whom I delyt and dooth also with reuerence and honor inbrace and receaue hys commanudement whych is ipsum audite hyre hym Now let us with the healpe of his holy spryt se whether Christ euer tawght thys doctrine that in the sacrament of his holy supper he ment ony alteracyon or transubstanciacion of the bread into hys uery naturall body and the wynne into his ueâ—y naturall blud as my lord of wynchester teachyth in hâ—s booke or not Or whether â—ith his gloriouse body was ascendyd into heauens heuen herth man and Angell baryng recod therof without cryes and admiracion Viri Galilâ—â—i quid admiramini aspicientes in coelum hic â—e sus qui assumptus est à uobis in coeluÌ„ c. Act. 1. Mark the maner of his uisible and corporall ascencyon and belyue the scripture thangellis an holy Apostoles yâ—ys that sawe hym body ly ascend and these wordes Sic ue niet c. better then this new massers whether it be possible that the seade of Abraam the â—rute an yssew of the bely of that gâ—oâ—yous uirgyne mary being in all thynges except synne as consubstancyall equall and like unto the nature of hismother and nothyng dysferyng from the sonne of Adame consernyng hys humanyte Ebre 2. as in hys godhed ys aegall and lyke in all thynges unto the father eternall that hath nether begynnyngner endyng Can be or may be agaynst the nature of atrew body Present bodely at the commanudement of euery pryst when he speakyth these wordes Hoc est corpus meum whych thyng is as possible tobe donne by aword as to make an end of the worold when he would for when so euer hys gloryons body shall descend from aboue thend is come act 1. Matth. 24. untill that day Christiane reder loke not for hyme but belyue thy crede and what so euer thow heryst spoken by those yle persones of the newe lernyng that it schuld be present corporallie in â—he masse whych is but à yesterdayes byrd trust thow to the hold lernyng of godes word Sedet ad dextram dei patris inde uenturus est iudicare uiuos mortuos Act. 1. 7. 1. Ioan. 2. belyue Chrystes body to be really and corporally in the sacrament when tho seist him there with thy corporall yeies and not before for Christ hath no body inuisible nor insensible as men dreame but auery trew and naturall mannys body like unto mortall man exceptsynne and now likewyce à glorifyed body immortall as oure shalbe in tyme tocum and as many places of the new tâ— stament prouyth Chrystes humanyte as prouyth hys deyte and more and as the word attributyth unto the one nature dyuine all qualites condicyons and propertyes appertayning unto the godhed so of thoâ—her part it more manisestith openyth and declaryth his humany â—e to be anature of other contrarye qualites and condycyons For a smouch as god dyffyrith from man so far dooth thone nature in Christ differ from thother and as I must belyue that these wordes betrewe in all thynges coÌ„sernyng the godhed of Christ deus erat uâ—rbum Lik unto god and uery god So must Ibelyue this uerbum caro factum est Ioan. 1. Christ to be in all thyngzlike unto man and uery trew man in all thynges except synne And as the scripture prouyth these too natures to be unit and knyt in one person and that god and man ne is but one Christ So prouyth it like wyce the qualytes of thone nature to be contrarie unto the qualites of the other nature thone mortall thother immortall thone tobe buryd in the sepulchre the other to resustytat the insensible and ded body 27. 29. Mar. 15. Lu 23. Ioan. 19. thone nature uisible to be taken aster xl dayes of his resurrexcyon from thearth into heauens Mark 16. Act. thother nature inuisible to contynew with his electis in â—e churche untill the woroldis end Matt. 28. he that kno with thus by the scripture that thone nature of Christ uery man is taken out of the worold And shall not be in the worold till the great day of iudgment Act. 3. Can not be persuadyd Contrary unto the word of god That the same body maybe naturrally and corporally under the forme of bread But will diligently incase the scripture seme by wordes to proue the same sarch how that place may be agreyd wy â—hother that manysestly repugnith the presens of Christes body And so agre them that no coÌ„traryete may be admittyd in the scripture for if one place be false there is none trew which were ablasphemy to say The prophete Dauid thus commendyth the scripture Psalm 19. Lex domini perfecta conuertens animas testimonium domini uerum imperitis sapiâ—ntiam suppeditaÌ„s Decreta domini recta sunt cor exhilarancia praeceptum domini repurgatum illuminans oculos Therefore there must be as good hede yâ—uento the meanyng of the wordes As unto the wordes or else they illuminat not the consciens but rather darken the coÌ„sciens and led it into all false doctrine and detestable heresis As we may se hyre in those wordes of the lordes supper Hoc est cotpus meum Matt. 26 leauyng Christes meanyng playne and constrayng the letter forsyng it to serue awyckyd purpose men would make the people belyue that these wordes consecratyd the bread into the naturalle body of Christ and tellyth the people that thowghe it repung neuer so mouch unto reson yet it repugnyth not unto fayth which belyuyth euery thyng agaynst reson Christ sayth they spak these wordes and made hys body of the breade and byd us do the same â—o these bethey wherwith all this alteracyon of bread is made the substannce therof turnyd into the substaynce of Christis body Hoc est corpus meum dispute not how belyue the words and leaue reson sai with the blessid uirgine Ecceancilla domini Luce 1. she held here selfe contentyd when she knew by the word of god that by diuine operacion of the holye goost she shuld be the moder of godes only sone she stayed