the olde testameÌ„t where the Idoles of the heatheÌ„ ar named in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet for to settâ— forth the vnitie of the godhead alwaie with this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the plural nuÌ„bre is adioined a verbe of the singuler as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And also in the hygh name of God which the Iewes had in so high estimacioÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth sigâ—ifie vnto vs that onely euerlasteing powre wherbi al thinges haue their being is manifestli opeÌ„ed the vnitie indiâ—…sible Of this spirit is it writeÌ„ thus He that hath not the spirite of Christe is none of hys And agayne Who so ener are led by the spirit of God they are â–ª the childreÌ„ of God So â–ª that as we can not be wythout God or Christe su can we not be wythout this spirite proceadeinge from them boeth as Christ him selfe witnesseth saieinge The conforter euen the holye goste whome my father shal sende in my name Againe WhaÌ„ the holy â–ª goste shall come whom I shal send from my father Of this spirite dyd the prophetes speake muche vnder the name of water and fire as Esaie I shall poure forth my spirit vpoÌ„ the thirstie miâ—floudes vpon the drie land I shal poure forth my spirit vpon thy sede and my blesseing vpon thy buddes and the same shal saye I am the lordes Lyke vnto these are there other places as in Esaie xii Eze. xxxvi Psal C. xlvi lxiii This spirit together wyth the father and the sonne this Trinitie and Vnitie that can not be diuided do we belieue and teach not by a blynde saiynge of any doctoure as you do but by the worde of God and the worke of his spirite whiche is able to leade vs into all truth neuer faileth his church builded vpon the rock Christe agaynste the which the gates of hel can not preuaile For by this spirit thus workyng faieth in Christ and loue to God and maâ— is knowne the true church as Iohn sayeth By thys do we knowe that we dwell in hym and he in vs because he hath geuen vs of hys spirite And Paule saieth generally to alâ— the faithful Do you not knowe that you are the church of God and the spirit of God dwelleth in you If any man do defile the teÌ„ple of God him wyl God destroye Thys church of God is holy which you are wher he doeth not meane of the Popes Churche though it wer builded of v. M. proude cardinales and bishopesse much les of our english church built vpoÌ„ the blind ignoraÌ„ce sinful lyueing but of x. oâ— xi horned Miters for three or foure of you woulde all were well so it were not longe of theâ—… but of that onely Churche whyche doeth alwayes knowe heare and folowe the voice of Christe theâ—â— heade and shepeherde and wyll not harkeâ— to the voyce of any straâ—nger Who though they be but. ii or iii. gathered together in the name of Christe beinge alwayes dispersed abrode by the Idole shepherde yet is Christ in the middes of them and shal at the length gather them all in one that ther maye be one shepherde and one folde Thys church is washed this church is sanctified and made holie This churche is iustified by the name of the Lorde Iesu and by the spirite of oure God sayeth Paule Christe so loued thys churche that he spent him selfe for hyr to make hyr holye clenâ—ed throughe the fountaine of water by hys worde that he myght make hir vnto hym selfe a gloriouse churche haueinge no spot blemish or wrinckle or any such thynge But you wyl doubt still O byshopes whether of vs be thys church Whether you gloriouse in the worlde or we despiced Firste therfore marke the fouÌ„dacioÌ„s of this church for ther can no man laie anye other then that is al redye layed the Lorde Iesu Christe ⧠The fyrst foundacion Whome the fayeth hath set as the chosen stoâ— for the fouÌ„dacioÌ„ of the tru church Sion ⧠The seconde foundacion Christe is the heade of thys churche ⧠The threde foundacion And heade shepeherde of thys folde For the fyrste all men iudge that you al ledgeinge so muche mans lawaâ—es establisinge and buildinge your fayeth wyth mans â—â—raâ—y settinge your cousciences vpon your doctours who are but fleshe and bloude do not so greately regarde Christe as we do whyche wyl haue hym oure onely foundacion and wyll admitte nothinge but that is spoken by hys spirite in his scriptures This fayle you in your fyrst foundacion Secondelye if Christe be heade and maister who dyd come humble meke and pore rideinge vpon an asse not hauinge an house where to â—aye hys heade dispisinge al worldly an outwarde glorie when the people would haue made him a kinge why do you ride on mules trapped wyth goulde Why haue you suche castelles holdes parckes and palaices Why wyll you be Lordes worldelie and take to you suche outwarde glorie Christe sayed that hys kyngedome was not of thys worlde and why wyl you beare suche rule heare Yea Christe forbade you to be called maister and why wyll you be called Lorde On the contrarie parte we haue the worde of Christ our heade for vs. Who sayeth Ther is no seruaunt greater then his Lorde and maister If they haue persecuted me they wil persecute you If they haue kept my word they wil kepe yours If the world do hate you knowe that it dyd hate me before it dyd heate you If you were of the worlde the worlde woulde loue that which is his owne But because you are not of the worlde but I haue chosen you forthe of the worlde therfore the worlde hateth you Yet do I leue you peace and my peace do I geue vnto you but not as the worlde geueth do I geue it vnto you â–ª Yea more ouer they shall curse and excommunicate you whyche was your olde practise o prealates and not onely that but the time shal come that who so euer sleath you shall thincke that he doeth high sacrifice vnto God And thys shall they do because they neither knowe my father nor peâ— me Tyrdlye If Christe be the heade shepeherde and dyd for your exemple saye that the learneynge whyche he taught was not hys but his fathers that sent him howe daâ—e you be so boulde to grownde so many thynges on your doctours Christe coÌ„maundeth you to feade hys flocke but you â—…ea them Christ coÌ„maundeth you to edifie but you distroye Christe byddeth you go into all the world to preach his word to al the worlde and to preach hys worde to al creatures but you saie naye none shal haue it but geÌ„tlemeÌ„ the other pore knaues shal haue a sophistrie boke of your gloses I praie you whoÌ„e make you the heade shepeherde in this and al your doeinges Not Christe but your doctours and Idle braines
owne grossenes Howe dare you for shame name this christes bodie that you do eate and saie that you eate it bodily May any thing be called a bodie but that may be perceyued bi some of our outwarde sences For by theÌ„ onely as by corporall instruments appointed of God to the same purpose maye we iudge what so euer is a bodie Seinge then our senses and bodilie instrumenâ—es perceiue no suche bodie the worcke beinge inwarde by the spirite what neade we to speake grossely and carnallie of the bodie or whaâ— profite can come by that strange doctringe Seinge then that Christe is not the meate of the soule that waye it is to muche shame thus to contrefaite a Christ in the breade good for nothinge But we beleueinge that Christe hath died for vs haue all the conforte that maye be continuallie refreshed wyth the body and bloude whyche are the onely foode of the soule For of thys spirituall eateinge the spirite encreaseth like as of the carnal eateing flesh onelie can be cherished and encreased For this worde must euer staÌ„d true That which is borne of the flesh is flesh and that whiche is borne of the spirit is spirite And for this cause doeth Christe vnderstand a spiritual eateinge But howe I praye you That 〈…〉 maye be eaten carnally and bodily Then shal it be al one thinge to eate hym bodily 〈…〉 spiritually which euen by your sophistrie you must nedes iudge impossible If the eaâ—â—ng of Christ be spiritual â–ª why do you say that you eate hym bodilye If it be bodilie what other thyng can it confort butthe bodi Christ saiâ—h that except we eat his flesh that is beleue that he died and shed his bloud for vs we cannot haue lyfe in vs. Agayn if we 〈◊〉 his flesh that is beleue that it was slaine for vs and drinke his bloude that is beleue shed that his bloud is shed for vs than is Christ in vs and we in him But is Christ in any man corporally and bodilie Naye ve rily What neadeth it vs than to make any â—…o doubtes of cateinge hym bodily for thaÌ„ do we eate hys bodie when we beleue that it was slaine for vs. It is fayth therfore and â—…e other eateinge wher of Christ speaketh for man consisteth of two partes bodie and soule The bodie nether can nor dare by any meanes eate him because it is horrible and a gainste nature No thoughe it coulde and woulde eate hym it shoulde auaile hym no more then the bodilie kisse of Iudas and the handeling of the Iewes auailed them It remaineth therfore that the soule shal eate him which can be none other wayes but by liuely faieth in the bodie and bloude â–ª offerred for vs vnto hys father The soule hath no teth and therfore none other maner of eateinge Thus do we conclude that the soule beinge a spirite and the meate spirituall no maÌ„ ought to seke for to eate Christe in this sacrament bodilie really and carnally but onely spiritually as hys worde is spirite and lyfe But stil you wyl vse your eloquence and saye Thys is spoken by intollerable arroyancie deuillishe sophistrie carnall reasones deceitfull expositions croked argumentes contrefaite contradictions by the spirite of the deuell it is lies erroure and blindnesse Captiue your wittes vnto vs of the cleargie Christe speaketh still in the priest at the aultare and saieth This is my bodie And therfore it is his natural bodie Thys is it that you haue to saye Oh howe full of Christes holy worde and the conforte of the scriptures is thys blessed byshoppe These are the blesseinges that flowe from thê so sone as they wagge theire pope holye membres I wyll not raile againe to your worthynesse But as I haue begoue I wyll answere wyth scriptures The tonge is a worlde of wickednesse So is thetonge set in our membres that â–ª it defyleth the whole bodie and setteth on fire all that we haue of nature and is it selfe set onfire euen of hel Therwith do we blesse god and curse men made to hys owne Image Out of one mouth procedeth blesseinge and curseinge where it is contrarie by course of nature that one fountayne shoulde bringe fourth both swete and bitter water If any man be wyse and endued wythknowledge amonge you let him shewe hys worckes out of hys good conuersasion wyth mekenesse and wisedome But if you haue bitter enuie and striffe in y our herte reioyce not neither be ye lyars agaynst the trueth For such wise dome desceudeth not froÌ„ a boue but is erthly naturall and deuellishe For where enuie ann strife are ther is vnstablenesse and all maner of iuell workes But the wysdome that is from aboue is first pure than peaceable gentile and easye to be entreated Full of mercie and good fruites wythout iudgeing wythout simulacion Yea and the fruitte of rightuousnes is sownein peace to them that maintaine peace But to go forth with our purpose No arrogancie no deuellishe spirite or sophistrie can haue the whole course of scriptures thus to maintayne their cause To proue farther therfore that we be taught the spiritual worship onely and not the sâ—eshely and carnall that perisheth and consumeth by tyme marke the scriptures First howe Christ con maundeth to worcke the meate not that perisheth but that remaueth into lyfe euerlastinge whiche the sonne of man shal geue you Nowe Christ did geue vs none other meate wherbye we lyue for euer but thys gospell aâ—d glade tidinges that he freely hath sufferred death for vs. Againe this is the worke of God To beleue in him whom he hath sent Lo the plain wordes of christ Fayeth in him whom the father hath set worketh the meate that neuer perishe It is fayeth therfore in Christ crucified that maketh vs â–ª blessed and not to eate the bodie carnally bodilie and naturally For then should we haue two waies to lyfe The one by fayth and the other by this bodilie eateinge which no man I trowe wyll graunte Againe Christe sayeth that it is the true breade that cometh downe from heauen and geueth lyfe vnto the worlde So that Christ is the liuely fode as he is God and geueth lyfe vnto the world as he is God the sonne of God not as he is fleshe For if the bodily meate that we do eate be but a burthen vnto â—s tyll it be chaunged iâ—to spirite and altered from the grosse substaunce to nourish the liuely spirites and spirituall partes what do we so grossely thyncke that the flesh of christ swalowed into oure bealies shall do vs so muche good â–ª Thys opinion is verie grosse Therfore sayeth Christe to the Capernites in the same blindenesse What if you shal see the soÌ„ne of man go vp where he was before It is the spirite that geueth lyfe the fleshe profiteh nothing The wordes that I speake vnto you are spirite and lyfe Thus doeth he call from the earth to heauen from the fleshe to the spirite lyke
To be shorte let any indifferent persone take in hande to iudge the life trade and learneinge of you byshopes and compare it wyth the doeinge of Christe and he shall fynde so muche diuersitie as betwen Christe and Antichrist To compare them also to Peter an Paule and other of the Apostles woulde sâ—ne declare the one parte to be naught they are so coÌ„trarie but they shalbe founde the folowers of Christe and therfore of the trwe churche and you the â–ª contrefaites yea the verie folowers of the Romeish Antichrist and therfore the sinnagoge of SathaÌ„ As for vs we wyll heare the voice of oure shepeherd onelie We will heare â–ª no straunger and therfore we haue no nede of any testimonie of man For the verie anointe inge teacheth vs to call Father father And the same spirite witnesseth vnto our spirit that wee are the chyldren of God For he that confirmeth vs to gether in Christe is God who hath also sealed vs and geueÌ„ the erneste of hys spirite in oure hertes And as Paule sayeth in the fyrste to the Ephesians to so manie as do beleue in the worde of truethe and the gospell of health you are sealed vp by the holy spirite a fore promised whyche is the ernest of oure heritage Therfore sayeth he agaâ—ne drawe no pâ—cke wyth the vnfayethful For what companye can ther be betwene the ryghteouse and the vnrighâ—â—ouse or whaâ— parâ—etakeing of the lyghte wyth darckenesse What concorde wyth Christe and Belial Or what parte can the fayethfull haue wyth the vnfathfull or howe can â—he churche of God agree wyth Idoles For you are the â—emple of the liueynge God as God sayede I wyll dwel in theÌ„ and walke in them and I wil be their God and they shall be my people c. And thys is the vniuersall churche scatered thorough out the worlde whiche we beleue not the churche of Rome Fraunce and Englande as Peter confessethe sayeinge I perseiâ—e in deed that wyth God there is no regarde of persones but in euerie nacion he thâ—t feareth hym and worketh ryghtuousenesse he is acceptableâ— vnto him This church sufferreth alwaye wyth hir heade Christe wherefore she shall also reigne wyth hym alwayes and be glorified This is eueÌ„ the felowship of sainctes that we do suffer together wyth oure heade and make perfite the afflictions whyche lacked vnto his bodye which is the church haueing one onli father in heauen one onely sauiour on erth one fayeth grounded on hys onely worde one baptisme of the spirite one hope of our calleing one heritage commune from Christe to all the whole feloshipe of sayntes and memberâ— of hys bodie Haueinge the remission and forgeuenesse of oure sinnes as the whole scripture witnesseth be leueinge stydfastely the riseinge agayne of the fleshe as is moste playnely taught and euerlasteâ—nge lyfe as Iohn witnesseth that God hath geuen euerlasteinge lyfe And thys lyfe is in his sonne He that hath the sonne hath lyfe The spirit is it that witnesseth these thinges for the spirite is trueth and he that beleueth in the sonne of God hath this testimonie wit in hym selfe and he that doeth not beleue maketh God a liar These thinges haue I written that al men myght knowe our fayth not to be grounded on man but on goddes holy worde and that we doubt in noparte of the olde fayeth but onely vpon your newe articles and gloses ⧠The resolusion of certen doubtes contained in Winchesters booke THus haue I put you out of doubt â–ª that we doubte in no article of the christiaÌ„ faith But I doubt that you bâ—e not yet out of doubte in those thinges that you doubt of in your detection amongest whych this is the greatest doubt You doubt you saye how the sonne of god whome you cal Iâ—…sus shoulde be contained in the woÌ„be of the virgine Vnto this your boubt I answere that as he was and is God so was â–ª he and is wythout begining and ende And the heauen yea the heauen of al heauens can not containe hym much lesse a littlle boxe to be shut therin but as he was verie man so was it true that the prophete dyd speake That a woman shoulde coÌ„passe a man And thys body that was borne of of the woman can you not proue to be scatterred throught out all corners of the erthe and to be in heauen also For so shoulde you make hym a spirite and no bodye yea all together God no crature for no creature can be in â—…o places theÌ„ one at one coÌ„trari to the chieffest article of our faith which is that he was incarnat became maÌ„ like vnto vs in al thynges synne onelye excepted and that in the same fleshe he dyed once rose againe and ascended into heauen and there sitteth at the right hande of God the father from when 〈◊〉 he shall come euen verie man as he asended hauinge all the propreties of an incorruptible bodye that is to saye beinge visible and local haueing quantitie and qualities as his fayethfull disciples and Apostles sawe and perceined hym to haue after his resurrection whyche proprites declared hym to diâ—â—er froÌ„ a spirite muche more from God as concerneinge the bodye wherin these qualitites be The godheade differeth and is knowne froÌ„ the bodye by that it is immense and can be coÌ„tayned in no place neither is it sensible nor can be perceiued by any of the senses Wher as contrariwyse the bodye is sensible and maye be boeth felt and sene and must nedes be alwayes contained in some one place other else is it no bodie And thought by miracle God haue caried any corporall bodie froÌ„ place to place coÌ„trarie to the cours of nature as he dyd Elias in the firely chariot Or as he caried Abacuke for the confort of daniell and as the spirite of God toke awaye Philip when he had christened the Ennuche of quene Candaces and set him at AzotuÌ„ And as by the spirite Peter was brought out of prisone taken from the foure quaternians of souldiours hys bodye lowsed forth of all the chaines and prisons sodaynelye yea the â—ate of Irone openeinge agaynste hym contrarie to the naturall order yet can no man proue by these or any lyke miracle that one bodye hath ben in ii places at once much les that any of these bodies maie be eueri where as you do maynetayne by miracle of Christ comeinge into the house when the Apostles had shette the dores and wyndowes for the feare of the Iewes that the natural bodye of Christe maye be in ten thousande boxes and aultres when you do not knowe whether the dores dyd open agaynst Christe as the Iron gate dyd agaynst Peter But you bringe in your sophistrie agaynste al reasone wyth out any scripture and therfore wythout any fayeth affirmeinge that ii bodies are in one place together occupi the same place at one time which neither faieth reasone nor any of the seÌ„ses that
