by hand the corporall body of oure moost blessyd sauioure Iesus Christ For incase Paule had mentony exhibition dystribution or deliueraunce of Christes bodie He would haue declaryd his mynd aâ—ter an other sort And haue sayede we ar one body and that for the distribucion and delyueraynce of Christes body and not haue sayed we ar one body and that by the participacion of one bread These wordes shewith playnely that Paule ment nothing of yeuing or distributing of Christes body But â—awght the Corin that souch as dyd eat of this holy sacrament according to thinstitucion of Christe were pertakers of the spirituall graces and communion of Christes body and blud representyd by the breade and as Christ was not really ner corporally present in those sacramentes and sacrifice of thisraelites that signifiyd Christ to cum But by fayth in effect they receauid the thing ment and representyd by the sacrifices So like wice we thowgh that gloriouse body of Christe be in heauen that this holy and moost honorable sacrament representyth yet when with trew penitence we receaue the externall sacrament faith receauithe theffect of that precious body representyd by the sacrameÌ„t This is Paules doctrine he ment of no delyuerayncener exhibicion of that body ascendid into heauens there is no place of the scripture shewith the nature of Christes supper better then this place of Paule whos purpose was onlye to destroy this error among the Corinthions that was repugnant to trew religion souche as had proffessyd one god thowght yet they myght eat an drinke wit inâ—idâ—lis of of souche meates as was offryd unto Idoles Paule denith it and sayth noman can be the membre of too contrarie churches I would souch as god hathe yeuen knoleg unto what is trew and what is false would lâ—kewice remembre these wordes better and refrayne from the doing of souch thinges as there awne conscience is persuadyd to be yle they be to fauorable unto them selâ—es agreat dele and extenuat godes Ire ad displeasure agaynst Idolatriâ— to mouche They will not be able to make good there act at the cumming of the great iudge to iudgment To saue à litle mucke and inconstant treasure of this worold and to offend the maiestie of the lyuing god that hath pore to loost booth body and soule in eternall fier Better it were to ffolow the commaundement of Paule Charissimi fugite idolatriam Vobis prudentibus loquor God hath yeâ—en unto many men this prudence to know that the masse is yle yet as yle as it is they let nether to say it nor to hyre it which is uery Idolatrie and shalbe cruelly reuengid with out they amend Thenature of man by the infection of originall sinne is so corruptyd and the hart so oppressid with contrarie moâ—ions and uiolent resistaynce unto uertew that men neuer consent so willingly and sted fastly unto the knolege of uertew as they shuld do Rom. 1. Sâ—d uâ—ritatem dei in iniustitia detinent This knolege that men hath of god is deteynid with iniustice as prisoner captiue it can bare no rule in the soule for the impetie of iniustice which repugnith this trew knolege The man is drawyne with his awne lustes and loue of the worold unto the contempt of god and consentith not unto his trew knolege nethere unto the law that for biddith all dishonestie and Idolatrie This auersion and malicious obstinacie of the will must be dayly mortified or els it will work thyne eternall displeasure and make the the euela sting ennymie of god Lament abuse of knolege and that thow coÌ„sentist not as well and assone to the iugmeÌ„t of reason and folow it in the principles practyue as speculatiue Nomam douttith of this principle too and too to be foure ffoure and foure eight With all other geometricall and physicall principles Men dooth not only acknolege them tobe trew but coÌ„sentith unto the same knolege The other shuld be likewice as manifest and as sone consentyd unto as these To say thole naturalle diuersite of all thinges honest and dishonest and this light in mannis reason the philorophers call noticiam priâ—ciporum And man shuld consent unto these principles and knolege of them scilicet deo obediendum esse Adulterium est uitandum Honesta pacta sunt seruanda quod tibi noÌ„ uis fieri alteri ne facias thes I say shuld be assone consentyd unto as to consent quod bis quatuor sunt octo The knolege remanyth of these thynges but the assent is infirm by reason of contumacie and rebellion of thart Of all enymies an Ennymie most to be feryd whom Paule describit with these wordes sensus carnis inimicitia est contra deum ann horrible description of mannes natures that it is the perpetuall ennymie of god and will not be subiect unto the law of god this infirmyte