede of any testimonie of man For the verie anointe inge teacheth vs to call Father father And the same spirite witnesseth vnto our spirit that wee are the chyldren of God For he that confirmeth vs to gether in Christe is God who hath also sealed vs and geueÌ„ the erneste of hys spirite in oure hertes And as Paule sayeth in the fyrste to the Ephesians to so manie as do beleue in the worde of truethe and the gospell of health you are sealed vp by the holy spirite a fore promised whyche is the ernest of oure heritage Therfore sayeth he agaâ—ne drawe no pâ—cke wyth the vnfayethful For what companye can ther be betwene the ryghteouse and the vnrighâ—â—ouse or whaâ— parâ—etakeing of the lyghte wyth darckenesse What concorde wyth Christe and Belial Or what parte can the fayethfull haue wyth the vnfathfull or howe can â—he churche of God agree wyth Idoles For you are the â—emple of the liueynge God as God sayede I wyll dwel in theÌ„ and walke in them and I wil be their God and they shall be my people c. And thys is the vniuersall churche scatered thorough out the worlde whiche we beleue not the churche of Rome Fraunce and Englande as Peter confessethe sayeinge I perseiâ—e in deed that wyth God there is no regarde of persones but in euerie nacion he thâ—t feareth hym and worketh ryghtuousenesse he is acceptableâ— vnto him This church sufferreth alwaye wyth hir heade Christe wherefore she shall also reigne wyth hym alwayes and be glorified This is eueÌ„ the felowship of sainctes that we do suffer together wyth oure heade and make perfite the afflictions whyche lacked vnto his bodye which is the church haueing one onli father in heauen one onely sauiour on erth one fayeth grounded on hys onely worde one baptisme of the spirite one hope of our calleing one heritage commune from Christe to all the whole feloshipe of sayntes and memberâ— of hys bodie Haueinge the remission and forgeuenesse of oure sinnes as the whole scripture witnesseth be leueinge stydfastely the riseinge agayne of the fleshe as is moste playnely taught and euerlasteâ—nge lyfe as Iohn witnesseth that God hath geuen euerlasteinge lyfe And thys lyfe is in his sonne He that hath the sonne hath lyfe The spirit is it that witnesseth these thinges for the spirite is trueth and he that beleueth in the sonne of God hath this testimonie wit in hym selfe and he that doeth not beleue maketh God a liar These thinges haue I written that al men myght knowe our fayth not to be grounded on man but on goddes holy worde and that we doubt in noparte of the olde fayeth but onely vpon your newe articles and gloses ⧠The resolusion of certen doubtes contained in Winchesters booke THus haue I put you out of doubt â–ª that we doubte in no article of the christiaÌ„ faith But I doubt that you bâ—e not yet out of doubte in those thinges that you doubt of in your detection amongest whych this is the greatest doubt You doubt you saye how the sonne of god whome you cal Iâ—…sus shoulde be contained in the woÌ„be of the virgine Vnto this your boubt I answere that as he was and is God so was â–ª he and is wythout begining and ende And the heauen yea the heauen of al heauens can not containe hym much lesse a littlle boxe to be shut therin but as he was verie man so was it true that the prophete dyd speake That a woman shoulde coÌ„passe a man And thys body that was borne of of the woman can you not proue to be scatterred throught out all corners of the erthe and to be in heauen also For so shoulde you make hym a spirite and no bodye yea all together God no crature for no creature can be in â—…o places theÌ„ one at one coÌ„trari to the chieffest article of our faith which is that he was incarnat became maÌ„ like vnto vs in al thynges synne onelye excepted and that in the same fleshe he dyed once rose againe and ascended into heauen and there sitteth at the right hande of God the father from when 〈◊〉 he shall come euen verie man as he asended hauinge all the propreties of an incorruptible bodye that is to saye beinge visible and local haueing quantitie and qualities as his fayethfull disciples and Apostles sawe and perceined hym to haue after his resurrection whyche proprites declared hym to diâ—â—er froÌ„ a spirite muche more from God as concerneinge the bodye wherin these qualitites be The godheade differeth and is knowne froÌ„ the bodye by that it is immense and can be coÌ„tayned in no place neither is it sensible nor can be perceiued by any of the senses Wher as contrariwyse the bodye is sensible and maye be boeth felt and sene and must nedes be alwayes contained in some one place other else is it no bodie And thought by miracle God haue caried any corporall bodie froÌ„ place to place coÌ„trarie to the cours of nature as he dyd Elias in the firely chariot Or as he caried Abacuke for the confort of daniell and as the spirite of God toke awaye Philip when he had christened the Ennuche of quene Candaces and set him at AzotuÌ„ And as by the spirite Peter was brought out of prisone taken from the foure quaternians of souldiours hys bodye lowsed forth of all the chaines and prisons sodaynelye yea the â—ate of Irone openeinge agaynste hym contrarie to the naturall order yet can no man proue by these or any lyke miracle that one bodye hath ben in ii places at once much les that any of these bodies maie be eueri where as you do maynetayne by miracle of Christ comeinge into the house when the Apostles had shette the dores and wyndowes for the feare of the Iewes that the natural bodye of Christe maye be in ten thousande boxes and aultres when you do not knowe whether the dores dyd open agaynst Christe as the Iron gate dyd agaynst Peter But you bringe in your sophistrie agaynste al reasone wyth out any scripture and therfore wythout any fayeth affirmeinge that ii bodies are in one place together occupi the same place at one time which neither faieth reasone nor any of the seÌ„ses that
god and his sonne Christ but euerlasting damnation For this is lyfe Euerlastinge to knowe the true God and whoÌ„ he hath sent Ihesu Christ TheÌ„ must it nedes be euerlasting death thus blasphemously to Iudge of them bothe He that beleuethe in me hathe Euerlastinge lyfe saithe Christ we do thus beleue on the sone of god therfore haue we this witnesse within our selues And seing we haue life euerlastynge and are made the chyldren of God by the testimony of the spirite we do seke no farther merite But this worde merite is one of our iugling termes wherewyth you blynde the people You promise merite for your matteÌ„s merite for your masse merite for your eatynge of fishe merite for al maner holines that you haunte Worshippinge of Images Creping to the crosse Setting vp of Candles and all our workes must be done for our merites so that the merites of Christe who onely hath deserued euerlasting life for vs is cleane for gotten and fordone Agayne you saye A good true christian beleuinge man knoweth this by faithe that god is inuiolable impassible incorruptible immortall and that our sauiour the seconde persone in trinitie verie god haueing the humayne nature now vnite to the godhed whiche beinge glorified can not any more suffer violence or corruptioÌ„ nor be violated or brought to mortalitie All thys is playne agaynst your owne doctrine for seinge that the bodie of bread is cleane gone and yet there remaineth a body that the mouse or ape catcheth in his mouthe or eâ—s they coulde not carie it awey What shal we conclude by your doctrine but that the mouse or ape runneth awaye wyth that bodie whiche by your enchauntment is conceiued into the place of the bread which blasphemously do name the body of Christ coÌ„secrated into the fourme of breade But you do answere that lyke as Christ wheÌ„ he was here in the fleshe dyd fyrst escape the handes of Herode when he slewe the chyldren and afterwarde the furious Iewes when they woulde haue precipitate hym transiens per medium illorum ibat Christe escapped thorowe the middest of them So doth he nowe saye you Your similitude is euyll applied For besydes that there is no comparison of Christe comynge in the fleshe for the wealth of the world vnto the bread thus altered for your pompe and pryde we knowe and Ioseph and Mary do wytnesse vnto vs that they knewe and perceyued by the benifite of theyr senses that thys same oure Sauioure Christe was in shape a very man And we knowe also by the testimonies of the scriptures that he continued here very man in fourme and shape beinge subiected vnto all our infirmities synne alwaye excepted for the space of xxx yeres and more and that then he suffered death and rose agayne his fleshe neyther being consumed nor putrified but styll remayneth fleshe incorruptible and immortal Where as in the fourme of bread wherein you say we see hym and eate him we perceyue neither incorruption nor immortalitie For it neuer continueth paste the date of one moneth if you incurre not the daunger of your fathers decrees and commonly not one quarter of an houre muche after the rate of the dayly newe created monstros of whoÌ„ Aristotle maketh meÌ„tion Who doubtles if he had harde of these monstrous gods made and marred all in an houre woulde haue wrytten wonders vnto his posteritie If the cakes were preserued from corruption and dyd continewe styl immortal as Christ his fleshe did then woulde your similitude in these two miracles serue you somewhat better But seing that your cakes do mould and corrupte and his fleshe escaped Herode and the handes of his enemies and coulde neuer see any corruption thys your similitude proueth that those cakes of yours can by no meanes be his naturall body These two miracles therfore as all his other were done to declare hym to be subiecte to no power of man but to worke all his workes so that no man can lette and hyndre ought that he hath determined to be done but you must wrest all that you can to cloke your Sophistrie wythall Nowe your affirmation of xv hundred yeres wythout any proufe but only because you say so hath ben answered by many learned men As â—adinius EcolaÌ„padius Zwin glius and other prouing by your doctours that the true fayth and spirituall vnderstandyng of thys mattier continued longe in the best sorte of them Howe be it surely I wyll graunt this much vnto you that this blinde grosse and carnall opinion of the carnall eatyng of Christe hath ben crept vp euer sence the deuyl was lowsed This thousaÌ„de yeres that thys enemy hath troubled the worlde wyth popishe pompe and pryde keepynge and lockyng vp the worde of God from vs God hath not destituted and forsaken but hath alwayes from tyme to time steared vp witnesses of his truth whom partly the popishe haue slayne but some God hath reserued and alwayes the good simple people haue had theyr eyes vnto the lyuynge God in heauen what so euer the priest dyd babble of thys his owne haÌ„dy worke Neither could those termes of your straite lawes really substaÌ„tially the chaunge of the bread so that â—here remayne onely accidentes wythout subiecte and consecration into the quantitie and qualitie of breade euer be vnderstande of the pore simple people For those termes do sprynge and haue their beginnyng of the schole learnyng and Sophistrie as all men of knowledge can testify with me and were neuer gyuen in coÌ„maundemeÌ„t to thys bloudy generation to be deliuered vnder payne of death It were but foly to striue with you concerning your doctours Howe they haue in ordre and course by litle and litle fallen from the trueth in thys and other thynges For it is no merueile though you caÌ„ expound your doctours to maynteyne your opinion seinge you dare be so bolde to cause Christes wordes to serue for your carnall purpose I entende not therfore to brynge in any proufe of doctours but only of the worde of God leauyng you to your doctours to trye them at leasure But thys one thynge I shal desire you To bringe some apparant proufe of your termes and I promise you it shall be answered Good men be neuer offended wyth the breakynge of the hoste beinge persuaded Christes body to be present in the sacrament really and materially whereunto wyth worshippinge they dyd lift vp their handes and nothinge doubted but God was impassible â—e vsed not to mistâ—uste God his immortalitie when they haue sene a sicke man receyue the sacrament a quarter of an houre before his naturall death as though in that maÌ„ the hoste consecrated wherin the body of Christ is preseÌ„t should wyth Gods iniury moulde or corrupte wast or consume Here is muche mattier offered but that I perceyue my selfe to tary somwhat to longe vpon your occasions Who shall trye theâ—e good men therfore but eueÌ„ the boke of wisedome where it is sayed Blessed be