killed grat Goliath it is easilie perceiued by coÌ„paring of his bokes with EcolaÌ„padius zwin glius how far vnable he was to defeÌ„de thys cause What mildenes of spirit ouer much care of christian quietnesse caused Bucere in wordes so far as the trueth could any thing yelde to agre with you al men that read his bokes with iudgement may iudge Zwinglius workes who so readeth theÌ„ as he was a man of in comparable eloquence and lerneing are able to coÌ„found all the rabble of the papistes and al his aduersaries that speake againste him But nowe come you into your ruffe againe with your doctours of thousaÌ„d yeres yet maie we proue some of theÌ„ to haue ben scarselie v. hundred yeres other some of small Authoritie and the best smally serueing for your purpose AmoÌ„gest theÌ„ all the most auncieÌ„t is S. Andrewe the apostle you saie whom you alledge not out of the scripture for we haue nothinge of his writeinge there but out of your holy legeÌ„da auria as I suppose or else I praie you whens shall this thing haue his authoritie of the porteous perchanÌ„ce which techeth vs to locke for saluacioÌ„ by the merites of Thomas Beket by setting vp a caÌ„dle or building a chapel in the name of S. Margarete It appeareth that you would faine haue the mattier good wheÌ„ you flie to your popeish portous Thus woulde you craftilie deceine the people Let Paul answere your porteouse maÌ„ which saieth he doth dailie sacrifice Christ on the aulâ—…re of the crosse We lerne in the Epistle of Paule to the Heb. that it is the propre peculiar office of Christ to offer him selfe that with his owne offering he hath made his holy for euer by his own offering once don therfore was he made prieste after the order of Melchisedech without successour Wher for they that go about to sacrifice Christe do rob him of his priesthod For Christ onely was called vnto that office for he ouelie was called as Aaron was and no maÌ„ maye take vnto him that office vnlesse he be caled as Aaron was Not with standinge that we maie please al and offeÌ„d no maÌ„ if it be so possible take the wordes of S. Andre spirituallie as no doubt he was spiritual would speake theÌ„ none otherwaies but spiritually and thaÌ„ make thei nothing against vs. He sacrificed not on the aultare of stone but vpoÌ„ the aultare of the crosse And for the maintenaunce of thys sacrifice he hym selfe was also sacrificed on the crosse What dyd he sacrifice The vnspotted lambe Where he alludeth to the olde figure as is saied whose flesh and bloud beinge spiritually receyued feadeth al the faythfull people Thus maist thou answere gentle reader euen vnto the best of the doctours vnderstandeinge them spirituallye And that they shoulde be so vnderstanded appeareth by the firste wordes that you bring out of Chrisostome we offer sayeth he but for the remembraunce of hys death Again this sacrifice is a resemblanÌ„ce of the other Agayne alludeinge to the olde figure he sayeth We do offer one lambe or else should ther be many Christes Then sheweth he who is the byshop that offereth the sacrifice Not Chrisostom nor Andrewe â–ª but Christe And thys whiche they do is the remembraunce of that whiche is done alredie These olde writtes had muche more libertie to speake such wordes because at that tyme ther wer no suche errours hard of as you do defend nowe by your popeishe prerogatiue But whan you answere that Christe bydeâ—h you pristes sacrifice him because he sayeth Hoc facite I dare saye you finne in wylfull blindenesse And that boeth for that you leaâ—e out thefâ—â—t and principall parte of the sentence whiche moste declareth the purpose of Christ in the remembraunce of me and also because you knowe well inowghe what significacion Hoc facite muste haue boeth in thys place and all other I knowe well that you english bishopes be not so sleÌ„derly learned as the Sorbouistes or doctors of Parise whiche in their determinations do bringe incum faciam vitulam Take the whole seÌ„teÌ„ce together therfore and make of it what you can Hoc facite in mei memoriam do thys in the remembraunce of me Donec veniat tyll he come maketh cleare against you that saye he is heare al redie let Damascene dote as longe as he lusteth If you wreast this playne text do this in the remembraunce of me vntill I come what scripture can be salfe from your gloses Yet by your doctoures by whom you caÌ„ glose forth al thinges I wyl not greatly contende with you as I dyd proteste in the begining First and principally because our fayeth maye be grounded vpon no maÌ„s saings but vpon the worde of God onely whiche is able to teach to reproue and to enstructe a man to euery good worcke Secondly because this contencion shal neuer haue an ende so long as you maye haue authoritie to glose euerie worde of the doctours accordinge to your owne pleasure Thirdely because ther hath ben no â—…ning so lewed but it hath ben proued and is at this daye allowed by the authorite of the doctours Fourthli because the scripture must be the toâ—chston and iâ—dge of all other thynges wordes sayinges and writeynges and may be Iudged by non other Sixtli because we our selues shalbe Iudged and examined whether we haue kept that whyche Christe coÌ„maunded vs and not that which doctours haue written Seuenthly and finally because in the worde of god lyeth al truth and we haue an especiall commaundement frome the father to here Christe the authoure therof the spirite comeynge down from heauen with his open testimonie Thys is my dearly beloued soÌ„ne in whom I delyte heare hym where the doctours contrarie wyfe as they are men and this scripture must nedes be true Omnis homo mendax euerie man is a lyar so do they trie them selues as men contendeynge one with an other eche one coÌ„trarie to his felowe Yea and the selfe same man retracteynge and recanteynge that that he had wrytten before that we may learne to trust in no man nor to put fleshe our arme for feare of the great curse but to stycke vnto the euerlastinge worde of God as a lantern vnto our fete wherof ther shall not one Iote or tytle perishe though the heauen and the earth do melt awaye In thys we shall finde sufficient fode for our soules if we can paciently rest and fead therin Wherfore for this tyme all your doctours set aparte and your dyuell sayeth neglected because your hope is so muche in man and you are not ashamed so often to brinde in the deuil sayeth I praye you here the complaynt of God by his prophetes vpoÌ„ the Idolatours of al ages and do not thinke much to herkeÌ„ what God sayeth of you of this time which caÌ„ non other wayes mayntain your pompe but with the coÌ„tumely of your creatour the plain denial of the only sacrifice of his son
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
of the fleshe nor by the wyll of man but are borne of God as Peter sayeth Borne againe not of mortall seede but by the worde of the lyuinge God This is the milke not of the bodie saieth Peter but it is the meate and milke of the soule that knoweth no gile Thus renneth all the scripture by metaphors and borowed speache from bodilie meate to spirituall meate from the bodilie teeth and eatinge to the spirituall eatinge by the soule whiche can be done by faith onely So that he whiche is not borne from aboue of the spirite can neither see the kingdome of God nor come vnto Christe let him eate the breade wherein you saye is really the fleshe so longe as you luste For this muste needes be true That whiche is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Euen like as Moyses set vp the serpent in the wildernesse that so many as woulde come vnto it mighte be saued from the firie serpentes so likewise was the sonne of man exalted that al that do beleue in him shoulde not perishe but haue euerlasting life Againe So hath God loued the worlde that he hath giuen his onely sonne that who so beleueth in him shall not perishe but haue life euerlastinge Againe He that beleueth in him shall not be condemned And he that beleueth not in him is condemned all readie because he beleued not in the name of the onely begotten sonne of God Thus may we see that fayth and not eaâ—…inge of Christ really in the sacrament doeth â—…aue and bringe life euerlasting And not to â—…eleue in the onely begotteÌ„ sonne of God is â—…amnation of bodie and soule So is it not to â—…enie your gloses really present and bodilie â—…aten Yea mainteininge this grosse opinion â—…ou can not esteme him to be the sonne of the â—…uinge God nor beleue the worke that his â—…ather hath wronght in his death For God the father dyd not sende hys â—…ne in the fourme of breade or any other creature but onely in the fourme of man to the entent to exalt man therby to make man of his householde to giue life vnto man by his sonne Christe to raise him againe wyth Christe and cause him to sit together wyth Christ amonge the heauenly spirites And to shewe furth in the worlde to come the passing richesse of his grace in his godnesse towardes vs by Christe Iesu We beleue in the onely begotten sonne whiche was made man to saue the worlde â–ª wherefore we can not be condemned though we do seeke none other straunge beliefe of really present and bodisie eaten to feede the bodies whiche thinges are not taught in the scriptures You do not beleue in the onely begotten sonne made man but made breade to take awaye sinnes wherfore vnlesse you do repent your daÌ„natioÌ„ is at hande because you beleue not in the name of the onely begotten sonne of God whiche is the onely begotten sonne as he is man coÌ„ceiued by the holie goste and borne of the virgin Mary not as he is bread blowen with your stinkinge breathes Neither is he the onely begotteÌ„ sonne of God as he is wine whispered into your chalice Howe do you beleue in this name the only begotten sonne of God wheÌ„ the scripturâ—… teacheth you that there is none other name vnder heauen wherby men should be saued and yon do saye that there is an other thinge whiche some name the Masse and some the sacrament of the aultare that saueth from sinnes and is a sacrifice boeth for the quicke and the deade and as your man Damascen wryteth it purgeth all diseases and incommodities Furthermore We do beleue that Iesu Christe is the Christ that is the anoynted of God to offre the sacrifice wherewyth onely the father coulde be pleased and therefore are we borne of God You do say that you are the Christes and anointed priestes to offer styll for the sinnes of the people Who is your father but he that woulde darken the sacrifice of the onely begotten sonne of God and sit in the temple of God boasting him selfe for God being in deede the aduersarie and is lifted vp agaynst euerie thinge that is God or godly the wycked man the cursed childe Againe God the father sayed this is my dearly besoued sonne in whoÌ„ I am pleased and pacified heare you him We beleue this worde and wyll seeke no further but to thys onely begotten dearly beloued sonne of God Neither to pacifie the wrath of God for oure trespasses nor yet to seeke any other teacher of his wyll then the sonne of God whom we are commaunded to heare You wyll sette vp the Masse your owne worke to pacifie the father for the sinnes of the quicke the deade You wyll haue your owne doctours to descant newe gloses and these must the pore flocke of Christ heare beleue and confesse or els they shall be brent But to heare Christe the onely begotten sonne of god speake in the scriptures is poyson to al men vnder the degree of gentlemen and punishable by your lawes as in the cases of heresie What call you this but to make the onely begotten sonne of God an hereticke Call you thys the beleuynge in his name Thus maye we proue that you beleue in the Popes name whose lawes and wrytynges are reserued of certeyue men for certeyue purposes and are as muche practised and more stoutely defended then any thynge that Christ coÌ„maundeth Yea howe can we thinke but that you beleue more in the Pope when you defende his Actes more styfly then the lawes of the lyuynge God What if it shoulde be proclamed that no maner boke concernynge any parte of the Popes reâ—igion shoulde be broughte into the Realme and that al those which are brought in alreadie shoulde be brent coulde you byshopnes beare this thynge so guietly as you dyd diligently laboure to haue all sâ—che bokes of christen religion brent and banished But to make an ende where we beganne Iohn sayeth that euerie spirite that contelleth Christe to be comen in the fleshe is borne of God Thys do we conâ—esse that denie him to be come in breade wherefore we be borne of God And thus beleâ—ing in the 〈◊〉 〈◊〉 oâ—ten sonne of God we can not be condemned But that spirite whiche doeth not confesse Christe to be comen in the fleshe is not of God And thys is the spirite of Antichriste of whom you haue hearde that he shal come and he is in the worlde alreadie Nowe seinge that we so many of vs as confesse Christe to be come in the fleshe be borne of God why shoulde nor we for the glorie of oure heauenly father aâ—d for oure saluation be so readie to laye downe oure soules in the faythfull handes of his câ—…todie as the spirite of Antichriste and the chyldren of this worlde are to speake 〈◊〉 â—or the mainteinaunce of Ido atric â—he kingdom of Antichrist to their owne 〈◊〉 â—amnation Worldly Pompe and
weake Christes coÌ„myng is at hande i. Corh xi Byshoppes haue ben and be the defenders of all wyckednes i. Chrin xi Exod. xii Pas Cxrxiiii and. Cxlv. Psa Cxlviii Math. xxiii 〈◊〉 Corint xiiii We must coÌ„firme our lyues to the bishoppes lyfe The prelates discourage vs froÌ„ preaching the Lordes death Doctoure Buttes Deut. xxvi Iud. ix An Image caÌ„ not be a womannes husbande My lorde woulde haue no translatioÌ„ by his wyll Fayth is the mouth that receyueth Christes bodie Iohn vi The Apostles were stroÌ„ger in Christes absence theÌ„ in his preâ—ence The true blisse is to hear theword of God and folowe it If we wilenter into Christes kyngdoÌ„e we muste bec borne a newe Christes fleshe giueth lyfe Iohn vi My Lorde myght haue ben ashamed to make thys boaste Iohn vi Hebr. x. i. Corhi x. Note the cause why this sacrameÌ„t was instituted in breade Wiuchesters wordes The answer So much differeÌ„ce is betwene the signe and the thing sngnified as is betwen the maister and seruant vii viii ix x. My â—ord sinneth iâ— wylful blindnes Ro. x. Onely God is true and al men are lyars Gene eare for God sayth it The ruine of the gentiles is at hande Noman ameÌ„deth his maners The worlde doeth alwaies striue against the spirite your Idoles shalbe brâ—…t The newe found god is â—ccursed of God The whole worlde foloweth Idoleâ— Man hath made him gods of the â—â—est creatures At his departing Christe commaunded his remembraÌ„ce to be celebrated A vaine â—â—uÌ„lâ—uge called the masse A double câ—…sion God recordeth theÌ„ that worship him in spirite Esai lxvi Act. xvii God is meri to euerie one of vs God is the father of spirites The Lorde speaketh to the prelates The obstinate muste not be prayed for God hath his ministers of vengeaunce The bishoppes are commaunded to stande vp and answere The Lorde plageth the tyrannouse rulers Idols be thaÌ„ked for the benifites that God gyueth God giueth â—…eth â—…geâ—… God is far in dept to his makers This almoÌ„de is wel blanched God is not chaungeable The feare of a mouse causeth al this defence Ferae not the bread God The suppression of Abbayes was for Idolatrie The breade God is thrise miserable Because all thinges are possible to God he can escape the prieâ—â—es iuglyng That whiche is sacrificed must nedes be slaine Christ onely must be oure bishoppe He that wyll finde Christe muste seke hym at the right hande of the father They that will sede carnally vpon Christ can not beleue in hym The cause why Christ caâ—…ed the bread hys bodye The lyfe that is in all blessed spirits is the knoweledge of christ In that the flesh of Christ was giueÌ„ for the life of the world it was heueÌ„ly bread other wyse not AbrahaÌ„ waâ—… accompted iust before 〈…〉 was certuâ—… sised God accepâ—eth none oâ—her iustice out onelye that whyche â—s by fayeth The Israelites fed not on a signe or sacrament God regardeth not the offring of signes or sacramentes Christ neuer preached traÌ„s substaÌ„ciacioÌ„ God intended to haue iust occasion â–ª to exaltvs wheÌ„ he made his son man Ephe. i. These flesly sacramentaries are eaters mans fleshe as the Sithians are Psa xvii The spirite beareth witnesse that we are sonnes by adoption God regardeth none of oure inuencions The doctours are to be suspected because they please the papestes so wel These doctoure that be called S. sit highly in tht consciences of men Fryth is nat yet confuted Wicklifes wicket openeth the waie God is pacient and of loÌ„g suffering More maye be an exemple to mockars Rom. iii. To the god all thinges are good and to the wicked contrarie It is more easie to lyue well then yll If thyâ—ges of auncient tyme be to be receiued theÌ„ is ther no vice to be refused Tyme vtterreth al thynges Two against â—wâ— The definicion of a sacrament A broade shaueÌ„ crowne is the signe of folishuesse Two things are to be considered in asacrament One thynge can not be boeth visible and inuisible 〈◊〉 Corh xxi Math. xvii Marke xiiii Luc. xxii i. Corh x. Wynchester would haue vs saye our lorde and not the Lorde Luc. xxiiii Act. ii Nothing like Exod. iiii Gens xxxii The etimologie of this worde Israel Theyr owne testimonie is inought to declare them to be woulfes If the prelates had had the true vnderstandinge of scriptures they woulde not haue maintained errours From the elders haue we receiued al wickednesse Ther is no faute in the Romeish church Wynchester preached opeÌ„ly agaynst gods worde Luk. x. Math. x. It is for the papistes profite to keepe the worlde in blyndnesse Mich. iii. Zach. i. Iherem xxiii Let them that doubt aske of God The knowledge of the â—onges is profitable to the studie of scripture Sathan beginneth to roare The bishops open the waie for the turkes to enter Winchesters wordes The answere The papistes busy mennes myndes wyth straunge names i. Corh xi Polidore de inuentoribus â—erum Winchesters wordes The answer Who be the theues that steale awaye the fode of the soule Winchesters wordes The answere Learne to auoied offence in eatinge of meates i. Cor. x. Galath ii Learne at the byshoppes to faste The father geuethe the true breade from heauen The masse is not the memorie of Christe That which the prieste eateth doeth vs no good The vertue of the masse of the fiue woundes Malach. i. Act. x. â—… â–ª vii Gregorie Nazianzene for fasteynge The cause whie Christe fasted Lerne where in to folow Christe Hidra the monster the hercules slewe My Lordes answere in priuate communicacion Stephane Gardinar Gods wrod must gene place to mattens â–ª i Corch xiiii Mat. xv Rom. xiiii 〈◊〉 Timoth. iii. Coloss ii How fasteynge driueth forth diuilles Fishe prouoâ— Doctrine preached at Poules crosse Psalm cxviii My lorde recant for shame Exemples of mens inuentions i. Reg. xv i. Thess iiii Leuite xix xxv Hebr. xiii ii Corh iiii i. Corh xi Iherou xxii xxiii Geue no eare to the prophetes that deceyue you Ezechi xxxiii Ezech xxxiiij The true de scription of our prelates Math. vii Math. xvi Marke vii Math. vi Math. xxiii Mat. v. The phariseis and byshops al one Superstition maketh all thinges euyll Iohn iiii Math. vi Math. xv Esai xxix Math. v. Math. vi Math. xv Math. xxiii Math. vi The morian and leopardâ—… Toutch not Coloâ—â— ii Wyl holines The kentishe man Beware of my Lordes lyes Some drinke no wyne Luke xxiiil Aâ—tâ— ii The prelateâ— consideracion i. Corh x. The cup of brotherli loue Winchesters wordes The answer Tradicions and churche An apt similitude In the. cxxvi â—eafe of my lordes boke the. xvii liue A shauen crowne is no thynge Leuit. xix A loÌ„g gowne is nothynge The Apostles werenot aâ—ointed withoutward oyles Learne to knowe a true prieste Osee iiii The anoynting of the spirite Holy water The perfecâ— on of the bishops faste Husse Bylnay Hunne Barnes Norfolke Anne Askue Iohn Lassels The bishops darlinges The salt is â—â—sauourie Cato An Englishe bishoppe Fyll the bealie to come to Christe 1. Pet. i. i. Pet. ii Ephe. ii Math. v.