makith that men be ner hot nor could caÌ„not tell which part to take in there chambre to professe god where as none can bare record but amusse nor none edified by his knolege Abrode in the worold where as god shuld be spoken of they know hym not but as wisse and discreat men Will do then as the moost part of people doothe And would all were well thowgh not long of them for they will Kepe silence for euer rather then to speake as they know yea and with there exemple stablyshe the thing that they know is nowgh If god be god wy ar people for fere so ashamyd to confesse if he be not god let hym go God abhorrith souch as be nor hot ner cold If Christes bodye be in heauen wherfore is ony man so hardye to resort unto the place where as the pristes of Baall make apeace of bread booth god aman and teachith people to honer it why dooth they not consent unto there knolege and folow it he that is partaker of the sacrifice in the aulter is Partaker of the religion ment by the sacrifice and those that be pertakers of like signes and sacramentes be declaryd there by to be the membres of one church Wear unit and knyt to gather made one by one sprit of â—ewyth wyh shuld we breake this knot by external ceremonyes we ar not made by eating of Christes bodye corporally nether the scripture teachith of no souch union betwen him and his churche But by the sprit of god receauid by saythe as thow mayst well perceaue how god the father and his sonne our sauiour hath yeuing this office and defense unto the holy sprit lik god with them Remembre thy creade Credo in spiritum sanctum sanctam ecclesiam catholicam Sanctorum communionem and thynk that it is by the yeuing of godes sprit into our hartes for the moost mercifull deathe of Christ that makith this communion of saynctes which is the churche of Christ and thus all redy coniunyd with god we receaue the holy meat of his blessyd body in sprit by fayth not to make the union betwen god and us but confirm
Christ great darkenis and to mouch causid the signes of the sacramentes to be este mid They shall not be contemnit nothing the rather thowghe there right use and nature be knowen god for bide that ony Christiane man shuld speke against them But it is the office of eueri maÌ„ to know the maner of speche in the scripture and to iudge according uÌ„to the meaning of the wordes and not as thei sound only for then shuld we make diuerse godes where as it but one Dauid Psalm 24. Callith tharke the lord of glorie whiche was but à sacrament of godes presence Tollite o porte capita uestra Attollimini fores sempiterne ingredietur rex rex ille gloriosus Qui est ille Rex ille gloriosus Do minus fortis heros Dominus uirtute bellica insignis Likwice Psal 68. Iakum Elohim inquit Simul atque exurgitdeus inimici eius desperguntur fugiunt à conspectueius qui ipsum odio habent The scripture is full of souch maner of speche yeat was not tharke god nor turnid into god But the substance remaynid allwayes and not douttid there of Great meruell is that Christiane men knowith not the maner of speche conserning à sacrament as well as the lewes They had sacramentes as well as we and yet Neuer brawlid about them as we do and thowghe manye superstitions happenyd in those dayes and men put there hole confydence in te externall sacramentes yet made they not there sacramentes there God as the Christians do thay ffaylyd of the end how he it not in the mater and signes And to declare the mater openly what we be bownd to beliue of godes testameÌ„t what it is I would that the Christiane shuld undrestond that it was nether circumsicion ner pesa in the old law ner baptisme ner the sacrament of Christes body in the new law no nether the death ner blud sheding of our somour Iesus Christ it seife that is the Testament or legacy that god hath bequest unto the faythful les where of Hieremie spakyth capit 31. the legaci and testament is remission of sinne and lieffe eternall which is promisyd us for the merites of Christ and this legacye and bequest is made sure sealyd and confirmyd by the death of Christ whyche the father of heauen acceptyth as à sufficient pryce for the purchesse of eternall lieffe And all the sacrament that be or in tyme past hathe bynne ar none othere thyng then testimonyes of this good will and fauour pf god tawardes us apointid in the churche to lede oure fayth unto Christ thoÌ„ly sacrifice for sinne whoys Merites eytendith not only unto us after his passion from the tyme that he was promisid unto mann in the beginning of the worold Gen. 3. as many as belyued in hym were sauyd as well before as after his passioÌ„ for he was the Mediatour betwene god and man from the begynning Iesus Christus