hereselfe by fayth in the promese and committyd the meanes and doyng therof unto god so say they ye must hold captyue all your reson and thynk that god is able to do it belyue and it sufficyth Godis able to do all thynges as in dead he can and all these wordes be trew that they persuade the people withall if they were placyd aryght And applyed to proue à trew conclusion as they be alegyd to stablyshe afalse and detestable heresy god could haue yeuen manne wynges to flye as he gaue unto the byrdes of thayre if he would But he would not therefore he could not Quia omnia quecunque uoluit fâ—cit in coelo in terra And as for the literall senses of these wordes Hoc est corpus meum which they say must be undrestond with out ony trope or figure prouy the nothing Christ callid hymselfe adore Ioan. 10. auyne Ioan. 15. and yet was nether dore nor uyne except ye
persuacionem as Quintiliane dooth Now if we be persuadyd that the scripture is trew and that ffayth must be groundyd there upon we must belyue no alteracion of the bread but belyue that the bred remaynithe aâ—ter the wordes of confecracion as Paule â—aith 1. Cor. 11. the scripture saythe it is à memory of Christes bodye and not the body The scriptnre saythe of Christes body ascendit ad coelos sedet ad dexteram dei patris omnipoteÌ„tis inde uenturus iudicare uiuos mortuos Expedit ut ego uadaÌ„ pauperes semp habebitis uobiscum menoÌ„ semper habebitis Christes body is aboue and nowhere else this saythe faythe groundid upon the scripture And asfor that my lord comparyth souche as trustithe unto there senses and say there styll remanythe bread unto the ffoly of the Epicures that would beliue the sonne to be but too fote brode because it semyd no greater unto the Iye Verely if my lord would haue studid à hole iere he could not haue fouÌ„d amore apt and propre simâ—litude to condemne the wrong opinyon that he defendithe nether better haue accusyd his awne igno rancye The Epicures by reasone of the great distayunce betwen the zodiack and the erth could not iudge the sonne as bygg as it is in dede but folowyd there senses and sayd it was abyg as the knew These men that belyue alteracion of bread be not so far of the aulter but they may iudg what it is and how bygg it is the may tak the bread in there hand and wey it if the lyst take and proue all experience and warrant booth reason and sensesthat it is alitle peace of bread and noman Had the Epicures byn as Nere the sonne as the Aposteles were unto the hody of Christ at his departure out of this worold they would haue iudgid of the sonne other wyce but for asmouche as they iudgyd affter there senses they be more to be commendyd then those men that nether belyuythe the word of god nether reason nor there senses but plainly deny the thing theysee and say à peace of bread is god and man wher as is not at all one ynche of a man nor of mannys proporcion These men ar worthy to be persuadyd as he that seyth the snow whyt and yet wil not belyue it uerberibus as the scoles theachithe non ratione then hathe my lord an other mocpareson and would make godd the thyng that he purposith And saythe why be men more offendyd to belyue the body of Christ to be in the sacrameÌ„t more then wheÌ„ that god beyng immensus could be holy includyd in the uirginnesbely the wherfore is that the scripture coÌ„maundiâ—â— us to belyue the on and not the other Conceptus est de spiritu sancto natus ex Maria uirgine Matt. 12. Luc. 12. Men saw him in the worold and when he departid out of the worold Now my lord knowith right well that in Christ be too natures one diuine and the other humane And eche of them hathe his proper qualites God was holye in the bely and holye out of the bely man was holy in the bely and not out of the bely till the time of his byrthe then holy out of the bely and not within the bely So sayth Augustine fuit totus in uentre totus in cruce totus in inferno totus in sepulchro But this is the property of his godhed and not of his manhed that is in one place and neuer with out place the other in all places andyet in no place Dâ—us est totus in toto totus in qnalibet eius parte as the soule of man is And asfor the auctorite of loan Chrysost he prouith not my lordes purpose but disprouith for he saythe oculis intellectus perspiciamus there is noman but saith the body of Christe is present to the faythe of man how be it not carnally nather bodely receauid of him that receauithe the sacrament De modo presentiae est totum dissidium Chrysost declarith how he is present in sprit unto fayth and not in the body unto the Mouthe And godly spokeÌ„ of this doctor so sayd Ireneus before him that there is too thin ges in the sacrament one to the senses and the other to the sprit for if there were nothing representid unto the faythe by the sacramentes then were they no sacramentes but bare signes which noman saythe then accusi the my lord those that say it is the btead that muldy the and saythe the deuill hathe tawght men to say somwhat if it be not bread let some man tell us what it is that muldith it cannot be nothing he would make men helyue that nothing corruptithe by miracle this is à wounderfull miracle that is wrowght in nothing Here is thre thinges putrefactioÌ„ nothing And à miracle by the poure of god and yet all thre nothing after my lordes mind I deny ony miracle at all to be in the sacrament But euery thing wrowghthe by god accustomydly by â—ayth remission of sinne and augmeÌ„tacion of godes yefftes and the signes to remayne in there propere nature so dooth Augnstine deny ony miracle to be in the sacrament lib. de Trinit 3. cap. 10. It is innocentius 3. that would proue this wrong opinion of transubstanciacion by