that is to prohibite or forbid mariage and coÌ„mauÌ„de to abstaine from meates whyche God hath created to be receiued wyth thankes geueing as the good ceatures of God Who foloweth the diuelles doctrine moste in these to pointes is not harde to be iudged of al the world Yet muste we futhermore consider the spiritâ—es you saye which thinge we â–ª are not loth to do for Iohn teacheth vs so mistrusteinge our owne iudgment And Iohn sayeth that euerie spirite that confesseth Iesus Christ to be come in the flesh is of God This do we all confesse whome you call at your pleasure heretikes and saye that we wyll doubte in all together But we knoweinge certenlie by the scriptures that he was manifestely declared in the flesh to be verie man and perfectly declared in the spirite to be God in the wonderouse workinge of his miracles was sene amonge the angelles was beleued in the world and receiued into glorie where he reigneth equale wyth his father sittinge at the ryght hand of God from whense we no thing doubt but we shal se him come down as the apostles dyd se hym go vp into the heauenes Act. i. In the meane season we beleue stedfastly that he is with his faiethfull church by hys holy spirite euen to the worldes ende For the which he gaue him selfe to sanctifie it and cleuse it in the fountaine of water bi the worde to make it vnto him selfe a gloriouse congregacion wythout spot or wrynckle or any suche thynge but that it shoulde be holy and wythout blame Where contrarie wyse you whiche accompte your selues onely men of the churche and spirirituall men as the onelye partakers of the spirite doe wyth out scripture or reasone teache vs laye and lewde men as ye call vs onelye wyth swerde and fire that Christe was not verie man haueinge a naturall bodie For you saye that thys his bodie that he had maie be in x. thowsande places at once Whiche property howe well it agreth with a natural bodie al that haue any knowledge maye decerne Againe you saye that this bodie of the same lengeth and breadeth that it hanged vpon the crosse maye be closed in a little boxe contrarie to the ordinaunce of mans naturall bodie in the creacion And where we se nothynge but a piece of breade for you can not teache vs by the scriptures that the breade is chaunged we must neades beleue that their is a bodie besides the bread because you saye so thought there can be perceiued neither quantitie nor qualitie that is to saye nothynge parteininge to a bodie As for your answere of fayeth constrained to beleue thys wythout either scripture or â–ª reasone that it maye haue merite and that all these be naturall reasons I shall answere whan I come at those wordes In the meane tyme marke your owne maliciouse wickednesse how you wil haue â–ª Christ to haue a bodie nothynge lyke the naturall bodie of man but insensible and infinit yet by your subtilties to be comprehedend and wythin your listes bandes and boxes to be contained and haue hys measure appointed but in no parte agreable to our natural bodi which he did voultchsalfe to take vpon him Thus after you haue denied him by your wicked enueÌ„cion to be a verie maÌ„ like one of vs sinne onely excepted whych the scripture teacheth plaine After you haue denied christ to haue a verie natural bodie and verie flesh then procede you to teach how he cometh in breade And because you â—et Christes religion in your ceremonies as farthynges that make the heape you set Iesu oure saniour to come in al trifles and baggage Yet to cloke your false speach wyth hipocrisie you saye properly that Christe consecrateth him selfe in those formes of bread wine with which worde consecrate you ingle by your diâ—ilish sophistrie For if ye meane he haloweth him selfe into bread wine which your word coÌ„secrate doeth signifie as lewde as you take vs we woulde laught at your folie If you woulde saye by that worde he tourneth him selfe into the fourme of breade and wyne so then your doctrine is that Christe cometh vnto vs in breade wine And we saye that he is comen all redie in the fleshe and in the same fleshe is gone vp to heauen and from thense shall come to iudge all flesh You saye lo here is Christe Lo there is Christe Loke whose spirites you be You are of the world and therfore speake you of the worlde and the world heareth you And like as by faieth so also by loue saieth Iohn is the spirite of trueth and of errowre knowne asuÌ„der Therfore let vs loue together for loue is of God and euerie one that loueth is borne of God He that loueth not knoweth not God for God is loue If we loue together God dwelleth in vs and his loue is perfece in vs. If any man saie I loue God and doeth yet hate his brother that man is a lier For he that loueth not hys brother whom he seeth how can he loue God whom he seeth not Howe your hote bourneinge loue whyche causeth you to bourne men that can not vnderstand your gloses can be of god I know not but thys wotte I well that when the people of Samaria woulde not receiue Christe hys Apostles woulde haue had fire froÌ„ heauen to bourne them But Christe answered You knowe not whose spirites you are The sonne of man dyd not come to destroy the soules of men but to saue them And you byshoppes haue your authoritie to edifie and not to destroie But the olde serpent and his first begotten caine theÌ„ Pharao next Herod and the phariseis the olde byshopes condemninge Christe and you their successours banisheinge his worde with crueltie are of a coÌ„trarie spirite And where you byd vs take hede of carioÌ„ surely your glose is a very carion and the worde of God which you take a way froÌ„ al men saue geÌ„tlemeÌ„ marchauÌ„tes is the onely fode and life of the soule wher it liueth as Christ him selfe wittnesseth Not by bread only liueth man but by eueri word that proceadeth out of the mouth of God But the blacke birdes and rauenes the pies and deuoreinge fleshe crowes they fede vpon flesh and theafore vpon carion My wordes saieth Christe are spirite and lyfe My spirite sayeth God shall no longer remayne with man because he is fleshe Therfore wheÌ„ the worde of God and the spirite of lyfe are not with your fleshly teachinge it must nedes be carion Suche is your flieinge about the dead as about carion for filling of your paunches For the deade carions haue made you riche in youre monasteries chauntries and perpetuities The deade carions of Becket Benno and darnel Gader of Dunstane woulstane Audrie and suche other haue filled your wide throtes so full and you carie your praye so gredily in your monthes that you are become dome dogges that you can not barcke but onelye at them that woulde
speake are spirit and lyfe Wher vpon Peter saied Lord why ther sâ—hal we gooâ—thou hast the words of euerlasting life And these are the waters that Christe wyll geue after the whiche no man shall euer thurste But the water whiche I shall geue hâ—m saieth Christe shalbe made in hym a fountaine of water springeinge into lyâ—â—e euerlasteing Blessed be they that heare the worde of God and kepe it whiche was sharpely answered agaynste them which dyd so highlie aduaunce to knowe God in the fleshe Against whom also Paule sayth we know none after the fleshe etc. Moreouer saieth he though we haue knowne Christ after the fleshe yet nowe do we not knowe hym so any longer But he that is in Christe muste be a newe creature in the spirite accordeinge to the saieinge of Christe to him Nâ—codemus Excepte a man be borne a newe from aboue from heauen euen of the spirite the can not enter the kingdoÌ„e of heaneÌ„ That whych is borne of the fleshe is flesh and that which is borne of the spirit is spirit Againe it is profitable that I go from you for it I go not the spirite of confort shal not come vnto you but if I go I wyl sende hym vnto you he shal leade you into al truthe Therefore should you reioyce because I saie that I go vnto my father Thys profite of the bodilie departeing to haue the confort of the spirite dyd appeare manifestelie in Petre and the other Apostles who deniynge and forsakeinge theyr maister whome they hade bodily present dyd nothing doubt to die for hym whan he was in bodie absent Besides that thys bodilie presens in euerie corner to take awaye sinne is preiudicial to the liuely fealeing of oure faith Firste for that he is verie man in al thinges haueing a naturall bodye as we haue sufficiently paiyng oure raâ—â—some to hys father vpon the crosse SecoÌ„dly it may cause vs to doubt whether we shall saye that he hath ascended into heauen and there sitteth at the right hand of the father and froÌ„ thence shal come to iudge the quicke and the deade other else saie with you that the prieste muste dayly offer hym a sacrifice here vpon earth for vs and that he muste kepe him heare styl in a boxe to ware mouldie and mustie and then chaunge hym for a newe Christe beinge infinitly created Who shall at the daye of dome starte forth of all these boxes at once into a newe shape I trowâ— to iudge all the eâ—â—h or elfe muste you â—…des confesse that they shall al be iudged and â—…ned where they lye in their boxes The scripture I saye the liuely sâ—aâ—eing of my fayeth grounded onely vpon the spirite of Christâ— and your owne madnesse that I haue reade in your owne bokes and no pride or arroganciâ— what so euer you saye I take god to recorde caâ—se me that I dare not so carnally and grossely vnderstaÌ„d the wordes of Christe as you do And I daâ—e maintaine 〈…〉 I haue many of your owne doc tours whose testimonie either in thys poynt or any other vnâ—es they bringe open scripture wâ—…h them I do not greately regarde but to your confution Yet haue I the better parte of them whiche do spiritually vnderstande and interprete thys scripture wyth me â–ª How be it I knowe we shall neuer make aâ— ende 〈◊〉 we bringe doctour vpon doctoure To answere therfore to thys text this is my bodye whyche is your onely shoâ—eaukere And to 〈…〉 aâ— your wode wordes tauÌ„tes that flowe frome your eloquet mouth as smoke doeth from a lake of brimstone But firste I wyll bringe forth the whole texte of Mathewe Marke and Luke And by the open worde of God I truste I shall declare the true sence and meaneing to him that wyth a spirituall eie shall iudge therof Christ in the xxvi of Mathewe when he was together wyth hys Apostles eateinge the passouer whyche was the most liue lyke figure in the olde lawe nowe makeing an ende in Christe the lambe wythout all spoâ—e and blemishe did ordeine this godly sacrament for the remembraunce of hym selfe to the worlde folowinge and that hys death myght be shewed and published vnto the worldes and like as in the passouer was cotinually mencioned and declared to the posteritie foloweinge the benifite of God in the deliueraunce from Egipt And as that ceremonie the eateinge of the lambe was called the passouer and he hym selfe called the lambe of god so like wise calleth he thys hight misterie and sacrament hys bodie and a newe testament in hys bloude That as truely as the Israelites were deliuered forth of Egipte the angel passing by not hurting the people of that house the dore posts wherof were sprinkled wyth the bloude of that lambe so verily shoulde Christe delyuer vs out of the Egipt of sinne and perfourme the thynge before figured For thys cause saieth Iohn beholde the lambe of God whych taketh awaye the sinnes of the worlde And Christe sayeth Thys is my bodye whyche is gyuen for you And thys cup is the newe testament in my bloude whiche is shede for you By the which wordes it maye appeare that Christe dyd meane no chaunge of natures or traunssubstancion but onely that where the bloude of the lambe in the olde testament was sprenkled on the postes to saue frome the aduengeinge angell so many as shoulde be saued so lykewise thys bloude of Christ in the newe testament should be shede to saue vs so mani as haue our soules sprink led wyth the bloude of thys lambe Christe Iesâ— Therfore in lyke maner as the fathers of the olde lawe dranke of the spirituall ston that folowed them â–ª whiche was Christe euen so are we all commaunded to drinke of thys bloude none other wyse then the chyldren of Israell were commaunded that the bloude of the lambe shoulde be theire token in all the houses wher they were Ther was 〈◊〉 man so mad to saye that these wordes this cup is â—he newe testameÌ„t in my bloud dyd chaunge the substaunce of the cup into the newe testament And yet are thei christes owne wordes who can not lye If you therfore be driuen to your â–ª gloses tropes and figures in the wordes spoken of thys sacrament why should we be coÌ„demned to death because we can not vnderstande youre carnal gloses â–ª You must neades haue one glose to declare what is meÌ„t by the cup. Whether the wiâ—e the bloude or the cup it selfe either else a signe and sacrament of the newe testament or a performeinge of the same in the bloude of Christe as Luke teacheth you to speake and as Mathew and Marcke boeth do wittnesse This is my bloud of the newe testament whyche is shed for many to the remission of their sinnes Thus were the Apostles nothinge curiouse in wordes as they ought to haue bene if the wordes had made the cup or the wine God chaunging the substaunce therof so sone as they hadâ—â—eâ— spoken Thus you
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
fleshe profiteth nothinge thought it were eaten euerie meÌ„bre after other But the spirite giueth life Who leadeth vs to the fode that bringeth lyfe euerlasteinge And thus by the spirite whiche onely isprofitable we vnder stande these wordes Take and eate thys is my bodie which is giuen for you That like as I geue the bread to be eaten wyth the bodilie tethe so do I geue mi bodie to be eaten bi faith and that of the spirite For nowe shal it be geuen vnto the death that you maye haue lyfe And thus is my fleshe verie meate and my bodie breade and fode whiche maye be taken and receiued onely spiritually and not carnally bodilie or really In lyke maner therfore as you do bodilie take this brad at my hande eate it wyth your mouth and so receiue it into your stomake and bodie for the fode and sustentacion of your naturall lyfe so muste â–ª you by fayth the onely meane wherby ye maye eate or haue me present vpon erth receiue my body beleueing that my bodie is geuen for you that where you were deade frome God by your synnes I haue brought youfurth to leue in good workes vnto my father who compteth you nowe aâ—… children an heâ—ers prepared to euerlasteingâ—… lyfe so many as belieue truste in my deathâ—… Thus doeth Christe geue the breade to bâ—… eaten bodily with the mouth but hys bodiâ—… to be eaten spiritually in the spirite by faith And thys is it that good byshop Augustine sayeth What doest thou prepare thy teeth and thy bealiâ—… Beleue and thou haste eaten It is fleshe as I haue saied before what so euer bringeh not lyfe and therfore it profiteth nothing so ar al things that ar don without faith wherfore if christ might be eaten with the mouth as he might be in dede if he were bodilie in the breade which boeth fayethfull and vnfaythful do eate then myght Christe be eaten wythout fruite whiche is contrarie to the manifeste worde of God which affirmeth that who so euer eateth him hath euerlasteinge lyfe We do conclude therefore that there is but one onely eateinge of the bodie of Christ whyche is perceiued of the faythfull onely none otherwyse then these wordes whyche is geuen for you and whyche is shed for the remission of sinnes are proper and peculiar vnto them onely And to tell you somewhat of your sophistrie WhaÌ„ you reasone in this wyse Thys is the bodie of Christe therfore 〈◊〉 is naturally really and bodily hys bodie It is a fallax or deceiueable argument of sophistrie affirminge that simpliciter quod est modo aliquâ— Thys câ—n euerie sophiste of Cambridge tell you And we knowe that it is small reasone to conclude that Iohn baptist was thâ— same Elias that was dead many hundred yeres before hys tyme because Christe saâ—ed that he was Elias except we shoulde be of the opinion of the fonde Phylosophers who helde that the soules of men departed went into other newe bodies and so coÌ„tinued stil immortal In like maner whaÌ„ Iosephe saieth that the. vii fatte oxen are vii good yeres and the. vii leane one 〈◊〉 vii yuell yeres â–ª we maye not coÌ„clude that oxâ— or â—ieÌ„ aâ— natural yeres More ouer wheÌ„ Christ saieth that the worde of God is a sede it is but a slender argument to saye therfore it is a bodylye sede An hundred suche places maye be brought And yet if thei can bring but one place where God hath sayed This is such a thynge and woulde haue at corporally so to be I wyll gladly geue place vnto them thoughe it be so that the thynge do not appeare to be as God hath sayed it is But I do know â—…m certaine in my beliefe that al the workes of the Lorde be trueth And as he hath sayed that they be so shall they be and are in dede either in spirite or else in the sight of all men bodilie ¶ An answere coÌ„cerneing the knowledge of The seÌ„ses and a declaracion of al the. xii Articles of the fayth whyche euerie true Christian man muste beleue in herte and Confesse wyth moUth THus far haue I brought in mi faith plainely contrarie to no place of scripture except you call Your gloses scripture And where I myght haue your owne doctours to confirme the same yet wyll I not stir contencion so farre Knoweinge that no thynge hath bene so popeishlie thaught neither worshiping of Images and Idoles praieing to saintes and fond pilgrimages nor yet monasteries monkes purgatorie and the poppe hym selfe but it hath bene by theÌ„ and their subtile argumeÌ„tes diuised and by their writeinges set forth and maintained Wyth dainger therfore haue we folowed them ouer long But nowe you maye not thyncke styll to leade vs captiues from Christe whome we loke for spedilye to come into iudgement wyth vs when we shalbe iudged by his word and not by their writeinges We haue folowed you to longe beinge but blynde guides gropeinge after your blynde wayes in the darcke wythout wit reasone or faith but onely because your holie father of Rome and that holie mother churche dyd so belieue and teach and nowe at lengh as our holy mother church of Englande doeth leade and therfore maye you worthyly cal vs as you do beastely blinde and therfore far from the knowledge of our religion But nowe that your father is fallen and weseke for our father in heauen desireinge hys kingedom to come vpon the erthe and praieing for the foode of our soules his heauenly breade whiche you haue so longe banished and neither woulde your selfe enter into his kingedome nor suffer them that woulde to enter accordeinge to the sayeinge of Christe our sauioure we knoweynge that what so euer is not of fayth is sinne and that fayth is of heareynge not of you Byshoppes and your doctours but of the worde of God whyche can deceiue no man nor yet be deceiued desire and require you to beate into oure heades no longer as articles of oure faith your chaunge of suâ—… staâ—… your accidentes qualities and quaÌ„tities in fourme and vnder the fourme of dreade to go awaye from it when the bread musteth and brenneth you knowe not how For thys your answere is an euident argument that you knowe as little howe it came ther. And thinke not much I praie you that we do in thys mattier â—…ye your crafte â—…d falsehode not onely wyth scriptures but also wyth oure reasones and outwarâ—e senses The whyche three that is to saye Fayeth grownded vpon the worde of God reasone that caâ—â—e not be resisted and the senses as sight tasteinge smellinge and felinge which can by no learneinge but by your schole be deceiued Yet you woulde haue vs wholely captiuated vnto you in all these thinges that you might leade vs wher you lyste to make vnseÌ„sible chauÌ„g where you blowe and blesse crosse and kisse No faile in thynges far distant as is the â–ª sinne moue and sterres and diuers other thynges he senses maye