heri hodie in secula Ebre 13. Abraam uidit diem meum gauisus est Ioan. 8. Patres eundem cibum eadem escam comederunt biberunt 1. Cor. 10. Abraam Isaac Iacob were iustified by the fayth they had in Christes Merites to cuÌ„ and were signes of this only sacrifice to cum Ioan. Chrysost ho melia 55. in Ioan. Et Ireneus contra haereses lib. 4. cap. 13. dooth interpretat these wordes diem meum Ioan. 8. for the death of Christ Saynct Augustin Tracta in Ioan. 43. dooth understond by these wordes diem meum as well the day of Christes natiuite as the liefe eternall Ego inquit non dubito patrem Abrahamum totum uidisse and that is consonant with the wordes of the scripture Lu. 16. where as is declarid the condicion of souch as died in the fay the of Christ before he suffrid and that they were in Ioye and did not as the worold now for the moost part dooth bylyue that there sacramentes were of souche uertewe to saw them They kept them with reuereÌ„ce and lyuid in the hope of the pâ—omese that they confirmid to say the death of Christ to cum And we belyue in hope of godes promesse for the Merites of hym that hath died and is passid out of the worold as it is signified by oure sacramentes Lefte unto us by Christ in the scripture sufficieÌ„tly there tawght how they shuld be usid and to what end where with all people that haue à godd opinion of Christe shuld be coÌ„tendid and thynk uerely that all the wysdom of the worold cannot deuise a better waye how to use the sacramentes then he hathe there tawght us and that noman euer louid his churche as well as he that shed his bludd for the Redemption therof and to acertayne us of this loue he gaue the testament and his sacramentes wher with all we might kepe and preserue his loue were we so gracious to ffolow this bookâ— and testameÌ„t only and not the dreames of men ffor the law of god is without faut and all imperfection Mannes lawes hath ffaultes and is unperfeyt what shuld moue man to depart ffrom trewth un to lies ffrom perfection unto imperfection from the holy gost in the scripture unto the lyyng sprit of man Nothing haue they to ffere the simple man more with all then to say if this lerning be trew oure fathers be damnyd they belyuid not so and then reherse agreat manye of holy mennes names who is doctrine they repugne for they iudgid aright of sacramentes Graunt they dyd not There auctorite must gyue place tho the scripturs And let the Christiane reader rather condemne the fact of all men that abuse the sacramentes rather then to say thorder that Christ hath ordeinid is not sufficient Hold not with the moost part but with the better and acknolege them to be of te better part that use the sacramentes as the scripture teachite And wheÌ„ they preache so moâ—che of there doctors holynis demaund whether Christ was holy or not and wheÌ„ the say the holy churche thus tea chith Masse to be good Think whether Christ were of te churche or not and when the would excuse the re addicious unto the supper of the lord with there good and holy intencions that it hath byn so ordeynid by all lernid men that hathe wroten Demaund who is better lernid then Christ or who ment better to the churche theÌ„ he and if they haue more wit to use the ceremony of Christes supper then he Or better wrytith of it then the Euangelistes Who wrytith as clene agaynst there use as light is to darkenis râ—de the scripture well and se And rather condemne all men of the worold then to graunt that the scripture teachithe us not sufficiently the use of sacramentes and all other articles of oure ffayth Let the word of god be the Lantern unto all thy liefe and confirm thy knolege there by And then art thow sure Now I will answer unto souche argumentes as my lord would
lyuing in this worold and his ffrendes by these meanes hesealith in the thassurance of remission of sinne whych thow haste fyrst in sprit receauyd by fayth and for the promesse made unto thy father and his posterite for the promesse of god the remission of synne appertaynith not only unto the father but all so unto the seade and succession of the father As it was sayd unto Abraam Gen. 17 Ere firmacion of godes benefites towardes hym and then to manifest open and declare unto the hole church representyd by the minister and souche as be present at thact Christ that allredy secreatly dwellith in his soule that they may bare record of this loue amyte peax an concord that is betwen god and hym by Christ And for asmouche as all dlspleasure ire uengeance an hatred betwen god an hym is agreyd upon by thintercession of Christ whom fayth before baptisme browght beforeâ— the iudgment set of god to plede this charter of remission it is thoffyce