miracle in his booke de officio missae Then doothe my lord name 1500. Yers that the churche hath belyuid it If it be trew why dooth not he name thauctors that makyth godd his sayng all the scripture and old doctors be agaynst him The breaking of the bread hath byn usid in the churche this 1500. yeres and od but not in à priuate masse as it is at this day but unto all the churche Gregories time was ouer chargid with supersticion yet was the communion of booth kyndes usid then among the people And this manne died not for 1500. hundrithe yers sithe He was creatyd byshope of Rome 157. yers aster the dethe of August And died Anno 604. in the reigne of phocas themperour That first deâ—rede te church of Rome to be the hed of Grekys and Latinnes thowghe the churche of Constantinople neuer consentid there unto The name of the masse beganne then ffyrst tobe knowen among the people how be itâ— it was à communion and no priuate masse Souch as make Iames the Apoâ—â—elâ— and Basilius thauctors of this wyckid and deuillyshe priuat Masse Moost proue that they say by good auctorite Except the meane by the name of the masse the communion of the lordes supper It shuld seme by the canon of the masse That is at this day redyn which was wroten iâ— Gregories time that the masse was à communion for the pryst offryd the yeâ—â—tes of the people the bread ad wâ—nne unto god with thankes by these wordes Per Christum dominum nostrum per quem haec omnia domine semper bona creasâ— sanctificas uiuificas benedicis c. so callith Ireneus and Tertullian the bread of thankes yeuing the
of his sonne Therfor it is sayd Hoc facitead recordationeÌ„ mei do it in the Remembrance of me what the supperis And how it was institutid we se by the scripture Now of the other part behold the masse and bring it to the gospell then shalt thow perceaue it is no ceremonie institutid by Christ or his Aposteles Nether nothing done therin according to the scripture but euery thing contrary unto the scripture Where as Paule callyth it à communion and would all the church to receaue it under booth kindes They say it is best to be apriuat masse and eatyn by one pryst Paule willith the gospell of Christe to be preachyd unto the congregacion they mummul and dreame à sort of collectes and other beggery unto dead saynctes as nether profetyth them selfes nor other but blasphemith godes holy name Yet say they it is a godly thing wher as god nether the scripture neuer ment souch Idolatrye it is à ceremony instiâ—utid by more byshopes then twentye to the great iniury of godes wotd And thauctors therof damnyd eternally except they repentyd before they departyd out of this worold for they nolesse deceauid the people of god then the deuill in paradyse He was not content to suffre godes commaundement as it was yeâ—en without à false glose ner these membres of the deuill would not Christes church to use Christes holy supper as it was yeuen by Christe without there deuillyshe and detestable addicions yet wyckyd membres of Antechrist they must be callyd the holy church Thowgh all that euer they intend is the pest and destruction of the church and there religion as contrarie unto Christ as darkenys is to light And say if there were not souche ceremonies addyd unto the lordes supper as they haue inthe Masse people shuld be prouokid to no deuocion nor could not religiousâ—y honor that moost holy sacrament therfore say they is all these ceremonies addyd Aprofound reason doutles as meite for the mater as can be and as farr fet as he that neuer wist what à ceremony of Christes to stamentis But as one that neuer suckt other mylke then of à cowe that hath caluid full many à thowsand Bulles of ledd therfore Iwill set before thies of the Christiane reader the ceremonys of this holy supper conteynid in the scripture and the signification of the ceremonie not ffaynid of my brayne but by thexpresse wordes of the scripture and so teach the Christiane to loue the ceremonies there expressid and to detest the blind ceremonies of men Christ the same nyght that he was betrayde unto the lewis sate at supper with his 12. aposteles and among other godly talke in his sermon unto them he sayde that one of them shuld be tray him Mat. 26. Mar. 14. Christ that knew thart of all men saw the treason that Iudas had wrowght agaynst him and knew that he was at à full poynt with the lewes to deliuer him unto them the mater was ffully concludyd upon and mony receauid This wyckyd man was not yet so far paste but there remanyd place of indulgence and for yeuenis or else Christ would neuer haue admouyshyd him so many times because god hatyth sinne he admouishid ludas in time to repent But as awyckyd person he contemnyd all admonicions desirid to finishe his treyterons purpose and after that he had eatyn of that holy supper he depertyd out of Christes companye and with all dilâ—gence sowght how to haue his admonitour slaine Ioan 13. 