begin ninge who commynge downe from oure heauenlye father dyd declare hym selfe to be the hed corner stone of the true church thoughe the byshoppes refused hym in their buildeinge And when he ascended vp agayn leading capteyue wyth hym captiuitie hyrselfe he gaue gyftes vnto menne makynge one sorte Apostles an other sorte Prophetes some other Euangelistes some Shepeherdes and â—eachers These onely be appointed to be the ministers of his church in the new testament that they shoulde all together in spirite and trueth boeth worship him and cause other to do the same for the spirite is the worcker of al diuiding to eueri one as pleaseth him The bodye of thys churche then is not one membre as of long tyme you haue named your selues onely to be the church but it is many membres as the Apostle witnesseth amonge the whyche membres I feare me you shall not bee worthy to be numbred onles you do amende your life so contrarie to Christ the heade of this churche For thys churche hath he begotten vnto hym selfe by his worde as the parent and onely mother therof that it should be without spot or wrinkle gloriouse holy and without blame and especially saithe Paul the bisshope muste be such a one that no man sholde find any faute with him Thus writethe he to his dearely beloued Timothe and Titus makinge it moste euident and playne vnto vs that you bishopes prestes teachinge for your gaine sake or els teachinge nothinge at all are not the true byshopes and members of the true churche but the hierlinges and hypocrites that haue no parte in the Kyngdom of God and his Christe who dyd come â–ª pore not hauinge wher to laie his heade and dyd chuse pore sheperdes to be his first witnesses and after them fishers toulers and tentmakers And the words that he spake to his disciples are far ouer harde for you byshopes to bear Who so doeth not saieth he for sake father mother goodes lyfe and al together for my sake and the Gospell can not be my disciple Moreouer wher as the bishops of the Iewes and chife priestes doe crie TeÌ„plum domini Templum domini As thoughe they them selues and none other were the true church Christe answereth that the sonne of man shalbe betraied to the chief priestes and they shall condemne hym vnto the death so that they were none of the trwe churche thoughe they were of the seéde of Leui to whome the gouernance â–ª of the churche was promised and performed In like maner you so longe as you persecute Christe hys members and burne his worde crie you holie church neuer so much you shalbe no more of the true churche then â–ª they were For ther is all one worcke and purpose in you boeth that is to saye to miantayne your pompe and estimacion your powre and your holynesse before the people But now is the time come that the thing which â–ª was most holy in the sight of the world as you your iewels haue bene shalbe abominable â–ª vnto God Yet one other thing nothinge pleasaunte to your lordlike stomakes He that wilbe the cheife in this church must be the seruante of al Like as the sonne of manne did come not that he shulde haue seruice done vnto hym but that he him selfe shuld serue and giue his soule for many As many therfore as we finde agreable withe this heade Christ as were the. xij Apostles and all the true disciples who continued together in the breaking of breade and praier acceptinge none of the possessions of this worlde as their owne but makinge all that was theirs commune to the necessitie of their brothers we esteme to be the true and faiethful membres of this church Paule also geueinge him selfe for the Gospell to be imprisoned stoned and slayne was of thys churche Stephane also stoned for the defence of GOD his glorie and Antipas the true and fayethfull witnesse of Christ slaine at Pergamis Ignatius the scholar of Iohn who suffred for the Gospel Ignatius I saié Who so ernestly desired the breade of God the heaueÌ„ly bread of life whiche is the flesh of Iesu Christ the sonne of the liuing God who was borne in the last ende of the world of the seede of Dauid and Abraham and desyred to drincke the bloude of hym that is wythout corruption and the life euerlasting All these I saye we knowe to be the lyuelye membres of Christes true churche but not these onelye whiche sufferred vnder the Romishe tirantes but theim also the whiche in al countreis and at al tymes haue witnessed and suffered for the trueth â–ª of God his word for all are created for hys glorye and God hath not at any tyme or in any place ben altogether without hys witnesses if the world woulde receiue theim He sente into oure naâ—ion Iosephe of Aramathia He stirred vp Gildas he enstructed the plowemen oâ— kent and other contries of whome we haue the monumentes After warde dyd he sende Robert Grosheade who boeth by worde and by writinge dyd rebuke the worlde of blynde iudgement Then came the greate clarke that wrate so mani godli bokes Iohn Wicklife of whose workes though Subincolepus the bishop of Prage did bren to the uombre of two hundred yet are ther manie of them reserued vn to thys daye by the prouision of God to the coÌ„fusion of the kingdome of Antichrist cleare testimonie that the worlde before vs hath not ben vtterly destituted of true know ledge thoughe frome tyme â–ª to tyme whan the lyghtte hath come into the worlde the kingdome of darckenes the children of pridâ— haue loued darkenesse better then light and therfore haue laboured to extinguishe it and haue prohibited these bright sterres to geuâ— lighte saue onelye to a fewe whome he had chosen and longe a fore appoynted euen to the weake abiectes and caste awaies in the sight of the world of the whyche sorte parte were slaine and part liued vnknowne to the worlde for this litle flocke euen from the beginninge hath not bene of the wife and stout worldely men and therefore sayeth Christ I thanke the father that thou haste hid these thynges frome the wyse and prudent and haste shewed the same to littleones smallye regarded And Esaie saieth I wyll destroie the wisedome of the wise and the vnderstaÌ„ding of the prudent wyl I caste awaye And agayne Where is the wise Where is the scribe and interpreter of the law wher is the disputer of this worlde Hath not the Lorde made folyshe the wisdome of this worlde For after that the worlde by hir wysedome could not know God in his wisdom it pleased god by the folishenesse of preachinge to make salfe them that beleue This preachinge of the liuing god whiche sent his sonne an euerlasting sacrifice for the lyfe of the worlde caused the sacrifices to waxe colde and that was it that caused the priestes of the Iewes to persecute the christians so sore that
erthly God that coulde not erre â—…deceiued yea offerring his shoes to be kiâ—… kinges and Emperours Thus I saye thys Romeish church changed frome pouertie to pride creepeinge vp like the Iuie by the rootes of the great trees be gan to ouer renne and subdue kingedoÌ„es and empieres yea to put downe kinges and Emperours For the mainteners of this diuellishe life and doctrine they had taÌ„ken such awaie and order that if we take theym and their adherentes that is to saye all theyr sworne doctours anointed byshoppes and shauen priestes for the true church we muste neades by theyr learning lyuinge and all their workes coÌ„demne Christ and his membres The true churche remayneth still pore persecuted and sore oppressed all the time of their tyrannie whiche coulde neuer beriefe Christe of hys witnesses for in al times and ages ther haue ben faitheful witnesses of the truthe though their names and doctrine haue alwaies bene obscured and sclaundered by these papistes who were allwaies bothe the Iudges and accusers the scribes and reporters of their doeynges This churche as it was alwaie ruled by the spirite of Christe so did it vnderstande the scripture spiritually by the spirite of god and worship him in spirite and truthe Like as amonge the fathers of the old testameÌ„t the ambitiouse scribes and phariseis and the fleashly minded bothe priestes and people did knowe non other holmesse by the circumcision of the fleshe and the bodily sacrifices where contrary wife Moyses and Dauid and the little chosen flocke led bi thâ— spirite of god did knowe circumcision of the fleashe to be nothingâ— wythout the circumcision of the hert and the sacrifices to be but shadowes of our Christe vpon whom all waies they did feade and sâ—tt their delyght knowyng him to be the vnspoted lambe and red heyfer offred for the finnes of the people euen so the hole popeyshe churche cleane coÌ„trarie to the doctrine of the spirite hathe fol lowed fleashely Imaginations of their own brayne in all their doctrine and sete up their own workes and sacrisices to take awai sinnes as did the old phariseis wherby it commethe to passe that al Idolatrie iâ—… stablished their own doctours and decres stroÌ„gly mainteined and the word of god â—…alli regarded The pore shepe of Christe fisshers and shepherdes plowemen and all vnder the degre of gentilmen are by your decrees banished froÌ„ the swete pastours and fode of theyâ— soules And yf it chaunce any of theÌ„ to break in to the pleasaunt bankes of Christe his doe trin and fead on the hilles of saluatioÌ„ the popysh bishops can smel hym xl myles froÌ„ theÌ„ and then shall the innocent lambe be burned and suffer death for the reding of this word for the whiche Christe his shepeherde and heade died for the establisheynge therof by the shâ—adynge of hys herte bloude Iudge nowe who is the true churche for Christe did not cheuse the wise nor the men of powre nor many menne of noble birth But the eternall wisdome of god chose that whiche was foleishe before the worlde that he might shame the wise And those that are weake in the worlde did he cheuse to shame the mighty and stroÌ„g powrs And those that are vile and dispised and of no reputacion ⧠The vtteringe of the popeyshe Sophismes BVt to returne to your wordes and to coÌ„sider how you of this popeish churche wolde captiue our wittes aboute this sacrameÌ„t thus you say and writ Ther is in the sacrament of the aulter non other substaunce but the substaunce of the bodie and bloude of our sauiour Christ and yet remaynethe the forme and accidentes of breade and wyne not altered by this miracle from knowelege of the senses wherewithe they were before knowne and also by god his sufferaunce subiectes to the passibilitie that they were in before Oh when will you waxâ— ashamed The mouse may eate yt as you say your