the good man for he hath no Idoll I know there haue ben good men whiche haue hated all Idolatrie and the persecution of al ages can report the same The bokes also of theyr fayth so many as haue escaped your handes do yet testifie that they were sore offended wyth thys blynde chaunge of these dead ceremonies in the steede of the lyuely feaste of the Lorde where al men shoulde be fed wyth the body and bloud of Christ the sonne of God not turned into bread but lyuely workynge by the spirite in our soules And they do aâ—he thys question why you do breake his body in three and why you do put one piece into the chalice to the wyne seinge you dâ— teache that the wine alone is fleshe bones though you do put no grosser substaunce thereunto For because it is liquidum you can make it what you lust and dare entre some deale far ther then Christe did for he at the vttermost made it but bloude but you wyll make it bloud bones and fleshe say we shalbe breÌ„t if we do not beleue you and yet for all the stickinge to the bare letter you haue not one word through out the whole Bible wherby you maye clooke thys matter that the wyne shalbe the whole body fleshe bloud bones though ye crie The worde the word Faith fatyh These heritickes wyll not beleue the worde of God For your terme really preseÌ„t you shal vnderstande that after Bonifacius the thirde about the yere of our Lorde vi C. and. iij. obteyned of Phocas the false Emperour to be the heade of the churche by the craftie practise of the monkes Paschasius Humbertus Guimundus Algerus Rogerus Frauciscê° Anselmus and such other was realitie inueÌ„ted and termed to the sacrameÌ„t Before that time the spiritual eating only was magnified amonge the olde doctours But then beganne the churche of Rome to be gyueÌ„ ouer to al poÌ„pe wickednes and Idolatrie the mother church of al mischiefe The bishop his adhereÌ„tes of the Antichistes generation are now fully bent to lifte vp theÌ„ selues against euery thynge that is good and godly commaunding Images and other vile creatures to be worshypped But the Emperour Leo the. iiij gathered a counsayle at Bysantium of CCC bishoppes which decreed that only God ought to be worshypped and caused the Images to be breÌ„t and destroyed Then Damasâ—en becommeth their proctoure stubburnely resistynge the Emperour so longe tyll he had his ryghte hande cut of howe he gatte it agayne you must bringe some credible authoure or els we wyll not beleue you longe after when Idolatrie had gotten the vpper hande then dyd Petrus Lombardus maister of your sophisticall senteÌ„ces bringe vp your transmutation and transaccidentatioÌ„ About the yere of our Lorde M. Cxlvi gathered out of certeyne blynde wordes of the doctours afore his tyme. Then Pope Innocent the thyrde gaue it thys newe name that you maynteyne wyth fyre He called it Accidens sine subiecto Of the whiche Sophisme doctoure Duns doctoure Dorbell and doctoure Thomas de Aquino do dispute verie subtilely Theyr termes you may see more at large by the moste diligent confounder of theyr errours Ihou Bale in his boke named the misterie of iniquitie Then folowed the blynde rable of Scotistes and Thomistes and they haue broughte the worlde into thys contention that we nowe heare and are busyed wyth all Thus was thys high misterie of mannes saluation and moste comfortable sacrament cleane chaunged from the institution of Christe whiche was to be taken wyth thankesgyuynge in coÌ„mune amongest christian men that wyth open herte euerie man myght reioyce in the death of his Sauiour and gyue thankes for his redemption that thereby fayth myghte be established and brotherly loue nourished But nowe it is become a vayne gasyng and starynge vpon the sacrament in the steede of the Sauiour takyng the sacrament for hym that made it a sacrament Worshippyng the creature in the steede of the creatoure as we see nowe thys blynde swarme whiche for the lyuely preachynge of the death of Christ to be the life of the soule do cause mumbling al in a straunge tonge that the people might surely be kept from the consideration of the misterie And where Christ coÌ„maundeth vs to deuide it amongest vs and that we shoulde all dryâ—… of the â—â—ppe the popishe priest muste get him into a corner alone and there so many shall be part takers of the merites of his blowing blessyng and other coniuringe aâ—… wyll gyue hym any thynge They shall be prayed for in the middest of his Masse and shal haue their sinnes takeÌ„ away This winâ— they that wyll be the priestes benefactouâ—s The other shal see Christ really they saye but because he is dombe there and can not speake and the pristes lesson is no peny no Pater noster they maye knocke hande on breast and worship they wot not what lyfte vp their haÌ„des and stroke their heades lyke the Popes owne deare chyldreÌ„ but they shal haue no parte there neither of the sacrament whereof they are appoynted to be part takers by the opeÌ„ worde of Chiste eate and drinke of this you all nor yet of the remissioÌ„ of those synnes that the priest worâ—heth for â—nlesse they gyue some money Thys money it is that causeth it to fyght so sore agaynste Christes institution and to maynteyne your gaynful sacrifice and reall preseÌ„ce This money for the maynteinaunce of your dignities and Lordelyke porte hath caused you euer sith you were first poisoned therewyth to magnifie your owne handy worke But the God immortal wil aduenge his iniuries vpon al Idols and Idolatours Nowe to mistrust the immortalitie of the euerlastynge God as you laye vnto oure charge by whom all thynges endure were extreme blindnes And so likewise to compt your God which neuer had breath of lyfe immortall when the priest that hath made him and perchaunce eaten him the same day that he dyeth is mortall and goeth to the graue with his newe made God and many other meÌ„ as you say that dye wythin a quarter of an houre after they haue eaten him In whoÌ„ you make the doubte whether the hoste consecrate shall mouide corrupte or coÌ„sume lyinge in their bodies beinge deade for you are the first to my knowledge that euer moued that question To call this immortall I saye that neuer lyued lyeth in the grounde wyth the dead man maye well be called foâ—de Sophistrie But to toutche your wordes a little more You call thys the hoste wherein the body of Christ is preseÌ„t You begynne me thynketh to waxe ashamed to call this your hoste the bodie of Christ contrary to your playne text of scripture Thys is my bodie I must also laye thys vnto your charge Why you dare call hym hoste by a newe terme and not breade by the olde terme Some thynke it is because you take your owne wordes to be wyser then the wordes of Christe and his chosen Apostles And surely it is
this is meÌ„t by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diuers places of Deutronomie The wordes are these Thou shalte come to the priest that shall be in those daies and say vnto hym I acknowledge this day before the Lorde my god that I am entred into the lande for the whiche he sweare to our fathers that he woulde giue it vnto vs. Here is a like memorie of God commaunded by Moyses Whereby as in thys sacrament is ment a reuerent thankes gyuyng and acknowledgyng for sâ— is the Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traÌ„slated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudicum iâ— Whereby we may perceyue the worde blessing to agree with the other greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we therfore haue by the healpe of the Hebrue tonge and the olde testament furth of the whiche two all rites and ceremonies and the trueth of al the principal places of the newe testament haue both their coÌ„firmation and declaration and by the circumstaÌ„ces of the places proued vnto you first that in this sacrament there muste be a general profession of oure sayth in the death of Christ outwardly and theÌ„ priuately euery one must in hert acknowledge giue thaÌ„kes And if the profite of his brethren do so require it or the ordre of the coÌ„gregaâ—ioÌ„ permit they muste with mouth celebrate and prayse this great benifite to the glorie of God and the conforte of the congregation Your first declaration that we must haue Christ present in this memorie by fayth maketh nothinge agaynst vs. For this is it that we do beleue and teach that vnto the eyes of our faith there is preseÌ„t in the sacrament the natural body of our sauiour Christ the same body that suffered And your similitude of the maried womaÌ„ that wyl make an Image of her husbaÌ„de for a remeÌ„brauÌ„ce of him maketh much against you For this I dare saye that al the eloqueÌ„ce you haue â—aÌ„ not proue vn to a righte selêder witted woman that the Image thus made for a memorial is hir owne natural housbaÌ„de and so make hir do honor and reuerence vnto him at bed and at bourd as you woulde haue vs to do to this very Image as you cal it of Christ beinge departed in body froÌ„ his churche and leauing this most perfect Image of him selfe and as you say him selfe for a memorie Furthermore If you coulde proue vnto this womaÌ„ that this image were the natural body â—lesh bloud and bones of hir husband what neede she to loke for hym in any other place abseÌ„t whoÌ„ she hath thus really present at all tymes What shal we say Is hir husbande gone Nay verely hir husbande lyeth hid in and vnder the Image Lo whither your blynde similitudes do leade you But to proue his body to be in diuers places wythout any chaunge of place you had neede to aske better counsayle of your sophisters and then we shal answere you agayne For the texte folowinge Non dâ—…dicans corpus domini makynge no difference of the Lordes body which wordes be so translated in the Bible that you haue allowed by Act of parliament For the scriptures suche is oure miserie can be no farther good and profitable for vs but as yon wyll allowe it That is to saye the laste yere good for all men but thys yere good for gentlemen onely In the last proclamation you condemned three translations and saued one But in thys your boke you seme to be wery of that one for you fynde fautes therein and wyll not haue at reade at suche tymes as men meete together in the churche But God is the Iudge of your doinges You do not Iudge and knowe that God is as presently in his wordes and scriptures whiche you do burne as he is in the Sacramentes whiche are made and take theyr strength of the same worde Oh byshoppes If thys thynge that you do be for the pure â—eale of Goddes worde then take so muche paynes amongest you al as to set furth one traÌ„slatioÌ„ so true â–ª that no man may fynde any faut therwyth But you caÌ„ not heare on that side You haue burned fiue thousande but of your translation we fynde not one It is easy therefore to iudge what your purpose hath bene But to returne to the wordes Non diiudi caÌ„s etc. Your english text is making no differeÌ„ce of the Lordes body But your owne interpretation is not vnderstanding not coÌ„side ring But if you wyl adde thereunto the signification of the greke worde not iudging I wyl say al is true and agreeth very wel For who so euer doeth eate this bread and drinke this cup vnworthily eateth his owne iudgemeÌ„t making no differeÌ„ce not vnderstanding consideringe or iudgynge the Lordes body Where he that doeth eate it worthily doeth by his faith eate the very body of the Lorde so ofte as he eateth of this bread and drinketh of this cup and fedeth his soule by the reioycing in the death of the lorde For who soeuer seketh the spirituall fode he regardeth nothinge but the body of Christ offered for his sinnes though with his mouth bodily he receiue the bread the figure of the same If any haue â—…scoÌ„strued this texte do not charge vs therewyth But if we do take it wronge reproue vs by scripture No man doubteth but that he is giltie of the bloud of Christ which taketh Baptisme vnreuerently Yet dare we not saye that in the water is really presente the body and bloud of Christe He despiceth me saith Christ that despiceth you speaking of his Apostles Yet is it no good argument to say therefore that Christe is corporally in his Apostles But spiritually we must boeth beholde most thaÌ„kefully receiue our Christ in al his sacramentes in al his messengers The third text Spiritus viuificat caro noÌ„ prodest quicquaÌ„ In english the spirite giueth life the flesh profiteth nothyng maketh much agaynste you Yea thoughe you take it after your owne glose which is that this text is a general lesson for the true vnderstandyng of oure whole religion But thys glose shall we touche hereafter This texte The spirit gyueth lyfe the fleshe profiteth nothynge is boeth proued true and manifestly declared in the. xvi chapter folowinge where Christe sayeth I tel you truth that it is profitable for you that I departe for if I do not go awaye that confortynge spirite shall not come vnto you But if I go I wyll sende hym vnto you etc. Whereby it appeareth playnely agaynste your wordes that the presence of the bodie carnally is not profitable vnto vs nowe after his ascendynge into heauen because Christe sayeth it is profitable that in bodie he shoulde departe but you saye it is profitable to haue hym here in a cake notwythstandyng that he sayeth that onlesse he go his waye the spirite of conforte can not come The exemple of Peter and all the Apostles who were stronger by the confort of the spirite then by the presence