14. declarith more at large Christes wordes and factes at this supper But these wordes of Matt. and Mark. Shall admouishe the Christiane reader what ceremony owghte to be usid in te church before the use of the sacrament What te minister shuld do and what the rest of the people shuld do The ministers office is to make à solenne sermon to admonyshe euerie man of his deuty and office towards god and to exhort all men unto godly and unfaynid repentaynce The peoples deutiis euery one to proue and examine his conscience and fayth and so to eat of the bread and to drink of the winne as Paule teachith 1. Cor. 11. And so to mark the word of god preachyd agaynst sinne as thowgh god himselfe spake it And remembre that when Christ sayd unto the Aposteles that one of them shuld be tray him all were amasid at these wordes and with sorowfull countynaÌ„ce thone beheld thother with great fere who it shuld be they hard à wounderfull sine namyd euery one examinid his awne conscience whether it were culpable of ony souch sinne or notâ— and with fere demaundid who it shuld be this act of the Aposteles declare what euery mannes office is that cummith to the sermon wher by the word of god sinne is accusid to examine his awne coÌ„science and se that no souch sinne be in him that god condemnith by his word If he be culpable to repent from the botom of his hart and desyre for yeuenis But now adayes when sinne is rebukid ffew men entrythe into there awne conscience but rather into other mennis Suppoâ—â—th that the word of god rebukith the sinne of nthers and not his or elsâ— he iudgyth himselfe to be no sinner where as â—uery man hath abundannce and to many if he knew himselfe well and souch horrible fautes as decerue eternall death A good conscience wilbe sone pryckyd at the name of sinne and be ashamed that he hath offendyd so myghty alord and aferd also of his iudgmentes and diligently amend his liefe The conscience destitute of godes fere passith not adele of the worde is mouid nether with fere ner with loue but contemnyth booth god and his wordeâ— as we may se by Iudas not only this sinne of obstinacy and contempt of godes admonicions unto penitence But also uery Hypocrysie as raynith now adayes ouer all the worold men associat themselses in to the company of souch as fere god cum unto the sermones to hyre godes wordes and be nothing the better they amend there lief nothing at all They say it was à good sermon the man spake well But what a uaylith it that he spake well and the herer to lyueyle What am the better that god and his word bâ—â—holy or an other man uerteus except I transform myâ—â—yleliefe unto commaundement of god and lyue 〈…〉 nestly nothing at all They yoies of Abraam Isaac and Iacob in heauen appertainith not to souche as know only the faythe of them But unto souche as obey the coÌ„ma undement of god as they dyd Man must yeue place to the word of god when it is told hym and refrayne from all thinges repugnaunt unto the word to promote the worde that godes Kingdom maye raygne upon therte Who so euer prechyte it hyrith it prechid or permittith it to be preachyd except he folowe it nothing auaylithe him Those tescripture declarithe to be blessyd that worke the word and haue there medicacions in the lawe of god the sermon must
time as ye may se when ye confer there doctrine unto the doctrine of the Aposteles The malice of man could not utterly destroye the truith in our fathers time nomore shall it do in oure time Christ hathe prayed for his churche and his prayer is hard Ioan. 17. it shall be upon the erth till he cum to iudgment Matt. ult thowgh allwayes afflictid and persequutid by souch as contemne boothe god and hit word But it shall suffice the seruaunt to be as his master was we reade how he entryd with many afflictions so must euery man that wilbe sauid Ebre 11. Rom. â— the churche of Christ may welbe comparid unto daniell setting Among the lyons destitute of all humayne ayede and defense deliuer it out of the caue yet shall it wander upon theâ—th as à contemptible thing of no Estimacion not knowing where to rest here â—ed pacience must suffre this opprobrie and abiection and when she can not be receauid as she is worthy into the palyce of the ryche she must be coÌ„tent to lodge in the stable with Christ among the brute bestes Yet god Manie times dooth resuscitat of his great Mercy diuerse princes and godly mindyd kynges for the defense of the church as he dyd Cyrus and Constantinus with many other And in my dayes it pleacid god to moue the hart of the moost noble and uictorious prince Henrye theight of à blessid memorie to deliuer his subiectes ffrom the Tyrannie of the wyckid Antechrist the byshope of Rome with many other godlye and diuine actes which browght the light of godes worde into manie hartes Beseching the eternall and lyuing god That this oure moost gracious and uertewes Souerayne lord Kyng Edward is successor may godly performe the thing that is yet to be desirid and leaue nomore doctrine in the churche of inglond nor other booke to instruct his subiectes with all Then the moost godly yong prince Iosijahu leste in the land of Iuda an Hierusalem His moost noble actes be wroten 4. Reg. 23. heremouid all false doctrine and Idolatrie out of the churche and restoryd the booke of the lawe into the temple bound himselfe and all his subiectes to honor and obey god only as that booke tawght Manasses for the time of many yers conspirid nothing but the abolycion and destruction of godes word killid the prophetes of god and many other godly persones in that time of persequucioÌ„ some godd man hid in the temple an Exampler of godes law which by deuine operacion was found in the raygne of Iosijahu Agod act of him that hyd the booke and à godly act of the king to bind his subiectes unto that booke He that had sawght all te churches in inglond before 16. yeres shuld not haue found one bible but in euery church souch abhominacion and Idolatrie as the like was not sith the time of Iosijahu euery where Idoles with all abhominacion and as I perceaue by à frindes letter of mine of late in à Certayne churche in Inglond was an inquisicion made for the bible by the kynges maiestes officers that in stede of the bible found the leffte arme of one of those chartechouse Monkes that died in the defense of the byshope of Rome Reuerently hyd in the hygh aulter of the church with à wryting conteyning the day and cause of his deathe Doutles à uery sacrament and opyn