selfe 〈◊〉 yet it must be the self same substaâ—nce of the body of Christ wer it not for shame to bable longe in this matter I wolde bringe in the scriptures that proue all them to haue euerlastinge lyfe that eate his fleshe and drincke his bloud But go to I wil stope your monthe withe your owne madnes Pope Victor the thyrd was poysoned in this sacrament and yet must it be the bodie of Christ which can bringe nothinge but helthe and life The Emperour HeÌ„ry the seuenth was poysoned by a Dominik frier named Barnardinus de monte policiano in receyuinge the sacrameÌ„t and yet may it be non other substaunce but the bodie and bloâ—de of our sauiour Christe God and man wher yf he had ben man they had poysoned hym firste but yf he had bene God he woulde first haue espied theyr poyson by cause he can not be deceyued and bycause he can not deceyue he would not haue poisoned the Emperour who mistrustid no thinge But let them passe they be the learnynge and practises of your churche You goo on still with the same Sophistrie of the forme and accidentes of bread and wyne Alwaye synginge one songe that with often rehersall you maye bringe it into credence If you preache this forme these accidentes 〈◊〉 this passibilitie to the pore people they may wel wonder at your high learnyng but thei can knowe litle what you meane These thinges I haue somwhat touchide and shall dâ— more here after You say that these accideÌ„tes are not altered vnto the senses but are subiect to the same passibilitie I pray you what sophistrie hath taught you that accidentes are become subiectes of passibilitie If euer you learned Logike or philosophi you know that the subiect to passibilitie must neades bee a substauÌ„ce Wherfor seyng you wil haue such passibilitie suche chaunges both corruptioÌ„ of the cake and generation oâ— anewe bodie you must coÌ„fesse some other substaÌ„ce in thes chauÌ„ges that sustaynethe the accidentes after the chaÌ„ge for the infallible rule of Logike is this Ther is no accident without his subiect periculiar substance And coÌ„sequeÌ„tly if you wil wade in these dark termes of sophistrie â–ª you shalbe coÌ„pelled to graunt an other substance which sustayneth the accideÌ„tes bysides the bodie and bloude of Christ And seyng that Godhath created none other substaÌ„ce which hath these peculiar qualities that we feele smel se and tast stil to remain but onli bread and wyne we must nedes by the properties bi god onli attributed to these creatures conclud against you that here be the two substaÌ„tes and creatures of breade and wyne vnto whome God did in theyr creation attribute and gyue these qualities these accidentes these selfe same properties the selfe same forme and shape that we se doth stil remayne vuchainged vnder your fingers and in your mouthes As for your holi entralies I know not what passibilitie thei suffer there In this place of your booke I muste pas ouer with scilence certayne of your wordes as are these The creatour of al
wer of Angelles in the thinges thei se not being puâ—fed vp without cause through their own fleshly mindes not haueing the head wherof the whole bodie bi ioincies and coÌ„plings receiueth nourishemeÌ„t and is â—â—it together and encreseth with the eÌ„creasing that coÌ„ith of god Of this kinde is al your doctrine because it is not grounded on the worde of God I meane vayne superstition and blynde holynes EueÌ„ very belyed and misnamed knowledge as thys is whiche foloweth coÌ„cerning Iudas and the wicked For you saye Iudas and euyll men hauing the Deuyll in them haue yet receyued into their bodies the hoste consecrate wherein was the bodie of Christe God and man Nowe must we of necessitie demaunde of you what felowshippe there coulde be of lyghte and darknes lyfe and death Christe and Belzabub God and the Deuyll Scripture teacheth vs that the wycked haue the Deuyll dwellyng in them and the faythful haue Christe and the spirite of Christe dwellyng in them But howe Christ and the Deuyl can dwell together I am ryght sure you can not declare The good spirite departed from Saule and the wycked dyd entre into hym Likewyse the Deuyll possessed Iudas wholy when he ranne busily about his mischiefe for God departed from him immediatly after the soppe was gyuen hym We muste therfore at al tymes make our bodies temples of the holy goâ—te and oure membres the weapons of ryghtuousnes or els are we a dwelling place for the Deuyl and our meÌ„bres prepared for vnrightuousnes For there is no couplynge of good and euyl together heate and colde fyre and water This is our doctrine that we haue learned of the worde of God contrarie to that you teach by your Pope holie Doctours We affirme that no wycked man muche lesse any vnreasonable beaste can eate the bodie of Christ Our reason grounded vpoÌ„ scripture is this No wicked maÌ„ or brute beast hath fayth But Christ can not be eaten otherwise then by fayth no wycked man therfore or brute beast can eate Christ Agayne He that eateth my fleshe and drinketh my bloude hath euerlastynge lyfe and I wyl reyse him at the last day But the wicked haue not euerlasting life neither shal any vnreasonable beast be reysed agayne to lyfe wherefore neither of them doth eate the fleshe of Christe Agayne He that eateth my fleshe and drynketh my bloude dwelleth in me and I in hym But no beaste or wycked man can dwell in Christe or haue Christe dwellynge in hym wherefore they eate him not Agayne He that eateth me he lyueth for me And he that hath the sonne hath life An hundrede places mo there be whyche moue vs to speake more reuereÌ„tly of Christ then you do that is that the trewe fayethfull man onely maye be parte taâ—ar of the bodye bloude and death of oure Sauioure Christ Who as they onely are parte takers of the lyfe euerlastynge so are they onely and continually fedde wyth the fode whiche fedeth into the lyfe euerlastynge wyth thys breade that cometh downe from heauen whereof who so eateth shall neuer dye who so eateth or drinketh therof shal neuer be hun grie or thirstie Nowe for your substanciall solution for the subduinge of the senses You saye thus The trewe churche of Christe hath subdued theyr senses that they haue continually seene such notable repugnaunce to their senses and yet were not moued in theyr fayth For thys cause oughte we not to beleue theyr tales Thys is like as the Pharisies myghte haue answered Esaye Hieremie and other of the Prophetes cryinge out on theyr Idolles sayinge that they had eyes and could not see eares and could not heare mouthes and coulde not speake And feete and coulde not go They myght haue answered as they dyd to Ieremie Templum domini templum domini The church of the Lorde chosen by God furth of the stocke of Leuie hath so captiuated their senses that they haue sene continually these Idolles to be suche as you speake and yet were they neuer moued wyth them Let these tales passe therefore For thus dyd the priestes keepe the Israelites captyue in the tyme of Christe to their owne damnation We are the disciples of Moyses saye they and God dyd speake vnto Moyses But we knowe not thys Christe froÌ„ whence he cometh None of the princes or heades of holy church beleue in hym nor yet any of the Pharisies but onely thys vnlearned multitude The Rabbies see his miracles they heare his preachinges but they captiue their wittes and say that he is a sinner and al that confesse his name they caste out of their churches Thys church adourned and decked with much outwarde holines hauyng their office or duitie prescribed or appoynted vnto them by the worde of God longe tyme together rebuked the poore blinde man that reasoned the cause of Christ with them saying Thou arte borne all in synne and wilte thou teache vs Nowe because in all ages this cloke and craftie argumeÌ„t hath deceyued many wherfore we wyll are no more what you of the churche do saye but what Moyses the Prophetes the Apostles the scripture of God and Christ hym selfe do saye Of whoÌ„ with cleare voice and manifeste miracle it was hearde from heauen This is my dearly beloued sonne in whoÌ„ I delite heare you him For if we shoulde heare you in thys reason you woulde by the same brynge vpon oure neckes agayne the Pope his Pardones Pilgrimages Abbayes yea the filthy Stewes maynteyned continually in your eyes and vnder your nose so longe And yet in al these thinges you gentlemen of the churche haue so well captiuated your wyttes that you haue beleued and thought the open mainteinaunce of whoredome both bodily and speritually to be worthely cherished and that the one was seruiseable for the commune wealth the other profitable to Christes religion You haue so longe deceyued vs that vnlesse you do bring the worde of Christ with you we dare not truste you any longer vnder the name of Christes vicares and Christes church whiche termes you do vse as appeareth by your bokes not for any loue you haue vnto Christe for then woulde you persecute no maÌ„ professing Christ and cleauing vnto him onely and his worde but be ready to eâ— dauÌ„ger your souleâ— for youâ—… therne And by thys badge of loue should we know you to be Christes disciples In the meane season we wyll folowe the commaundement of Christe we wyll not folowe the voice of any straunger we wyll playnely proteste oure fayth in the simplicitie of lambes or doues Yet wyll we alwayes haue regarde vnto oure heade Christe And that is the proprietie of the serpente And we wyll stoppe our eares wheÌ„ you bringe in your inchauntmentes For those wordes of yours are of wouderfulle force Fyrste you do by them call downe into a litle cake or as you do glose it more fynely into a fewe accidentes God the seconde personne in trinitie who sitteth at the ryghte
is broken eaten and mouldeth And what so euer goeth into the mouth sayeth Christe the same goeth into the bealie and so is conueighed farder So that this whiche you teach of the reall carnall and bodilie presence of Christe may well be called deuellish sophistrie For seyng that al lies are of the deuell as the father and authoure of them these lienge blasphemies must neades be of him and verie dyuellesh sophismes to set forth his kyngdome of darkenesse The spirite of God and the spiritual doctrine of the holie goste can not dwell yn you bycause you be fleashe The spiritual eating of the bodie of Christ by fayeth How Christ who sitteth nowe at the ryght hand of his father and hath by his death and passion payed sufficient raunsome for all our sinnes hath pacified the wrath of his â—ather by the takynge our synnes on his backe hathe gotten vs life by hys death and whâ—â— so euer benefit we haue receyued by the deth of our sauioure Christe thys wyl you neuer teache and preache vnto vs in the ministring of the Sacramente and in your Pope holie Masse but you teache vs to gase and galpe at a thinge we knowe not whiche you saye is in your chalice and is holden vp betwexte your fingersto be worshiped with all godly honour vnder the forme of bread vnder outwarde accidentes qualities and dimensions And thus doe you bliude vs with your sophistrie termes that we can not perceyue what you meane But yf you woulde answere simpliciter as you are wonte to laye to our charge either that this sacrament is Christ God and man or that it is not Christ him selfe really carnally and naturalli then shuld this strife be sonâ—at an end But seyng that it shalbe Christe God and man bodilie present whan you will name it so and qualities accidentes and dimensions when you wil haue it so surely we can not but of force call you sophisters Agayne when Christe must be in the forme of bread