of hys benifites That this blesseinge is nothynge but a thankes geueinge to God the father and no suche coÌ„secracion as you do mataine Mathewe and Luke maye satisfie you Whoe haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is geueinge thankes Wheras Mark hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And agayne when he spake of the cuâ— he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blesse and to geue thankes are all one Wherfore suche cousecracion as you make when you saye God consecrateth hym selfe can not be grounded here But you blinde the people wyth your darcke termes to blinde vs styl captiues vn der your tirannie The worde of thys heauenly supper maye clearely driue awaie al dreames if they were deapely considered wythout your gloses Wherfore I wyll reherse them out of the euangelistes and the Apostle Paule the wonderfull opener of goddes secretes Firste Christe when the Apostles were eateinge dyd take the breade and when he had geuen thaÌ„kes he dyd breake it and gaue it to hys disciples and sayed Take eate this is my bodie And when he toke the cup also he did geue thankes and gaue it vnto them saieing drinke al of this This is my bloude whyche is of the newe testament whyche is shed for many in the remission of synnes I saye vnto yon I wyll not after thys tyme drinke of the fruite of the vyne vnto that daye that I shall drinke it newe wyth youâ—… the kyngedome of my father Agayne As they dyd eate sayeth Marke Iesus toke the breade gaue thankes brake it and sayed Take eate thos is my bodie And he toke the cup thanked and gaue it them and they dyd all drinke therof And he sayed vnto them thys is my bloude of the newe testament whyche shalbe shed for many Verely I saye vnto you that from heuse fourth I wyll not drinke of the fruite of the vine vnto the daye that I drinke it newe in the kingedome of God In Luke thus we reade I haue with great desier desired to eate this passouer with you be fore I suffer For I saye vnto you that heuse forth I wyll no more eate therof tyll it be fulfilled in the kingdome of God And he toke the cup gaue thaÌ„ges and saied Take thys and deuide it amonges you For I saye vnto you I wyll not drinke of the fruite of the vyne vnto the kingedome of God do come And he toke the breade and gaue thankes and brake it and gaue it vnto them and saiede This is my bodie whiche shalbe geueÌ„ for you This do ye in the remembraunce of me Lykewise the cup after they had supped and sayed Thys cup is the newe testament in my bloude whyche shalbe shed for you Here be al the wordes of the Euangelistes concerning the last supper of the Lord wherin you do not heare one word that the priest by reherseinge of these wordes shall make God either that Christe is materially and bodily tourned into a fourme of breade or that God doeth tourne hym selfe and consecrate hym as you cal it into the quantities of breade neither any other of those blaphemies that you defende so with tirany That the lewde man shoulde receiue it but in one kind vpon paine of death though you haue pertily excused the matier saieâ—…ge that wee â—ewde soles wyll not haue it Ah shall we suffer you thus to captiue vs still We are captiues in deede For we must ransome ful largely if we either speake writte or kept a-any boke of christian religion contrarie to your popeishe doctrine But as you tender the helth of your soules deare brethern who so euer shall reade thys speede you to the scriptures of God and make them iudges boeth of those mens gloses my writtinges Whan they woulde iuggle with this worde consecrate remeÌ„bre â–ª the wordes of the Euan gelist that he blessed or gaue thankes for all is one thinge as it is proued WhaÌ„ they wil saye no more but thys is my bodie and leue out the chiefe purpose and conforte set furth in thys supper that is whyche is geuen for you then saye We wyll eate heare the bodie that was geuen for vs vnto death which Mari Magdalen might not touche whiche is gone into heauen and as you saye your selfe is not come downe agayne But ther sitteth at the right hande of the father as the scripture recordeth and fayth beleueth from whence he shal come to iudge the quicke and the deade â–ª In whose remembraunce we must do thys sheweinge forth his death as Paule saieth tyll he come The whiche wordes vntyll he come and doeâ—…ge it in the remembraunce of Christe maye plainely declare what is ment by all to gether Besides this wheÌ„ it is named bread wine and the fruite of the grape after that Christ had blessed why shall one set Christe to the schole and tell hym he lieth But if he come into Englande a monge the popeishe prelates they wyll teache him to lerne it other wyse Heare is no sophistrie but eternal tiranie Marke therefore the ende intent purpose of these Christes wordes and doeinges and theÌ„ shal eueri thing be easie and plain vn to vs. Thys maye be shewed by these wordes in boeh the parâ—es of the misteries plainly added which was geuen for you Which shalbe shed for the remission of sinnes Bi the whyche wordes we can not denie but that Christe taught that he woulde die for vs. And where he addeth as the ende of altogether doe thys in the remeÌ„braunce of me this is the cup of the newe testameÌ„t in my bloud what other thing can we lerne but that this is the newe testameÌ„t and couenaunt of grace bitwen God and vs that he wil haue mercie vpon his for the bloud of his soÌ„ne â–ª And that we ought to kepe thys in perpetual remembraunce Nowe seâ—ge that these wordes do leade vs vnto these thinges hys deads must of good congruence worke thesame And therfore doeth the breake breade and geue it to be eaten commaundeinge the cuppe to be drunken Whyche deades dyd in maner represent before the eyes of the disciples the thynges that he had spoken euen in lyke maner as we se it generally vsed in all contractes and couenauntes of greate wayght and valewe which are made without warde signes as represeÌ„tations of the same to the eyes of all men and cleare testimonies for remembraunce of couenauntes to be performed Nowe where as they wyll not speke al the text but sticke in these iiii wordes oneli this is my bodie answere thou againe that thou beleuest it to be the verie bodie euen as thou beleuest the cuppe to be the newe testament But for as muche as the chaunge of any of these creaturs can not be taught â—i any scriptures thou canst in no case beleue it For thy faith asketh the word of god Wherfore saye thou I wyl stick to the worde of Christ that the
be deceiued wythout the helpe of reasone set in man to be their lady and masters and wyth hir helpe they maye iudge of all bodily and sensible creatures muche more are they able to iudge of breade their continuall obiect dayely offered vnto them wherin not one sense but the sigh taste smelle and feleinge doe wittnesse together reasone approueth and alloweth theyr iudgment and faythfully established in the worde of God affirmeth the same Christe hym selfe as we haue sayed calleth it â—reade and wynne Paul to the Corth â–ª calleth it breade that we breake and sayeth that weaâ—e one bread and one bodie so many as are pertakers of the same breade Againe in the. xi So ofte as we â—ate thâ—s brâ—ode and drinke thys cup we shewe the death of the Lorde vnto he come Therfore who so â—ateth this bread drinketh this cup vnworthily is gilty of the bodye and bloude of the Lorde Let a man proue hym selfe therfore and so eaâ—e of this breade and drinke of thys cuppe Agayne in the Actes of the Apostles Thei coâ—…ed in the doctrine of thapostles In feloweshipe and breakynge of breade Againe he was knowne vnto them in breakeinge of breade Luke xxiiii dayely continuinge with one accorde in the teÌ„ple and brake bread froÌ„ house to house oure sences also do one after other beare witnesse hereunto We heare Christ and his apostles saye This is bread We smell tast and feale it to be breade We se it is breade and so coÌ„clude â—i reasone after thys sorâ—e The baker dyd bake it as breade before it was put to thys vse and in this vse it is nothyng chaunged froÌ„ the kind of bread for it musteth mouldeth and wil be eateÌ„ of â—…sse as other breade wyl Wherfore we be inge enstructed firste by liâ—… fayeth and thaÌ„ by our senses ruled by reasone dare boldelye conclude thys same to be breade If you myght leade captiue all these three â–ª then shoulde we folowe where you woulde haue vs as oure fathers haue done before As for the misteries and principles of our religion wherof you saye we stande greate neade to be taught â–ª you teache fâ—ll slender lie that is to saye onely wyth a sentence of doctour and a verse songe in the churche But we knowe that so many of them as be corporal and therfore sensuall it hath pleased God so to wrocke them that the verie senses maie perceiue them and therfore be as a testimonie of our fayeth beareinge witnesse of their trueth Nowe as for the misterie of the Trinitie and the vnitie of godhed you do know full well they are not in the numbre of sensible and bodilie thinges and therfore can in no wyse be offerred vnto the sâ—ses wherfore it is no good proffe to iudge them vnable to declare vnto our reasone what is breade and what is wine because the can not attain to that wherwyth they maye by no meanes meddle Or to thynke them not murtified in other thynges because thei witnesse heare agaynste you But you go aboutte to slander vs as thought we dyd not beleue We knowe by our fayeth grounded vpon the boke of Genesis and all other scriptures settinge forth the almyghtie powre of God teacheinge vs to belieue in God the father almyghtie maker of heauen an erth and in hys onely begotten sonne oure Lorde Iesus Christe who was coÌ„cerned by the holy gost and borne of the virgine Marie wherin resteth the chiefe poynte of religion and onely saluacion So sone as he came into the worlde ther were called to wittenesse three herdemen or shepeherdes and three wyse men out of the easte to se wyth theire eyes and testifie vnto other thys the cheife misterie of oure religion that Christe was come in the fleshe bisides the resorte of the men of Bethlehem to se theyr sauioure wyth theyr eyes and the plaine testimonie of Simion saieinge Now haue mine eies sene thy saueing helth More ouer Christ thus comeinge in the fleshe was bodily present in the syght and eyes of al the worlde the space of xxx yeres and what so euer miracle he wrought in the dodient appeared to the eyes and outwarde senses As when he chaunged water into wyne streigh waye it appeared wyne to all the outwarde senses Inlyke maner such as Christe healed bodeli were thei lame blind or lazar streigth waye they appeared whole And so conseqeÌ„tly in all the miracles that Christ wrought in sensible thinges bodilie they so appeared vnto oure senses Whan he raysed Lazar us froÌ„ death to lyffe it was not countertaite for he dyd eate and drinke in the sight of all men So lykewyse when Christe suffered moste paynefull death in the syght of the whole world vnder ponce Pilate he was crucified deade and buried that no eie or tonge shoud wittnesse the contrarie He desended into hel as Peter witnesseth in spirite which falleth not vnder the knowelege of our sences because the spirite goeth and cometh man knoweth not howe Than haue wee wittnesses that God raysed hym the thirde daye and shewed hym to all the people but firste to his wittnesses appoynted for the same purpose whyche dyd eate and drinke with hym after he was risen from death Moreouer that we should nothinge doubt of this misterie so darcke vnto reasone christ appered vnto them agayne and commaunded Thomas Didimus who was before in doubte to put hys fynger in hys syde to see hâ—s handes and the woundes of the nayles that thei al might knowe it to be his natural bodye thus risen frome death yea a bodye whyche hath fleshe and bones contrarie to your doctrine whyche wyll haue ve belieue in a bodie that hath neither fleshe nor 〈◊〉 quantitie nor qualitie that is as much to â—aie as no propretie of a bodie excepte it be borowed of the bread But we beieue according to the â—…e spirite that Iohn describeth that Iesu Christe is comen in the fleshe and hath died in the same accordinge to the saieinge of Paule and testimonies of al scripture in the which he is also raised againe and â—owe sitteth at the right hand of God the father froÌ„ whence he shal come to iudge the â–ª quicke and the deade Vnto whom al the propheres geue wittnesse that who so euer beleueth in hym shall haue remission of â—ynnes by hys name We beleue in the holy gost one God with the father and the sonne euen from the beginninge as appeaâ—eth by the firste creacion of the worlde Now that the euerlasteing Lord and euer liueinge God hath created al thinges by his worde oure Christe and sauiour wyth so vniforme powre of thys holie goste that nothinge coulde come forth to any shap or forme vntyll this spirite procedeing from them boeth dyd mone vpon the walte depe or vnformed waters Wherfore thys almyghtie powre of the trâ— and euer lasting God is in Hebrue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plurallye for the diuersitie of persoÌ„es throughout