signe that they be hypocrites and desemblers and not perswadyd of the truith in there hartes And I trust to hyre that the Kynges maiestie neuer put his officers to great payne to bring them to Tiburn But put them to death in the churche upon the same aulter wherin this relique was hyd and burnt there the bones of the treterous ydolatraes with the relique as Iosijahu did all the false pristes 4. Reg. 23. And the doyng therof shuld not haue suspendid the churche at all but haue byn à better blissing therof then all the blissins of the byshopes of the worold for god louithe those that be zealous for his glorie But what the cause shuld be now that the littell ydoles be cast out of the churche thowgh the moder of them all be there yet and yet people be ydolatres It is easi to be perceauid The wannt of the word of god diligently preachid Rede the 33â— chapiter of the 2. bok of Paralip Where as the good king Manasses aâ—ter his captiue in Babylon was returnid ffrom his wyckid lieffe and restoryd unto his Kyngdom with great diligence he destroyd souch Idolatrie as be fore he stablyshid in his Kyngdom ouer trew all the aulters of Idoles with great diligens How be it in the 55. yere of his Reygne he departid out of his mortall lieffe before he could conueniently restore the booke of the lawe and the trew word of god unto the people so that not withe stonding the kynges godly pretence and destroing all â—dolles Populus immolabat in excelso domino deo suo 2. Paralipp 33. Amaniâ—est Argument that it sufficith not to remoue thoccacion ofyle but there must be gyuen occacion of goddâ— when ydoles be cast out of the churche the word of god solye and only must be browght into the church and so preachid unto the people that there false conceuid opinion may be taken out of there hartes and taugh te to abhorre ydolatry by knolege or else will they return agayne to there supersticion as many times as they haue occacion yeue them The trew word and souch as can preach it treuly unto then them will they swere in there conscience neuer to serue other then the lyuing god of heauen as ye may se 4. Reg. 23. by kyng Iosâ—â—ahu and his subiectes Stans rex iuxta columnam percussit foedus coram domino quod ambularent post dominuÌ„ obseruarent praecepta eius testimonia eius atque statuta eius toto corde atque tota anima â—t exequerentur uâ—r ba soederis huius quâ— scripta erantin libro illo Stabaâ—quecunctus populus consenciens soederi illi When they were perswa did by the word of god that ydolatrye was naught it was no nede to bid them beware of ydolatrie in the time of Manasse graunt father unto this uertewes Kyng Iosâ—â—ahu it was no meruell thowghe the people leste not there Idolatrie because the kyng being preuen tid by death could not with the taking awaye of the uice plant uertew as he would haue don doutles But the mercifull lord â—ouche sauid to performe this old kynges godly intencion by the yong uertewes and holy seruaunt of god that was cronid kyng in the viiâ— yere of his ayge Whois exemple I dout not but that our moost gracious Kyng will ffolow Hauing so godly agouernoure and uertewes consolers whois yeys cannot be darid with these manifest and open abhominacions To haue à god of bread or the holy and moost blyssyd supper of the lordes deathe thus abusid There is one no table thing tobe markid in this yong kyng losiahu When that Hilkiâ—ahu
to be as god The memorie of saynctes is god if it be well usid The right honor of sainctes is to folow god by thâ—re example as few men dooth god amend it the thing the shuld do the leue undon and that they do is for bidden them by the scripture When they hyre of the cruell martyrdom of ony saynct they be mouid with so great petie they put the finger in the Iye and wepe because the saynct suffrid so cruell paynes for the defense of Christes religion and would pleace this blessid martyre with pater noster and aue Maria. That he shuld pray with hym and for him as the byshoppes booke in Englond teachithe unto god And doutles the saynct prayth for him if at lest way he know in heauen what is donne upon thert and his prayer is this Vsuuequo domine qui es sanctus uerax non iudicas uindicas sanguinem nostrum de his qui habitaÌ„t in terra Apocal. 6. Moost holy and trew god when wolt thow reuenge our blud upon them that be in the Erthe Who shede there blud but souche Idolatres as he that sayth godes prayer unto saynctes This martyr helpith his clâ—eÌ„t well to god and saith lord when wolt thow kyll and destroy all these Idolatres that blaspheme thy name lâ—uâ— prayng unto them and pray to god to folow them in godly and honest liue Applie the wordes of Epiphanius uÌ„to eueri thing usid in te church and know what honor thow mayst yeue unto it thowg the sacramentes be holy thinges yet not to be honorid for god nor for the thing theirepresent thowgh the scripture use to call the sacrament and signe the thing representid by the signe As circumsicion was an under signe and cutting away of the fore ffleshe thalliance signtfied by the signe was the knot and chayne where with all god and Abraam was coplid to gather as ffrendes thone to be as master thother as seruaunt The which coniunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knyt and concludid that AbraaÌ„ shuld be here of Eternall lyue before ony ffleshe was circuÌ„sicid And thus is it withe all sacra mentes for they do nothing but signifi and coÌ„firme the thing that they represent Baptisme the absolution of sinne Mat. 3. the sacrameÌ„t of Christes body Christes bodyâ— Thowgh they be good necessari and coÌ„mendable to be usid of euery Christiane yet not to be honorid for the thing that theirepresent as these men teache that