and vnder the forme of breade I can not tell what scripture you haue for you you go frome your shâ—… â—nchor this is my bodie and other handfast I can se you take noâ—e Then procede you wyth your sophistrie and therby charge vs wyth the thinges in thys wyse i. First you saye that we woulde haue all in out warde miracle ii TheÌ„ that if accideÌ„tes were made impâ—ssible the deuell woulde require that mans bodie shoulde be impâ—ssible iii. Thirdly that the senses maye not empayre oure fayeth For the fyrste we answere that we do reâ—…ier no miracle other wise theÌ„ whaÌ„ we saâ—… that Christe is the lambe of God But you would haue suche a miracle dayely wrought is Christ neuer did vpon the erth euen such â—ne as 〈◊〉 her scripture testifieth nor any coÌ„mon sense wit nor reason should perceiue A miracle good for nothinge but to maintaine your powre A miracle that no maÌ„ caÌ„ espie but priestes and such as geue eares to pophish liâ—… A miracle muche more blinde then Magipharaonis for theirs dyd at the lestway sâ— appeare as they enchaunted it to be Secondly that mans bodie shoulde be impassible â–ª you ar the first that named it Wherfore if it be of the deuel as I thinke no lesse take it to your selfe for it is your own terme 〈…〉 â—â—l the seÌ„sâ—â— and reasoÌ„â— to do seruice and beare witnesse vnto our faieth iâ— like maner as the Apostles do witnesse the thinges that they sawe with their eies harde with their eares and haÌ„dled with their haÌ„dâ— We aske no forder signe nor miracle but those that Christ hath wrought alredie But you must haue â—…ie new miracles to streÌ„gtheÌ„ your faieth coÌ„tinualli â–ª makeing this cake of yours Christe boeth God and man And besides this which is more like madnesse theÌ„ miracle eueâ—… whoremoungar drâ—…ckarde and Idiâ—… shal haue a God of his owne making so sone as he hath â—…nbled â–ª vp iiii latine wordes And that the diuell maie playe his pagiaâ—t among the childreÌ„ of darcknesse he helpeth you forth with manie pretie miracles both by the appearauÌ„ce of the dede and other waies as your lieing bokes do testifie Thus maie you worthily be called Gens incredula que signum querit et signum non dabitur ei nisi signum Ione prophete You haue the sygne of Ionas the prophet that is to saye of Christe lieinge in the erth and riseing again Yet this wil not serue you onlesse you haue him impanate and bodilie carnallye reallie by a wonderful miracle in an hundred thousaÌ„d places at once Whether of vs twaine is nowe more like the capparnites You that wil eate christ flesh bloud and bones as they required and maye not abyd that we should â—eke in this supper onely the breade that did come downe from heauen as Christe taught or we that haue abundantly found this bread into life euerlasting and do coÌ„â—…esse with Peter that the wordes of Christ are lâ—fe euerlastinge and not the â—…heli eate inge of his bodie â–ª We belieue Mosses and the prophetes for they haue geuen clare testimonies of thys that I do writte in that thei teach one Messias and sauiour of the world â–ª We belieue also that which Paule doth saie of theym all that all the fathers were vnder the cloude Thei were'al Baptised in the sea they dyd all eate of one spirituall meate and drinke one spiritual drinke for thei dranke of the spirttual stone whiche folowed them the stone was Christe We do beleue al thinges that are written tuen froÌ„ the fyrst begining of Genesis to the last word of the reuelasions But as you say we can not beliue your newe miracles nor the appeareing of the dead No nor yet you bishopes pristes nor any of your doctoures forther then you bringe the word of God in your inouthes So long wil we saie Ane vnto you and receiue you most willing lie For our faieth hath hir onely ground vpon heare inge not of euerie fable but onelie the worde of God Nowe bishopes coÌ„sider that if you wil haue vs hear ani doctrin that is not grouÌ„ded on the scripture as your doctours youâ— dreames and visions you cause vs to sinne For that which is not of faith is sin Againe without fayeth it is impossible to please god and as faâ—e impossible is it to haue faith and to beleue the doctours For they are one coÌ„trari to an other so that no fayth can be grounded vpon theÌ„ Yea they theÌ„ selues woulde not be belieued father theÌ„ they bring the scripture for them Their owne coÌ„fession therfore and the coÌ„trarietie that is in them declareth them to be fleshe and we were accursed if we should make fleshe oure arme and settle our faith vpoÌ„ maÌ„s wordes for euery maÌ„ is a lia◠¶ Of the wordes and the meaneinge wherin the meaneinge of Christe is declared at large by the manifolde circumstances and certaine other thinges towcheing the occasion offered AN other point of the diuelles
do it before I knowe I shoulde commit Idolatrie Which thyng was ful wel considered of the olde counsayles for they did forbid kneleing vpon the same daies in these misteries Now your maÌ„ scrapeth together certayne figures out of the olde teastament to be the figures of thys figuâ—e And yet they serue little for your purpose The cole that Esai sawe the bread and wine of Melchizedeche the bread of proposicioÌ„ make verie litle for thys purpose but that you muste wreaste some what leste you be vtterly destituted of scriptures Let al men that dare for feare of your threatninges read the scriptures iudge the places Nowe concerneinge your vnbloudie sacrifice it is to be noted you wil haue hym eaten bodie bloud bones and sacrificed againe for sins and yet you saye it is no bloudie sacrifice I thinke no maÌ„ wil be so mad as once to take your parte herin notwithstandeinge the text of Malachie the prophet which you rehersse for your purpose but nothyng to the purpose From the easte to the west sayeth he my name is greate a monge the heathen and euerie where do they bren inseÌ„se and offer vnto my name euen a pure offeringe for great is my name among the heathen saieth the Lorde of hostes Al men maye easily perceiue how litle this maketh for your purpose It is harde shifte of scriptures when you brynge in suche places for your purpose as do rather make agaynst you then wyth yow as here after this shalbe declared to do That the bodie of Christ can not be chaâ—ged into our corruptioÌ„ euery man knoweth and beleueth and this is one reasone that moneth vs to saye that this bread which is receyued into our mouthes and so goeth into the stâ—â—alie and somtyme is vomited vp againe as we haue seue in speke folke somtyme goeth forth other wayes is nothynge the fygure set aparte but verie breade the substaunce nothinge chaunged Wher your doctour hath learned to caâ— it the remedie for all diseases and vpon what coÌ„sideratioÌ„ you terme it the armoure of defence from all adâ—â—yaunce the fyer that tryeth out golde the purgacion of all fylth and diseases I caÌ„ not tel I know no such tytles it hath by the scriptures though your doctour alledge the apostle for his purpose Notwithstâ—dyng make it what you wyll so you make it not God settynge it vp as an Idole to be worshyped I wyll neither coÌ„â—eÌ„d nor striue agaynst you But the lorde that made bothe heauen and the earthe he is the lorde besydes whoÌ„ ther is none other God â–ª He is the true God and sauiour and ther is none but he He is the cole that consumeth wickednes He is the fyre that purgeth and clenseth He is the lorde the lyuynge God As for the healeyng of all diseases I doubt not but the phisicians wyll answer you Your doctour dareth not brynge in the sentence of the Apostle truly as it is for fear least we shulde call it breade as the Apostle doeth But he sayeth who so euer eateth the bodie and bloude vnworthelye he eateth and drynketh condemnation to hym selfe And this semeth quite coÌ„trary to the text of Iohn which he cited but a lytle before he that eateth me shall lyue for doubtlesse Christe can not be eaten wythout profyte He beyng the foode of lyfe bryngeth lyfe to all them that once may fede of hys fleashe For thys cause sayeth Christe if any man be thyrsty let hym cum vnto me and drynke He that beleueth in me the flouds of lyuing water shall flowe forth of hys bealy But he that beleueth not is condemned all ready Thus do we either eate thys sacrament of Christes death wyth fayt he and theÌ„ haue we lyfe aboundantly or els nothyng regardyng the bodie and bloude wherof we shold be partakers spiritually in thys sacramente we offend in vnbelyfe or lacke of charitie Both the which thynges Paule laieth to the charge of the Corinthians and therfore biddeth he them Iudge them selues leste they be condemned wyth the worlde Agayne where your doctour sayeth that thys bread is the fyrste fruites of the bread to come coÌ„pare his laste wordes to the same and you shall se he speaketh lyke a doctour These be hys wordes though you cloke theÌ„ wyth your interpretacion They are called the examples of thynges to come Not that they are not the verye bodye and bloude of Christ in verie dede but bycause that by theÌ„ we be made nowe partakers of the Godhed of Christe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then by the contemplacion of the minde by the onely vision If thys mans doctryne be true we haue not onely the fruites in this life but the veri fulnesse For we haue Christ bodilye and are also partakers of the God heade Yet in time to come we shall haue hym by the vision of the mynde onely as he affirmeth in hys last lines Oh how moch better were it to followe the open scriptures then blynde doctoures For the scriptures teach that now we do see â—…t in a darke shadow wheras after this life in the newe Ierusalem we shall se face to face Then shall we knowe as we be knowne â–ª we shall eate and drynke at hys table Yea no tonge caÌ„ tel no eie hath senâ— or eare heard neither hath it entred into the herte of man The glorie that God hath prepared for theÌ„ that loue hym Excuse your authour as wel as you can from the heresie of the Marcionistes he muste needes be in the daunger thereof so longe as he reasoneth that Christes bodie is a spirite For a spirite hath neither fleshe nor bones Agayne when your doctour taketh vpon hym to make gloses he descanteth vpon the wordes of the godly enstructed Basilius and when he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exemple your marchaunt sayeth that he spake this of the breade and wyne before the consecration I praye you who was euer so mad to say that it did signifie any thinge before it was taken to this holy vse but that it was commune breade as other is whiche we eate Then gyueth he warning like a doctour that heretikes shoulde haue no parte hereof leste the margarites be caste vnto hogges notwithstanding that Christ suffered Iudas to be parte taker thereof I knowe you are a great lawier bishoppe Stephane and haue bene muche vsed in the triynge of wytnesses I praye you what creâ—ite should suche a man haue that is founde fantie so many tymes in so small examination ⧠The foundation whereupon oure fayth is grounded BUt I do take our doctours and reade them wyth lyke iudgement as I do the Rabines of the Hebrues That is to say to be meÌ„ learned and highly endued with knowledge of secret thynges and therefore that they caÌ„ open deaply hid misteries But yet al men of iudgemeÌ„t may know that they haue their gyftes but vnto a certeyne measure and as they are meÌ„ so do they erre many tymes in the mattiers