of the church which hath an open an manifest declaracion therof to yeue god thankes for the preseruacion of his churche and for the acceptacion of this crystenid person into the comune wealth of his sauid people Remembring that only those be appertayning unto god that be thus callid openly into the uisible church and congregacion except death preuent the act and souch as coÌ„temne this sacrament be not of god as Paule sayth Quos praedefinierat eosdem uocauit Rom. 8. When they may be receauid as they were institudyd and ministrid by souch as the law of god apoyntid in the ministery of te church no Christiane shuld omit for ony occacion the doyng of them But where as souche take upon them as be not lawfulli callid unto the ministration of sacramentes as where the sayge fame or mydwiffe for danger of the chyldes soule will Christine it It is aprophacion of the sacrament and not to be suffrid the child shall reyoyce eternally in heauen with Abraam Isaac an Iacob for Christes sake whois merites apertaynith unto thinfant for his fathers fayth This un godly opinion that attribuith the saluacion of man unto the receauing of an externall sacrament Dooth derogat the mercy of god as thowgh his holy sprit could not be caryd byâ—ayth into the penitent and sorowfull consciens except it ryd allwayes in 〈◊〉 cherot and externall sacrament This errour hath ignorance browght into church because the ministers this many yers knew not to what end à sacrament was institutyd They contend upon certayne wordes of the scripture Ioan. 3. Mar. ult How be it understond aryght an the circumstannce of the text markyd it prouit nothing Nicodemus was aman of sufficient health and ayge and nocause why he shuld not receaue that holy ceremony of baptisme Marks wordes appertayne likwyce cheiffely unto souch as were apt to hyre the gospell and souch to be Christenyd Notwithstonding they may like wyce confirme there by the baptisme of infannce by this reason Ero deus tuus seminis tui post te Deducing this argument of those wordes to whom so euer the promes of god apertayne to thesame the signes annexid unto the promes apertayne To thinâ—auntes the promesse appertaynith Ero deus seminis tui Likwyce the signes of the promes Wher as they say that baptisme appertaynith unto the saluacion of all men that be of godes electes I grant but not unto euery of godes electes I except those that dy before they be Christenid thinâ—antes of the Christians of whois saluacion we may not dout of thinfidels infanntes I will temerously nor damne nor saue saynct agustayne is of the contrary part agaynst me how be that holy doctor yeuith me leaue to leaue his wrytingz and bylyue the scripture If it were my porpose to reason that mater I would get great ayede out of other his workes to serue myne opinion And as for thexcuse of the mydwiues Christening By thexample of Zippora moses wief Exo. 4. that circunsicid in the time of nede it may not proue the myd wiffes fact tobe godd For of one priuat and singuler fact nomam may make à generall law Epiphanius that great clerk libro 3. contra hereses To. 2. cap. 79. prouith mine opinion with strong argumentes Si mulieribus praeceptuÌ„ esset sacrificare deo aut regulariter quicquam agere in ecclesia oportebat magis ipsum mariam sacrificium perficere in nouo testamento c. at non placuit read the chapiter Moses was in danger of death because he neglectyd the commanndemet of god whyche was to circunsice the viij day Ge. 17. As he supposid after the iudgment of the flesh it shuld haue hindrid the chyldes health be cause they had along Iourney to trauell Souch good intencions contrary unto the word of god wese cruelly reuengyd diuerse times The sacramentes must be usyd as they be commaundyd and to the same end that they be commanndyd The ministeri of Christes church cheyffly dependyth in the preaching of the gospell and the ministracion of the sacramentes and as the preaching of the word is not thoffyce of awoman no more is the ministracion of the sacramentes To what end and to whom the sacramentes must be yeuen Saynct Paule teachith Rom. 4. Where he callithe circuncision Sphragida eius iusticiae 1. acceptationis in gratiamdei quae perâ—idem apprehenditur It is the Marke and seale of acceptacion into godes grace Reseauyd before by â—aythe and this externall sacrament was as the conclusion and sealing upp of all that god had promisid unto Abraam before To say inte benedicentur omnes gentes terrae With many other promeses as is expressid in the book of Genesis from the 12. chapiter unto the 17. where as circuncision was yeuen For this word Sphragizo signifieth Sigillo notare insignire concludere By the which word