would alter bread in to the body and wynne into the blud of Christ euery thing is god when it is well usid The apple that Eue saw in Paradyse Ge. 3. was godd how be it not to be eatyn she sowght here wealthe and found here wo as we moost wofull wrecchis right well perceane blacke sope is godd but not to be layde unto amannis Iye The holy sacrament of Christes body is good But not to be honorid for Christ it is godd to be receauid of the congregacion and not to be massid with all we must use euery thing to the same end that god made it for or else the thing is not usid but abusid Christ saw before that false preachers would bring this Idolatrie into the churche to honor à sacrament for god and therfore to preuent the Ile He sayd hoc facite ad memoriam mâ—i A gracious caucat and notable caucion were it not coÌ„temnid Do it in the memorie of me He saw that people would offre it as à sacrifice for the ded and the lyue and make it egall with his deathe Therfore gaue us his word that shewich us it is but Amemorie of his deathe Repete the wordes and Marke them Hoc facite ad me moriam mei do it in the memorie of me Too thinges in this word memoria is to be markyd the one present and the other absent The thing present is all the promises of god the which the death of Christ hath merytid To say the frute of his hlessid passion receuid by ffaithe into the soole that is à ryght instructid what Christ hath doune for ns For there is no faythe where as is no knolege Ioan 17. Haec est uita aeterna te nosse eum quem misisti Iesum Christum To optayne the thing present in this holy supper is to haue Christe and all his merites de liueryd unto the soole by the sprit of god throwgh faythe which eatith nether fleshe nether blud corporallye But fedith upon the causes why and wherfore the bodi of Christ shuld dye and his blud to be shedd untill souche time as the sprit of god warrauntith and assurethe the consciens where ffaythe is that as Christ died for sinne so by cause fayth beliuith and prayeth for remission of sinne the conscience shall not be condemnid for sinne In this commemoracion and Remembrayunce of Christes deathe by faythe is apprâ—heÌ„did not only atrew knolege and undrestonding of the mystery of Christes death but also the promisse of lyffe Remission of sinne and the gyfftes of the holy goost which necessarely folow yth the remission of sinne Of these too thinges thone is the light to iudge all thinges aryght The other yeuith strenghe to do all thinges aryght so that this fayth delyuerith ffrom desperacion and all other yle Aduersus omnia nos erigat doceat mundum uincere Itaque ut memorate rei memoriam â—ides sequitur Sic eius rei notitia memoriam praecedit The thing present in this sacrament is Christ hymselfe spiritually the thing absent is Christes body corporally Knolege of the scripture assurith me off the fact and death of Christ past and nomo re present but now is in heauen with the father omnipotent the spritt of god by faythe makith present the fact past and contendith in iudgment with godes ire upon the merites of Christes And as all wayes in mannes nature is sinne present so is there all wayes aremediâ— agaynst sinne present the which we applye unto our selfes by fayth and desyre mercie for Christes sake the punishement that man hath deseruid the sonne of god beyng made man hath suffrid for And this sacrament is à memory therof and not the thing it selfe Thowghe it be the maner of the holy gost in the scripture to call the signes by the name of the thing signified by the signe if we will nedes add ony wordes to make the matter more playne Let us not abhor from the old termes Panis est corpus Christi symbolice uel sacramentaliter And then by godes grace we shall be out of danger of all Idolatrie and like wyce kepe the sacramentes in there dewe honor and râ—uerence As for these new termes transubstanciacion and then Essencialiter Substancialiter Naturaliter Corporaliter Mirabiliter Inuisibiliter ineffabiliter in pane cum pane sub speciebus panis uini The se be termes that the old churche knew not of They haue browght into te church of
Christ great darkenis and to mouch causid the signes of the sacramentes to be este mid They shall not be contemnit nothing the rather thowghe there right use and nature be knowen god for bide that ony Christiane man shuld speke against them But it is the office of eueri maÌ„ to know the maner of speche in the scripture and to iudge according uÌ„to the meaning of the wordes and not as thei sound only for then shuld we make diuerse godes where as it but one Dauid Psalm 24. Callith tharke the lord of glorie whiche was but à sacrament of godes presence Tollite o porte capita uestra Attollimini fores sempiterne ingredietur rex rex ille gloriosus Qui est ille Rex ille gloriosus Do minus fortis heros Dominus uirtute bellica insignis Likwice Psal 68. Iakum Elohim inquit Simul atque exurgitdeus inimici eius desperguntur fugiunt à conspectueius qui ipsum odio habent The scripture is full of souch maner of speche yeat was not tharke god nor turnid into god But the substance remaynid allwayes and not douttid there of Great meruell is that Christiane men knowith not the maner of speche conserning à sacrament as well as the lewes They had sacramentes as well as we and yet Neuer brawlid about them as we do and thowghe manye superstitions happenyd in those dayes and men put there hole confydence in te externall sacramentes yet made they not there sacramentes there God as the Christians do thay ffaylyd of the end how he it not in the mater and signes And to declare the mater openly what we be bownd to beliue of godes testameÌ„t what it is I would that the Christiane