of the bodie doeth declare the same thynge This thynge maye be made euident also to hym that with a cleare conscience marketh the same considerynge that thereof chiefely and onely we haue cause to reioyce that Christe beinge verie man vpon earth hath for our sakes ouercomâ—n all helly and earthly powers and nowe sitteth at the righte hande of God our perpetuall aduocate Thys is the spirituall feedynge and not the fleshly whiche who so feeleth he wyll neuer route vpon the earth for fleshe any more Of the profite of the spirite and the departyng of the fleshe reade Iohn the. xiiij Thou mayst also marke in all the scripture howe the fleshe is smally regarded As to be mother and brother after the flesh Mathew xij Marke iii. and Luke viii Agayne Christe hymselfe doth attribute the true blisse and in fallible felicitie nether carnally to beare hym 〈◊〉 the wombe nor yet to gyue him sucke of â—…e brestes whiche are the greatest thynges â—…at can be touchynge the fleshe but to heare the worde of God and to do the same Thys thynge because it is of the spirite onely profiteth and maketh a man blessed You do well that you couple these two textes Caro non prodest quicquam et quod natum est ex carne caro est spoken to Nicodemus For in verie deede they teache boeth one thynge and are a generall rule of the true vnderstandynge of oure whole religion as you do saye Whiche is that all godly lyfe and holynesse is borne in vs not of the fleshe neither visibly nor inuisibly but of the inuisible power of the spirite whereof we muste be borne a newe if euer we entre into the kyngdome of God as oure sauioure Christ taught Nicodemus The which wordes if any man should so grossely interprete as to expounde it thus sayinge that by the power of God inuisible a man myght enter his mothers wombe and so this fleshe borne inuisibly shoulde be profitable euery man woulde laugh at his foliyshnesse And thys is eueÌ„ muche lyke your gloses coÌ„trary to the which we haue proued by the scriptures that it is profitable that the fleshe do depart that the spirite may come vnto vs that the flesh which in this humilitie hath once suffered 〈…〉 the crosse and done the wyll of the father is no longer profitable vnto vs vpon the earth â–ª but nowe we muste be borne of the spirite â–ª al our conforte al our hope muste be of the spirite For what so euer is borne of the fleshe is fleshe and therefore carnall and no parte of our spiritual religion and spiritual byrth You adde these gloses that inuisibly we muste haue this fleshe present in the fourmes of breade and wine and so muste we eate the fleshe of Christe really but yet inuisibly you saye And shall we by inuisible fleshe but yet very fleshe brynge lyfe vnto oureselues and be borne a newe agaynste the lessons of the spirite If the presence of the fleshe in the bread be so profitable whiche you can proue by no worde of scripture and therefore we neede not beleue you excepte we lust wherfore thynke you woulde Christe rather hide him selfe in bread then shewe hym selfe opeÌ„ly seinge boeth are lyke possible vnto hym He sayeth that thys is the wyll of the father that sent hym that whosoeuer seeth the sonne and beleueth in hym hath euerlastyng lyfe Now for this doubt that you do moue whether his fleshe be caro viuifica that is fleshe giuing life that it is so is the very fouÌ„dacion of our faith and we both agree in this point â–ª But here ariseth the doubte howe this fleshe geueth lyfe You saye by eateinge the same reallye and naturally in the breade wythout any scripture But we taught by the whole course of the scriptures that the spirite onely is profiteable do vnderstand a spiritual eateinge of thys flesh whiche is taught in the. vi â–ª of Iohn to be by the beliefein this flesh offered for the lyfe of the worlde as it is taught at length before And where as you saye that Christe dyd by these words rebuke the grosse and earnal Caparnaites it is verye true an serueth styl agaynste all them that saye Christe must be carnallie eaten be it in loÌ„pes as you speake or the whole bodie swalowed downe al togither as you defende your selfe If you saye as you do againe in thys place that Caro fleshe is taken for the carnall parte of man then do you nothinge coÌ„sider the circumstaÌ„ce howe Christe laboreth in this place to teach the people howe his owne fleshe is profitable vnto them Thys doctrine of yours therfore is confused to gether makeinge the spirituall eateing carnal and the verie fesh and bodie to be the spirite For in your chaunge howe can this be his verie bodie which you cause to go and come no man knoweth howâ—â—einge he hym selfe saieth vnto Didimus his bodie hath verie fleshe and verie bones and is not lyke the spirite You make him lyke a spirite to come and go into thousand milioÌ„s of cakes and aultares insensibly You make him geue life also which is the chiefe and only propertie of the spirite And wher you woulde cloke the firste mattier sayeinge that his bodie maye be in so many places and be insensible because it is adioyned to the God heade you must learne to be ware that in no wise you confounde the natures as I haue spoken before And likewise whan you saye that this fleshe geueth life alwaies because it is inseparably adioyned to the spirite you must acknowledge the proprieties of these ii in sunder grauntinge it to be the properietie of the spirite onely to geue life according to thys text spiritus est qui viuificat though it do by the flesh and dodie of Christe as the onely instrumeÌ„t and peculiar sacrifice wherwith the wrath of God myght be pacified worke in vs that be faythfull the same lyfe And this same fleshe of Christe is a stumbling stone in Zyon to the wicked as the prophet wittnesseth and is set vp to the rniue and resurrection of many It was vnto the Phariseis a blindyng and liuely to them onlie that were ordeined to life Vnto the Iewes whiche handled it and to Iudas which kyssed it and as you would haue it did eate it it was death beynge of it selfe the sauiour frome deathe So that we maye verie well conclude that the spirite onely geueth lyffe and to them onely that haue thys spirite in their hertes to theÌ„ I say the fleshe of Christ is profitable and to them hys fleash is verie meate and hys bloude verie drynke for they onely can feade spiritually of Christe God and man For it is the breade that commeth froÌ„ heaueÌ„ saieth Iohn that geueth lyfe vnto the worlde And thys heauenly breade of the spirite doeth fede vnto lyfe euerlastynge so that who so euer doth once taste therof shall no more be hongrye nor thyrstie after the carnall fode And as for
bodie sayeth Paul so many as be partakers of one breade Why then shoulde we call it fode Yea marie saye you For there is a greate errour spred a brode about the sacramentes that ther remayneth breade after the consecracioÌ„ And the heretykes saye that they wyll speake playne as Paul doeth â–ª But can you teach these heretikes to speake better speake they not well when they speake as paul the apostle dyd Yea Paul is hard and can not be vnderstande Oh it is a woÌ„derful harde thynge for a plowe man to vnderstaÌ„de what bread is Thus would you capâ—tue our wyttes to take Christe and hys Apostles as blinde guides leadynge vs wronge by theyr darke termes but your doctours and you bishopes do teache all so playnly that vnto you onely we must herken and leâ—e the other goe with al theyr bokes and wrytinges paynes and burnynge But I praye you haue these heretykes no more to allege for theyr purpose but Paule Yes truly they haue the playne wordes of Christ for them also or els we woulde condemne them to gether with theyr man Paule and driue them out of all credite by the autorite of our doctours But Christ after he had consecrated and blessed thys breade and thys wine as you say he calleth it styl bread and the frutes of the vine But truly Christ and Paul speake darkely and woulde not haue vs vnderstand them Harken therfore to our doctours and you shal learne the mattier substauncially Thus ren you about the bush to kepe vs in captiuitie Thys is babiloâ—â—â—al bondage and captiuite of conscience Frome the whyche we beseche the allmyghtye and euerlyuyng God to delyuer his lyttle floâ—… But what shal we now doe you cal them heritikes which bring your doctours for theÌ„ as playnly as you haue theÌ„ for your purpose as appeareth by Fryth whom you haue not yet confuted but with your lawes and authoritie put him to silence and than with one worde you call him an herityke and saye he defameth the doctours This is an eaâ—y way to answer And thus might a man make answer to your boke spedilie saying at one worde that it is crafty sophistre As for EcolaÌ„padiâ—s a man of singular learning vertu sobrenesse whom you â—o ligtly regarde and despise You bishope Stephane and al your felowes coÌ„terfayte bishopes compared to such a notable clerke are but shadowes and your learnyng and eloquence but coÌ„terfaits to hys How excellent was he in the Hebrue Greke and laten tonge how wel learned in all scienses How deape a serchear of the misteries of the prophetes and other scriptures How learned faithfull traÌ„slatour of your owne doctors This shal his workes declare and witnes with me vnto the worldes ende do what you caÌ„ to destroy theÌ„ that you may triumph alone like a cradeÌ„ cocke on his owne â—…ghil Thinke you that if Ecolampadius were a liue heard such a foleishe seÌ„tence of â—our writing as here foloweth that he had not rather be dispraysed theÌ„ praysed of suche a foÌ„de braine your words be these wythout any addicion This is in dede coÌ„uenieÌ„t that Christ in his bodi liuing shuld be a figure signe memori of his bodie dead vpoÌ„ y e crose for vs christ in the sacrament of the aulter to be a fygure ofhys misticall bodye the churche Who techeth you to speke thus foÌ„dely but your dotyug doctours Is christ in his bodie liuing a figure signe memorie of his bodie dead on the crosse wher lerne you this thing in the scriptures No forsoeth TheÌ„ nede we not to beleue your lies Had this be a likely tale for Christ to haue told his disciples wheÌ„ he did site at the table in his liuing bodie and did gyue theÌ„ in the figure of his liuing bodi which was theÌ„ redie to depart froÌ„ them this creature bread which could not moue because it had no life At that time his bodie was not glorified nor changed froÌ„ the coÌ„dicion of our natural bodie to be infinite without chaung of time or place how so euer you haue chaunged it seÌ„ce that time It was theÌ„ a liuing bodi no figure or signe of a bodie Neither hade it be possible to haue perswaded the Apostels thys preposition of yours to be true â–ª If you had sayed the coÌ„trarie that the deade bodie had ben the figure signe or memorye of the lyuing bodye some symple soule that knoweth not what a figure signe or memori meaneth myght haue bene deceyued bi your subtiltie â–ª But to go nere you You know that these wordes figure sygne memorie must be referred and applied vnto other thynges theÌ„ theyr owne selues and are therfore in learnynge called relatyues bicause they can not be fully knowne but onely by such thynges as are by theÌ„ figured signified and brouggt into memori And can you shewe me any thinge in the worlde either spirituall or worldly that is boeth the figur and the thing figured the signe and the thinge signified the memorie of a thinge done and the selfe same thing by the memorie repeated Yea it is a strong argument by all the learnynge that euer I heard to reasone a relatiue oppositis So that one and the selfe same thyngecan by no meanes in regarde and respect of it selfe in the same effectes as you speake afterwarde be boeth the relatiue and correlatyue the figure and the thynge figured the signe and the thynge signified more then the ale pâ—le or yuie bushe can be the ale or wyne therby represented or circumcision the couenaunt and the brasen serpent Christ Nowe in the seconde sentence where you saye that Christ is the figure of his misticall bodie what reasone is in it For scripture haue yee none Whoe euer harde before that the heade polyticke spyrituall or bodyly shoulde be named the figure of the bodie wherof it is the head Is the Kinges maiestie figure of Englande Is or can the husbaÌ„d be the figure of his wyfe Oh fond and deceiuable sophistrie confoundeyng all thynges together But marke the spirituall doctryne christen reader thou shalt be taught that it is the bread that is both Christis bodi and ours in figure and that for ij purposes wythout chaunge of either of our substaÌ„ces First for that in Christ it representeth hym to be the general fode of al soules and right so in vs the manifolde meÌ„bres vnited and knyte vnto the same our heade Thus is it truly sayed of Christ This is my bodie and of vs we are one breade and one bodie so many as are partakers of one bread Thys same verbe substaÌ„tiue Sumus we are maketh no chaung in our selues Wherfore then shal we imagyne it to haue such an enchaunteynge power ouer Christe God and man In the opinion of the Arrians maie be perceiued somewhat if yours for that you are so busie with the prouerbe Malum bene coÌ„dituÌ„ ne moueas an olde errour As for luther though he were the little Dauid that