erthly God that coulde not erre â—…deceiued yea offerring his shoes to be kiâ—… kinges and Emperours Thus I saye thys Romeish church changed frome pouertie to pride creepeinge vp like the Iuie by the rootes of the great trees be gan to ouer renne and subdue kingedoÌ„es and empieres yea to put downe kinges and Emperours For the mainteners of this diuellishe life and doctrine they had taÌ„ken such awaie and order that if we take theym and their adherentes that is to saye all theyr sworne doctours anointed byshoppes and shauen priestes for the true church we muste neades by theyr learning lyuinge and all their workes coÌ„demne Christ and his membres The true churche remayneth still pore persecuted and sore oppressed all the time of their tyrannie whiche coulde neuer beriefe Christe of hys witnesses for in al times and ages ther haue ben faitheful witnesses of the truthe though their names and doctrine haue alwaies bene obscured and sclaundered by these papistes who were allwaies bothe the Iudges and accusers the scribes and reporters of their doeynges This churche as it was alwaie ruled by the spirite of Christe so did it vnderstande the scripture spiritually by the spirite of god and worship him in spirite and truthe Like as amonge the fathers of the old testameÌ„t the ambitiouse scribes and phariseis and the fleashly minded bothe priestes and people did knowe non other holmesse by the circumcision of the fleshe and the bodily sacrifices where contrary wife Moyses and Dauid and the little chosen flocke led bi thâ— spirite of god did knowe circumcision of the fleashe to be nothingâ— wythout the circumcision of the hert and the sacrifices to be but shadowes of our Christe vpon whom all waies they did feade and sâ—tt their delyght knowyng him to be the vnspoted lambe and red heyfer offred for the finnes of the people euen so the hole popeyshe churche cleane coÌ„trarie to the doctrine of the spirite hathe fol lowed fleashely Imaginations of their own brayne in all their doctrine and sete up their own workes and sacrisices to take awai sinnes as did the old phariseis wherby it commethe to passe that al Idolatrie iâ—… stablished their own doctours and decres stroÌ„gly mainteined and the word of god â—…alli regarded The pore shepe of Christe fisshers and shepherdes plowemen and all vnder the degre of gentilmen are by your decrees banished froÌ„ the swete pastours and fode of theyâ— soules And yf it chaunce any of theÌ„ to break in to the pleasaunt bankes of Christe his doe trin and fead on the hilles of saluatioÌ„ the popysh bishops can smel hym xl myles froÌ„ theÌ„ and then shall the innocent lambe be burned and suffer death for the reding of this word for the whiche Christe his shepeherde and heade died for the establisheynge therof by the shâ—adynge of hys herte bloude Iudge nowe who is the true churche for Christe did not cheuse the wise nor the men of powre nor many menne of noble birth But the eternall wisdome of god chose that whiche was foleishe before the worlde that he might shame the wise And those that are weake in the worlde did he cheuse to shame the mighty and stroÌ„g powrs And those that are vile and dispised and of no reputacion ⧠The vtteringe of the popeyshe Sophismes BVt to returne to your wordes and to coÌ„sider how you of this popeish churche wolde captiue our wittes aboute this sacrameÌ„t thus you say and writ Ther is in the sacrament of the aulter non other substaunce but the substaunce of the bodie and bloude of our sauiour Christ and yet remaynethe the forme and accidentes of breade and wyne not altered by this miracle from knowelege of the senses wherewithe they were before knowne and also by god his sufferaunce subiectes to the passibilitie that they were in before Oh when will you waxâ— ashamed The mouse may eate yt as you say your selfe 〈◊〉 yet it must be the self same substaâ—nce of the body of Christ wer it not for shame to bable longe in this matter I wolde bringe in the scriptures that proue all them to haue euerlastinge lyfe that eate his fleshe and drincke his bloud But go to I wil stope your monthe withe your owne madnes Pope Victor the thyrd was poysoned in this sacrament and yet must it be the bodie of Christ which can bringe nothinge but helthe and life The Emperour HeÌ„ry the seuenth was poysoned by a Dominik frier named Barnardinus de monte policiano in receyuinge the sacrameÌ„t and yet may it be non other substaunce but the bodie and bloâ—de of our sauiour Christe God and man wher yf he had ben man they had poysoned hym firste but yf he had bene God he woulde first haue espied theyr poyson by cause he can not be deceyued and bycause he can not deceyue he would not haue poisoned the Emperour who mistrustid no thinge But let them passe they be the learnynge and practises of your churche You goo on still with the same Sophistrie of the forme and accidentes of bread and wyne Alwaye synginge one songe that with often rehersall you maye bringe it into credence If you preache this forme these accidentes 〈◊〉 this passibilitie to the pore people they may wel wonder at your high learnyng but thei can knowe litle what you meane These thinges I haue somwhat touchide and shall dâ— more here after You say that these accideÌ„tes are not altered vnto the senses but are subiect to the same passibilitie I pray you what sophistrie hath taught you that accidentes are become subiectes of passibilitie If euer you learned Logike or philosophi you know that the subiect to passibilitie must neades bee a substauÌ„ce Wherfor seyng you wil haue such passibilitie suche chaunges both corruptioÌ„ of the cake and generation oâ— anewe bodie you must coÌ„fesse some other substaÌ„ce in thes chauÌ„ges that sustaynethe the accidentes after the chaÌ„ge for the infallible rule of Logike is this Ther is no accident without his subiect periculiar substance And coÌ„sequeÌ„tly if you wil wade in these dark termes of sophistrie â–ª you shalbe coÌ„pelled to graunt an other substance which sustayneth the accideÌ„tes bysides the bodie and bloude of Christ And seyng that Godhath created none other substaÌ„ce which hath these peculiar qualities that we feele smel se and tast stil to remain but onli bread and wyne we must nedes by the properties bi god onli attributed to these creatures conclud against you that here be the two substaÌ„tes and creatures of breade and wyne vnto whome God did in theyr creation attribute and gyue these qualities these accidentes these selfe same properties the selfe same forme and shape that we se doth stil remayne vuchainged vnder your fingers and in your mouthes As for your holi entralies I know not what passibilitie thei suffer there In this place of your booke I muste pas ouer with scilence certayne of your wordes as are these The creatour of al
is broken eaten and mouldeth And what so euer goeth into the mouth sayeth Christe the same goeth into the bealie and so is conueighed farder So that this whiche you teach of the reall carnall and bodilie presence of Christe may well be called deuellish sophistrie For seyng that al lies are of the deuell as the father and authoure of them these lienge blasphemies must neades be of him and verie dyuellesh sophismes to set forth his kyngdome of darkenesse The spirite of God and the spiritual doctrine of the holie goste can not dwell yn you bycause you be fleashe The spiritual eating of the bodie of Christ by fayeth How Christ who sitteth nowe at the ryght hand of his father and hath by his death and passion payed sufficient raunsome for all our sinnes hath pacified the wrath of his â—ather by the takynge our synnes on his backe hathe gotten vs life by hys death and whâ—â— so euer benefit we haue receyued by the deth of our sauioure Christe thys wyl you neuer teache and preache vnto vs in the ministring of the Sacramente and in your Pope holie Masse but you teache vs to gase and galpe at a thinge we knowe not whiche you saye is in your chalice and is holden vp betwexte your fingersto be worshiped with all godly honour vnder the forme of bread vnder outwarde accidentes qualities and dimensions And thus doe you bliude vs with your sophistrie termes that we can not perceyue what you meane But yf you woulde answere simpliciter as you are wonte to laye to our charge either that this sacrament is Christ God and man or that it is not Christ him selfe really carnally and naturalli then shuld this strife be sonâ—at an end But seyng that it shalbe Christe God and man bodilie present whan you will name it so and qualities accidentes and dimensions when you wil haue it so surely we can not but of force call you sophisters Agayne when Christe must be in the forme of bread and vnder the forme of breade I can not tell what scripture you haue for you you go frome your shâ—… â—nchor this is my bodie and other handfast I can se you take noâ—e Then procede you wyth your sophistrie and therby charge vs wyth the thinges in thys wyse i. First you saye that we woulde haue all in out warde miracle ii TheÌ„ that if accideÌ„tes were made impâ—ssible the deuell woulde require that mans bodie shoulde be impâ—ssible iii. Thirdly that the senses maye not empayre oure fayeth For the fyrste we answere that we do reâ—…ier no miracle other wise theÌ„ whaÌ„ we saâ—… that Christe is the lambe of God But you would haue suche a miracle dayely wrought is Christ neuer did vpon the erth euen such â—ne as 〈◊〉 her scripture testifieth nor any coÌ„mon sense wit nor reason should perceiue A miracle good for nothinge but to maintaine your powre A miracle that no maÌ„ caÌ„ espie but priestes and such as geue eares to pophish liâ—… A miracle muche more blinde then Magipharaonis for theirs dyd at the lestway sâ— appeare as they enchaunted it to be Secondly that mans bodie shoulde be impassible â–ª you ar the first that named it Wherfore if it be of the deuel as I thinke no lesse take it to your selfe for it is your own terme 〈…〉 â—â—l the seÌ„sâ—â— and reasoÌ„â— to do seruice and beare witnesse vnto our faieth iâ— like maner as the Apostles do witnesse the thinges that they sawe with their eies harde with their eares and haÌ„dled with their haÌ„dâ— We aske no forder signe nor miracle but those that Christ hath wrought alredie But you must haue â—…ie new miracles to streÌ„gtheÌ„ your faieth coÌ„tinualli â–ª makeing this cake of yours Christe boeth God and man And besides this which is more like madnesse theÌ„ miracle eueâ—… whoremoungar drâ—…ckarde and Idiâ—… shal haue a God of his owne making so sone as he hath â—…nbled â–ª vp iiii latine wordes And that the diuell maie playe his pagiaâ—t among the childreÌ„ of darcknesse he helpeth you forth with manie pretie miracles both by the appearauÌ„ce of the dede and other waies as your lieing bokes do testifie Thus maie you worthily be called Gens incredula que signum querit et signum non dabitur ei nisi signum Ione prophete You haue the sygne of Ionas the prophet that is to saye of Christe lieinge in the erth and riseing again Yet this wil not serue you onlesse you haue him impanate and bodilie carnallye reallie by a wonderful miracle in an hundred thousaÌ„d places at once Whether of vs twaine is nowe more like the capparnites You that wil eate christ flesh bloud and bones as they required and maye not abyd that we should â—eke in this supper onely the breade that did come downe from heauen as Christe taught or we that haue abundantly found this bread into life euerlasting and do coÌ„â—…esse with Peter that the wordes of Christ are lâ—fe euerlastinge and not the â—…heli eate inge of his bodie â–ª We belieue Mosses and the prophetes for they haue geuen clare testimonies of thys that I do writte in that thei teach one Messias and sauiour of the world â–ª We belieue also that which Paule doth saie of theym all that all the fathers were vnder the cloude Thei were'al Baptised in the sea they dyd all eate of one spirituall meate and drinke one spiritual drinke for thei dranke of the spirttual stone whiche folowed them the stone was Christe We do beleue al thinges that are written tuen froÌ„ the fyrst begining of Genesis to the last word of the reuelasions But as you say we can not beliue your newe miracles nor the appeareing of the dead No nor yet you bishopes pristes nor any of your doctoures forther then you bringe the word of God in your inouthes So long wil we saie Ane vnto you and receiue you most willing lie For our faieth hath hir onely ground vpon heare inge not of euerie fable but onelie the worde of God Nowe bishopes coÌ„sider that if you wil haue vs hear ani doctrin that is not grouÌ„ded on the scripture as your doctours youâ— dreames and visions you cause vs to sinne For that which is not of faith is sin Againe without fayeth it is impossible to please god and as faâ—e impossible is it to haue faith and to beleue the doctours For they are one coÌ„trari to an other so that no fayth can be grounded vpon theÌ„ Yea they theÌ„ selues woulde not be belieued father theÌ„ they bring the scripture for them Their owne coÌ„fession therfore and the coÌ„trarietie that is in them declareth them to be fleshe and we were accursed if we should make fleshe oure arme and settle our faith vpoÌ„ maÌ„s wordes for euery maÌ„ is a lia◠¶ Of the wordes and the meaneinge wherin the meaneinge of Christe is declared at large by the manifolde circumstances and certaine other thinges towcheing the occasion offered AN other point of the diuelles