shuld undrestond that it was nether circumsicion ner pesa in the old law ner baptisme ner the sacrament of Christes body in the new law no nether the death ner blud sheding of our somour Iesus Christ it seife that is the Testament or legacy that god hath bequest unto the faythful les where of Hieremie spakyth capit 31. the legaci and testament is remission of sinne and lieffe eternall which is promisyd us for the merites of Christ and this legacye and bequest is made sure sealyd and confirmyd by the death of Christ whyche the father of heauen acceptyth as à sufficient pryce for the purchesse of eternall lieffe And all the sacrament that be or in tyme past hathe bynne ar none othere thyng then testimonyes of this good will and fauour pf god tawardes us apointid in the churche to lede oure fayth unto Christ thoÌ„ly sacrifice for sinne whoys Merites eytendith not only unto us after his passion from the tyme that he was promisid unto mann in the beginning of the worold Gen. 3. as many as belyued in hym were sauyd as well before as after his passioÌ„ for he was the Mediatour betwene god and man from the begynning Iesus Christus heri hodie in secula Ebre 13. Abraam uidit diem meum gauisus est Ioan. 8. Patres eundem cibum eadem escam comederunt biberunt 1. Cor. 10. Abraam Isaac Iacob were iustified by the fayth they had in Christes Merites to cuÌ„ and were signes of this only sacrifice to cum Ioan. Chrysost ho melia 55. in Ioan. Et Ireneus contra haereses lib. 4. cap. 13. dooth interpretat these wordes diem meum Ioan. 8. for the death of Christ Saynct Augustin Tracta in Ioan. 43. dooth understond by these wordes diem meum as well the day of Christes natiuite as the liefe eternall Ego inquit non dubito patrem Abrahamum totum uidisse and that is consonant with the wordes of the scripture Lu. 16. where as is declarid the condicion of souch as died in the fay the of Christ before he suffrid and that they were in Ioye and did not as the worold now for the moost part dooth bylyue that there sacramentes were of souche uertewe to saw them They kept them with reuereÌ„ce and lyuid in the hope of the pâ—omese that they confirmid to say the death of Christ to cum And we belyue in hope of godes promesse for the Merites of hym that hath died and is passid out of the worold as it is signified by oure sacramentes Lefte unto us by Christ in the scripture sufficieÌ„tly there tawght how they shuld be usid and to what end where with all people that haue à godd opinion of Christe shuld be coÌ„tendid and thynk uerely that all the wysdom of the worold cannot deuise a better waye how to use the sacramentes then he hathe there tawght us and that noman euer louid his churche as well as he that shed his bludd for the Redemption therof and to acertayne us of this loue he gaue the testament and his sacramentes wher with all we might kepe and preserue his loue were we so gracious to ffolow this bookâ— and testameÌ„t only and not the dreames of men ffor the law of god is without faut and all imperfection Mannes lawes hath ffaultes and is unperfeyt what shuld moue man to depart ffrom trewth un to lies ffrom perfection unto imperfection from the holy gost in the scripture unto the lyyng sprit of man Nothing haue they to ffere the simple man more with all then to say if this lerning be trew oure fathers be damnyd they belyuid not so and then reherse agreat manye of holy mennes names who is doctrine they repugne for they iudgid aright of sacramentes Graunt they dyd not There auctorite must gyue place tho the scripturs And let the Christiane reader rather condemne the fact of all men that abuse the sacramentes rather then to say thorder that Christ hath ordeinid is not sufficient Hold not with the moost part but with the better and acknolege them to be of te better part that use the sacramentes as the scripture teachite And wheÌ„ they preache so moâ—che of there doctors holynis demaund whether Christ was holy or not and wheÌ„ the say the holy churche thus tea chith Masse to be good Think whether Christ were of te churche or not and when the would excuse the re addicious unto the supper of the lord with there good and holy intencions that it hath byn so ordeynid by all lernid men that hathe wroten Demaund who is better lernid then Christ or who ment better to the churche theÌ„ he and if they haue more wit to use the ceremony of Christes supper then he Or better wrytith of it then the Euangelistes Who wrytith as clene agaynst there use as light is to darkenis râ—de the scripture well and se And rather condemne all men of the worold then to graunt that the scripture teachithe us not sufficiently the use of sacramentes and all other articles of oure ffayth Let the word of god be the Lantern unto all thy liefe and confirm thy knolege there by And then art thow sure Now I will answer unto souche argumentes as my lord would