bicause the houre is at hande wheÌ„ the Masse and all mans inuentions shal melt like waxe before the brenning fyre of the word of god But what mattier maketh it whereof thys worde cometh seinge al the worlde seeth that your Masse is a Masse and heape of ceremonies and fonde gestures nothinge after the forme that Christ our maister did institute it Seinge therfore you haue both geuen it a newe name chaunged the thinge it selfe also men that do mislyke your doinges maye wythout blame gyue it the name that they fynde in scriptures to call Christes deede into remembraunce whiche you haue almoste extinguished We therefore do coÌ„munely call it the supper of the Lorde as Paule doeth because at his last supper Christ dyd ordeine this sacrameÌ„t for a memorie remembraunce But for the worde Cena it is inough for chyldren to daly as you do in the scholes And the text of Paule is playne inough It is the mattier that we coÌ„tende for not the termes Thys terme the supper of the Lorde doeth signifie vnto vs the worke that Christe dyd and the thing that shoulde be had in memorie Your masse you say signifieth but no maÌ„ caÌ„ tell by what propertie of laÌ„guage al these thynges The gloriouse presence of the bodie and bloud of Christ the whole circumstauÌ„ces vsed and ceremonies done the deuoute prayers that be spoken by the priest Wel it is a smal mattier for you that can chaunge thynges and creatures to chaunge wordes and names at your pleasure Polidore semeth to speake in differeÌ„tly for vs both in this mattier where he sayeth that in the Masse there was an offeringe and gathering for the poore whiche fauoureth some thynge of the Hebrue worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tributum collectum But the pore are dispised and therfore there remayneth only the songe that is called the Offertorie sayth he which was songe whiâ—se the money was in gathering Finally whether you prelates whiche cal your selues the church may say with Paule Ego accepi a domino quod et tradidi vobis Let al me iudge that haue knowledge to perceyue what is in your Masse and what the Lorde dyd at his supper when he coÌ„maunded vs to do this in the remeÌ„braunce of hym and that we shoulde al drinke thereof Yea that so ofte as we eate of this bread drinke of thys cup we shoulde shewe furth the death of the Lorde vnto that he come whiche is the onely thynge that we desyre to haue the death of Christe preached in thys sacrament for that is the only fode life of the soule where you wyll haue nothynge but blynde diguisinges wherwith neither the body nor soul caÌ„ be fed ⧠Of theues that steâ—e awaye the fode of the soule THey would steale awaye the precious fode of the body and bloude of Christ make it a bare drinking of breade and wine Iudge you that be of god how we would steale awaye the precious fode of the body bloud of Christ wheÌ„ we do coÌ„tinually teach that this is the only fode of the soule and the working of the meate that neuer perisheth to beleue hym whom the father hath sent And would haue therfore the coÌ„ming sufferyng of Christ preached vnto the people by this sacrameÌ„t that they mighte continually feede of his body brokeÌ„ for them for the only fode of their soules Yea rather you are the theues the whole worlde to witnes that robbe the shepe of the fode of their soules You rob the pore people of the testament of their father You rob vs lay leude meÌ„ of the one halfe of the sacrament You take froÌ„ vs the testament which only was strikeÌ„ and established in the bloud which was coÌ„mauÌ„ded in the olde testameÌ„t to be sprinckled vpoÌ„ al the people of the which we were al coÌ„mauÌ„ded in the new testament to drinke And bisides that in the ministering of this sacrameÌ„t you wyl preach nothing of the death of Christ vnto vs though it be the sacrament therof No you will not speake one worde of his death passion nor once name vnto vs his body broken and his bloude shed for our synnes that it mighte be the fode of our soules You cause vs to gape gase at dead dombe ceremonies whereby the soule that is spiritual caÌ„ not be fed Yea that is worste of al in the steede of this fode of Christ you do kyl the soule not only with famine for lacke of this fode but also wyth the moste present poyson of Idolatrie The vtter confusion and distruction of all that wyllyngly folowe it And where they wyll passe none of their owne suppers on the greatest fastinge daye without fleshe yet in this supper of the lorde they diuise a diete wythout deinties to haue nothynge present but breade and wyne In our owne suppers we do vse no superstitioÌ„ of meates nor daies because God hath created al his creatures to be takeÌ„ with thankes giuinge as his good creatures and hath made maÌ„ Lorde ouer dayes and times to vse theÌ„ to his necessitie to serue to his vse And though the Iewes were nourterid for a time with shadowes of daies meates like ordinauÌ„ces tyl Christ the body did come set vs at libertie froÌ„ al such boÌ„dage yet because we christiaÌ„s haue once professed to worshyp god in spirite truth we may not turne backe froÌ„ the same to folowe the grosse superstitioÌ„ that the Pope hath soweÌ„ thorowout his kyngdoÌ„ but labour to breake it to take it awaye for the wealth of our brethreÌ„ leste peraduenture they that be weake do stil thinke it an high honour vnto god great holines to eate fish vpoÌ„ certeine daies coÌ„mauÌ„ded by the Pope to be so fasted and coÌ„trariwise that the eating of fleshe on those daies is dishonour vnto him a crime deseruing sore punishment And thus by our streÌ„gth the weake be offeÌ„ded established in their errour EueÌ„ as thei did that dyd styll eate of the meate offered vnto the Idols amongest the Corhinthians though thei dyd know that nothing was poluted or vucleane of it selfe yet thei sitting at the table of the Idoles were the occasion that the weake brothers who fraimed their fayth after thexeÌ„ple of theÌ„ that had knowledge were established in their errour by seing theÌ„ sit at the meate of Idols For it was not the maner that any maÌ„ shoulde syt at the Idoles table but suche as would be partakers of the Idolatrie In this point dyd Peter offeÌ„de also wheÌ„ he disseÌ„bled in the eating of â—eat paul rebuked him therfore In our owne suppers therefore we eate flesh or fish indiffereÌ„tly as is offred vnto vs giue god thaÌ„kes for his creatures WheÌ„ we fast we absteine froÌ„ both And not regarding bodily things for the time we do occupy our selues in spiritual meditation in mournynge for our sinnes the sinnes of the people And wheÌ„
death of Christe Christe â—yd not â—…rate the 〈◊〉 Math. xxvi Mar. xiiii Luke xxii No maruell thoughe the â—…ple saiede 〈◊〉 wheÌ„ thei â—…e meÌ„ burâ—… for sayng yea Learne to reâ—… sophstrie In these iâ— wordes lieth the whole matter Two maner of teachinges By wordes and bisigues This similitude deesareth all the mattier Christ cannot he eaten with out fruâ—te â–ª Sophistrie Pithagaras By these fruites you maie knowe my Lordes doctours Math. xxiii 〈…〉 wherin the senses are deceiued Math. xxvi Marke xiiii Luke xxii i. Corh x. et xi Act. ii The senses are witnesses to the trueth of sensible thinges Luke i. Math. i. Marke i. Luke ii Mar. ii Luke ii Iohn ii Iohn xi 1. Pet. iii. Act. x Luke xxiiii Math. xxviii Mare xvi Iohn xx Iohn xx Luke xxiiii Mar. vi Act vii Act. x. Gen. ii Esai liiii Gen. i. Rom. viii Iohn iii. Iohn ii Iohn xiiii Esai xliiii Math. xvi Iohn iiii i. Corh iii. Iohn x. i. Corh vi Ephe. v. 〈◊〉 Corh iii. Esai xxviii â–ª i. Petr. ii Ephe. i. i. Peter v. â—ach ix Iohn vi Ihon. i. viii Math. xxiii Iohn xv Iohn xiiii Iohn xvi Iohn xiiii ii Corh x. The folowers of Christ are the trwe churche Ephes i. ii Corh vi Act. x. Rom. vâ—iii Coloss i. Eph iiii Luk. xiiii i. Corh iii. i. Thess iiii i. Iohn v. Apocal. xxii iii Reg. viiii Acto i. iiii Reg. ii Acto viii Act. xii Act. v. Iohn xx Mat. xxviii Math. xxvii Winchesters wordes in the viii leafe of his boke The answer Luk. xxii i. Corh xi Luke xxiiii Acto ii ii Tehss ii Math. xiii A rehersall of the benefactours and founders of the masse Popeishe is the fitteste name that can be geueÌ„ to the masse Silence betokeneth consent of the minde or coÌ„sience Winchesters wordes The answer Winchesters wordes The answer Winchesters wordes The answer Luke xxiii Act. iiii Hebru ii Coloso ii Psal xv Iudic. vi Rom. xii i. Corh vi Hebru i. Meâ—… Iohn xiiij Iohn vi Iohn v. Rom. viij Winchesters wordes The answer Math. iij. Luke iiii Psalme xv Winchesters wordes in his xiij leafe The answer When realitie was inueÌ„ted Winchester wordes The answer God hath neuer forsaken his church Marke how God prouided his churche of true preachers Fewe are found faythfull Eph. iiii i. Corh xii i. Corh iiii Eph. v. i. Tunoth iii. iiii Tâ—tus i. Mathe. x. Luke xiiii Iereme vii Mathe. xx Luke xvi Luke xx Learne to knowe the membres of christes churche Aâ—to â—i Fire can not preuaile against God Luke x. Esai xxix Esai xxxiii i. Corh i. Marke who haue ben the coÌ„tinuars of persecucion The sophisters are the deuilles messengers Maxentius the tirant The churche of christ shall not continne â—onge in the prosperite of thys worlde Behold how God striketh and healeth a gayne Bonifacius putteth christ out of offyce Perscâ—usion can not spoil Christ of his witnesses Mi Lord wil haâ—… noâ—e but gentlemeÌ„ Winchesters wordes The answere The sacrameÌ„t maye be poysone Accidentes muste haue subiectes Winchesters wordes The answer The iuglers are not so daungerouse Winchesters wordes The answer Winchesters wordes A right byshop wyll not belie Christ Marc. iii. Winchesters wordes The answer Winchesters wordes The answre i. Iohn ii i. Timo. iii. i. Corh ii Paule aâ—oâ—…h not these termes By the workes you shall knowe them He that knoweth not God is worâ— then a beaste All meÌ„ must knowe the sacraments This shal be our schalemaister styll All the workes of God be good Deut. vi 〈…〉 that is â—…eâ—… beâ—… of â—â—u â—…e wyse Winchesters wordes The answer â—ii Syllogismosses Iohn vi 〈◊〉 Iohn v. Iohn vi Winchesters wordes The answer The Rabbies heare and se but beleue not Marke the fruites of my Lordes opinion You shall mocke vs no longer Math. x. Winchesters wordes The answer Marcke my Lordes intent Winchesters wordes The answere Deut. xiij Baptisme is not estemed as it is worthy Marke my â–ª Lordes Sophistry Learne wit at the mouse The Lorde open the eye of your soule Wynchester in the. xvi leafe of his boke The answer Mathe. xv Your owne swerde stryketh of your â—eade 〈◊〉 Iohn i. Math. xiiâ—j and. xvi Marc. viii Luke xi i. Corh x. Rom. x. Rom. 〈◊〉 Rom. iii. Winchesters wordes The 〈…〉 Winchesters wordes The 〈…〉 Winchesters The answer Winchesters wordes The answre Winchesters wordes The answer Winchesters wordes The answer Winchesters wordes The answer Luke xxii Psalme xxxâ—… The lambe is called the passeouer Iherem xxiiii 〈…〉 vâ—…i Exod. xiii i. Corh v. Iudas dyd not eate the bodie of christ Mathe. xx vi Luke xxii Iohn â—iii Mâ—… xxiiii Iohn xâ—… My Lordes wordes ende in lye Christ is the verie vyne Iohn vi Folio x. Iohn iiii Act. i. Christ shall come agayne visiblie as he went Exod. xvi Deut. xvii Ose ix Iohn xvii Sapi. xiii Iohn xvij Winchesters wordes The answer Winchesters wordes The answer Gen. xli Exod. xii i. Corh x. Marh xi Winchesters wordes The answer Rom. x. Act. i. Iohn xiiij xv xvi xvij Psalm C. Hebr. i. Iohn vi The Apostles did not worship the Sacrament The cup is not the newe testament Winchesters wordes The answere Iohn xv Iohn iii. Iohn vii My Lorde hath loste his witnes EcolaÌ„padius repented the translatyng of Damascen Math. xxiiil Ireneus libr. i. Cap. ix The deuyll worketh myracles Exod. vii Damascen putteth water into Christes cup. Damascene wil haue water madeâ— bloude It is possible 〈◊〉 God shoulde chaunge all thynges Hebr. ii My Lordes similitudes serue not for his purpose Dâ—e errour draweth an other The worshipinge of Images is the fountaine of all iuell Marche the constancie of this doctour Thys was far â—otte Galat. i. We resiste not the scripture but my Lordes gloses Iohn vi i. Corhi x. Deut. vi Mat. iiii Esai vi Gens xiiii Exod. xxi Mala. i. The bodie of Christe can 〈◊〉 be chaâ—ngâ—â—â—â—to our coâ—ruption Esai xliii xlv xlvi Mala. iii. i. Corhi xi Iohn vii Damascene wil haâ—e this breade the fiâ—â—te frutes of the breade to come Luke xxiiii No man can laye any other foundation then Christe Winchesters wordes The answre Winchesters wordes The answer Augustine to Dardanius Math. xxiiii Act. iii. Esaie vii Obstinacie is the cause that you can not beleue Winchesters wordes The answer Winchesters wordes The answer Winchesters wordes The answer Act. xxii ix i. Corhi iu. i. Corhi xv Winchesters wordes The answere The doge wyll not eate doges fleshe Winchesters wordes The answer A double erâ—…â—…eâ—… 〈…〉 conseâ—… The maneâ— of Christ blesseinge was thankes geueinge Winchesters wordes The answer Winchesters wordes The answere Stephaâ—…e the martir agaynste Stephane Gardiner iii. Reg. vi Esai lxvi Act. xvii Winchesters Wordes The answere i. Corhi x. Onely God is in many places at once Winchesters wordes The answere Marke the examinacion of these similytudes Nature worketh no miracles so longe as she kepeth hir ryght course i. Corhi x. We muste beare wyth the
An ansvver to the deuillish detection of Stephane Gardiner Bishoppe of Wynchester published to the intent that such as be desirous of the truth should not be seduced by hys errours nor the blind obstinate excused by ignorance Compiled by A. G. Iudicum vi ¶ Oh let theÌ„ perish from the erth and from vnder the heauen all the Idoles that haue not made the heaueÌ„ the erthe destroye you theyr groues and altares If they be goddes let them reueng them selues ¶ Anno. 1547. the. 24 of Ianuary ¶ In the viii leafe i. page and xiiii line for staine mne reade same mine To the Reader DEarely beloued bought wyth the same bloude and therfore parte takers of the same kyngedome because the Lorde oure God is the God of knowledge and wyll haue suche seruauntes as by knowledge in trueth wythout fleshely fantasies either of fained goddes or any fonde worship of mans madde brayne who alwaies from the beginneinge hath renne after vanities wyll be radie to geue answere of their faieth in him the God of lyfe and of the hope conceiued by his onely worde it becometh all his â—o labour for knowledge that they maye walke vpright in the waie of their Lorde and by no halting ignoraunce to slide furth of the same and so to prouoke his worthi displeasure And as he is the God of loue peace vnitie and concorde and will haue vs al tied together with the bonde of loue and made therby in hym all one bodie so doeth it become vs wyth open hertes wythout all doublenesse one to enstructe an other to the edifiynge of oure brethern that in sure grownded fayth we maye loue together and so enioye the hope of our vocacion Therfore though mi talent bee verie smal and no principall gifte either of eloquence or learninge but onely a loue of the trueth geuen vnto me yet seinge the worlde is so blinded with Idolatrie and so beewitched with popishe sophistrie and euen nowe the spirittes and powers of darcknes worcke the chiefe mysterie of iniquitie and wickednesse to set vp and maintaine the moste weake Idole that euer was in the worlde in the steade of the most mightie and euerliuinge God I coulde thincke it no lesse theÌ„ my most bounden dutie openly to beare wittnesse vnto the truthe And where as the wordes of truth haue bene slandrously and spitfully named the saieinges of the deuil by the spiritual crafte of a souldiour of SathaÌ„ which by painted wordes woulde transform him self into an angel of lyght Whose boke is spred euerie where and receiued in manie places more reuerentlie then the blessed bible the holie worde of God Yet no maÌ„ hath so