you are the braunches And continuinge in these parables whiche he accustomed his speache vnto in al his sermons and nowe moste specially towardes his death he opened his mistèries for to rauishe the myndes of his disciples that he myghte prynte them the better in their memorie and contrariwyse that the wycked shoulde heare wyth their eares and not vnderstande see wyth their eyes and not perceyue as Christe alledgeth out of the. vi of Esaie in the. xiii of Math. Thus is the highe wysdome of God alwayes vsed from the begynnyng In Moyses wyth his figures In Solomon with his Prouerbes And ryghte so in all the scriptures to the intent that the preciouse Margarite shoulde not be caste to the hogges He wonderfully enstructed his disciples of his departyng Sometyme in parabbles soâ—…tyme wythout parables in thys and the. ii chapters folowing Wheras he might haue conforted them substancially â—…t one worde as you teache if he had sayed I wyl not go from you for alwayes when you wyll haue me do onely blowe these iiii wordes this iâ— my body ouer a litle breade and you shall haue me straighte wayes at hande But oh blynde guides Christe telleth you that the fleshe profiteth nothynge though you haue it present as the Iewes Iudas and the bishoppes had Yea though Iudas had eaten it as you wryte that he dyd in the supper No though he had eaten hym alyue when he kyssed and betrayed him Though he had then eaten Christe I saye euen as he went on the grounde whiche is the thynge that you do so sore stryue about that he must be eaten as he went on the earth sauyng onely that thys muste be done inuisibly Thoughe as you say he were thus eateÌ„ in fleshe Christ sayth the fleshe profiteth nothyng at al. And where as you cal thys the chiefe holines and chiefe worshippe Christe sayeth his father seeketh suche worshippers as wyll worshippe hym in spirite and trueth and not in the fleshe shadowes and ceremonies Agayne Christe sayeth I dyd not speake these thynges vnto you from the beginning because I was wyth you But you papistes wyl answer So art thou present styl though thou be hid in a boxe or a litle breade Christe sayeth nowe do I go vnto hym that sent me and I demaunde of you papistes howe he went vnto his father that sent hym Not the Deuyl but the scripture and the angelles of God shall answere for you Christe after he was rysen froÌ„ death gathered his Apostles together and commaunded them to tarie at Hierusalem and to awayte for their conforâ—our the holy spirite whom he had promised to sende them when he departed in fleshe froÌ„ the earth And whilse he spake thus vnto theÌ„ he was in the sight of them all taken vp and a cloude couered hym And whylse they loked stedfastly vp into heauen beholdyng his goinge beholde ii men stode by theÌ„ in white garmentes whiche sayed Ye men of Galesee why stande you gasyng vp into heauen Thys same Iesus whiche is taken vp from you into heauen shal so come as you haue seene hym go into heauen He is gone none otherwyse but in the fleshe his fleshe therefore is not in the breade When he cometh agayne he shall come visibly euen as he went in the syght of them al as the angelles wytnes He is not therfore inuisible in the bread Nowe thys your opinion of his being vpon the earth in the fleshe and sufferyng of hym selfe to be hid in a litle boxe and such cakes whereof an hundrede are scarse worth one halfpeny is to shamfull There is no reuerence of God in his sonne remaynynge iâ—… your hertes And therefore as the Propheâ—… Osee sayeth though God shewe the trueth of his lawe neuer so often vnto you yet do you take it but for a straung doctrine Wheras they do sacrifice sayth the Prophete offeryng the fleshe and eatyng it the Lorde wyll haue no pleasure therin but wyll remembre their wickednesse and punishe their synnes Israell woulde turne agayne into Egypte to the fleshe pottes They put fleshe theyr arme which is ment by seekinge to Egypte In many places of the kynges also Yea alwayes both in figures and open wordes the folowyng of the fleshe and outward holines whiche is communely voied of the spirite is sore rebuked greuously punished Therfore addeth the prophete They haue forgotten hym that made them they buylde churches and Iuda maketh many stronge bulworkes I wil therfore sende a fyre into their cities and it shall consume their palaices Agayne sayeth Ose As for the Prophete you holde hym a fole aâ—d hym that is ryche in the spirite for a madde man So greate is your wickednesse Fleshe you are fleshe you seeke voied and destitute altogether of the spirite of God the onely authour of al truth and vnfeyned holines Christe sayeth I tell you truth it is profitable to you that I go for if I do not go froÌ„ you the spirite of conforte can not come vnto you But if I go I shall sende hym vnto you These wordes were fyrste proued true in the Apostles whiche were conforted by the spirite after theyr mournyng for the bobily absence of theyr maister And nowe also doth it appeare true in you papistes that the liuely coÌ„fort of the spirite is â—mally felt or regarded amoÌ„gest you whilse you thinke your selues to haue Christe bodily amonge you Agayne Christe sayeth vnto his father Thys is euerlastynge lyfe to knowe the onely the true God and whom thou hoste sent Iesu Christe You saye is euerlastyng lyfe and the chiefe misterie of our religion to knowe thys cake to be a God to knowe the wyne to be a whole Christe God and man where all faythfull hertes muste needes confesse that it is no god nor caÌ„ be god what so euer is made with mans hande For both the thinge that is made as the boke of wisedom telleth is inferiour to the man that made it and because maÌ„ him selfe is mortal the thing that he maketh caÌ„ not be god immortall But I knowe your answere The priest maketh it by the worde of God I answere you agayne We can neither see nor perceyue any maner of thynge there but onely the breade that is made by the hande of the bakar and therfore made and facioned by the handes of man who hath but a borowed spirite and vnhappie are they and amonge the deade is theyr hope that call them Gods whiche are the workes of mens handes Thys is the errour of mannes lyfe when men ascribe vnto stockes and stones and other vile creatures the name of God whiche ought to be gyuen vnto no creature Yea they are twise vnhappy and accursed that do hereby make the creature abominable also depriue the creatoure and maker of all of his dewe honoure But marke agayne that whiche Christ sayth in the same chapter of Iohn Nowe am I not in the worlde and these are in the worlde and
of moste weight importaunce Wherby is wrought the marueilous wisedome of God who onely wyl be accompted alwaies true vprighte and iuste in all his wordes and that all men should appeare as they are lyars If in any one man shoulde rest the fulnes of al trueth we woulde by our weakenesse verie proudely swere into his wordes thereupoÌ„ establish oure beliefe and make hym as it were an earthly God Paule therefore led by the spirite of God taketh his maister Gamaliell and the greate Rabines to no counsell in the settynge furth of the high misteries which God had reueiled vnto him No he woulde not confer with fleshe and bloude that is with any man notwithstanding he him selfe was wonderfully enstructed in the lawe and became irreprehensible therin beinge a pharisei that is to saye an interpreter and as your men are a doctoure hym selfe Notwythstandynge he bryngeth nothynge of Thalmud he teacheth not hynge by the traditious of their fathers but by Moyses by the prophetes and the open worde of God whereupon onely fayth can haue his foundation Fayth is of hearing sayth Paule and this is by the hearing of the worde of God and not of mans doctrine Though you therfore do cal this your doctrine of the real and carnal preseÌ„ce of Christ vnder the fourme of bread and wine the fouÌ„dation of our faith yet were they neuer set in our olde Crede beliefe nor nuÌ„bred among the. xii articles of our faith And Paule wheÌ„ he said I do only know Iesu Christ and him crucified which is the very fouÌ„dation of our faith wherby we might be saued though we lyued in wyldernesse or dyed vpon the seas without thys sacrament Yea though we be murdered in your presence and by your formentes put to death wythout the receyueinge of this Sacrament For our â—ayth standeth fully grounded vpon this worde Whâ— so euer confesseth Christe to be come in the fleshe he is borne of God and who so euer beleueth and is baptised the same is saued Adde you hereunto what newe foundations you please We feele in oure hertes beinge taughte by the open worde that no man can laye any other foundation but Iesu Christe By whose death we dye from confidence in all creatures and by whose rysynge from death we do ryse agayne and do seeke thinges that are aboue where Christe sitteth at the right hande of God ⧠Of contrarietie and coÌ„tradiction THe Deuyll hath an other piece of Sophistrie which is in conterfaite contradictions wherein he vseth for a preface and introduction a moste certeyne trueth whiche is that trueth agreeth wyth it selfe and hath no parte contrarie to an other Wherefore seinge the worde of God is an infallible trueth it hath no contrarieties in it selfe All the worlde muste assent hereunto But thus the Deuyll procedeth to his cauillations from thynges euidently true by little chaunge to thinges euideÌ„tly false HeaueÌ„ and earth haue a kinde of contradiction Christe is in heauen where saynt Stephane dyd se him Ergo he is not in the earth in the sacrament of the aultare Christe ascended into heauen Ergo he taryeth not here He sitteth at the righte hande of God Ergo he is not in the sacrament of the aultare He is the creatoure Omnia per ipsum sacta sunt All thinges be made by him Ergo he is not a creature made of breade He dwelleth not in the teÌ„ples made with mannes handes Ergo he is not in the box vpon the high aultare Your solution to these opeÌ„ scriptures and moste euident argumentes is at one worde and that is this They be taken for notable coÌ„tradictions and insoluble sophisines and in effecte in all these argumentes there is no contrarietie or contradiction in the thinges but onely a repugnaunce and impossibilitie to mans carnal capacitie But I beseche you good bishop is there no contrarietie in the thinges Is not heauen and earth cleane contrarie Haue you so captiuated your wittes and dulled your vnderstandinge that you caÌ„ not perceiue those two thinges to the coÌ„trarie God is the creatoure and maker of all therefore can he not be a creature made of breade He dwelleth not in the temples made with mannes handes for the heaueÌ„ of heauens can not contayne him therfore is he not enclosed in a litle box and hanged vp by a bande It is to muche shame for any priest bishoppe or christian man to thinke so vnreuerently of the secrete maiestie of God as that he mighte be bounde vnto a place enclosed in a cake or a litle boxe seinge boeth heauen and earth be full of his dreadfull maiestie and we what so euer we be do lyue be moued and haue our beinge of him He is infinite incomprehensible vnmeasurable higher then the high heauens lower then the deape botomles waters he measureth the wyde worlde wyth his spanne and coÌ„teyneth all enclosed in his fiste Wyth him the light dwelleth and the sunne beames are at his orderynge By hym is ruled lyghte and darkedesse lyfe and death and altogether Wherefore when thou canâ—t inclose in the box the rageyng seas when thou canst catche the moue in a corner aâ—d sparre her vp in a case when thou canst penne vp the sunne beinge but a creature in thy pix then wyl I graunte the to haue power ouer thinges infinite and incomprehensible In the meane tyme I muste take it impossible not onely by carnall capacitie but also by spiritual iudgement grounded vpon the worde of God by the gifte of reason wherby al men coÌ„sidering the worke of God in the cretion maye knowe their creatoure to exeell all creatures farre and that he can therefore be made by no creature neither of any creature muche lesse can he be enclosed in a box of an yâ—che and an halfe deape when the priest wyll â—…mble foure wordes in a corner and there lye tyed tyll he wax foystie vnlesse the prieste lose hym Oh abominable Idolatours howe muche doeth thys derogate to the maiestie of God And howe farre contrarie is thys to his godlie nature Nowe that it is contrarie to the humaine nature of Christe to be enclosed in bread and sparred in a litle box thus mape we more largely proue vnto you Christe in his humaine bodie forsaketh the worlde he goeth vnto the father He dyd keepe those that were his so longe as he was in the worlde And when he departed out of the worlde he desired his father to keepe them He coÌ„forted them when he went awaye sayinge that it was profitable for theÌ„ that he departed that the spirite of coÌ„fort might come He promised to come againe visibly and with glorie as he went and in the scriptures there is none other comynge of Christ taught vs but the coming first in humilite to take our flesh vpoÌ„ him afterward in glorie to iudge all fleshe whiche thynges are declared Math. xxvi Marke xvi Luke xxiiii Iohn xiii xvi xxii Actuum i. vii Rom. viii Ephe. i. ii Corhi
in whiche three lyeth all the knowledge that man can haue of thynges naturall or aboue nature as is afore proued can perceyue no maner of miracle seinge the breade and wine remayne in their kinde vnchaunged as Luke and Paule do wytnesse So that by your owne wordes you seme worthy to be one of those that affirme you knowe not what beinge puffed vp wyth the fleshly Imaginations of your owne myndes Seinge all the other workes of God do appeare as God made them if they were spirituall they dyd appeare spiritually if they were bodily they dyd so appeare you mighte haue added with like shamelesse forhead This thinge that we bishoppes do say must needes be true though it agree neither with his workes nor his worde For all men maye see that you maynteyne boeth this and all your other doinges But in this sophistry the deuyl maketh maÌ„ to forget gods omnipoteÌ„cie exceding our capacite causeth vs to measure gods doinges by our natural imbecillitie because we caÌ„ not be in two places at once distant one from an other we iudge the same repugnant in God For soeth here you speake vntruly of vs. For we al do beleue in hert and coÌ„fesse wyth mouth that God onely is almightie and filleth al the heauen and the earth with his presence euen as sure as he made al thynges in the heauen the earth and the seas This high estimation that we haue coÌ„ceiued of god by liuely faith causeth vs to take it as a thynge cleane coÌ„trary to the power of the almightie to be enclosed in a box turned or coÌ„secrated as you cal it into alitle cake But the manhode of Christe whiche was very man as we are synne onely excepted haue we already proued to be in heaueÌ„ at the right hande of his father and therfore not in earth in the box hanged ouer the aultare But Christes being in heaueÌ„ which s Stephane truly coÌ„fesseth was nothyng coÌ„trary to saint Paules true affirmation that Christ was sene to him in earth after his ascencion Nowe surely both their visions of the glory of Christ our sauiour the testimonies of the woÌ„derful sight that they did se doth both stablish our purpose and coÌ„fute your errour but that you deale like a sophister with thys word erth speaking it after such sort that the simple reader should refer it vnto Christ being vpoÌ„ the erth after the asceÌ„tioÌ„ which Paul neuer taught nor any of the apostles These are the playne wordes of the scripture touching this mattier After that he had taught that the highest dwelleth not in teÌ„ples made with maÌ„s haÌ„de againste the opinioÌ„ of the hie priestes Stephan replenished with the holy spirite loking vp into heaueÌ„ did see the glory of god and Iesu staÌ„ding at the right haÌ„de of god And he cried with a loude voice Lo I se the heaueÌ„s opeÌ„ and the sonne of maÌ„ staÌ„dyng at the right hande of God Here it is described woÌ„derful plainely that Stephane being vpon earth dyd see Christe in heauen by the wonderful worke of God thus confortynge his first martyr and witnesse of the glorie of his sonne Christe Paule lykewyse prepared from his mothers woÌ„be to beare the testimonie of Christ amonge the heathen as he went to Damascus was so daynely beset wyth a wonderful greate lyghte from heauen And then fallyng to the ground he hearde a voice whiche sayed vnto hym Saule Saule why doest thou persecute me Then answered he Who arte thou Lorde And the Lorde sayed I am the same Iesus of Nazareth whom thou doest persecute Of thys vision and suche lyke doeth Paule saye Dyd not I see Iesu Christe He sayeth also Laste of all as vnto one borne out of course dyd Christe appeare vnto me Whyche be the wordes whiche you do alledge as makynge muche for your purpose And you dyd brynge in thys texte out of course if you be well aduised â–ª agaynste Lamberte as thoughe it shoulde haue gotten the victorie and stopped the mouthes of all men At what tyme I promise you me thoughte your Argumentes were not so stronge as your shamelesse audacitie was out of measure whyche wythout any cause or commaundement dyd in the presence of so noble a prince take the tale out of the mouth of your Archbishoppe to whom in that Audience it mighte ryghte well haue becomed your sclender diuinitie to haue shewed some reuerence But if the mind of Paule maie serue you for this declaracioÌ„ he sayth in an other place that whether he were in the bodie or out of the bodie he coulde not tell but rapt he was into the thred heaueÌ„ and into Paradise wher he sawe suche thinges as is not lawefull for man to speake Whiche wonderfull visions were shewed by God to strengthen his chosen vessell like as the other were vnto Stephane and are written to encrease our faieth and hope which do beleue in Christ bi them I maruaile much what fantasie was in your heade at that time and how it remaineth stil in you causeinge you to bringe this vision of Paule for the confirmacion of Christes naturall bodie to be present in the sacrament But you are of such powre that for to stricâ— your pore brethren whom you compt worsse then doges callinge them diuelles at euerie word euerie thing is weapon good inough God is the aduenger of hys people and wil callenge vnto him selfe his owne glorie It repugneth not to Christes powre to sit at the right hand of the father in heaueÌ„ and yet to fede the infinitie nuÌ„bre of his people wyth the saine his precious bodie in earth It is not repugnauÌ„te to gods goodnesse being creatoure of all ther wyth in the fourme of breaâ—e to feade vs hys creatures Surely it is no repugnaunce vnto hys powre thus to fead al that shal beleue in him takeing the wordes spiritually as thei are in dede spirite and life and admiâ— no grosse nor carnal vnderstandeing But carnally as you do vnderstande theÌ„ with the fleshely minded Caparnites that the natural bodie shoude be eaten fleshe bloude and bones a fewe men shoulde deuoure it But I am in doubt whether they be men that haue so cruel hertes to eate mans flesh Nam canis â—aninam non tangit that is to you that vnderstande not the latine I speake it A dogge wil not eate dogges flesh Telâ—… theÌ„ whether it do not abhor nature that man should eate mans flesh Yet seâ—…e you to haue a cloke for thys Scithian crueltie in that you chaunge hym into the fourme of bread In the which wordes if you shewe the spiritual vnderstanding that is to saie That like as the body is fed with bread so liueth the soule by this fode of life the offering vp I saye of the bodie of our sauiour Christe vpon the crosse to saue vs froÌ„ death Or lyke as we eate the breade wyth oure mouth bodily so do we receiue Christe into your soules by fayth These sences and â—uch like beinge