Marc speaking of the bread Acceptum inquit distributuÌ„ discipulis corpus â—uum illum fecit c. quo modo corpus suum fecit si panis non est corpus sed figâ—ra corporis eius panem fecit corpus id est sui corporis representationem consecrauit So doothe Cypriane Epistola ad Cecilium say of the chalice Non potest uideri sanguis eius quo redempti uiuificat sumus esse in calice quando uinuÌ„ desit calici quo Christi sanguis ostenditur the wyne is put into the chalice to represent the blud of Christ So in his sermon de oratione dominica say the that this supper is à mysticall and sacramentall eâ—ting and drinking of Christrs body by faythe and not carnally as this opinion of transubstaÌ„ciation would haue it Mentis non dentis sacramenta sunt pabula in quit August Saynctâ— Hiero in Epist ad Rusticum Nihil diciuâ— Exuperio Tolose episcopo ait ut qui uasis ecclesiâ—e praeciosis in pauperuÌ„ alimoniam distractis corpus Christi in canistro uimineo sanguinem portare in uitro Also li. 2. contra â—ouinianum quaestione secunda ad Hedibiam He doothe as Christ did as the Aposteles dyd as the scripture doothe call the sacrament of Christes body the body it selfe And so we read in sainct Am brose id quod panis erat ante coÌ„secrationem corpus esse Christi post consecrationem the bread was callyd the thing that the bread representid Because men shuld with the more reuerence and owsten use this holy sacrament But what his censure and iudgment was of the signe it may he knowyn in his commentaries upon the ffyrst Epistole to the Cor. capite 11. where he say the that the supper is the signe of the thyng and not the thyng it selfe he cally the the cuppe the figure of the blud and not the blud it selfe the bookes de sacramentis that be namyd to be his be not his`as those too reasones may well persuade the doctrine of them agreythe not withe the doctrine of his other workes nether withe the wrytynges of his scoler and disciple saynct Augustine Rede his 10. book de humanitate Christi assumpta in LucaÌ„ Ergo non supra terram nec in terra nec secundum carnem te querere debemus si uolumus inuenire nunc enim secuÌ„dum carnem non nouimus Christum Denique Stephanus non supra terram quesiuit qui stantem ad dextram Dei uidit Maria autem quae querebat in terra tangere non potuit Stephanus tetigit quia quesiuit in coelo thys doothe Hilarius godly declare in the 137. Psalme where so euer this later age could take occacyon of ony holy Doctors wrytyng by the lest word of the worold they wrestyd the word ffrom the Doctors meaning to stablyshe there opinioÌ„ of traÌ„substancion of bread euery doctor of antiquite makythe agaynst it and yet the will not leaw there miserable blyndnis I would repet more places of the doctors But it nedithe not those that hathe wroten ageynst this falsched before me in Latyn and in Englyshe better lernyd then I hathe gatheryd so many places to gather that it suffycythe euery hart that is not weddyd unto his opinyon Red saynct August in 6. capiter of Ioan. and in the 98. Psalmes Expondyng these wordes nisi manducaueritis carnem filij hominis in the person of Christ saythe this Spiritualiter inquit intelligite quae loquutus sum Non hoc corpus estis manducaturi quod uidetis bibituri illum sanguinem queÌ„ fusuri sunt qui me crucifigent â–ª Sacramentum aliquod uobis commendaui spiritualiter intellectum uiuificat caro non prodest quicquam c. Would to god the worold could understond this kind of eating Souche as would proue Christes body to be here upon therthe ha the nothing but wordes of there awne inuencion withe out the scripture where with the deceaue the unlernid it is sone doÌ„ne to make godd athing impossibleby wordes and à swete oracion to souche as be ignoraunt of the mater that is spoken of as Cicero Nihil tam incredibile quod non dicendo fiat probabile nihil tam horridum quod non splendescat oratione tanquam excolatur as it may well be seene in this mater of the sacrameÌ„t where as people by wordes ar constraynid to honor apeace of bred for god Then my lord would mak godd the wyckyd masse by diuersice of termes instirucion and tradicion And saythe that Paule delyuerid unto the Corinth by tradlcion the use of the lordes supper And wouâ—d make the deuillyshe masse to be the tradicioÌ„ of the Apo steles because Paule saythe Caetera cum uenero disponam And of these wordes my lord would infer that all this Romishe rites and usayges of massing were the tradicioÌ„ of the Aposteles but the place seruith nothing to pue my lordespurpose It is no nede to go by coniectures asmy lord doothe to interpretat Paules wordes the meane nothing of the supper ffor Paule saythe conâ—erning the use therof he deliuerid unto them the thing he receauid of the lord In the whiche wordes ar too thinges to benotid ffyrst as concerning the use of sacramentes in the churche it shuld be none other wice tawght nor ministrid â—nto the people than god commaundithe And that only god is thauctor of euery sacrament and hathe prescribid how they shuld be usid The second is that the Corinth were before in all thinges aright instrucâ—d according unto the institucion of Christ in the use of the â—acrameÌ„t But in other thinges Paule desirid the church of Corinth to be reformid therfore he sayd Caetera cum uenero disponam theophilact is of my part But the use of the sacrament was playnly Absolutely and moost holyly tawght and usid before in there churche As these wordes ffull of emphasis and uertew declarithe Ego accepi à domino quod tradidi uobis I wounder what mouithe my lord to say Paulement these wordes of the supper and would make Paule and the scripture auctor of souche abhominacion as the masse is that now is usid Those that redithe the histories and wrytinges of our elders knowith what byshopes of late dayes made this masse The Apostoles and primatiue churche did celebrad the lordes moost holy supper without pompe and all this rable of stinking ceremonys moost simplely My lord shuld not be offendid with those that would the supper to be usid simplely He shuld remembre that the lord himselfe and his Aposteles usid it so with the prayer of Christ Pater noster As Hieronâ— and Gregory testifithe thone li. 3. contra pelagianos Thother li. Epistolarum 8. Epist 7. The historys be playne what the byshopes of Rome hathe donne in this mater How and by whom these ceremonys hathe byn augmentid The uer be prolambano that paule usithe signifieth as budeus sayth in commentarijs linguae Graecae per manus traditum accâ—pio ut successor facit qui prouinciam