farre as I know once opened his mouth or taken penne in hand to make answere to this blasphemouse messenger of the proude Senacherib neglectinge the liueinge God for the littel I dole that he maketh God or no God at hys pleasure who suffreth Mise to eate him and the wicked to deuoure him Lette all other men do as they shall thyncke good wyth silence to let suche thynges slip Truly if I coulde saye nothinge thereunto but onely naye denienge Idolatrie and renouncynge all supersticion therin maintained I iudge it my parte to publishe my faith rather then by my silence to seame to consent to suche diuillishe doctrine So also do I esteme it the dutie of the faithful in this perillous tyme plainely to professe the Lord the liueuinge God to be the onely God in heauen a boue and in the erth beneth leste bi our silence for sakinge hys cause here vpon erth we be forsaken in his heauenly palace For lyke as in herte we do beleue to oure rightuousnes so must we necessarily confesse to oure saluacion as Paule teachethe We must beware as Paule warnethe and the bishope taketh the same text first ofal that our senses be not corrupted from the simplicite and sing lenesse that is in Christe as the serpent begiled Eua. We knowe but one God We are maried vnto one We knowe but one Christ made man and none other creature for ourcause This thing as we beleue it in herte so muste we in mouth â—oâ—fesse the same if we wyll walke in the simplicitie and sing linesse that is in Christe as becometh christians For if the hert and mouth go together then is it sing lenesse otherwise it is doublenesse and dissembling But there is one other simplicitie as it hath bene compted as the worde hath bene abused which is verie folishnes This maye we cal the simplicitie that Antichriste woulde haue styl to reigne amonge vs and therefore his champion when he brought in the texte of Paulle lefte out the principall wordes Que est in christo Whyche is in Christe as their olde texte hath it And thorowe out hys whole boke he woulde driue vs to be simple That is to saye to folowe as we be led like blinde men that the proude papisticall prelates still leadeinge vs into the pitte of perdicion abuseing our wines and goodes maye saye in their connentes Let them alone let them offer still vnto Imeages a pice of bread or any thinge else of a good intent all is well done that is done of a good intent They maye worship a stocke or a stone let them folow their auncient fathers They are good simple soules They do as we and oure doctours teach theÌ„ If we let theÌ„ knowe al trueth they wilbe as wise as we and then they wyll smally regarde vs. Thys is their workeinge these are their wordes howe so euer they haue clokâ—d hertofore all the worde nowe seeth it Let vs beware therfore of this thir simplicitie and let vs no longer thynke that this their doctrine is'true that al should he well done that is done for a good intent and that it is well done in all thinges to beleue theyr doctours For this ignorante opinion that thei haue grounded in their hertes hath hitherto stopped the waie to all knowledge and nowe letteth faith to be grounded and causeth men to continew styll in their olde errowres wythout any desire to come out of blindnesse Consider therefore good reader a gaynste their blinde lessons that Saull was caste from hys kyngedome for his good intent euen because he intended to do sacrifice vnto the Lorde of the best and fatteste of the Amalechites And yet maye thys seme a gloriouse intent The bishoppes of the Iewes and the Idolatours of al ages folowed theyr good intent euen when they put Christ and all hys prophetes and Apostles to death The byshop of Norwich when he burned pore Bilney folowed his good intent our other byshopes also burneninge and murtheringe theyr bretherne in prisone and out of prisone folowed theyr good in tentes But God is the iudge of the inteÌ„tes and thoughtes of vs al and sercheth the verie raine and the holes of our hertes Yea the lord our god abhorreth and the prophetes reproue vs alwayes because we wyll do euerie man that semeth good in his owne
reine you of that foule carion and leade you home to take heede of your maisters folde And to teache plainely what is carion we do take it to be what so euer you do bringe into the church of Christ as his religioÌ„ without hys holy worde and the liuely spirite of God The same I saye is that stinckinge carion that Paulle calleth Anathema and the prophet warneth vs we touche it not And Iohn biddeth vs that we do not so much as saye Ane and salute the bringers therof leste we be compted partakers of their iuell workes I wyll passe with silence the roten ragges and carion bones of your reliques and suche lyke ware that sauoure little of the spirite of life and of the worshipeing of god in spirite and trueth But for thys thinge we haue in hande lettinge slippe all other your vnsauourie cerimoneis and carianlyke relyques more stinckinge carion surely and more poisenfull sophistrie causeinge deathe and murren of so many soules was ther neuer in the worlde then the gloses and dreames of your idle braines about this mattier that we shal now handle as shalbe proued plainelie by the grace of the liueinge God Your termes of realities qualites accedentes and dimencions sauour nothinge of the spirite of God and therefore are they fleshe and carion The whole course of your boke labouringe to make Christe really and naturally present vnder these fourmes qualites and quaÌ„tities sauoureth of the rotten pastures and stinckinge fleshli braines of your dreameinge doctours Dunse Thomas de Aquino and petrus Lombardus Therfore is this the carion wherof we muste be ware This is the diuellishe sophistrie wherwyth the world hath bene so loÌ„g bewitched in such sorte that in the steade of the liuelie feading of their soules by the worde of God the breade of lyfe you haue filled theire eares and eies with darcke termes dombe signes and deceiueable shadowes allwaies beateinge and burninge the poreshep bleatinge a gainste the filthy stinckinge carion of your popeishe and I dolatrouse tradicions What other thinge let all men iudge betwexte vs are these sophisticall termes of realitie quantitie accedentes dimentions and alteracions whyche are the onely foundacion of your boke and the establishement of thys fleshly doctrine but the vsuall termes of the subtile sophistes of Cambrige and exforde and the Sorbonistes of parise They can not be founde in the bokes of the holy spirite of the holy scripture of God â–ª and therfor are they fleshely sophistrie and stinckeinge carion Thys your boke all grounded vpon man which is but flesh vpon the darcke sentences and blind termes of blind teachers as Iohn Damascene and such other can be likened to nothinge so well as to carion The whiche mattier is picked out of the maister of the sentences or carionouse sophismes chouse whether you wyl call hym And where you woulde seme to be most spirituall about the words of Christ Hoc est corpus meum ther you are all to gether carnalle and fleshly You wil haue a carnall chaunge a carnal presence a carnall sacrifice A piece of paste as we saye fleshe and bloude as we saye to be carnally worshipped wyth fonde gestures A creature to be made the creatoure A vile cake to be made God and man Which doctrine beinge examined by the spirite of God the triar of all trueth shalbe founde Idolatrouse carion The residue of your preface would haue vs captiue to you Christes vikeres to your doctours and mainteners These haue you alwayes heretofore called the churche of Rome But nowe that you maye deceiue if it be possible the verie electe by a false name calling it Christes church But in verie dede it is the sinnagog of Sathan and the church of Antichriste because you are in liueinge so contrarie to Christe and because you set â–ª and establish therin the ceremonies of Antichrist and bannishe the pore shepe from the worde of theyr shepherde seldome or neuer preacheinge vnto them Christe but your owne baggage nor yet sufferinge the pore lambes to reade and feade of hys worde and pasture But we all are not so folishe thus to be enchaunted We haue Iesu Christe before oure eies crucified by your predicessours which boasted them selues to be the church â–ª Whome alone we learne to knowe to heare and to folowe nowe in these latter daies because your fathers boeth of Rome and of Englande haue led vs out of the waye vn whoreinge in to Babilon and haue hitherto taught vs to worshipe suche thinges as by their nature are no goddes But nowe seing that we knowe God yea rather seinge that we are knowne of God we wil not returne agayne to your weake Idoles and your beggerie ceremonies to the whiche you woulde haue vs slaues and do seruice a freshe But marke and take it for an answere We haue begone in the spirite and we nether wyll nor can be made perfite by the fleshe We wyll make subiecte our senses and captiue our vnderstandinge to all trueth of goddes holy word but to no lies of your idle braines and couetous conspiracie We are no longer vnder the schole of your popeish tradicions for we are all the children of God because we haue beleaued in Christe Iesu For so many of vs sayeth Paulle as are baptised we are clade with Christe so that there is no Iewe nor Greke no exception of yoman from Ientleman or man from womaÌ„ but wee are all one in Iesu Christe Therfore wil we staÌ„d in the liberti wherin Christ hath deliuered vs and we wyll no more be wrapped with your seruile bondage knowinge that whoso trobleth vs shal receiue his iudgement who so euer he be Therefore all the fruites of the fleshe and al the workes of darckenesse set a parte adulterie Idolatrie and suche like we will walke in the workes of the spirite loue Ioye peace gentlenesse liberalitie goodnesse faith mildenesse and sobrenesse And we wil glorie in nothinge â—aue onely in the crose of oure Lorde Iesu Christ by whome the worlde is crucified vnto vs and we vnto the worlde beinge fully parswaded that Christe is the good shepeherde that putteth his soule for his shepe and that al you bishopes are but hirlinges workyng for wages whiche scatter the fâ—oke barcke not for the shâ—pe But he knoweth his shepe and is knowne of them His voice onely wil they heare hym onely wyll they folow and he onely geueth vnto them euerlasting lyfe they shall neuer perish No man shal be able to take them out of his hande for his father and he be all one Thus are we beinge grounded vppon oure heade and maister Christ by faieth the very true church of Christe againste the whyche the gates of hel can not preuaile ⧠An answere concerneinge the true vnderstandeinge and wisdoÌ„e that God geueth to all men that aske it in sure fayeth wherin is declared the true vnderstandinge of these wordes Hoc est corpus meum Winchesters text THe first chiefe and principall point of
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
Christ Think not straing that the thing is writteÌ„ in the persone of God for al truth is of god Gâ—ie pacient eare therfore vnto our God sayth as we haue done toyour deuill sayth al thys while The coÌ„plaint of God against Idolatours HEare the worde of the Lorde thou proud Babilon Thou people of Sodome spirituall Egipt heare the word of the Lord For asmoche as the lord Iesu Christ is daily crucified daily slayn daily set forth in mocking sacrifice the bloud of the testameÌ„t is trodeÌ„ vnder fote and the arke of the couenaÌ„t is driuen awaye He that despiseth the lawe of Moyses sayth the Lorde is vnder ij or iij. witnesses condemned and howe muche more shall he be punished that treadeth vnder foâ—e the sonne of god despiseth his word and doeth vnhalow the bloude of the testament whereby he was saÌ„ctified and worketh coÌ„tumeliously against the spirite of grace It is God O you prynces of Sodom that geueth sentence in thys matter Before the hygh Iudge shall you be condemned you seed of Babilon because it hath pleased God to admonishe you fyrst bi Moyses and then by the prophetes and last of al by his own sonne to turne into the way of trueth But you contrarie wise do wyllingly folow the waye of wickednes And wheras the Lord sendeth daiely for the fruite of his viniâ—â—rd â–ª you entreate his seruants at your pleasure Some of them you do beate some other you slea and that more is you do neither reuerence nor forbeare his onely begotten sonne but rageynge like men in a furye you haue with one whole consent taken him slain him and cast him out of the vyneyarde which was his own enheritaunce Heare therfore theÌ„ wicked nacioÌ„ and know that he whom thou hast caste awaye in the corner stone where vpon whatso euer buylding is stablisshed it groweth vp to be a holi temple vnto the Lord and who so euer doeth fall vpon this stone he shalbe shakeÌ„ in pieces which thynge the Iewes stoÌ„blyng vpon his humiliti do shew vnto the world to haue â–ª ben truly spoken euen lyke as the ruâ—nâ— of the gentyls shall shortly declare vpon whom 〈…〉 uer thys stone shall fal for he shal most spedily be broken to powder that the whole world mai at leÌ„gh lerne how horible a thing it is to fall into the handes of the lyuynge God whose vengaunce is sore and greuouse against his enemies Lyke as his mercy is redie towarde the chyldren of mercy the Niniuites for an example who at the preachinge of Ionas onely dyd penaunce in ashes and sakclothe and so escaped the aduengeynge haÌ„d of the almighti But you that liue now in the later ende of the worlde beynge admonishede by a thousande oracles and warninges of the prophetes threateninge battail famine an pestilence do not chaunge your wycked purpose but suffer all the wordes of Chryst his prophetes and Apostles concernynge the wrath of God in the later dayes to be spokeÌ„ in vayn No man renueth his herte no man chaungeth his maners Ther is not one that doeth good no not one But the more that your wyckednese is opened by the scripturs the more that Moyses chasteneth your malice the more earnestly that my true messengers sayeth the Lord would drawe you froÌ„ your errours so much the more fyersly you resiste my spirite boastyng forth