spirituall do we knowledge and confesse But to eate Christe any other waie in the fourme of bread we iudge impossible And to eate him bodili carnallie reallie and substancially as a liueing man it is cruel vnnaturall vnprofitable yea vnpossible In the which we saye not that God is become the creature of breade as the deuil inspireth his meÌ„bres to reporte blasphemouselie but that Christe familiarly and of a maruailouse intier loue towardes vs coÌ„secrateth him selfe in those fourmes of bread and wine to be so eaten and druncken of vs. This Iudggeling haue we touched before We can not vnderstand you bishopes when you speake of your transubstanciacion consecracion and your chaunginge onlesse you do saye this cake this bread this creature is become the bodie of Christe God and man and this thinge is chaÌ„ged into that For your demonstratiue Hoc this muste demonstrate or shewe somethinge vnto vs. But you clock it lyke a spirituall father and poynte vs the fourme of breade with your demonstratiue as it is the chiefe pointe of your professioÌ„ to adulterate the word of God which teacheth that Christ did take breade in his hand blessed and sayed thys is my bodye A wonderful mattier that it should nowe be deuelles doctrine to speake thus not groslye but spiritualli This is my bodie which wordes we would faine haue rydde of your blind gloses and do wishe that al the world should haue them taught and beleue them in spirite to be true as they were spoken and written So that herby myght be preached and â—…h the inestimable loue that God bare to the worlde when he gaue hys owne and onely begotten sonne that who so beleue iâ— hym shoulde not perishe but haue euerlasteinge life and not this strange doctryne neuer â—…d before neither in the olde nor in the newe testament that Christ familiarly of â—…tier loue towardes vs consecrateth him selfe in those fourmes of bread and wyne wherby you do not onely adulterate the wordes of Christ with your straung termes and doctrine of Christ coÌ„secrateing him selfe into fourmes â–ª but you would bring on flepe the faith and hope that we haue of our aduocate sittinge at the right hande of God a continuall mediatour for vs and burie that greate benifite and singular loâ—e of Christe oure sauioure offeringe hym selfe once for all vpon the crosse settinge vp a newe Idole that the olde fathers Hahraham Isaac and Iacob neuer harde once named Bring einge in a newe gospell and glade tidinges that Paule the Apostles neuer preached Wherfore by the mouth of Paule we maye pronouce you accursed and by Moyses worthy to be stoned to deathe blasphemers As for the familiaritie that you calenge in coniureinge hym into a cake I feare me it wyll haue thys Answere â—ade post me Satana Nowe to declare howe vniustlye you do chaunge the blesseing of the bread into these founde wordes Christ coÌ„secrateth him selfe because I haue shewed it before I wyll onelye note that that Christ alwayes whan he dyd vse the creatures of God did blesse and geue thankes vnto hys father But you do vse thys darcke terme to deceine the people and woulde haue vs beleue that strayght after your consecracion as you cal it yea after your bloweinge as we do se it ther shoulde be suche a sodaine chaunge and insensible as can no where else be shewed but after your moste holy finger And in your other blesseinges whan ye do wagge your pope holy fingers they haue you saye lyke powre of holynesse in heauen earth and the thirde place I wot not where It were greate pitie that these holie blesseinges and consecracions the chife establishementes of your popeishe empier shoulde be vttered to their worthynesse For then your triple crownes proude miters and bloudy hattes woulde fall your croyser staâ—es glittereing gloues woulde be despised For wheÌ„ in your pontificalibus you do geue your orders of Antichriste you câ—n not be content to tel your prosilites that christ coÌ„secrateth him self but â–ª you saye thus We geue the powre to consecrate and offer to God sacrifice to pacifie hys wrath Thus do you make the doeing and offering of Christ on the crosse of none effecte and set vp your owne consecracion And For this is al your contencion God filleth hauen and earth and is not coÌ„prehensible to be conteined in temples made wyth mans handes no man can limit gods dwellinge place God hath powre ouer man but man hath not powre ouer God and therfore Solomons temple was no habytacion to restrayne gods presence frome other places If thys be tâ—we as you dare not denye it for shame why did the olde byshoppes your prodecessours stone Stephane to death for so sayeinge And howe dare you Byshopes brenne vs for sayeinge that God dwelleth not vpon your Alutares in your temples neither that you can limyt hym hys place of dwellinge in your little boxes tyll he wax mould theÌ„ bren him at your Altaries end If thys be not to lymyt hym a place to chalenge powr ouer that you cal god what shal we cal powr Fyrst you haue powr you say to cal by your inchauntyng wordes Christ God and man into your bread and chalice TheÌ„ to create him as your owne bokes shal bear â–ª witnes againste you After this to coÌ„secrate sacrifice him for the quike the deade For thys powr is gyueÌ„ to euery one of your marke be he neuer so moche an horemonger drunkard or Sodomite Accipe potestarem sacrificandi pro viuis et mortuis Damus ti bi potestatem consecrandi et offerendi placabiles hostias That is to say Take powr to make sacrifice for the quyke and the deade we gyue the powr to consecrate offer pleasaunt sacrifices vnto God All thys is sayed to euery one of your shauelyngs TheÌ„ haue you powr to breake hym to eate hym or kepe hym in the corporasse as you cal it or in your pyx or where you luste whiche are manifest blasphemies and grosse blyndnes of the fleshe wyteout the manifest worde of God to inuent such fond toyes of your own brayne as be manyfest dexogation to the sacrate majesty of the euerlyueyng God And yet scripture telleth vs how our sauiour christ god man hath taught in teÌ„ples taried in teÌ„ples made with manes hand and that he dwelleth with good men and also in teÌ„ples made with maÌ„s haÌ„de for the asseÌ„ble of good men wher good men truste to be releiued wyth coÌ„mun prayer and refreshed with the most preciouse fode of hys bodie bloud and he is preseÌ„t and â—arieth in the sacrate host Thys do we coÌ„fesse more playnlye that Christ the soÌ„ne of God dyd becom man dyd suffer huÌ„gre and cold was conuersaunt amoÌ„g men walkeynge and teachynge vpon the ear the dyd all thynges that man doeth onelye sinne excepted But thys doth not proue therfore that you may spar Christe either as he was God or as he was man in a boxe
of the bodie doeth declare the same thynge This thynge maye be made euident also to hym that with a cleare conscience marketh the same considerynge that thereof chiefely and onely we haue cause to reioyce that Christe beinge verie man vpon earth hath for our sakes ouercomâ—n all helly and earthly powers and nowe sitteth at the righte hande of God our perpetuall aduocate Thys is the spirituall feedynge and not the fleshly whiche who so feeleth he wyll neuer route vpon the earth for fleshe any more Of the profite of the spirite and the departyng of the fleshe reade Iohn the. xiiij Thou mayst also marke in all the scripture howe the fleshe is smally regarded As to be mother and brother after the flesh Mathew xij Marke iii. and Luke viii Agayne Christe hymselfe doth attribute the true blisse and in fallible felicitie nether carnally to beare hym 〈◊〉 the wombe nor yet to gyue him sucke of â—…e brestes whiche are the greatest thynges â—…at can be touchynge the fleshe but to heare the worde of God and to do the same Thys thynge because it is of the spirite onely profiteth and maketh a man blessed You do well that you couple these two textes Caro non prodest quicquam et quod natum est ex carne caro est spoken to Nicodemus For in verie deede they teache boeth one thynge and are a generall rule of the true vnderstandynge of oure whole religion as you do saye Whiche is that all godly lyfe and holynesse is borne in vs not of the fleshe neither visibly nor inuisibly but of the inuisible power of the spirite whereof we muste be borne a newe if euer we entre into the kyngdome of God as oure sauioure Christ taught Nicodemus The which wordes if any man should so grossely interprete as to expounde it thus sayinge that by the power of God inuisible a man myght enter his mothers wombe and so this fleshe borne inuisibly shoulde be profitable euery man woulde laugh at his foliyshnesse And thys is eueÌ„ muche lyke your gloses coÌ„trary to the which we haue proued by the scriptures that it is profitable that the fleshe do depart that the spirite may come vnto vs that the flesh which in this humilitie hath once suffered 〈…〉 the crosse and done the wyll of the father is no longer profitable vnto vs vpon the earth â–ª but nowe we muste be borne of the spirite â–ª al our conforte al our hope muste be of the spirite For what so euer is borne of the fleshe is fleshe and therefore carnall and no parte of our spiritual religion and spiritual byrth You adde these gloses that inuisibly we muste haue this fleshe present in the fourmes of breade and wine and so muste we eate the fleshe of Christe really but yet inuisibly you saye And shall we by inuisible fleshe but yet very fleshe brynge lyfe vnto oureselues and be borne a newe agaynste the lessons of the spirite If the presence of the fleshe in the bread be so profitable whiche you can proue by no worde of scripture and therefore we neede not beleue you excepte we lust wherfore thynke you woulde Christe rather hide him selfe in bread then shewe hym selfe opeÌ„ly seinge boeth are lyke possible vnto hym He sayeth that thys is the wyll of the father that sent hym that whosoeuer seeth the sonne and beleueth in hym hath euerlastyng lyfe Now for this doubt that you do moue whether his fleshe be caro viuifica that is fleshe giuing life that it is so is the very fouÌ„dacion of our faith and we both agree in this point â–ª But here ariseth the doubte howe this fleshe geueth lyfe You saye by eateinge the same reallye and naturally in the breade wythout any scripture But we taught by the whole course of the scriptures that the spirite onely is profiteable do vnderstand a spiritual eateinge of thys flesh whiche is taught in the. vi â–ª of Iohn to be by the beliefein this flesh offered for the lyfe of the worlde as it is taught at length before And where as you saye that Christe dyd by these words rebuke the grosse and earnal Caparnaites it is verye true an serueth styl agaynste all them that saye Christe must be carnallie eaten be it in loÌ„pes as you speake or the whole bodie swalowed downe al togither as you defende your selfe If you saye as you do againe in thys place that Caro fleshe is taken for the carnall parte of man then do you nothinge coÌ„sider the circumstaÌ„ce howe Christe laboreth in this place to teach the people howe his owne fleshe is profitable vnto them Thys doctrine of yours therfore is confused to gether makeinge the spirituall eateing carnal and the verie fesh and bodie to be the spirite For in your chaunge howe can this be his verie bodie which you cause to go and come no man knoweth howâ—â—einge he hym selfe saieth vnto Didimus his bodie hath verie fleshe and verie bones and is not lyke the spirite You make him lyke a spirite to come and go into thousand milioÌ„s of cakes and aultares insensibly You make him geue life also which is the chiefe and only propertie of the spirite And wher you woulde cloke the firste mattier sayeinge that his bodie maye be in so many places and be insensible because it is adioyned to the God heade you must learne to be ware that in no wise you confounde the natures as I haue spoken before And likewise whan you saye that this fleshe geueth life alwaies because it is inseparably adioyned to the spirite you must acknowledge the proprieties of these ii in sunder grauntinge it to be the properietie of the spirite onely to geue life according to thys text spiritus est qui viuificat though it do by the flesh and dodie of Christe as the onely instrumeÌ„t and peculiar sacrifice wherwith the wrath of God myght be pacified worke in vs that be faythfull the same lyfe And this same fleshe of Christe is a stumbling stone in Zyon to the wicked as the prophet wittnesseth and is set vp to the rniue and resurrection of many It was vnto the Phariseis a blindyng and liuely to them onlie that were ordeined to life Vnto the Iewes whiche handled it and to Iudas which kyssed it and as you would haue it did eate it it was death beynge of it selfe the sauiour frome deathe So that we maye verie well conclude that the spirite onely geueth lyffe and to them onely that haue thys spirite in their hertes to theÌ„ I say the fleshe of Christ is profitable and to them hys fleash is verie meate and hys bloude verie drynke for they onely can feade spiritually of Christe God and man For it is the breade that commeth froÌ„ heaueÌ„ saieth Iohn that geueth lyfe vnto the worlde And thys heauenly breade of the spirite doeth fede vnto lyfe euerlastynge so that who so euer doth once taste therof shall no more be hongrye nor thyrstie after the carnall fode And as for
your opinioÌ„ coÌ„cernynge that the fleash carnally eaten should be lyuely and confortable you are not able to iustifi by any scripturs And therfore beware how you establishe it wyth your tyranny wee haue learnyd thys gospell that Chryst was crucified to saue synners and to gyue lyfe vnto the worlde But that he must be eaten bodylye to gyue lyfe is a newe gospell For Iohn in hys syxte chapiter doeth wholly declare and set forth the spirituall eateynge of the fleash of Christe by fayth as is before declarede contrarie to your carnall writynges WheÌ„ you saye that we make the scripture like a coÌ„fuse sonne of belles I do take all meÌ„ to witnesse yea I dare appeale your owne conscience whether of vs hath the scriptures in more estimacion You and your doctours which do accostomably preach and writ that the scriptures are like a nose of wax easie to be tuurned to al purposes or we that compt no lerneing of maÌ„ nor yet ani doctrine taugh by the apearans of Angelles to be sure and stable vnlesse it be confirmed by the word of God and his infallible scriptures A gayne how lightly and vnreuerently you iudge of the authority of the scriptures of God your â—larckelye cloked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall testifye to the whole worlde wherin you are nothinge ashamed to recite how that openlye in the greate cownsaile lyke A byshope streightwayes at your beginning to be sure to folowe the foundacion of your Romeish church you compted the authoritie of scriptures vnprofitable for your purpose because the sense therof as you say maie be drawne at pleasure to both partes You cloke the matter with cleÌ„lier termes O bishop as you do al your mattiers but in effect this is al one with the nose of waxe coÌ„fused soune of belles Your words be these Prefatus sum inutiliter me verba effusurum si ad fraÌ„gendam hominum pertinaciam scripture authoritati vt nunc sunt hominum ingenia inniterer cuius seÌ„sus pro arbitrio vtrinque distahatur Iudge O you that do syte haue not your consciences all readie marked boeth of these wordes and of the brennyng of the scripturs for loe here may you se the cause why the bishope wyll neither meddle wyth them hym selfe in hys disputacions nor suffer them that woulde so much as in hym selfe lyeth but burne them and banysh the diligent interpretatours of them because he and hys felowes do thinke that they may so easilie be wrasted to the madnesse of man Oh what shall we say or thinke of suche bishopes It is no maruaile though you haue your brethern in smal reputacion and rayle vpon them at your pleasure seynge the worde of God is so smally regarded with you Yea how can you loue God whom you see not when you hate your brethern wyth whom you lyue conuersant derydeyng despiseing and brenninge al that you can haue of God in thys worlde his holie word and scriptures we take God to our Iudge that to our knowledge we do not abuse the scriptures neither write we any thinge but wyth suche mindes hertes conscience as we are redi to stand before hym and make answer at the greate day when he shall appere And because we do knowe the scriptures inspired aboue from God hym selfe to be profitable to teache to improue to amende to enstructe in ryghtuousenese that the man of God may be perfecte and prepared vnto all good workes therfore haue we it in suche estimacion that we can counte no learning good but that is hereby confirmed and establysshed But let vs â–ª returne to your fyrst expositioÌ„ of these wordes Caro non prodest quicquaÌ„ spiritus est qui vinificat and Quod natum est ex carne caro est That is The fleash profiteth nothynge it is the spirite that geueth lyfe that which is borne of the fleash is flesh Thys you say is the true rule of our whole religion The fleashe when it is carnallye eaten as you wil haue it engendreth nought els but fleash Then if it be but fleash that it engendreth then haue we no profit therbi for the fleash doeth nothynge profit Contrary wyse the spirituall eatinge geueth life and engendrethe the spirite whiche onely feadeth the soule therfore we nede nothing to regard the carnall eatinge whyche neither feadeth the soule nor bodie for no bodily thyng can enter the soule nor no spirituall thynge can feade the bodie Now where you would myxte the fleashe and the spirite to gether by this solusioÌ„ that the fleash of Christ can not be wythout the spirite marke what we do answere If we haue lyfe by the spirituall eatynge of Christ once offered for vs as thepistle to the Hebrues doeth witnes if we haue al one spiritual fode with the fathers if we haue lif so many of vs as do thus beleue in hym by the benefite of the spirite as the. vi of Iohn doeth tell at larg if the rightuous liue by the fayth and not by bodily eatynge if that whiche cometh from the herte do make the man holye or prophaâ—e and not that which goeth into the mouth if he that beleueth in Christe shall not be condemned but haue euerlasting lyfe if God haue graunted to all them that receyue Christ that they shalbe the chyldren of God that is to saye as many as beleue in hys name as Iohn doeth interprete hym selfe if he that drinketh of the fountayn of life by faieth shall neuer be thyrsty but be refresshed into euerlastynge lyfe if he that heareth the worde of God and beleueth haue euerlastinge life what auayleth the fleashly eatynge or what can you wyn therby As doctour Ciprian callynge the breade of thys sacrament Sacramentalem panem that is to say bread signifiyng by sacrameÌ„t farther thynge than breade it is a mattier so euideÌ„t that we nede not to striue for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis breade in all languages haue al one propre signification of the bread made of graine An other significatioÌ„ they haue by translacioÌ„ wherby they signifie al maner of fode but your doctour must haue a loÌ„g glose of your bishoplyke brayne wherby you are so wyttie you can depraue euery thing For you are not content to haue glosed your doctour but you must forbyd Paul to cal it ani lenger bread bicause that you bishopes haue espied that panis may signifie fode But I prei you good bishop leaue your daliing and tel vs what christ did take in hys haÌ„des as he sate at supper It was not a pece of the lambe to haue a similitude of fleash but it was bread the general substaunce of mans bodily lyfe euen lyke as Christ is the onely breade of lyfe and spiritual fode of the soule Bread I saye it was to declare that lyke as breade is made of many graynes whych all to gether do make but one bodie so lykewise we beynge many beleueynge in Christ are all one bodie in Christ We are one breade and one