thou of euerlasteinge lyfe as thou haste of the knoweledge and fealeinge of my grace and goodnesse why che chiefely and principally was openned vnto the worlde in the sendeinge of my sonne into the worlde to be made fleshe leste al flesh should haue perished for wickednesse Thys is the breade then that comethe from heauen wherof who so eateth shal not perishe but lyue for euer And thys breade is the flesh of my sonne as it was geuen for the lyfe of the worlde for so was it a verye heauenly gifte and heauely breade comeinge frome heauen Other wayes was it but an erthly thynge and nothinge profitable For the phariseis and all the wicked that do not compt thys onely thynge to knowe me the father and my onely sonne Christe geuen for the lyfe of the worlde to be the onely saluacion therof but secke more helpe of saluacion at any creature in heauen or earth be it man saincte or Angell be it workes sacramētes or any other thynge that man can imagyne as they can not vnlesse they compt some insufficiencie and lacke in me shall not haue any parte in my sonne Christe whome they haue in so small estimacion howe grossely so euer they imagine to eate hym No to them that this slenderly and vilely esteme the hilpeinge and saueing that I haue geuen him he is the sauour of death vnto death and the stumblynge stone But vnto them that wholely and onely do cleaue vnto him feadeinge on hys bodye thus offered for the life of the worlde and drinckeinge of his bloude geuen for the remission of synnes he is the breade of lyfe hys fleshe is verie meate and hys bloude verie drinke so that you haue alwayes in mynde that it is the spirite that geueth lyfe and that the fleshe profiteth nothynge And take it for a generall lesson to vnder stande the worde of godly doctrine that the wordes which I and my sonne do teache you are spirite and lyfe And to beleue them is to eate the meate of the soule to worcke the worcke of God and therfore to haue lyfe For the ryghtuouse lyueth by hys belyefe ▪ And Abraham dyd beliue wherfore it was compted vnto hym as ryghtuousenesse before circumsicion or any other out warde sacrament was geuen hym Yea thys Abrahame maye teache you that without the regarde of any creature yea contrarye to the workeinge of all creatures thou muste belieue and be made sure of my goodnesse that thou mayeste wyth ▪ an vpryght face vp towordes the heauens saie O Lorde I haue belieued in the I shall neuer be ashamed For thys is the nature of fayth to loke strayght vp vnto me your heauenly father and to receyue at my hande by the merite of my sonne all grace fauour and goodnes Wher if you declyne asyd and appoynt your selfe meanes aydes and helpes of any creature otherwise thē I haue cōmaunded you must be compted miscreāts mistrustinge my goodnes Here falleth the Iustice that you seke for by your workes and sacramentes and here ariseth the Iustice of fayeth which is onely acceptable in my sight For Israell in the olde tyme folow ynge theyr lawes of righteousnes by their workes sacramentes and ceremoneis coulde not come to ryghteousnesse And wherfore I praye you Because they did not followe ther vpon by faieth but onelie by workes of the lawe They stombled at the stomblinge stone as it is written Lo I will put in Sion a stombling stone and a stone to fall vpō who so beleueth in him shal not be ashamed Because they haue beleued they haue attained this righteousnes which is of faieth of whiche if they will follow and not forsake they shall neuer suffer shame This faith one lie in the seede promised and no signe or sacrament was it that refreshed your first father Adain Neither was ther any other signe geuen vnto Achas but that a virgine shoulde cōceiue a child whiche by an holy and pure byrth of the holy gofle myght take awaye and purifie the corrupt byrth of the olde Adaine and deliuer the house of Iuda from the bloudie Sennacherib Vnto the whyche signe you must alwayes loke for you shall haue none other signe of saluacion but the signe of Ionas the prophete All the Israelites drinckeinge of the same spirituall drincke and eateinge of the same spirituall meate that you do for it is all one fayeth that saueth you boeth euen as I am all one God and no chauncelinge dyd in their lambe vnspotted feade and take comfort of no signe or sacramēt but onely of the bloude of our vnspotted lambe whyche I had promised to sende into the worlde For by the strayght commaundementes and son drye charges whyche my seruant Moyses dyd geue them for the choseynge and eateynge of thys lambe they dyd perceiue a thynge far more spirituall then coulde be finished in so grosse a banket Much more thē the Apostles of my sonne beynge vsed to suche spirituall feadeinges myght perceiue what my sonne ment in abolisheinge of the olde ceremonies of the lambe and cōmaundynge a newe memorie to be made of hys bodie geuen for them and hys bloude shed for the remission of synnes and for to delyuer vs frome the helly Pharao They dyd knowe that thys worde of the promise whiche is geuen for you shoulde be fulfylled vpon the crosse and therfore ought not to be applyed vnto any sacramēt It is not the offering of ani signe or sacramēt that I regarde but the osferinge of my sonne vpon the crosse whiche you muste by your sacramentes shewe your selues to haue in perpetuall memorie as the onely lyfe whereby your soules can liue Lyke as they also had learned before of the Prophetes that the Messias whome I shoulde sende shoulde be striken for the synnes of the people and then shoulde be exalted and sende hys gyftes plentuouslye from aboue spoyleinge all hys enimies wyth triumphe Thys dyd my sonne beate in theyr eares But he neuer tolde them of any such chaunges of bread into his flesh such carnall consecracions as you do teach wherin you wyll haue that without any profite my son christ shold come downe frō my bosome into your breade and Chalice blowen and blessed by your inuencion and worke so great a miracle without eyther necessitie or profite Haue you not inough that you haue euerlastinge life by hym ▪ hathe not he humbled him selfe lowe inough that he hath become manne for your sakes and died for your sinnes What woulde you haue more of him would you that he shoulde take the forme of breade for your sakes what are you the better if he so did Yea how much the worse should you be This is one thinge you shoulde brynge the veritie of his bodie into suspicion for that it should go and come so like a spirite which is no small hinderaunce to the perfection of your kinde For mine intēt was whē I made my sonne man to haue iust occasiō therby to
a daungerous thynge to knowe the scriptures and especially for pore men and to talke of oure fayeth Thys doctrine of yours spoyleth vs of fayeth and bringeth vs into the Idlenes of workes Oh diuelishe sophistrie and the spirituall subtiltie stryuing agaynst all godlines Sathan him selfe coulde not diuise suche a reason to hinder our fayth and stop knowledge The Popes bishops only could do it But marke howe this sophistrie is coÌ„firmed and proued The Bishoppe for lacke of scriptures bringeth furth Cato an heatheÌ„ maÌ„ who dispised the greeke poetes because the youth of Rome waxed effeminate whiâ—se they set their delite in them thei rather reioyced in readinge of battayles then fightinge them selues But what is this to vs christen men whiche oughte to be readie to gyue answere of oure fayth to eâ—eâ—ie one that asketh vs which shoulde talke of the wyll of God towardes vs and his holy coÌ„maundemeÌ„tes when we lye downe and when we rise when we go by the waye and when we sit at the table compting our selues then to be most happie when we were moste delited therin daye and night as Dauid sayeth But this is straunge doctrine vnto you because you are none of Paules bishops For he gaue his bishops in commaundement to be iustant in the worde in tyme and out of tyme. No you are an englishe bishop thynkinge the worde of God to be good but at those times that you wyll appoynt and that to a fewe gentlemen to whom you durst not denie it And to busilie occupied marchauntes whom you do espie not so muche to regarde it as they haue done giuinge them this knot in the ende of your boke that 〈◊〉 they wax waÌ„ ton they shalbe put to silence as well as women and yomen are all readie Oh Stephane this is thy worke as the chiefest englishe captitaine that euer Antichrist had For thou workest thy workes as his enemie but thou arte his friende Thou wouldeste seeme an Angell but thou arte a fiende I beseche all good men therefore that as they tendre their soules health they wyl take heede to your swete poyson and flatterynge wordes also to your darke termes whiche you do bringe furth of other languages For by them chiefly haue we ben deceiued euer syth we haue mistrusted your fayre wordes and marked the mattier in our owne mother tonge and naturall language We haue by litle and litle euer more more espied your subtilties Before we had the Creede in Englishe we â—…lde not know that this presence of the bodie naturally and really that is to say in his verie nature as he was man and a sensible thing and substaunce was contrarie to three of the moste manifest article of our fayth Moreouer where you adde as a couclusion fully proued and persuaded vnto al good men that Christe is really present in the Sacrament 〈◊〉 the aultare to feede oure weake bodies soules wherby to make vs stronge to come to him and lyâ—e wythout ende surely I can not perceiue howe you can persuade this thynge to any good man that marketh the Articles of his fayeth concernyng the ascendyng of Christe and his sittynge at the ryghte hande of his father and his comynge thence to iudge the quicke the dead though you haue wyth your darke termes deluded and blynded many good simple soules whoÌ„ you woulde not suffre to haue and knowe their beliefe otherwise then in the latiâ—e toÌ„ge and so taken at your handes that you might mixt therwith your gloses so craftely handled and blynded with your sophistrie termes as really to be in the sacrament whiche you saye before is accidentes that the thynge it selfe and substaunce maye be really