your powre wysdom and counsels so filled wyth your owne â—…es and subtyl inuencions that you resist all spiritual knowledge and nourishe euen agaynste your conscience these gros er rours and carnal blindnesse not much vnlike vnto Cayn your forefather whiche not beynge coÌ„tented with the dignitie of the firste birth neither yet restrained bi the word of chastimeÌ„t killed his brother Abel deseruyng no suche thing at his hande I praye you what did Pharao and the Egiptians when they were admonished by Moyses and Aaron but in resisteing the opeÌ„ wil of God heap vp his displeasure against theÌ„ Herode also and the wicked phariseis alwaies persecuteynge the Iust and ascribing the workes of the spirite to the powre of Belzebub or the deuyll with sinneing against coÌ„science brought ven geaunce vpon theyr heades So doeth the world saith the Lorde alwaies striue against the spirite And this is the onely sinne that coÌ„demneth the world that I send forth the ligh of the spirite to driue awaie the darkenesse of vyce errour and men loue darkenesse more theÌ„ lyght It is my vse sayeth the Lorde allwayes to send forth my worde before I iudg the worlde that they whych with brasen forheades and IroÌ„ neckes do obstinatly opprese the trueth â–ª shoulde haue nothynge to excuse theyr synne Thus dyd I send Noe and Loth before I destroyed the worlde wyth water and the. v. cyties wyth fier Thus haue I seÌ„t my prophetes also to gyue warneynge vnto Israell and Iuda of my wrath toward them And this same ordre do I obserue coÌ„tinually like as Iam the same god to dai to morewo and for euermore And now shortly I must go into IudgmeÌ„t Wherfore morne houle Oh you wicked vpon the miseries whyche shal chaunce vnto you you I say whych are the inueÌ„ters of new Idols and the dispisers of me your euerlasteing God For your god in whom your hope resteth shal perish And wheÌ„ you shal strech forth your handes vnto heaueÌ„ yet wil I not here you saith the Lord because you haue made you Idols wyth the same handes that you lyft vp towarde me Your Idoles therfore shall be turned into sparkes of fyre your selues into stubble ther shalbe none to quentche it Once I wyl awake and not alwayes suffer so greate reproch as to be dispiced where a dead Idole whiche hath neither sense moueynge lyfe nor breath shall be receyued and embraced It is I I saye that doeth gyue lyfe and breath to al creatures it is I that lend streÌ„gh and all the natural powres whyche you do mispeÌ„d in making of your Idoles vtterly for gettynge that I am the same that made your parent Adam vnto myne owne likenes I adourned and decked hym wyth no smal gyfts Reason and iudgemeÌ„t I gaue him and ordeyned hym gouernour ouer al other creatures You haue forgotten also that immediatly after this my great mercie shewed vnto youre said parent He despising the coÌ„maundemeÌ„t of me hys creatour chose rather to be subiect vnto the most vile creature of al foloyng the Idole of his owne herte thaÌ„ to cleaue firmely to my worde Thys newfound God therfore doeth vnto thys daye dwell vnder my cursse and shal do for euer and shall crepe on his breaste sucking therth in steade of his breade Yet haue I not vtterly for saken this your rebelliouse kinde at diuers and sundrie tymes Firste I called againe to my mercie the same your forefather who by the remorsse of his coÌ„science fled my sight Againe after that man kinde was encreased and wickednesse dyd growe more and more in so much that if I
and truth wil I be worshiped And suche worshipers do I seke as with pure mindes flye vp aboue the heauens and wishe that myne impere and kingdome maye be delated and my name helowed and renowâ—â—ed celebrated and prased in al though al creatures Such worshipers I saie do I seke as can coÌ„prehend and perceiue Christ sitting â–ª at my right hand and wyll seke hym without the helpe of any creature These worshipar wyll I regarde and to their sacrifices wil I haue respect For their high bishop hath an euerlasting priesthod wherbi he may fully saue al theÌ„ that wil com vnto me by him whom I haue made the gouernour of holy thynges and of the true ta bernacle which I my selfe and not man haue made which must therfore be coÌ„prehended receiued without the help of any creature vpon earth neither must these worshipers seke Christe here nor ther nor renne after him in anie places vpon earth where any man shall name him to be Muche lesse shall these true worshipers seke me the incomprehensible God tyed to any one place or creature for heauen is mi seate and thearth my fotestole euen as my prophete Esaie dyd witnesse vnto you when he demaunded what house you wold build vnto me or what place I woulde reste in seinge that my hande hath made all My seruaunt Paule also hath sayed vnto you that I the Lorde God haue made the worlde and al that is therin yea the heauens also haue I made howe shoulde it be theÌ„ that I might dwell in temples made with mans hande who is one of the creatures that I my selfe haue made And eueÌ„ as I dwell not in the temples made with mans hand so am I not worshiped wyth the workes of mans haÌ„d as once standing nede of any thinge For I the Lord geue breath to al liuing thynges and haue of one bloude made al the kinde of man and haue caused hym to spread ouer the whole face of earth appointinge prescript tymes and limeting the borders of their dwellynges that they maye seeke me theyr God and trye whether they can by gropeing find me Yet not withstandeinge I am not far froÌ„ euerye one of you For through me you are do lyue and are moued So that ther is no ignoraunce canne excuse you because you nede not â—o secke my kyngedome farther then in your selues And to ressemble my Godly powre and worshippe wyth golde siluer stone or ani other creatture named and coÌ„uerted into the stead of me the onelie and almightie your god you shall not be excused â—i any ignoraunce for by my workes you maie knowe me from my worckes and much more from your owne worckes If you therfore can not be able resemble my godlie powre by any of your Imaginacions howe muche lesse able shal you be to shet vp me the immortal immensurable and incomprehensible God whom the heauen of heauens is not able to conteine in a little box of golde siluer or any other meatall in breade wine or any other creature setteinge vp a newe and strainge I dole of the whiche neyther you nor your fathers haue hearde one worde of my mouth imagineinge a strange worship of your own Idle braines not withstandeinge that my sonne Christe doeth crie agaynst you sayeinge In vaine do you worshipe me teacheinge the doctrines and preceptes of men His most fayethful seruauntes also ceased not to threaten sharpe plages vnto all them that shoulde adde to or take fro chaunge or alter any one worde of all that theye had receiued of their Lorde the father of spirites Wherfore because your fathers haue for saken me and folowed strange gods serued them and worshiped them they haue forsaken me â–ª and my lawe haue they not kept And you haue done worsse theÌ„ your fathers For euery one of you walketh after the wickednes of his owne herte striuinge alwaies howe you maye stop your eares agaynste my wordes and admonicions Loo therfore I wyl fyll all the inhabitauntes of the earth and the kynges which sit in their hygh thrones the preistes and the Prophetes together with drunkennes And I wyl scatter theym one brother from another and the father froÌ„ the chylde I wil not spare them nor haue pitie on them but wil vtterly destroy them Harken and geue eare and beware you do not rage for the Lord hath spokeÌ„ it Geue glory vnto the Lord your God before it wax darke and before your fete do stumble in the darke hilles when you shal loke for lyghte and lo ther is nothynge but the shadowe of death and deepe darkenesse Oh Popes and Princes and glorious Prelates high couÌ„terfait names called byshops to you al I saye whych holde the worlde in darkenes If the Morian can chaunge his skinne or the Leoparde her spottes then can you also do well suckyng wickednes with the mylke of your mothers This shalbe your charge therfore and the portion prepared for you Because you forget me and trust vnto lyes I wil disclose your thoughtes and your shame shall appeare Your lustes your lechery your wiked fornication shall I disolose Let no man praye for thys sorte of people They synne vnto death and their plages are vncurable If you faste I wyll not heare your prayers If you offre offerynges I wyll not receyue them For when you were corrected with famine you dyd not regarde it WheÌ„ you were chastened whyth the pestilence and diseases you refused al discipline Stormes teÌ„pestes and earthquakes floâ—des and breaches of the sea you count not to be sent by my haÌ„de One of you therefore shal dygge in the bealy of an other and you shall be consumed with the sworde of my furie Lo I wyll sende fishers whiche shall fâ—she after you by the sea and hunters whiche shall hunte you in euery hyll mountayne and cragy rocke For myne eyes are vpon your wayes and shortly I wyll sende my spirites whiche I haue created for a vengeaunce the fyre the stormy hayle famyne death the teeth of beastes serpentes and the sworde whiche beinge readie in my wrathfull displeasure do torment all thynges at my commaundemente and especially death bloude debate oppression tiranny and the sworde are create for the wicked and therwyth I beate downe myne enemies be they neuer so proude I the Lorde do create all these thynges that my name maye be terrible vnto the heathen and my power knowne thorowout the earth I demaunde of you O Byshoppes of my flocke I wyll aske you stande vp and gyue me answere of your wayes Is there any of your newe founde Goddes that can gyue you rayne or that can saue them selues from the tiranny if neede require Is there any of these Goddes that can saue hym selfe and his worshyppers furth of my hande when I sende fyre and the sworde vpon them Yea tell me thys rather Hath either you or your parentes founde any wyckednesse in me that you are departed from me and folowe vanities
be betwixt me and your feyned goddes I am that auncient in yeres that doeth feele â–ª none age For a thousande yeres are but one daye in my syghte For in the twynckelynge of an eye do I beholde all thynges be they presente paste or to come Your Saturne whom you hange vp in a corde as a wicked fellowe had neede to haue Iupiter his sonne sought out to healpe to defende hym in his olde age when his chaungable fleshe and bones whiche you feyne him to haue and defende the same wyth sworde and fyre begyn once to musker and moulde after he passeth once the age of one moneth But who shal reuenge the litle gods whiche liue but the space of one minute and so perish coÌ„tinually Thei are takeÌ„ streighte from the wafer box to the chalice and there are they deuoured A woÌ„derfull mattier so sone made God and so sone-brought to nought againe Olde Aristotle your great maister couÌ„pteth for a greate miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in englishe beastes that â—yue but one daye But if he had knowen thys sodeyne chaunge of so many Goddes in one minute what myght he haue writteÌ„ to his posteritie I appeale to your owne conscience in this mattier your conscience I say that do make and marre so many Goddes in so litle space you I saye that do seeke out so straunge ingines for the preseruation of your Goddes You close hym in a box of harder metal then myse teeth can penetrate you hange hym vp in a corde leste the gredie myse shoulde besiege hym you couer hym wyth a canopie so that the myse can not come at hym and what meaneth all thys but that you knowe by experieÌ„ce that the myse do nothinge feare hym because he is made but of breade and hath no lyfe in hym nor hardinesse to beate a mouse Let your owne coÌ„science be Iudge in thys mattier But O wicked Idolatours If thys were God that you do thys handle he woulde somtyme breake open his prison wherein he is enclosed by his power and strength How be it he can do nothinge Or if he can do any thynge crie vpon him as dyd the priestes of the olde Idolatours that he wyll do so much as put one horne out of his shel box wherin he is enclosed to assray his enemies or els to your great coÌ„fusion he shall be lesse set by then a creping snaple Or if you dare make a profe of his power leaue hym without but one night out of his box and you shal see the litle mise wyll not be much afrayed of hym neither do the cattes backes owles swallowes and sparowes greatly feare hym Then tel me I praye you why man shoulde be so mad as to stande in feare of the thynge whiche is of no reputation Feare him not therfore O my litle flocke for he can neither do good nor â—uyll No he hath neither life nor feeling He felt not when he was baken into a cake neither feeleth he wheÌ„ the priest breaketh him because there is no spirite of lyfe in hym Be you ashamed therfore al you that worshippe him for if by the negligence of the priestes he fall to the grounde he can not aryse alone neither if he be raysed can he stande In vayne therfore do you worship suche a God as in no poynt can healpe hym selfe Howe can you then desyre his healpe in your aduersitie The Goddes that you worshyp are none other thynge but as the baker that baketh them wyll haue them and the priest that maketh them And neither of these two workemen is of longe continuaunce Howe caÌ„ their workes be Goddes therfore These gods of yours caÌ„ not deliuer them selues froÌ„ theues and robbers whiche haue ofteÌ„ times spoyled them of their boxes And you haue of late seene in the suppressioÌ„ of the Abbayes which I did sende for a punishmeÌ„t of Idolaters they were then left succuâ—lesse turned out of their siluer boxes and were not able to resist Therfore wheÌ„ you see the people worshiping round about you say in your hertes O Lorde that hast layed the foundations of the earth and the heauens the muste we worshippe And so doinge myne Angel is with you and I wyll require your soules at the hande of the oppressours Oh hertes barraine of al heaueÌ„ly doctrine Oh myndes voied of al godlines Howe can