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
that all such be put out from amonge my people And who so euer wilnot repēt this grosse errour beinge admonished be it knowen vnto them that they are not of my shepe For my shepe do heare my voice And being once raysed wyth my voice they wyll folowe no straunger but wil with open voice crie vnto the straunger and say Oh Idole shepeherde Al this haue I spokē because I your god am so opēly cōtemned and a weaks Idol embraced Gyue eare nowe and herken what I shal saye for my sonne whō I sent to be your sauiour and the onely sacrifice that can take awaye synne in my sight You make hym of none effect that so you maye establishe your owne glorious workes and sacrifices I was and am fully cōtented and satisfied wyth the offering of his body once done What neede is there then of your lyeinge sacrifice If his onely sacrifice be ynough as it is ynough more then ynough to satisfie for al what nedeth you to sacrifice and offer him vp again Wyl you or cā you kyl him againe For that which is sacrificed must needs be slayne and wythout bloude can there be no remission of sinnes I know your hertes bloudy bishops by the betrayinge of him whē he was in the earth amonge you nowe by the brennyng of his worde by the tirānous destroyinge of his flocke which wolde cal againe the memorie of his passiō which you haue extinguished wyth your sacrifice for the quycke the dead making it a cloke for your couetousnes and a buckler for the pompe and rigorous authoritie you chalendge ouer my litle flocke I appointed him priest according to the ordre of Melchisedech without successoure or felow I anointed him with the spiritual oile of my spirite that I mighte haue a bishop to offre vnto me sacrifice which should be pure and without spot whiche shoulde not neede many times to offer or to be offered but makinge al thynges perfecte by one onely offeringe of him selfe vnto me his father and by his bloude which all other sacrifices so oft iterated and repeted as thinges vnperfect dyd onelie signifie In this my dearly beloued sonne is my delyte He is the greate bishop whiche once for all hath entered into the place most holie And beinge founde lyke one of you in althings sinne only excepted he hath now penetrated and passed throughe into the heauens there to be your bishop for euer to offer hym selfe alwayes for you in my syghte by whom you maye come to the throne of my grace to haue healpe by tyme. If you wyl seeke any other bishoppe to offre for yo◠I tell you he is poluted and muste firste offre for hym selfe And because of the imperfection that is in hym he can not please me nor pacifie forhim selfe Yea you may also perceiue that his offeryng is vnperfecte or els should he not neede to reiterate it so oftē If you wil not be deceiued therfore sticke fast vnto the offering ofmy sōne once for all made for you And as I haue giuē him to the deth for your sakes so wyll I deny you nothinge that you aske in his name be you sure Hōse comethit that you be called christiās that Christ my sonne was for your sakes manifestly made man in the flesh was iustly declarede God by the spirite and shewed vnto the Angels and after receyued into glorie This must you beleue if you wyl be partakers of the same glorie That he was verie man as one of you are synne onely excepted conuersant vpon the earth in all humilitie care and miserie at my cōmaundemēt wherby for his obedience toward me he deserued to be ▪ crowned wyth a crown of glorie wherfore I sendynge the holye gost vnto you at his desyre whyche may teach you how you are become my chyldren by hym dyd take him vnto my selfe and raised him aboue al the heauēs euen to sitte at my ryght hand for euer Wher you shal seke him if you intende to find hime But neither here nor ther in ani corner of the earth He tolde you that he must departe from you And if you loke for my fauoure you muste not compt him a liar But wylt thou seke my sonne Lo he hath offered one offerynge for sinne and sytteth for euer at the ryght hande of me hys father lokynge for that whiche remayneth That is that hys enemies be made his fote stole And thus doeth my spirite witnes vnto you that in this my newe testamēt established in hys death your sinnes shoulde be done awaye so that I woulde no more remembre them Then if you beleue them to be forgyuen how can you offer for them any more It is a manifest token therfore that all you which wilbe styll sacrificeynge for your synnes do not beleue that they beforgeuē by the death of my sonne Christe You also whych wyll carnally and grosely eate hym and feade vpon hym as chaungeynge breade into hys fleshe can not worthly beleue vpon hym For he departeyngefrō the earth dyd cōmaund you to eate the bread of this supper which he louyngly called hys bodye for your weake remēbraunce and for the declaracion of the benefite which he then shewed vnto all the faythful beleuers in hys death and bloud shedeynge For the declaracion and remēbraunce I saye of this benefite he cōmaunded all his faythful folowers brotherly to deuide amonge them the bread and wyne so ofte as they woulde eate or drynke in the remembraunce of hym whom they shoulde not haue any longer presently conuersant amonge them For he was then commynge vnto me his father for your profyte And therfore byddeth he you do this thynge in the remēbraunce of hym wyll you then know what it is to do the worke that he commaundeth you or to worke the meate that ne neuer perisheth whiche meate he promised to geue vnto you and I haue sēt him downe and appointed hym for the same purpose If you wil knowe this worcke reade in the. vi of Iohn wher you shal learne that the worke of God is to belieue in hym whome he hath sent This is al that you can geue me This is all that I require at your handes I geue you therfore the breade of life if you can receiue it by faieth vnfainedlie That is to say trusteinge to my promise onely in the death of my sonne and to none other creature Yea my sonne is this breade of lyfe and he that cometh vnto hym shall not be hongry he that beleueth in hym shal not be thirsty And thys he tolde you was my wyll and pleasure that who so euer doeth see him and beliue in hym hath euerlasteynge lyfe For thys is the lyfe euerlasteynge to knowe me and to knowe my sonne whome I haue sent Iesu Christe By thys knoweledg do the Angelles and blessed spirites lyue reioyce and take their comfort Thys is the heauenlye fode Thys is the Manna that comethe frome heauen Therfore so muche haste
thou of euerlasteinge lyfe as thou haste of the knoweledge and fealeinge of my grace and goodnesse why che chiefely and principally was openned vnto the worlde in the sendeinge of my sonne into the worlde to be made fleshe leste al flesh should haue perished for wickednesse Thys is the breade then that comethe from heauen wherof who so eateth shal not perishe but lyue for euer And thys breade is the flesh of my sonne as it was geuen for the lyfe of the worlde for so was it a verye heauenly gifte and heauely breade comeinge frome heauen Other wayes was it but an erthly thynge and nothinge profitable For the phariseis and all the wicked that do not compt thys onely thynge to knowe me the father and my onely sonne Christe geuen for the lyfe of the worlde to be the onely saluacion therof but secke more helpe of saluacion at any creature in heauen or earth be it man saincte or Angell be it workes sacramētes or any other thynge that man can imagyne as they can not vnlesse they compt some insufficiencie and lacke in me shall not haue any parte in my sonne Christe whome they haue in so small estimacion howe grossely so euer they imagine to eate hym No to them that this slenderly and vilely esteme the hilpeinge and saueing that I haue geuen him he is the sauour of death vnto death and the stumblynge stone But vnto them that wholely and onely do cleaue vnto him feadeinge on hys bodye thus offered for the life of the worlde and drinckeinge of his bloude geuen for the remission of synnes he is the breade of lyfe hys fleshe is verie meate and hys bloude verie drinke so that you haue alwayes in mynde that it is the spirite that geueth lyfe and that the fleshe profiteth nothynge And take it for a generall lesson to vnder stande the worde of godly doctrine that the wordes which I and my sonne do teache you are spirite and lyfe And to beleue them is to eate the meate of the soule to worcke the worcke of God and therfore to haue lyfe For the ryghtuouse lyueth by hys belyefe ▪ And Abraham dyd beliue wherfore it was compted vnto hym as ryghtuousenesse before circumsicion or any other out warde sacrament was geuen hym Yea thys Abrahame maye teache you that without the regarde of any creature yea contrarye to the workeinge of all creatures thou muste belieue and be made sure of my goodnesse that thou mayeste wyth ▪ an vpryght face vp towordes the heauens saie O Lorde I haue belieued in the I shall neuer be ashamed For thys is the nature of fayth to loke strayght vp vnto me your heauenly father and to receyue at my hande by the merite of my sonne all grace fauour and goodnes Wher if you declyne asyd and appoynt your selfe meanes aydes and helpes of any creature otherwise thē I haue cōmaunded you must be compted miscreāts mistrustinge my goodnes Here falleth the Iustice that you seke for by your workes and sacramentes and here ariseth the Iustice of fayeth which is onely acceptable in my sight For Israell in the olde tyme folow ynge theyr lawes of righteousnes by their workes sacramentes and ceremoneis coulde not come to ryghteousnesse And wherfore I praye you Because they did not followe ther vpon by faieth but onelie by workes of the lawe They stombled at the stomblinge stone as it is written Lo I will put in Sion a stombling stone and a stone to fall vpō who so beleueth in him shal not be ashamed Because they haue beleued they haue attained this righteousnes which is of faieth of whiche if they will follow and not forsake they shall neuer suffer shame This faith one lie in the seede promised and no signe or sacrament was it that refreshed your first father Adain Neither was ther any other signe geuen vnto Achas but that a virgine shoulde cōceiue a child whiche by an holy and pure byrth of the holy gofle myght take awaye and purifie the corrupt byrth of the olde Adaine and deliuer the house of Iuda from the bloudie Sennacherib Vnto the whyche signe you must alwayes loke for you shall haue none other signe of saluacion but the signe of Ionas the prophete All the Israelites drinckeinge of the same spirituall drincke and eateinge of the same spirituall meate that you do for it is all one fayeth that saueth you boeth euen as I am all one God and no chauncelinge dyd in their lambe vnspotted feade and take comfort of no signe or sacramēt but onely of the bloude of our vnspotted lambe whyche I had promised to sende into the worlde For by the strayght commaundementes and son drye charges whyche my seruant Moyses dyd geue them for the choseynge and eateynge of thys lambe they dyd perceiue a thynge far more spirituall then coulde be finished in so grosse a banket Much more thē the Apostles of my sonne beynge vsed to suche spirituall feadeinges myght perceiue what my sonne ment in abolisheinge of the olde ceremonies of the lambe and cōmaundynge a newe memorie to be made of hys bodie geuen for them and hys bloude shed for the remission of synnes and for to delyuer vs frome the helly Pharao They dyd knowe that thys worde of the promise whiche is geuen for you shoulde be fulfylled vpon the crosse and therfore ought not to be applyed vnto any sacramēt It is not the offering of ani signe or sacramēt that I regarde but the osferinge of my sonne vpon the crosse whiche you muste by your sacramentes shewe your selues to haue in perpetuall memorie as the onely lyfe whereby your soules can liue Lyke as they also had learned before of the Prophetes that the Messias whome I shoulde sende shoulde be striken for the synnes of the people and then shoulde be exalted and sende hys gyftes plentuouslye from aboue spoyleinge all hys enimies wyth triumphe Thys dyd my sonne beate in theyr eares But he neuer tolde them of any such chaunges of bread into his flesh such carnall consecracions as you do teach wherin you wyll haue that without any profite my son christ shold come downe frō my bosome into your breade and Chalice blowen and blessed by your inuencion and worke so great a miracle without eyther necessitie or profite Haue you not inough that you haue euerlastinge life by hym ▪ hathe not he humbled him selfe lowe inough that he hath become manne for your sakes and died for your sinnes What woulde you haue more of him would you that he shoulde take the forme of breade for your sakes what are you the better if he so did Yea how much the worse should you be This is one thinge you shoulde brynge the veritie of his bodie into suspicion for that it should go and come so like a spirite which is no small hinderaunce to the perfection of your kinde For mine intēt was whē I made my sonne man to haue iust occasiō therby to