in accidentes And then shall it not onely be a spirituall meate to feede the soule but also a bodily fode to feede your bodies like fleshly Ca parnaites that wyll eate Christe as he was man walkyng vpoÌ„ earth to the fode of your bodies To make you stronge you saye to come vnto hym What strength is it wherby you come to him Bodily or spirituall Oh men voyed of the spirite You wyl feede the body to haue the strength of the spirite to come vn to Christ Where learned you any like lesson in the scriptures This is your well doinge and well speaking without knowledge Firste laboure for knowledge of the worde of God and leaue the subtiltie of your owne brayne and you shal boeth speake more wisely worke more godlie I warrant you Christ teacheth in the. vi of Iohn that to come vnto him is to beleue in him sayinge He that cometh vnto me shal not be hungrie and he that beleueth in me shal neuer be thirstie And a litle after he calleth this the eatinge of the breade of life the eatinge of hym selfe and his fleshe saynge I am the liuinge breade that came downe from heauen if any man eate of this breade he shal loue for euer And the breade whiche I shall gyue is my fleshe whiche I shall giue for the life of the world He that eateth my fleshe and drinketh my bloude hath euerlasting life And he that eateth my fleshe and drinketh my bloude abideth in me and I in him Then answereth he to the blynde Caparnaites that woulde eate him really and bodilie as the meate of their bodies My wordes are spirite life the fleshe profiteth nothinge Wherefore I saied vnto you that no man can come vnto me except it be giuen him of my father And this power giuen of the father to receiue Christe is taughte in the firste of Iohn He came into his owne sayeth Iohn and his owne did not receiue him But so many as did receiue him he graunted them to be made the children of God They thinke you that did receiue him bodilie eate him really to vse your termes to feede their bodyes and soules to make them strong to come to him What neede such meÌ„ to make theÌ„ stronge to come to him when they haue him in their bealies and haue eaten him alreadie Leaue of all grosse imaginations of the fleshe that profiteth not and folowe the doctrine of the spirite and Iohn wyll teach you and declare playnelie who receiueth Christe and cometh vnto him For all muste needes be one thing to come to Christ and to receiue Christe Reade this that â—oloweth therefore whiche you mumble vp at euerie Masse in euerie corner and yet wyll you not suffre the people to vnderstande it Quotquot autem receperunt eum dedit eis vt liceret filios dei fieri videlicet hijs qui credidissent in nomen ipâ—ius Quinoâ— exsanguinibus neque ex voluntate carnis neque ex voluntate viri sed ex deo nati sunt So manie as receiue him he graunted theÌ„ to be made the children of God that is to saye so manie as beleue in his name Marke home diligentlie Iohn declareth him selfe of the receiuinge of Christe by fayth And further Which are not borne of bloude neither by the wil
dignitie the maintenaunce of Idolatrie Popetrie hath caused the bishop to wryte his boke and to rayle agaynste the trueth And shall not the crowne of glorie whiche can neuer decaye the glory of the only euerlasting God steare faythful men to make answere for the trueth agaynst falsehode specially seinge that we haue thys playne testimonie spoken by the mouth of our sauiour He that confesseth me before men him wyl I confesse before my father that is in heauen and hym that denieth me before men shall I denie also before my father and his holy angels If I be blamed if I be imprisoned yea if I be burned for Christes cause the trueth yet am I happie by the opeÌ„ testimonie of Christ in Math. My name shall be restored in the heauens in the boke of lyfe to be a fayethfull witnesse I shalbe set at libertie for euer with Christ the sonne of God my bodie brent into ashes where it hath put of mortalitie shal be restored vnto me muche better immortall and incorruptible If I lose wyfe and childe father and mother I shal receiue for them an hundreth folde And for aduauntage aboue all for fâ—ll recoÌ„pence lyfe euerlasting Who wyl not be ammate and encouraged by such large promises ⧠God saue Kynge Edward from all errours God defende his tender age from all â—he subtile malice of al Hypocrites and trayâ—…urs The lyuyng God establishe his herte in the waye of the trueth for euer and euer So be it ⧠FINIS ⧠The Table A A Rehersall of the benefactours and founders of the Masse Fol. liij An Image can not be a womans husbande Fol. cxlij A declaration of the true churche Fol. lxv Augustine to Dardanius Fol. cxv A double errour Fol. cxxi At his departynge Christe commaunded his remembraunce to be celebrated Fol. cxlix A vaine muÌ„bling called the masse Fol. cxlix A double causion Fol. cl AbrahaÌ„ was iust before circumcisioÌ„ Fol. clxii An answere to the principal pointes after the Doctours Fol. clxvi A broade shauen crowne Fol. clxxi All men muste knowe etc. Fol. lxxviii Accidentes muste haue c Fol. lxxiiii A right bishop c. Fol. lxxv Al the workes of God c Fol. lxxix An apt similitude Fol. clxxxxvii Lit. Dd A shauen crowne c. Fol. clxxxxvii Dd A longe gowne Fol. clxxxxviii Dd An Englishe bishop Fol. ccvi Anne Askue Fol. cciiii B Beleue not euerie spirite Fol. xii Be no more Caparnaites Fol. xxxiiii By what fruite you may know theÌ„ Fol. xli Bonifacius putteth Christ out etc. fol. lxxii Bishops defende wyckednesse fol. cxxxix Baptisme is not estemed as it c fol. lxxxv Because all thinges are possible c. fol. clviii By the workes you shall etc. fol. lxxvii Beware of my Lordes lyes fol. clxxxxii Barnes fol. cciiii Bylnaye fol. cciii C Christ dyd not coÌ„secrate the bread fol. xxxvii Christ can not be eaten without fruite fol. xl Christes comyng is at hande fol. cxxxviii Christes fleshe gyueth lyfe fol. cxiv Christ is the verie vine fol. lxxxxvi Christ shal coâ—… againe visible fol. lxxxxvii Christ onely must be our bishop fol. clix Christ neuer preached traÌ„substaÌ„ c fol. clxiii Cato fol. ccvi D Doctour Buttes fol. cxli Damascen putteth water into c fol. cv DamasceÌ„ wil haue water made bloud fol. cv Damascen fol. cxi Dogges wyl not eate dogs fleshe fol. cxx Doctrine preached at Pauls crosse fo clxxxxi E Ecolampadius repented fol. ciii Exemples of mennes c fol. clxxxxii Cc. F Fewe are founde faythfull fol. lxvi Fyre can not preuayle fol. lxix Fayth receyueth Christes body fol. cxliii Feare not the breade God fol. clvii Fryth is not confuted fol. clxvii From the Elders c fol. clxxiiii Fishe prouoketh lust fol. clxxxx Fyl the bealy fol. ccvii G Go no farther theÌ„ your coÌ„mission fol. xxxvi God hath neuer forsakeÌ„ his churche fol. lxv God flryketh and healeth agayne fol. lxvii Gyue eare for God sayeth it fol. cxlv God regardeth them that worshippe hym in spirite fol. cl God is nere to euerie one of vs. fol. cli God is the father of spirites fol. cli God hath his ministers of venge c. fol. clii God giueth warning before ven c. fol. cliiij God is far in dette to his makers sol clvi God is not chaungable fol. clvi God accepteth iustice by fayth fol. clxiâ— God regardeth not the osferyng of signes or sacramentes fol. clxiii God ment vs good fol. clxiiii God regardeth none of our inueÌ„ c. fol. clxv God is pacient Fol. clxvii Gregorie Nazienzene Fol. clxxxvi Gods word must giue place c. Fol. clxxxix Gyue no eare c Fol. clxxxxiii Lit. Cc. H Howe full of iniquitie this time is Fol. xi Howe God giueth wisedome to al that aske it in fayth fol. xviii Howe the Papistes reason a posse c fol. xx He that hath eyes to see let him see fol. xxxv He that wyl fynde Christ fol. clx Hidra the monster fol. clxxxviii Howe fasting dryueth out c fol. clxxxx He that knoweth not God fol. lxxvii He that is once c fol. lxxix Holy water fol. cci Hunne fol. cciiii Husse fol. cciii I I woulde wishe my Lorde this c fol. xxxiii In two wordes lieth the whole etc. fol. xxxix If we wyl entre into Christes etc. fol. cxlv Iudas dyd not eate the body etc. fol. lxxxxiiii It is possible for God to chaunge etc. fol. cv Idols shal be brent fol. cxlvii Idols be thanked for Gods giftes fol. cliiii In what respect the fleshe of Christ was heauenly breade fol. clxi Iohn Lasselles fol. cciiii It is more easie to liue wel then Ill fol. clxix If thynges be auncient etc. fol. clxix If the prelates had had â–ª etc. fol. clxxiiii It is for the papistes profite fol. clxxvi K Knowledge of the senses fol. xli L Learne to eate the fleshe bloud c. fol. xxxiâ—i Learne to resist sophistrie fol xxxviii Learne to knowe the membres of Christes churche fol. lxviii Learne witte at the mouse fol. lxxxvi Let them that doubt etc. fol. clxvii Learne to auoyed offence etc. fol. clxxxiii Learne at the bishops to fast fol. clxxxiii Learne wherin to folowe Christ fol. clxxxvii Learne to knowe etc. fol. clxxxxix Dd M Marke what meate Christ c fol. xxxiii Marke howe God prouided etc. fol. lxvi Marke who hath ben the. c fol. lxx Maxentius the tirant fol. lxxi My Lorde woulde haue no traÌ„ c. fol. cxliii Marke the fruites of my lordes c. fol. lxxxii Marke my Lordes intent fol. lxxxâ—i Marke my Lordes sophistrie fol. lxxxvi My Lordes owne swerde stryketh of his heade fol. lxxxviii My Lordes wordes ende in ly fol. lxxxxv My Lorde hath loste his witnesse fol. câ—i My lordes similitudes serue not for his purpose fol. cvi Marke the constancie of the Doct. fol. cvii Marke thexaâ—…ation of these c. fol. cxxvi My lorde might haue ben asha c. fo cxxxvii Man hath made hâ—m Goddes fol. cxlviii More
maye be exemple fol. clxviii My Lordes answere in priuate communication fol. clxxxviii My Lorde recant for shame fol. clxxxxi My Lorde wyl haue etc. fol. lxxii N No maruayle though the sim c. fol. xxxviii No maÌ„ caÌ„ lay any other foundation fol. cxiii Nature worketh no miracles fol. cxxvii Note the cause whie thys Sacrament was inâ—tituted in breade fol. cxxxix No man amendeâ—h fol. cxlvi Nothynge lyke fol. clxxii Norfolke fol cciiii O One errour draweth an other fol. cvi Of the wordes and meanyng fol. lxxxx Of contrarietie and contradiction fol. cxiii Obstinacie is cause of vnbeleife fol. cxvii Of the worde institution fol. cxxiiii Only god is in many places at etc. fol. cxxv Of quotidian miracles fol. cxxvi Onely God is true fol. cxliiii Of the worde Sacrament fol. clxx One thinge to be signe and thinge fol. clxxi Of the name breade fol clxxi Of the name Masse fol. clxxx Of the pure sacrifice etc. fol. clxxxvi P Pithagoras fol. xli Popishe is the fittest name that can be giuen to the Masse fol. liii Poâ—…durus de inuento â–ª c. fol. clxxxi Persecusion etc. fol. lxxii Paule alloweth not etc. fol. lxxvi S Seeke the trueth at the minist etc. fol. xvi Sophistrie fol. xl Silence betokeneth consent fol. liiii Sophisters are the Diuels messeÌ„gers fo lxx Stephane the martyr fol. cxxiii Sathan begynneth to roare fol. clxxviii Stephane Gardinar fol. clxxxix Some drynke no wyne fol. clxxxxiiii â—d Superstion etc. fol. clxxxxvi Lit. Cc. T The perfection etc. fol. ccii The salt fol. ccv The anoyntyng fol. cc The bishops fol. ccv Take heede of carion fol. xv The priest can not sacrifice fol. xxiii That the priest doeth must be in the remembraunce of Christ fol. xxv The verbe est hath no power to chaunge any substaunce fol. xxv The waye to lyfe is but one fol. xxxiiii Take this profite of the SacrameÌ„t fol. xxxv The receyuyng of the SacrameÌ„t is the preachyng of the death of Christe fol. xxxvi Two maner of teachynges fol. xxxix The similitude that declareth all c fol. xl The senses be witnesses