I the true God be knowen whilse the bread God and the cake vnsensible is in so high reputation Yea what needeth it men to lifte vp their mindes vnto heauen seinge they haue hym in earth which can grauÌ„t their prayers Howe can they worship in spirite and trueth seing they worshipe the thinge that hath neither spirite nor lyfe Howe caÌ„ you vnderstaÌ„de or coÌ„preheÌ„de my dreadful maiestie whilse ye do take this for a god whoÌ„ a blast of wynde wyll klowe downe from his aultare and his superaltare Al such goddes therfore as haue not made the heauens shall perish froÌ„ the earth and froÌ„ vnder the heaueÌ„ Marke howe the breath of maÌ„ a thinge of smal streÌ„gth againste any other creature is able to chaunge alter traÌ„sfourme the breade so sone as he hath it in his mouth and it shalbe ynough to him that hath reason to declare how shaÌ„ful the chauÌ„g is from the most strong to the moste weake froÌ„ the greatest to the least from the best and most mightie to the worste most impotent Oh miserable and chaungeable nature of man Oh twise miserable God whom this miserable man maketh Yea thrise miserable for he must come downe into the chalice at the call of euery whoremonger and sodomite drunckarde and couetouse caytyfe and be streight wayes swallowed into his filthy and vusaciable paunch that the firste beginnynge and endynge of his godhead maye he lyke miserable If the scripture do describe you any such If AdaÌ„ Enoch Noah AbrahaÌ„ Isaac Moyses AaroÌ„ or Samuel do knowe any such If Esaie Ieremias or Daniell haue described him in their prophecies If Math. Marke or Luke whoÌ„ you leudly alledge had tolde you that there had ben any such God on the erth If Peter Paule Iames and Iohn the faythful witnesses of my sonne Christe and the openers of his secretes had taughte you thys crusted cake myghte be chaunged into God or his sonne Christe shewe me one place But I knowe your crafte and subtiltie Nothynge is impossible to God you saye What then Shall God at your commaundement be a stone a tree or breade By the same possibilitie make hym your Asse All mine therfore shall answere you in this sort Because all thynges are possible vnto oure God he is able to escape your blynde iugelynge and is of power ynough to destroye you al together with your Idols And what so euer he be that teacheth any God that I haue not opened to my seruauntes in the scriptures the same I haue commaunded by my seruaunte Moyses to be stoned to death Which lawe I do nowe ratifie and wil
aduaunce your kind aboue the Angels And now you wyl haue hym cowpled with your wrechede creatures worse then your selues But he hath taken the forme of the children of Abraham And for his elect seed was he coÌ„tent to be come man disdayneing all other formes Loke no more therfore for my son Christe vpoÌ„ the earth in the bread the box or the chalice But heare in heauen shal you seke hym wher he reigneth at libertie with me his father from whom he sendeth down the holie gost the spirite of comforte into the hertes of mine elect to strengthen them against all the assaultes of the serpent I feade inwardly my shepe driueÌ„ from the pasture of my word Yea I geue life euerlasting to so many as by him onely wyll come to me his father Thus doeth he sitte at my ryght hande and fulfilleth al in al things spiritually Not beinge bodylie present in euery place where you wyll like charmers muÌ„ble foure words vpon dombe creatures Here in heauen you are sure to haue him your aduocate In the bread you haue no such promise With what fayeth then can you seke him ther. He promised you that he woulde sende the holie gost after his going froÌ„ you but he neuer taught that he was profitable to be chaunged into breade When he returned vnto me froÌ„ the earth then did he send in fyrie tonges visibly the spirite of our powre wisdom which taught the cleare vnderstandynge of the misterie that he had wrought before in the earth This spirite taught the hope of your callinge and that our wonderful worke in you that beleue how that I raysed my son Christ from death and set him at my right hande in heauenly thinges Whense you would most vilaniousely pluck him down turne him into bread and swalowe him like flesh into your bealies which grosse blindnesse and SythiaÌ„ crueltie my flolâ—…l abhor My flocke shal learne nowe other â—…inge of the flesh of my sonne Christ â–ª â—ut that onely which is by the knoweledgâ—… and beleueing of my mercies in my sonne â—…nd therfore shall they follow no tradicions of the world nor sticke to any creatures but say with mine olde seruaÌ„t Dauid I wl loue the O lord my strenth the lord of my succour my refuge my sauiour my buâ— lar the horne of my salucioÌ„ Yea the more boldely because of my newe testameÌ„t Saiâ— thus O heaueÌ„ly father thoughe heaueÌ„ and earth do perish and all creatures tourne to naught yet liuest thou O lordof heaueÌ„ and earth in me thou liuest whose son I am bi adoption thi spirite geueing witnesse of this thing Yea Christe the strength might and powre of thi right haÌ„d liueth no maÌ„ is able to driue him froÌ„ the place whether thou hast exalted him Of this am I sure and so loÌ„g as he is saulfe I am sure to be saulfe for I am partaker of his nature substaÌ„ce powre according to the gifte of Iesu my sauiour that dwelleth in me Not carnally eateÌ„ but spirituallye receiued by fayeth wherby I knowe that he is my heade and I one of hys members Thus may you learne O my little flocke whan you haue for sakeÌ„ al creatures to be assured of fauour and optaine the sownde and sure taste of yâ—… saluacion and euerlasteynge lyfe and 〈…〉 and fele the hope of your calleinge â—…hall neuer suffer you to come to confuâ—… and so reioyce as my son wilded you of no powre earthlye neither of carnall eatinge of Christ nor 〈◊〉 dynge vpon serpentes but that your names are written in the boke of lyfe in the heauenes Vnto the other sorte which may worthely boaste of their powre if it be true that they saie because they caÌ„ make God or cal down God into the chalice for all is one matter in effecte I will an swer as I did of olde by my prophet Esaye I abhor your Sabothes your sacrificies and all your ceremonies Yea what do I care for your masse muÌ„bling whiche banisheth the memorie of my sonne and setteth a newe Idole to prouoke my zelouse indignacion against you What care I for your gletteringe miters seynge you banishe my word What care I for your fasteyuge and prayeinge seinge your handes are of full of bloude your fingers full of â–ª wickidnes What care I for the swarme of your ceremonies y e whole heap of your farthings where vpoÌ„ your religion staÌ„deth seiâ—g your lippes tell lies Geue â—are and tremble for the wickednesse of your handes for the Lorde hath spoken it ⧠An answere to the principal pointes that follow after the doctours in the bishop of winchesters boke NOw go to you papistes who had rather er with your father the pope with his doctours his furred hods and forcked caps then to saie trueth with Christes despised membres wyll you follow the broud way that leadeth to perdicioÌ„ because the multitude doeth enter into it Nay rather coÌ„tend and labour to enter the narrow and straight waye whiche leadeth vnto lyfe which is the waye of knowledge and truth wherein fewe do walke I knowe your doctours are gloriouse You call them sainctes and I truste they be so accepted of God But Christ and his Apostles though they were not so glorious and well taken in the worlde yet was ther more truth in their wordes and writings Yea sure it is to be fea red â–ª ther is some priuie flatterie and vntrueth closely â–ª cloked in the darke sentence of their longe bokes where the wrytinges are so coÌ„mendable in the worlde and so phausible in generally to all the heape of the papistes the vpholders of Antechrist For after olde custom and auncient ordre the scriptures of God maie not be reade in the scholes til such tyme as the maister of the sentences and the heape of your other doctoures haue stopped Iacobs welles the louelye fountaynes of the heauenly water with the fillthy mud of their gloses â–ª Yea the filthieste of that floâ—… let hym lye let him dote let him bable whaâ— helusteth yet shall he be alowed boeth in lâ—… ten and in englishe when the worde of God wheÌ„ the new and olde testament shalbe breÌ„â—… with fire Yea the maynteners therof whâ—… are the onely holions of God because they maynetayne the holie worde of God shalbâ—… destroyed and brent together with the bokeâ— of the Gospell that they mayntayne Surely your perswasion maye do muche to the worldely mynded when you compaâ—… these ii contraries togither The gloriouse doctours the sayntes by the pope canonised and by al worldely powers maynetayned renowmed and worshiped vnto the out castes of the world stil barkynge at the vices which are abominable scrapeing the eares of men wyth the sharp reaseinge trueth and therby deserueinge as the worldelye suppose worthely to be expelled banished or burned But vnto the godlye whose desyre is to be lyke their master Christ in sufferinge with him in this worlde that they may after rayne wyth him in the
worlde to come haueynge before their eyes all the prophetes who suffered for the trueth and all other martyrs and wytnesses whome the worlde hated and was vnworthye to haue styll amonge theim considerynge that the scriptures can not lye whych sayeth that who so euer wyll lyue godlye in Chryste shall suffer persecution all your perswasions are but vayne and of none effect For they loke onely vp into heauen for theyr rewarde where Chryste theyr heade whych suffered lykewyse at the hand of the wycked synners reproche rebukes and moste bytter tormentes spytefull shame and paynful death rayneth for euermorewith me hys father Further more where you are about to oppresse wyth the Maniches Messalyans and other sinister opinions you follow your father whose nature is to accuse the chyldrene of God You stande vp lyke Sathane our aduersarie like the deuill our accuser Frythe if you hadde suffered hym to lyue would haue ben able to haue answered you for hys boke whych is yet on lyue you are not able to confute That onely fayth whych Luther taught hath destroyed a greate parte of your popeysh kyngdome Wycklifes Wycket dyd open the waye to perceyue your wylful blindnesse Hys necessetie setteth forth the glorie of God who as he alone created all thynges in heauen earth and hel wythout the helpe of any other so by hys wisedome and powre â—…lone wythout the helpe of any creature doâ—… he gouerne and preserue all thynges orâ—…reinge euerie thynge vnto thende moste wiâ—…lye and so myghtily that no man can let the same If thys oure myghtie Lorde and maystâ—… haue by hys secrete worckes styrred our hâ—…tes to bewaile your blyndenesse and to be wrath and greued wyth your tirannye and by the same worckes long suffered you that he myght make manifeste the vesseâ—les ' of his mercie whome he hath created vnto glorie differing hys vengeaunce that you myght haue inste tyme of repentaunce suffereinge the cruell Pharaos to oppresse hys chosen and all you wycked tirantes and Lorde lyke byshopes to deride and skorne not onely theÌ„ but hys sonne Christe also yet knowe for certen that God our father doeth not leaue his worcke vnperfete and vnfinished But leke as Sathan could streach out hys hande no farther vpon Iob then God permitted and appoynted him and as the rageinge princes and wicked priestes coulde do nothynge vnto Christ but that the hand of the father had longe before appoynted for the lambe was slayne euen froÌ„e the beginning of the world lyke as the princes arisinge and rageyngâ—…gainst good his Christ can do nothing but that which his counsel hath first decreed and determined so when they haue shewed all theyr crueltie and laughed theyr fyll â–ª at the fall of the innocent he will finish his worke he wil destroy the wicked and laugh at theyr destruction The Lord shall deride and skorn them Then shall he speake to them in hys angre and in his wrath shal he ouer whelme them This is the worke of the Lord and the necessitie ineuitable Beware beware I saye that you do not suffer the aduengeing hand of God as More and other mockers haue done for wadeinge into thys secret worke of God with such lewde oppression and dirision As for vs we do accordinge to the scriptures confesse this same necessitie and gyue God our merciful father most hertie thaÌ„ks that he hath so wyselie and inyghtilye established his workes that no man or any other creature can change any one of them No not so much as to make one heare white or blake For this cause do we singe in our hertes and gyue thankes vnto God for all his workes For all the workes of the Lorde are excedynge good and conuenient in theyr due seasone Man ought not to aske what is this or what is that for at tyme conuenient they shal be founde all perfecte The workes of all flesh are before hymrand ther is nothynge hyd from hys eien He seeth from euerlasteinge vnto euerlasteinge and ther is nothing to wonderful to him Ther is no euil done in the citie but he turneth it to his glorie The vnrightuousenes of vs doeth commend hys iustyce Than may not man saye what is this or that For vnto the good all thinges are turned into good And all the â–ª wayes of the Lorde are playn and strayte vnto the Iuste but the vngodly stumble at them For the good good thinges are created euen frome the beginninge and euyl things for the vngodly All thinges necessarie for manues lyfe were created frome the begynninge water fyre Iron salt wyne oyle and clotheinge All these thinges are created to the faythfull to the best but to the vngodly all these thinges are created for vengeaunce and in theyr rigorousenesse haue they fastened theyr tormentes â–ª In the tyme of the ende they shall poure out theyr strength and pacifie the wrathe of him that made them Fire death honger hayle oppression strife swerd and bloude shedeynge noysome beastes scorpions and serpentes are created for the wicked And thoughe all flesh be troubled with such lyke miseries yet vij folde are they poured forth vpon the vngodlye And they shalbe all found redie to fulfill the commaundementes of theyr Lorde vpon the earth and wheÌ„ theyr houre measure is appointed they shall not ouer passe his coÌ„maundementes Thus may al men coÌ„sidering the works of God Iudge without wauerynge that all his workes are perfect firme stable â–ª and vnchaungeable and he worketh euerie one in due seasone and when nede is So that a man nedeth not to saie this is worsse theÌ„ that for in due seasone they are all pleasant and good Wherefore geâ—e prayse and thaÌ„kes with whole herte and mouth vnto his name whiche worketh all in al thynges after his good pleasure Agayne you saye it is a more easy thinge to lyue well then to lyue euill Ah than why wyll you not playe the good byshope and lyue well accordeynge to your callynge onlesse you intende to be more rewarded for the labourouse parte of the tyrant papyste accordeynge to your owne mockeynge doteynge But nowe haue you yet one onely thinge to saye for your selues and that is this This doctrine hath continued a thousand yeares hath be so longe maintened by our doctours If this be a good argumeÌ„t cal agayne into Englande your greate Idole the pope and all his pardons Buylde vp his monasteries and restore his Images and Idoles which haue by the pope and his church ben so long mayntened and defended with the tyranny of fyre and fagottes Yea if tyme may be preiudiciall vnto the truth by it may you maintaine the murther of Abel the Sodomiâ—rie of the fyue cyties and the Idolatrie of the Babilonians because all these thinges be of suche auncientie And because â–ª we haue nothynge that hath so longe continued in the worlde neither that hath ben so generally receyued and maintened as sinne hath bene we shall by thys reasone prefer it before vertu