can chaunge the thynge that they doe but once breath vpon Proue it once to be chaunged and I wyll neuer call it breade agayne But because you can proue no chaunge your similitude of the rodde of Moyses which was turned into a serpent strenght waye retorned to a rod agayne is not lyke For the same rodde was afterwarde declared euer in the sight of Pharao and al the Egiptians to be the aduengeing rod of God wherby al the waters of Egipt were turned into bloude and all the wonderfull plages wroughte whiche are terrible vnto vs vnto thys day Worthely therfore was this called a rodde for it was the chastesyng rodde of God and alwayes returned into a rodde agayne so often as Moyses or Aaron dyd take it in their handes Nowe for that you bryng Iacob for your purpose ther was no chaunge of substaunce in hym for he was styl Iacobbe his house was styll called the house of Iacob through out all the prophetes as wel as Israel Micheas sayth I am full of strength to shewe the house of Iacob their wyckednes and the house of Israel their sinne Agayne ye rulers of the house of Iacob and ye iudges of the house of Israell You are far deceiued in the Etimologie and true significacion of this worde Israell For the name was geuen him not of seinge the Lorde neither wyll the Hebrue word Israell serue therunto but as is plainely declared in the text of Genesis it was because he had striued princely wyth God and with men and had preuailed therfore was it sayed vnto hym Thy name shalbe Israell that is to saye one that hath myghtilye preuayled against God and meÌ„ for this is the true Etimologie of the worde Israel All your other exemples make for vs but that we wil not be tediouse in appling them to oure purpose because the tyme is to little for your other mattier ⧠The church and elders NOw doth the foxe renne to his old vsed pathes Stoppe thin eares and be deafe Thou muste belieue the churche and learne to spell 〈◊〉 with a lyttle as we men of the churche teache the The foxe hath small shifâ—e when for feare of espiynge in playne pathes he rennethe to this hedgerowe of eÌ„ est eÌ„ en but we haue answered to this churche before and taught you it hath deceiued vs with false spelles darke gloses And we maye well be contented with this answer that SaÌ„ct Paul calleth it breade and it is called bread also in other places of the scripture how so euer the bishopes men do name it For ther is no word truer or better then the wordes of scripturs are neither any spellinges or speakings more certain then those that be taught by the word of God But you aske vs thys question Hath not the church had and vnderstand these wordes and yet notwithstandinge taught this lesson That the bread is by consecracion turned into the bodie of Christ Yea they haue coÌ„demned and brent all them that woulde saye that bread remayneth Yet did they kepe Paule still as they did Iohn geuinge occasioÌ„ to the Arians To this I answer that the Romeish churche hadde the scriptures but the father of this church did treade them vnder his fete Not onely bodily when he was coniuringe at his masse but also by his powre and the spirites that he sent abrode commaundeinge that no man shoulde otherwise vnderstande them then he and his church determined And therfore he assigned that eueri man that shoulde meddle with the studie of them shoulde first be trayned in the scholes of his doctours and so be sinered with the blacke coles of theyr helly doctrine that theyr soules should neuer be cleare againe as for al other pore men not brought vp in the popeishe learninge of hys scholes and therfore haueing theyr coÌ„sciences lyke a whyte wall redie to receyue all trueth of God his holie worde the scripture was clearlie forboden them like as you haue also with shame inoughe procured in this oure tyme that pore men shall not reade it for feare lest they dispice your shamlesse pompe and pride and vtterly renownce all your wycked erroures For the vnderstandynge of it I can not be leue that the popeishe prelates had the true vnderstandynge therof because they maytened many blinde erroures cleane contrarie to the scriptures which doeth manifestli declare that they were voide of the spirite of trueth which onely openeth the waie to the vnderstaÌ„dinge of the heauenly misteries How blindly haue they taught wythout the worde contrarie to the iudgment of reasoÌ„ or the perceiueynge of the senses that thys bread is chaunged this bitter contencioÌ„ about the matter declareth Surely they haue condemned and brenned men and that ryght many for this mattier wherby they declare theÌ„selfes to be of the cursed seed of Cain and the wicked serpent who was the murtherer euen frome the beginninge Finally they haue kept the gospel and scriptures still we thanke God and not them for god hath caused the phariseis before theÌ„ and our bishopes folowing to kepe these Iewelles for our vse and profite and for theyr own coÌ„fusion that by the sam bokes which they kept and wher vpon they boasted they shoulde be openly conuinced and ouercome Wherfore in that your doctour Damascen and you would haue vs learne of our elders we answer that froÌ„ the elders al iniquitie is sprongen A seniorâ—bus ingressa est iniquitas And the Israelites are alwayes by the threateninges of the prophetes forbidden to folowe the waye of theyr fathers and elders We must therfore crie with Dauid Peccauimus cum patribus nostris iniuste egimus iniquitateÌ„ fecimâ—s We haue sinned with our fathers we haue done vnrighteously we haue done wickednesse Aske your father and myne O bishope aske theyr fathers and grandfathers what they haue beleued and they wyl answer accordinge to the tyme that they were in that they belieue as the churche of Rome doeth belieue For so my father taught me and so dyd the priestes generally teach in all place chargeinge the people vnder the payne of the greate cursse to belieue as theyr holy father of Rome belieued And farther coulde they not teache vs theyr children neyther beinge suffered to haue the scriptures in englyshe neyther heareynge any thynge but the lyes of the Romeishe Antichriste by their popeishe curates In this church you can finde nothinge amisse And this blynde churche is it that you laboure so sore to defend or else woulde you in some one place haue geuen vs warneinge that we folowe not thys Romeishe churche But doutlesse all your boke thorowe you spende all your wittes to brynge vs vnder the captiuitie of thys church that you might worthily triumphe as you haue done makeinge marchandise of our soules Woulde God the kynge oure maister heade ruler and leader woulde searche forth suche Romeishe traytours For they can neuer take hym for they onely heade so longe as they haue an
together with you into the blinde pit of darknesse Thus haue you led our fathers before vs so many as would take you for their scho maisters and had none other secrete motion of the spirite to lifte their hertes vp into the heauens dâ—…nge the ayde and healpe of al other â—râ—… And yet 〈◊〉 can not content your selues with the kingdome that you haue vsurped in the consciences of men where none ought to reigne but God more then these thousande yeres onlesse you maye styll haue the same authoritie in establishinge your popetrie and Idolatrie beating euermore into oure eares that your Idolatrous and superstitious religion hath continued these M. D. yeres Where as we partly haue declared might more at large declare were it not to tedious that it hath crept vp onely with your wicked papacie and possessions of the churche and hath continued onely the tyme that Sathan hath bene lose and sent furth into the worlde to worke his wyll when you his stoute souldiour dyd shit vp the kyngdome of God his worde and neither woulde enter in your selues nor suffre them that woulde entre But now that the lambe hath vnlocked the boke Sathan begynneth to roare for feare of the fal of his kingdome and you bishoppes his champions do rage and fight agaynst God his worde yea agaynste euery thinge that is God or godly But we shal ouercome by the bloude of the lambe and by the worde of his witnesse And therefore do we ieoperde oure soules vnto death not onely against the Romishe Antichriste but the Mahumetaine also who is like to reigne ouer vs as a worthy plage for slidynge from the worde of God eueÌ„ as he hath many yeres reigned ouer many christian nations whiche boeth in life and learning were as holy as we be now coÌ„pted If thys thynge I saye shall come to passe as no man knoweth Goddes secrete working but suche onely as it shall please him to endue with this knowledge we shall be redie both to speake and write as we nowe do for the glorie of God against al Idolatours so far as God shal open our hertes and giue vs strength For without his audacitie and boldnesse of spirite poured into vs we shall stande in as gerate feare to perfourme thys as we shoulde be to write against your abominations knowing your crueltie towardes theÌ„ that haue hertofore moued your pacieÌ„ce What other men haue written in the fauour of Mahumete I can not tell But thys do I see with myne eyes that you bishoppes do opeÌ„ a great dore for him to entre in at by the Idolatrie that you do maynteyne in settyng vp so weake a creature to be God For what playner waye can ye haue to impunge the christian religion then to fynde it to be grouÌ„ded vpon so fonde a foundation as this weake Idol of yours And on the other side by your wicked life and tirannouse handlynge of the pore flocke of Christ you ministre great occasion for vs to thyinke that we shall lyue vnder the turckes as quietly and safly as vnder you both in auoydynge the Popishe Idolatrie and also in escapynge of outragiouse tiranny Beware howe your malice leadeth you to minister suche occasions For though we abhorre eueÌ„ froÌ„ the bottomes of our hertes the turrkeshe Mahumete and his lawes and are ready to wryte and speake agaynste them in the defence of our Christ and his religion rather wishyng to dye then to be subiect vnto him yet thys present necessitie and more greuous bondage that we suffre nowe vnder the byshoppes the lymes of the Romishe Antichrist are so intollerable that we had rather proue any thynge then longe to abyde it If they ouercome here the victorie wyll hardly be stayed from conquest in the reste Call backe your tiranny therefore aboute the worshyppynge of thys Idoll Surely it is full tyme as you saye for you to stryue for your God and to encourage your companions to sticke to their taklynge for if we maye once get the victorie herein all the residue of your Poperie wyl haue a foule fall Note our simplicitie as much as you wil and skoffe on styll wyth the Deuyll is simple iwys we wyll neuer be ashamed to call breade breade so longe as we haue Luke the Euangelist and Paule the Apostle of Christ to take our parte Come you in wyth your double gloses and put furth two faces in owne hoode in euerie thinge you go about as longe as you luste But it is an high mattier to vnderstand what breade meaneth and what the worlde signifieth you saye Go to go to And all the worlde what so euer the worlde signifieth wyll shortly deride you and thynke you worthy of your ii forcked myters for your doublenesse ⧠Of thys name Masse and of the diriuation of the same NOw labour you to haue this name Missa or Masse diriued of an Hebrue worde wherein I wyll not greatly contende thoughe it make not much for your purpose because I know the subtiltie of the generation that fyrste named it whose caste it is alwayes to busie mens myndes wyth straunge names darcke termes and subtile disputations aboute the same to holde men occupied in trifles and to keepe them froÌ„ the playnes of the trueth Other wise they could haue ben coÌ„tent to haue named it the breaking of the bread with Luke or the supper of the Lorde wyth Paule But for the nature of the Hebrue worde Lerne what Sanctes Pagninus wryteth in Thesauro lingue sancte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missa sufficientiaÌ„ significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Sufficientiam voluntatis aut spontis manns tue TarghuÌ„ Deut. xv xviii pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est sufficieÌ„tia habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Selomoh in coÌ„meÌ„taries exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficieÌ„tiaÌ„ Rabbi AbrahaÌ„ hoc pacto scribit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daghessatur samech nam deducitur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est signâ—m Iheroâ—iâ—nus OblationeÌ„ spontaneaÌ„ manâ— tue Vnde dicuÌ„t noÌ„ nulli quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est oblatio que fit deo propter aliquod munus personale quibus non assentior cum nullus ex Hebreis doctoribus hoâ—dicat quos legerim Hactenus Pagninus These wordes declare the nature of this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by diriuatioÌ„ euen froÌ„ the original Whiche howe wel it agreeth with our englishe word masse let the learned iudge It caÌ„ not be tried hereby that it is a sacrifice for the quicke for the dead but rather cleane coÌ„trarie by that whiche Pagninus affirmeth Ther is yet an other Hebrue worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifiynge a tribute whiche some men saye is the originall because of the contribution and payment that was gathered for the reliefe of the pore in the beginning There is also a verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which betokeneth to melte or to be dissolued awaye where of you may diriue Missa if you wyll
dignitie the maintenaunce of Idolatrie Popetrie hath caused the bishop to wryte his boke and to rayle agaynste the trueth And shall not the crowne of glorie whiche can neuer decaye the glory of the only euerlasting God steare faythful men to make answere for the trueth agaynst falsehode specially seinge that we haue thys playne testimonie spoken by the mouth of our sauiour He that confesseth me before men him wyl I confesse before my father that is in heauen and hym that denieth me before men shall I denie also before my father and his holy angels If I be blamed if I be imprisoned yea if I be burned for Christes cause the trueth yet am I happie by the opeÌ„ testimonie of Christ in Math. My name shall be restored in the heauens in the boke of lyfe to be a fayethfull witnesse I shalbe set at libertie for euer with Christ the sonne of God my bodie brent into ashes where it hath put of mortalitie shal be restored vnto me muche better immortall and incorruptible If I lose wyfe and childe father and mother I shal receiue for them an hundreth folde And for aduauntage aboue all for fâ—ll recoÌ„pence lyfe euerlasting Who wyl not be ammate and encouraged by such large promises ⧠God saue Kynge Edward from all errours God defende his tender age from all â—he subtile malice of al Hypocrites and trayâ—…urs The lyuyng God establishe his herte in the waye of the trueth for euer and euer So be it ⧠FINIS ⧠The Table A A Rehersall of the benefactours and founders of the Masse Fol. liij An Image can not be a womans husbande Fol. cxlij A declaration of the true churche Fol. lxv Augustine to Dardanius Fol. cxv A double errour Fol. cxxi At his departynge Christe commaunded his remembraunce to be celebrated Fol. cxlix A vaine muÌ„bling called the masse Fol. cxlix A double causion Fol. cl AbrahaÌ„ was iust before circumcisioÌ„ Fol. clxii An answere to the principal pointes after the Doctours Fol. clxvi A broade shauen crowne Fol. clxxi All men muste knowe etc. Fol. lxxviii Accidentes muste haue c Fol. lxxiiii A right bishop c. Fol. lxxv Al the workes of God c Fol. lxxix An apt similitude Fol. clxxxxvii Lit. Dd A shauen crowne c. Fol. clxxxxvii Dd A longe gowne Fol. clxxxxviii Dd An Englishe bishop Fol. ccvi Anne Askue Fol. cciiii B Beleue not euerie spirite Fol. xii Be no more Caparnaites Fol. xxxiiii By what fruite you may know theÌ„ Fol. xli Bonifacius putteth Christ out etc. fol. lxxii Bishops defende wyckednesse fol. cxxxix Baptisme is not estemed as it c fol. lxxxv Because all thinges are possible c. fol. clviii By the workes you shall etc. fol. lxxvii Beware of my Lordes lyes fol. clxxxxii Barnes fol. cciiii Bylnaye fol. cciii C Christ dyd not coÌ„secrate the bread fol. xxxvii Christ can not be eaten without fruite fol. xl Christes comyng is at hande fol. cxxxviii Christes fleshe gyueth lyfe fol. cxiv Christ is the verie vine fol. lxxxxvi Christ shal coâ—… againe visible fol. lxxxxvii Christ onely must be our bishop fol. clix Christ neuer preached traÌ„substaÌ„ c fol. clxiii Cato fol. ccvi D Doctour Buttes fol. cxli Damascen putteth water into c fol. cv DamasceÌ„ wil haue water made bloud fol. cv Damascen fol. cxi Dogges wyl not eate dogs fleshe fol. cxx Doctrine preached at Pauls crosse fo clxxxxi E Ecolampadius repented fol. ciii Exemples of mennes c fol. clxxxxii Cc. F Fewe are founde faythfull fol. lxvi Fyre can not preuayle fol. lxix Fayth receyueth Christes body fol. cxliii Feare not the breade God fol. clvii Fryth is not confuted fol. clxvii From the Elders c fol. clxxiiii Fishe prouoketh lust fol. clxxxx Fyl the bealy fol. ccvii G Go no farther theÌ„ your coÌ„mission fol. xxxvi God hath neuer forsakeÌ„ his churche fol. lxv God flryketh and healeth agayne fol. lxvii Gyue eare for God sayeth it fol. cxlv God regardeth them that worshippe hym in spirite fol. cl God is nere to euerie one of vs. fol. cli God is the father of spirites fol. cli God hath his ministers of venge c. fol. clii God giueth warning before ven c. fol. cliiij God is far in dette to his makers sol clvi God is not chaungable fol. clvi God accepteth iustice by fayth fol. clxiâ— God regardeth not the osferyng of signes or sacramentes fol. clxiii God ment vs good fol. clxiiii God regardeth none of our inueÌ„ c. fol. clxv God is pacient Fol. clxvii Gregorie Nazienzene Fol. clxxxvi Gods word must giue place c. Fol. clxxxix Gyue no eare c Fol. clxxxxiii Lit. Cc. H Howe full of iniquitie this time is Fol. xi Howe God giueth wisedome to al that aske it in fayth fol. xviii Howe the Papistes reason a posse c fol. xx He that hath eyes to see let him see fol. xxxv He that wyl fynde Christ fol. clx Hidra the monster fol. clxxxviii Howe fasting dryueth out c fol. clxxxx He that knoweth not God fol. lxxvii He that is once c fol. lxxix Holy water fol. cci Hunne fol. cciiii Husse fol. cciii I I woulde wishe my Lorde this c fol. xxxiii In two wordes lieth the whole etc. fol. xxxix If we wyl entre into Christes etc. fol. cxlv Iudas dyd not eate the body etc. fol. lxxxxiiii It is possible for God to chaunge etc. fol. cv Idols shal be brent fol. cxlvii Idols be thanked for Gods giftes fol. cliiii In what respect the fleshe of Christ was heauenly breade fol. clxi Iohn Lasselles fol. cciiii It is more easie to liue wel then Ill fol. clxix If thynges be auncient etc. fol. clxix If the prelates had had â–ª etc. fol. clxxiiii It is for the papistes profite fol. clxxvi K Knowledge of the senses fol. xli L Learne to eate the fleshe bloud c. fol. xxxiâ—i Learne to resist sophistrie fol xxxviii Learne to knowe the membres of Christes churche fol. lxviii Learne witte at the mouse fol. lxxxvi Let them that doubt etc. fol. clxvii Learne to auoyed offence etc. fol. clxxxiii Learne at the bishops to fast fol. clxxxiii Learne wherin to folowe Christ fol. clxxxvii Learne to knowe etc. fol. clxxxxix Dd M Marke what meate Christ c fol. xxxiii Marke howe God prouided etc. fol. lxvi Marke who hath ben the. c fol. lxx Maxentius the tirant fol. lxxi My Lorde woulde haue no traÌ„ c. fol. cxliii Marke the fruites of my lordes c. fol. lxxxii Marke my Lordes intent fol. lxxxâ—i Marke my Lordes sophistrie fol. lxxxvi My Lordes owne swerde stryketh of his heade fol. lxxxviii My Lordes wordes ende in ly fol. lxxxxv My Lorde hath loste his witnesse fol. câ—i My lordes similitudes serue not for his purpose fol. cvi Marke the constancie of the Doct. fol. cvii Marke thexaâ—…ation of these c. fol. cxxvi My lorde might haue ben asha c. fo cxxxvii Man hath made hâ—m Goddes fol. cxlviii More