fol. xliij The folowers of Christ are c fol. xlviii The churche of Christ is not lunge without persecution fol. lxxi The openyng of this text Do this in the remembraunce of me fol. cxxxviii The prelates discourage vs fol. cxli The Apostles were stronger in Christes absence fol. cxliiii The true blisse fol. cxlv Thre syllogissmoses fol. lxxx The Rabbies fol. lxxxi The Apostles dyd not worshyppe the Saerament fol. ci The cup is not the newe testament fol. ci The Diuell worketh miracles fol. ciiii The worshippyng of Images fol. cvii Thys was far fot fol. cviii The body of Christe can not be chaun fol. cx The answere to Damascen fol. cii The resolution of certeine doubtes fol. xlix The foundation of our fayth fol. cxii To the good al thinges are good fol. clxviii Tyme vttereth al thynges fol. clxx Two agaynst two fol. clxx The definition of a sacrament fol. clxx Two thynges are to be considered fol. clxxi The etimologie of this worde c. fol. clxxiij The churche and Elders fol. clxxiii Their owne testimonie fol. clxxiii There is no faut c. fol. clxxv To the gouernours of the people fol. clxxvi The knowledge of the tonges fol. clxxvii The bishops open the waye fol. clxxix The Papistes busie mens etc. fol. clxxx To the bishops fol. clxxii The father giueth the true bread fol. clxxxiiij Toutch nor etc. fol. clxxxxviij The Masse is not the memo c. fol. clxxxiii That whiche the priest eateth etc. fol. clxxxv The vertue of the Masse fol. clxxxv The cause why Christ fasted â–ª fol. clxxxvii The Sacrament fol. lxxiii The Judglers are not etc. fol. lxxv This shalbe our scholemaister fol. lxxviii The Apostles were etc. fol. clxxxxviii Dd. The prelates consideration fol. clxxxxv Dd Traditions and church c. fol. clxxxxiiij Dd The cup of brotherly loue fol. clxxxxiiii Dd The ceremonies etc. fol. clxxxxvij Dd The determinations etc. fol. clxxxxiii Dd. The true description fol. clxxxxiii Letter Cc The Phariseis etc. fol. clxxxxv Letter Cc The Morian leoparde fol. clxxxxviii Cc. The kentishe man fol. clxxxxix Letter Cc The maner of Christes blessing fol. cxxii The difference betwene the signe c. fol. cxli. The complaint of God fol. cxlv The ruine of the gentiles is at etc. fol. cxlv The worlde doeth alwayes stryue agaynste the spirite fol. cxlvi The newe founde God fol. cxlvii The folowers of Idols fol. cxlviii The Lorde speaketh to the prelates fol. clii The obstinate must not be prayed c. fol. clij The bishops must stande vp and. etc. fol. cliij The Lorde plageth tiranny fol. cliii Thys Almonde is wel blanched fol. clv. The feare of a mouse fol. clvi The suppressioâ— of Abbayes fol. clvii The bread God is thrise miserable fol. clviij That is sacrificed must be slayne fol. cliâ— They that wyll feede carnally etc. fol. clx The cause why Christe called the breade his bodie fol. clx The lyfe that is in all the blesseâ— fol. clxi The Israelites fed not on a signe fol. clxiii The fleshly sacramentaries fol. clxiiij The spirite beareth witnesse fol. clxv The doctours are to be suspected fol clxvi The doctours that are called saintes fo clxvi What diuelishe sophistrie is fol. xii Wynchester fol. xxii Wynchesters eloquence fol. xxxiii Wherein the senses be deceyued fol. xlii When reallitie was inuented fol. lxii We muste beare wyth the weake fo cxxxviij We must confirme our lyues to c. fol. câ—l We resist not the scripture fol. cix Wycklyffes wycket fol. clxâ—ii Wynchester woulde haue vs. c. fol. clxxii Wynchester preached openly fol. clxxv Who be the theues fol. clxxxii Wyll holynesse fol. clxxxxix Letter Cc. Finis Tabule ii Corh xi Psalâ— ii Mach. vii Galat. ii Esaye xi Gala. i. Phili. iii. Math. xxiii Iames. iii. i. Peter v. i. Chap. Howe full of iniquity that tyme is Timo. i. â—…hat diuilâ—… sophistrie Beleue not eâ—…ie spirite Iohn iiii Iohn i. Timo. iii. Ephe. v. Folio lvi Iohn iiii Luk. 〈◊〉 Take heede of carion Mathe. iiii Seeke the trueth at the ministers of the church Gala. iii. Iohn the x. The answer Iohn v. Hieremi i. Howe the papistes do reason A posse ad â—sse Romans i. Wynchester The prieste can not sacrifice any more The prieste must do thys in the remembraunce of Christe Exod. xii The verbe est hath no powre to chaunge substaunce Iohn vi Matxxvi Iohn vi Iohn iiii ii Corhi v. Iohn iii. Iohn xvi Iohn xv Luk. xxii Esai liuf Hiere xxxi Note Lerne to eate the fleshe and bloude of Christe Winchesters eloquence Iacob iij. I woulde wishe my Lorde this wisdome Mark what meate Christ geueth vs. The waye tâ— lyfe is but one Iohn vi Be not Capernites any longer Take thys profit of the sacrament Luke xxii Go no farther theÌ„ your commission 〈◊〉 Corin. xi The receiueyng of the sacrameÌ„t is the preacheing of the
weake Christes coÌ„myng is at hande i. Corh xi Byshoppes haue ben and be the defenders of all wyckednes i. Chrin xi Exod. xii Pas Cxrxiiii and. Cxlv. Psa Cxlviii Math. xxiii 〈◊〉 Corint xiiii We must coÌ„firme our lyues to the bishoppes lyfe The prelates discourage vs froÌ„ preaching the Lordes death Doctoure Buttes Deut. xxvi Iud. ix An Image caÌ„ not be a womannes husbande My lorde woulde haue no translatioÌ„ by his wyll Fayth is the mouth that receyueth Christes bodie Iohn vi The Apostles were stroÌ„ger in Christes absence theÌ„ in his preâ—ence The true blisse is to hear theword of God and folowe it If we wilenter into Christes kyngdoÌ„e we muste bec borne a newe Christes fleshe giueth lyfe Iohn vi My Lorde myght haue ben ashamed to make thys boaste Iohn vi Hebr. x. i. Corhi x. Note the cause why this sacrameÌ„t was instituted in breade Wiuchesters wordes The answer So much differeÌ„ce is betwene the signe and the thing sngnified as is betwen the maister and seruant vii viii ix x. My â—ord sinneth iâ— wylful blindnes Ro. x. Onely God is true and al men are lyars Gene eare for God sayth it The ruine of the gentiles is at hande Noman ameÌ„deth his maners The worlde doeth alwaies striue against the spirite your Idoles shalbe brâ—…t The newe found god is â—ccursed of God The whole worlde foloweth Idoleâ— Man hath made him gods of the â—â—est creatures At his departing Christe commaunded his remembraÌ„ce to be celebrated A vaine â—â—uÌ„lâ—uge called the masse A double câ—…sion God recordeth theÌ„ that worship him in spirite Esai lxvi Act. xvii God is meri to euerie one of vs God is the father of spirites The Lorde speaketh to the prelates The obstinate muste not be prayed for God hath his ministers of vengeaunce The bishoppes are commaunded to stande vp and answere The Lorde plageth the tyrannouse rulers Idols be thaÌ„ked for the benifites that God gyueth God giueth â—…eth â—…geâ—… God is far in dept to his makers This almoÌ„de is wel blanched God is not chaungeable The feare of a mouse causeth al this defence Ferae not the bread God The suppression of Abbayes was for Idolatrie The breade God is thrise miserable Because all thinges are possible to God he can escape the prieâ—â—es iuglyng That whiche is sacrificed must nedes be slaine Christ onely must be oure bishoppe He that wyll finde Christe muste seke hym at the right hande of the father They that will sede carnally vpon Christ can not beleue in hym The cause why Christ caâ—…ed the bread hys bodye The lyfe that is in all blessed spirits is the knoweledge of christ In that the flesh of Christ was giueÌ„ for the life of the world it was heueÌ„ly bread other wyse not AbrahaÌ„ waâ—… accompted iust before 〈…〉 was certuâ—… sised God accepâ—eth none oâ—her iustice out onelye that whyche â—s by fayeth The Israelites fed not on a signe or sacrament God regardeth not the offring of signes or sacramentes Christ neuer preached traÌ„s substaÌ„ciacioÌ„ God intended to haue iust occasion â–ª to exaltvs wheÌ„ he made his son man Ephe. i. These flesly sacramentaries are eaters mans fleshe as the Sithians are Psa xvii The spirite beareth witnesse that we are sonnes by adoption God regardeth none of oure inuencions The doctours are to be suspected because they please the papestes so wel These doctoure that be called S. sit highly in tht consciences of men Fryth is nat yet confuted Wicklifes wicket openeth the waie God is pacient and of loÌ„g suffering More maye be an exemple to mockars Rom. iii. To the god all thinges are good and to the wicked contrarie It is more easie to lyue well then yll If thyâ—ges of auncient tyme be to be receiued theÌ„ is ther no vice to be refused Tyme vtterreth al thynges Two against â—wâ— The definicion of a sacrament A broade shaueÌ„ crowne is the signe of folishuesse Two things are to be considered in asacrament One thynge can not be boeth visible and inuisible 〈◊〉 Corh xxi Math. xvii Marke xiiii Luc. xxii i. Corh x. Wynchester would haue vs saye our lorde and not the Lorde Luc. xxiiii Act. ii Nothing like Exod. iiii Gens xxxii The etimologie of this worde Israel Theyr owne testimonie is inought to declare them to be woulfes If the prelates had had the true vnderstandinge of scriptures they woulde not haue maintained errours From the elders haue we receiued al wickednesse Ther is no faute in the Romeish church Wynchester preached opeÌ„ly agaynst gods worde Luk. x. Math. x. It is for the papistes profite to keepe the worlde in blyndnesse Mich. iii. Zach. i. Iherem xxiii Let them that doubt aske of God The knowledge of the â—onges is profitable to the studie of scripture Sathan beginneth to roare The bishops open the waie for the turkes to enter Winchesters wordes The answere The papistes busy mennes myndes wyth straunge names i. Corh xi Polidore de inuentoribus â—erum Winchesters wordes The answer Who be the theues that steale awaye the fode of the soule Winchesters wordes The answere Learne to auoied offence in eatinge of meates i. Cor. x. Galath ii Learne at the byshoppes to faste The father geuethe the true breade from heauen The masse is not the memorie of Christe That which the prieste eateth doeth vs no good The vertue of the masse of the fiue woundes Malach. i. Act. x. â—… â–ª vii Gregorie Nazianzene for fasteynge The cause whie Christe fasted Lerne where in to folow Christe Hidra the monster the hercules slewe My Lordes answere in priuate communicacion Stephane Gardinar Gods wrod must gene place to mattens â–ª i Corch xiiii Mat. xv Rom. xiiii 〈◊〉 Timoth. iii. Coloss ii How fasteynge driueth forth diuilles Fishe prouoâ— Doctrine preached at Poules crosse Psalm cxviii My lorde recant for shame Exemples of mens inuentions i. Reg. xv i. Thess iiii Leuite xix xxv Hebr. xiii ii Corh iiii i. Corh xi Iherou xxii xxiii Geue no eare to the prophetes that deceyue you Ezechi xxxiii Ezech xxxiiij The true de scription of our prelates Math. vii Math. xvi Marke vii Math. vi Math. xxiii Mat. v. The phariseis and byshops al one Superstition maketh all thinges euyll Iohn iiii Math. vi Math. xv Esai xxix Math. v. Math. vi Math. xv Math. xxiii Math. vi The morian and leopardâ—… Toutch not Coloâ—â— ii Wyl holines The kentishe man Beware of my Lordes lyes Some drinke no wyne Luke xxiiil Aâ—tâ— ii The prelateâ— consideracion i. Corh x. The cup of brotherli loue Winchesters wordes The answer Tradicions and churche An apt similitude In the. cxxvi â—eafe of my lordes boke the. xvii liue A shauen crowne is no thynge Leuit. xix A loÌ„g gowne is nothynge The Apostles werenot aâ—ointed withoutward oyles Learne to knowe a true prieste Osee iiii The anoynting of the spirite Holy water The perfecâ— on of the bishops faste Husse Bylnay Hunne Barnes Norfolke Anne Askue Iohn Lassels The bishops darlinges The salt is â—â—sauourie Cato An Englishe bishoppe Fyll the bealie to come to Christe 1. Pet. i. i. Pet. ii Ephe. ii Math. v.