we returne to bodily fode to coÌ„forte the body withal then knowinge that the thinge whiche entreth in at the month defileth not the body we do without superstition and excesse vse indiffereÌ„tly al such meates as occasion ofsereth And why should not we as well do thus as you bishops to eate on the greatest fastynge dayes you haue swete sucket grene ginger marmilade such like deinties for the punishinge of your Pope holy carkases Is a piece of biefe or bakoÌ„ more perilous for the prouocation of sleshly appetite in vs pore meÌ„ of the contrey that labour al the day long in hoÌ„ger colde theÌ„ these subtilties are to your sleuthful idle bealies If we do not fast the true fast lameÌ„t for our sinnes so oft as were coÌ„uenient the great cause is that we are neuer taught of this true faste very seldoÌ„ do we heare the worde of god truly preached whiche might moue vs to this repeÌ„taÌ„ce mourning for our sinnes So that alwaies the fautes of the people must needes returne vpoÌ„ your neckes O bishops the bloude of the shepe that perish must berequired at your haÌ„des because you are negligeÌ„t in doinge of your duties Now this great matter that ye do lay so ofteÌ„to our charg Thatin the lords supper we diuise a diete without ani dainties that we wil haue nothing preseÌ„t but bread wine we haue partly proued to be vntruly reported of vs who do in the Lordes supper set forth the fode that feadeth into lyfe euerlasteynge But the same thinge may well iustly be spoken of you that do set vp the muÌ„blinge of a masse in a tonge not vnderstand in the steade of the lyuely fedyng of the faithfull in the death of Christe which ought all waies to be preached shewed forth in thys supper of the Lorde that the flocke of Christ may continually feade on these dainties of the heauenly manna accordinge to the sayeinge of Christ Not Moyses but my father geueth the true breade frome heauen For it is the bread of God that coÌ„meth from heaueÌ„ and geueth lyfe vnto the worlde I am the same bread that am come down from heauen He that coÌ„meth vnto me shall not be hongrie he that beleueth in me shal neuer be â—hyrstie Lo what dainties we do set forth in our supper But what daintis do the pore people find in your masse You saye that ther is rawe flesh bloude and bones which thynges coÌ„pared vnto oures are no daynties The people saye that you do eate al in a cornar and will gyue no man part with you What so euer daynties you haue they go home hongrie boeth in theyr bodies and soules Yea what geare is ther in your masse the gospell and epistle Hoc est corpus meum onli excepted that can fead the soule of the vnlearned man Yea how doeth that gospel epistle fed their soules that vnderstaÌ„d not one word that you speake As for yourblasphemus collectes geueing so much to the merites of sanctes your secretes where in you do talke with Annas and Cayphas your beadroles one of benefactours and an other of hallowes as Peter Paul and Crisogonus whose memorial you name it to be not the memorie of Christ by whose merites and prayers you desyre to be defended in all poyntes If all this I saye were in english and vnderstand what daynteis Yea what deuellieshnes shoulde hereby enter into the hearers herteâ— This is no fode but filth this is no breade but poyson But you thynke perchaunce that we lewde people maye feed vpon fonde gestures vpon youre fonde bloweynges and blesseinges mockeinge and moweynge vpoÌ„ your cake holden vp betwyxt your fyngers and hopped about the chalice These be all your spiritual workes But they neither feed soules nor yet bodies For you are those shep herdes that fede theim selues and despise the flocke The best you haue to say is that you do eate this supper for vs that you drynke this cup of the newe testament for vs. But nowe haue we learned of late in the testameÌ„t of our master which you haue most vilanouslye plucked forth of our handes beynge no gentillmen that it is hys wyll and pleasure that all we should eate drinke of the breade and wyne of this supper Wherfore I praye you eate our meat no lenger neither for vs nor from vs. For that which you do eate caÌ„ do vs no more good theÌ„ if you did eate away from vs our bodilie diner And if you wilbe partakers of our bodily labours goodes let vs be partakers with you in this supper And if you compt vs saued redemed by the bloude of the newe testameÌ„t theÌ„ suffer vs to drinke of the cup of the same in Christes blud If you do caste vs froÌ„ it esteme vs so lewdly as you haue done herebefore thinke non other but the arme where vpon you haue trusted shalbe broken the donge of your soleÌ„nyties shalbe scatered vpon your faces But to come to your dainties agayne You doe mixt the thyrde parte of your cake with the wyne then you saye Hec sacro sancta commixtio this â–ª holye mixture be helth of bodie soule By the whiche blasphemouse wordes wherein you wysh that thys same mixture that you make shoulde be saluacion of bodie and soule we may espie that you haue here dainties prepared for the deuilles owne toth Your preparatiues to these daynties are like to the daynties them selues That is to saye deuillishe Reade the Rubrica of the masse to eschew mortalitie and the masse of the fyue wouÌ„des where as it is written that what priest so euer sayeth the office of this masse v. tymes either for hym selfe or any other he shall in thys worlde haue grace and health in the world to come euerlasteynge lyfe if he continewe in good And in what so euer tribulacioÌ„ a man shalbe in this worlde if he procure this office to be sayed for him v. tymes by a priest wythout dout he shalbe deliuered And if it be read for the soule of the dead strayt after it is read v. tymes the soule shalbe deliuered froÌ„ payn Wyth such lies and blasphemies do you prepare the peoples mindes to your dayntie dyshes Now your cautiles subtillities that you haue about these daynties declare you to be more supersticiouse then were the phariseis and far more foleish then the heathen In so moch that I am ashamed to write them ⧠Of the pure sacrifice of Malachie the prophete BVt you do establishe your masse and â–ª sacrifice as you suppose verie strong lie by the prophete Malachie whom your doctour DamasceÌ„ doeth alledge for the vnbloudie sacrifice And you brynge hym in againe here in the ende of your boke though he speake cleare agaynst you These be hys wordes after he hath rebuked the priestes of couetousnesse I haue no pleasure in you sayeth the Lord of hostes I wyll allowe none offeringe of
the vndefiled in the waye which walke in the lawe of the Lorde Blessed are they which serch his testimonies and ther shall you perceiue that the worde of God shoulde be the delyte of the life the fode of the soule the lyght â—o the foâ—e stepes the rode of the yonge man to breake his lustes the exercise of his lyfe the coÌ„forte in aduersite the bridle in prosperitie the medicine in sickenesse the onely fode in health the relefe in werinesse the banisment of vilanie sufferinge no shame to assalt the cause of reioyseinge in banisment and imprisoneinge in extreme age the releyfeinge of werinesse causeynge all quietnesse Yea in death the geuer of lyfe and in lyfe ioye euerlasteinge Is not this thinge worthie to be preached in the tyme of mattens and masse to be preached red and hearde inmattens masse and euensonge tyme to be learned of men women children plowemen yemen gentillmen fre men bound men and generally of al christen men Oh bishope recant for shame Now to discuse what place the doctrine of meÌ„ should haue in the worship of God marck that God sayeth That which I coÌ„maund the that onely do thou neither adde thou any thynge nor diminishe therfrom Marcke agayne howe Madaâ— and Abihu the chyldreÌ„ of Aaron dyd offre vnto the Lorde straunge fyre that was not commaunded them fyre came furth froÌ„ the Lorde deuoured them So straunge a thing it is to set vp a strauÌ„ge thinge of our owne braine Oze for touching the Arke of God was stryken to death notwythstandynge he dyd it of a good entent Howe thynke you then wyll God receyue your fonde doctrines and ceremonies Saule the firste kynge of the Israelites was thorowe a folishe intent of his owne put from his kyngdome Beinge commanÌ„dded to destroye the Amalechites wyth all theirs he saued the best and fayrest inteÌ„ding to do sacrifice therwyth vnto the Lorde But God asked hym by the prophet in this wise Wyl the Lorde haue holocastes offeringes and not rather obedience vnto the voice of the Lorde But thys place do you falsâ—y alledge for the obedience vnto men euen in like maner as you do wraste thys texte also In â—ayne do they worshyp me teachyng the doctrines and preceptes of men But we dare examine the maâ—tier by your owne gloses You are content to graunte that suche doctrines and preceptes of men as be taught of their owne braines wheÌ„ they were but in the state of men onely were but vayne worship And then talke you of Lycurgus and of Numa Pompilius but in the popes kyngdome al doctrine was good for he was aboue this state of a man as it should seme because you can fynde no faute wyth his doinges yea all you bishops and your priestes are more then meÌ„ also as may appeare by your boke for what so euer you saye we muste beleue you or els we dispise God Thus caÌ„ you alledge scriptures and can proue thys by a text of Paule Non spernit hominem sed Deâ—m He doeth not dispise man but God Whiche text is spoken of the precept of God wrytten in Leuiticus whiche forbyddeth the to defraude thy brother whiche Paule alledgeth a litle before and therfore warneth the Thessalonians not to set lyghte of that lawe the authour wherof was not any maÌ„ but God But you write of authoritie You may writh scriptures as ye luste As for your place to the Hebrues maketh for theÌ„ that preach the worde of God whose fayth we shoulde folowe and consider the ende of their conuersation If you wyl be tryed to be such ministers you must proue vnto vs your ministration in muche sufferaunce in afliction in necessitie in carefulnesse in strokes in imprisonment in seditioÌ„s in labours watchyng fastynges in purenesse in knowledge in gentlenesse of minde and liberalitie in the holy gost in loue not fayned and in the worde of trueth c. Dare you styll cal your selues ministers Then must you be the disposers of these misteries of God And so longe as you syt in the seate of Moyses preachyng the worde of God so far wyl we beleue you And so far as you are the folowers of Christe we wyll folowe you But if you bringe not his word we dare not saye Aâ—e vnto you nor receyue you into our â–ª houses No we do take you for the vncleane beastes that do not diuide the houffe Suche are the shepeheardes as Iheremie sayeth that are fed wyth the wynde whiche scatter the shepe caste them furth and do not visit the flocke The priest and the prophete are boeth defiled wherfore they do doeth folowe a slipperie waye in the darcke wherein they shalbe dryuen furth and fal in the same for I shall brynge the daye of their visitation vpon them sayeth the Lorde They are al like Sodomites in my sight the people lyke Gomorrha With wormewod and gaâ—â—e therfore wyll I feede theÌ„ For al pollution is coÌ„men vpon the earth sayeth the Lorde by the prophetes of Iherusalem men moste highly estemed in outwarde holinesse But thus sayth the Lorde of hostes Gyue none eare to the wordes of these prophetes that deceyue you For they speake the visioÌ„ of thir owne hertes not of the mouth of the Lorde Thus are we playnely taughte howe perilouse a thinge it is to folowe the doctrines of men be they neuer so highly aduaunced wyth titles of holynesse Yea we are by the mouth of God admonished aboue all thynges to beware of them that promise peace quietnesse folowinge but the shreudnesse of their owne hertes and folishe inuentions for it is a kynde of Idolatrie not to sticke vnto his worde as vnto the thynge onely sufficient Of suche prophetes therefore as brynge their owne inuentions doeth he saye I dyd not sende them they ranne I did not speake vnto them and they dyd prophecie If they had stande in my counsayle and published my wordes to my people they shoulde haue turned them from their wycked wayes and from their wycked inuentions I dyd heare howe they tolde lyes dreames in my name by the disceites of their herte causynge the people to forget my name for their dreames as is it come to passe thys daye Therefore sayeth the Lorde of hostes agaynst such prophetes He that hath a dreame let him tel his dreame and he that hath my worde let hym speake my worde truly What minglest thou chaffe wyth the â—heate Are not my wordes lyke fyre sayeth the Lorde and lyke the mall that breaketh the stone Therfore to you prophetes that steale my wordes euerie one froÌ„ his brother dreamynge furth your lyes deceyuyng my people wyth your lyes your miracles where as I dyd neuer sende you nor yet commaunde any suche thynge to my people as dyd not profite them You are the heauy burden that I can no loÌ„ger beare and therfore I wyl caste you awaye Agayne Ezechiell in the spirite of God doeth thus
it nor to drynke there of but oure maister person or oure sir Iohn are worthy men for the purpose But oh blynde bishoppes we are not all so fonde to be illuded styll For many haue reade your bokes wrytten for thys purpose to maynteyne your pompe and to keepe vs as your vnderlynges and therfore wyll we no loÌ„ger suffer you to say that we lewde men will not haue it But we desyre and require you for the loue of God in his sonne Christ by whom we are made al one perfect and knigeli priesthod to offer vp our selues a lyueing sacrifice purified by the bloud of his vnspotted lambe whiche maketh perfecte all thinges in thys uewe testament which he coÌ„mauÌ„deth vs to deuide generalli willeth vs all to be partakers therof that you do set vp no doctrine of wyll holynesse agaynste the manifest worde of Christ the sonne of God who sayed Drinke of this you all For if you do it must neades be styl spoken of you that is sayed by the prophet Esaie They worship me in vayne teachinge the doctrynes preceptes of men Now leste any simple man shoulde be deceyued wyth your iuglinge wordes when you saye that good men might by the ordre of the churche coÌ„municate vndre boeth the kindes though they haue conteÌ„ted theÌ„ selues with the communion of one kinde and that it was neuer denied but that all states of meÌ„ might coÌ„municate in boeth the kyndes and that ther was â—euer lawe made to the contrarie neither any estate of men repelled aâ— vnworthye to receyue the one kynde as well as the other but that they haue of theyr selues forborne reerently I haue agaynst you not onely your canon lawe and popeishe decrees whych you haue so perfectly learned but your cruell statute of the syxt articles also wherein you made it death to defeÌ„de these open wordes of our Master Christ Drinke of this you all This is inough to cast you in this mattier For if it were lawfull for all christeÌ„ men to communicate in boeth kindes what crueltie cal you this to make it to be proclamed fourth tymes in the yere in euerye church and euery moneth in all sessions assises courtes lawe daies that who so mayntayneth it to be lawful shalbe iudged an herityke and as an heryteke suffer death by burnynge Is there any such charitie in you as Paule had in the settynge forth of his doctrin concernynge that a woman ought to be couered in the congregacion Or is the drinkinge of this cup a more wayghtie matter or more hurtfull to them that do it Christ commaundeth vs to do this and Paule doeth but reasone in the other accordeynge to the lawe of nature Why are you so shamelesse then Oh byshopes to kyll Christes shepe for doeinge theyr masters coÌ„maundement and mayntaynynge his wyll declared in his scriptures seynge that Paul is readie rather then there shoulde be any coutencion about it to call his doctryne backe agayne teachinge most plainely that the church of god ought not to mayntayne any suche doctryne of any man as may styre any contencion debate or stryfe ⧠The determinacioÌ„ of the doctoures of the greate vniuersitie of Paris against the ministracion of the sacrament in boeth the kyndes FVrther more to open vnto the simple as I haue promised what your popeishe diuinitie doeth determine in this cause in the yere of our Lord God a thousande v. hundreth fortie and. ij the. x. daye of march all the doctoures and bachilers of diuinitye of the vniuersitye of Paris gathered to gether into theyr schole called Sorbona haue by solemne oth professed this article of communion in one kynde to be truely and worthyly mayntayned and many suche lyke nolesse shamefull then wycked whyche are published in the newe statueâ— of that facultie with shame inough Theyr fonde foleish and wycked wordes be these in the. vij article The coÌ„munion vnder boeth kindes is not 〈…〉 vnto laye men vnto saluacion And it is rightly and iustly in olde tyme decreed by the church that they should communicate vndre one kynde onely the kynd of breade Whych they proue by these worthye reasones For theÌ„ were it dainger leste the bloud shoulde be spilt But wher the lutherians do demaunde whether the church be wyser theÌ„ Christ because it prouideth for this inconuenience wherof Christ was not ware in commaundeynge the wyne to be taken I do answere that Christ dyd forse the thinge but he kept it secrete to proue the wisdome of his churche Ther is also an other inconuenience For the bodie of the Lorde must be kept in Cibario to be gyuen to the sycke But if the wine shoulde be reserued also it woulde be made vinacre and so for the corruption it shoulde be no loÌ„ger bloud Yeâ— the lutherians would deride vs sayeinge doeth it not wel appeare that there is wyne styll And so this shoulde make agaynste the opinion of traunsubstantion and chaunge of substaunce Thyrdely this is also reasonable that the priestes should haue some priueledge to suppresse and holde downe the pride of the people Fourthly this doeth auayll to proue the opinion De concomitantia of what so euer the Lutherians do clatter that we shoulde folow obserue kepe the ordinauÌ„ces of Christ which he hath appoynted for our infirmitie Also ther shoulde be an other daynger if the bloude should be geuen to drinke for theÌ„ the taste therof myght engender a suspicion to the laye men ther remayned wyne styll wherof woulde arise many slaunders But if they do reason that the church hath no powre to dispense with the coÌ„maundementes of God I do answer that the worde Bi bite Drinke you must be takeÌ„ as a counsayle and no precepte Ther is yet one thinge that I dare scarsely alledge which is wel worthy to be deeply pondered For ther be some that drinke no wyne which maye not be depriued of those kyndes But I dyd defer to bringe this same because the Lutherians will deride vs and saye that ther is no wyne nowe but bloude This is the verie doctrine that your popish doctours were wont to teach preach in all plares But nowe that it hath pleased the Lorde to open the eyes of his people to eâ—pie the leude reasones of you so blynde guides so that you can no loÌ„ger hope to worke your wickednesse so openly the Deuyll steareth vp Stephane Subtile his felowes by deceyuable wordes to maintaine the same matters Fyrste you laye all the faulte in the laye men as surely we are much to blame doeth in thys and other thynges because we haue suffered you so longe sayeinge that the laye meÌ„ compelled by no lawe haue of their owne foleishenesse holinesse you saye â–ª for borne the one kynd Secondlie you establishe your purpose ful craftely with the ministeryng of one kinde to the disciples in Emaus And the breakynge of breade mencioned in the Actes Where vnto you adde this exclusiue Alone And yet when Ioye sayeth that fayth alone
doeth iustifie you can barke brale at hym biding him bring some opeÌ„ scripture wher it is written faith alone We maye iustly therfore if you wil geue vs leue aske you wherit is writen in scripture breade alone In the. xxiiij of Luk it is writteÌ„ that Christ dyd take the breade blessed and brake it and dyd gyue it to theÌ„ theyr eies were opened But â–ª whether we wyll vnderstande that Christ vsed herein his accustomed old maner of thankes geuynge as he dyd allwayes wheÌ„ he did take breade or such like creatures to teach hys to be alwayes thankefull as appeareth Iohn vi Luke ix Marke vi viij Math. xiiij and. xv or we wyll saye that he dyd also blesse the cup and not the breade alone you haue not one worde to confute vs. If you dare then put to your glose and exclusyue A lone in the seconde of the Actes where it is sayed that they dyd coÌ„tynewe in the doctrine of the Apostles breaking bread by euerye house besydes that you make the Apostles verie lewde so sone to be forgetful of theyr Masters example and speciall commaundement to deuide this brotherlye cup amonge theÌ„ you maye likewyse be demaunded because you take somuche lybertye sometyme to speake merylie whether you wyll adde your exclusyue alone vnto the wordes next folowynge which are these â–ª Inuicem sumebant cibum They dyd take meate to gether As though they should eate meate alone without drinke But surely you prelates do ryght well knowe howe vnmete and perilouse a thynge it is to eate breade wythout drynke and therefore haue ye graunted vs pore lewede people to haue thre draftes of your chalyce to washe dowâ—e your clammye God when he cleaueth to the roufe of our mouthes And though you do not blesse the wyne that you gyue vs no not so much as once blowe vpon it or wagge your holie fingers ouer it I yromise you I like it neuer the worsse For I knowe that God hath blessed it as hys good creature and I can not perceiue howe your blessinge shoulde amende it Whether you wyl or not therfore I receiue it as the sacrament and holye semblaunce of the bloude of the vnspotted lambe in the newe testameÌ„t that like as the fathers of the olde testament had the naturall bloude of their lambe and passeouer sprinkled on all their postes and dores so likewyse we of the newe testament seinge we can not haue the natural bloude of thys lambe of the newe testamente neither stande we nede of any suche carnall imaginacion to vs that are spirituall Yea some of the disciples of Christe would haue dronken the bloude that ran forth of hys syde if thys had ben so profitable We of the newe testament I say knowing that oure vnspoted lambe Christe Iesu hath deliuered vs out of the Egipt of sinne and the hellye Pharao do also knoweledge our deliueraunce by thys cup of the newe testameÌ„t in his bloude offered for the sinnes of the whole worlde accordinge to the sayeinge of Paule in hys Epistle to the CorhinihyaÌ„s The cup of thankes geueinge sayeth he where wyth we geue thankes is it not the partakinge of the bloude of Christe Thys cup sayteh Paule on hys maysters worde is the newe testameÌ„t in my bloud Do this so ofte as you drinke in the remembraunce of me For as oft as you shal eate of thys bread and drynke of thys cup you shall shewe the Lordes death tyl he come What so euer he be therfore that woulde stope thys well of Iacobbe and thys spirituall spring wytholdeing vs frome drinckeing of thys cup wherin we do spiritually receiue the bloud of the immaculate lambe that was slayne for vs he doeth not onelye breake the commaundement of Christe oure mayster and sauiour refuseinge the cup of brotherly loue whiche ought to be deuided amongeste all them that be of Christe but he doeth also stoppe the memorie of oure deliueraunce by Christe hynder vs frome the communion and partaking of hys bloude and extinguish and blotte forth so far as in them lyeth the remeÌ„braunce of hym that hath by his bloud bought vs. But nowe because you know that al you haue sayde hath but a feeble foundacion you ren styll to the cornor stone of your buildeinge and saye ⧠Vnto thys daye we be onely assertayned by tradicion of the churche in the true vnderstandeynge of the Euangelistes of oure order in the consecracion of the said sacrameÌ„te and the circumstaunce of the pronunciacion of Christes wordes wherby the same is wrought Al thought thys intricate sentence of yours of the order of consecracion and the circumstaunce of the pronunciacion myght minister iuste matier of an whole boke yet because I haue thys one marcke chieflye before myne eies to teache howe that you neither in thys nor in any other mattier wyll claâ—e to the in fallible certaintie and trueth of the scriptures but accompt your selues to be ascertayned by the onely tradicions of your doctours whome you call the churche I geue warneinge to all good men that they geue no credence to thys your deceiueable sophistrie For by these termes of tradicions of the churche continued so long time you maye bringe in popes pardons pilgrimages and what ye luste But howe can any good hert beleiue that you would truely minister your tradicions secretly taken at the handes of your fathers when we se you minister falsely the thinges that are taught in scripture CaÌ„ you bewitch vs to belieue that you wyl minister the tradicions that you haue learned in secrete for our profite when we se you corrupt the openscripturs with your gloses for your owne profite Drincke of this you al are the plaine wordes of our sauiour Christ the maister of al trueth And shall we belieue you in your vnwritten verities when you go about to gloses this such lyke places of scripture Naye it is an hundred tymes more likely that you woulde be falser in secrete thynges thaÌ„ in opeÌ„ Wher fore as you myght cal him a fole that would trust such one to tel his money in his absence as hath picked his pursse and done falsely before his face euen so myght you recken vs worsse theÌ„ mad if we haueinge experience of you seinge you takeÌ„ wyth the maner and reproued for the corrupting of y e opeÌ„ scriptur before our eies yea â—o taken that you caÌ„ not denie iâ— woulde beliue that which hath these M. yeres lien in your roten mawes in the fleshly mire of mans inueÌ„cions should nowe be holsome for vs seing that your fathers the Popes haue so ming led all their tradicions wyth the open blasphemies agaynste God and all godlynesse whiche is the verie doctrine of Antichrist and the phariseies that folowed them haue thriste all thynges so ful of their leuen of Hypocrisie and you theyr successours haue strayned them to suche vngodly purpose and maintayned them with suche crueltye ⧠The ceremoneis wherof
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