an text of Paule it is manifest that by the sacramentes godes promeses be not fyrst yeuen unto man But that by the sacramentes the promes receauid is confirmid For Paule discernit applicationem gratiae ab ipsa circuncisione as in the same 4. chapiter he she with more playnely Wher he declaryth the condicion of Abraam what he was before he receauid this sacrament prouith hym fyrst to be the frend of god credidit Abraam deo imputatum est ei ad iusticiam As aman fyrst assuryd of god he receauid this sacrament and sawght not fyrst to find hym in an externall signe So dooth allmen at this day if they markyd what is requiryd of them before they receaue ony sacrament There is not so mouch as the specheles infant but by his parentes is bonnd to yeue accompt of his faytk befoâ—e he be Christenid and as Ioan sait 1. cap. dedit eis utliceret filios dei fieri uidelicet his qui credidissent in nomine ipsius So that none is admittid unto the sacramentes but souch as be godes ffrendes fyrst by fayth Abraam credidit Abraam belyuid Thinfant belyuith Cornelius
But to practyse it in lief For it is à sciensâ—practyue and not speculatyue Consistitin Actione non in lingua God yeue grace these holy sacramentes may be moore often and more reuerently usid the neglecting of them is to be condemnyd mouch more the contempt of them But euery man must be aright instructyd why and to what end he usith them as well as to receaue them he that ys ygnorant of the causes can neuer iudge aright of theffect he that knowith not the cause why god made man Shall lyue allwayes like abest and applye his lief to an other end then god made it for to serue hym in iustice and uerteus liefe he applieth it more like adogg and Brute beste contrary unto the order of god and makyth the ymayge of god theymayge of Cacodemon obeyng euer lust that repugnith unto the will of god So far hath the deuill and sinne preuailid that in maner there is nether thone sect of people callyd papistes nether thother callyd gospellers that caryd for the lyefe of the gospell Souch custome of yle hath made so weake oure corrupt nature that it fleyth all honesty and honest lawes that shuld kepe it in order and of à spirituall libertye yeuen unto us by Christ in the gospell we take à carnall lyence and wantones of liefe so that we make uery litle or no resistaince at all Assensus est infirmus cor habet contrarios impetus pugnantes cum lumine dtuitus insito mentibus Trew or the wordes of Medea Video meliora proboque deterio ra sequor ac fertur equis auriga nec audit currus habenas of euery thing the principall cause must be knowyne to say the cause finall the which is fyrst to be considerâ—d As in a commue wealth the finall cause of all lawes â—nd the commue wealth likewice is to lyue well The fâ—nall cause of phesike to cure the sike well The finall cause of Rethoricke to perswade well And the principall aud cheiffe cause of all the sacramentes that be now in the church of Christ or euer where in the churche of Christ is that theybe and euer hath ben the signes of go des will an pleasure towardes us testimonijs and seales annexyd unto the promese of grace They be not the thing that they represend but signes and remembrances therof way the scripture diligently Christiane reader and sarch for the truith there God hath bound his church and all men that be of the churche to be obedient unto the word of god It is bound unto no title or name of men nor unto ony ordinary succession of bishoppes or prystes longer then they teache the doctrine contaynid in the scripture nomam shuld yeue hyring unto them but folow the rule of Paule Si quis aliud EuangeliuÌ„ docet anathema sit he that teachyte ony other gospell them Christes it must be à cursid God hath preseruyd in all captiuites and persequution of the churche miraculously one booke the holy bible deliuerid the same unto the churche and bound the church un to this booke As Christe sayth Ioan. 14. paracletus autem ille qui est spiritus sanctus quem spirituÌ„ mittet pater noie meo ille uos docebit omnia suggeret uobis omnia quaecunque dixi uobis He sayth that his holy sprite shall teache none other doctrine theÌ„ he himselfe tawght and the same that he tawght Therefore with drawe thy hart froÌ„ this openyon that they would deceaue thy soule with all under the pretence of holi church thei on lybe the churche that 〈◊〉 holi booke the bible hyrith it learnyth it and â—olowith the iudgment of it He is à Christiane man that leuith the word of man and kepith the word of god Si quis diligit me sermoneÌ„ meuÌ„ seruabit qui habet praecepta 〈◊〉 seruat ea ille est qui me diligit Ioan. 14. Paule commaundedyd Timothe to be studious in the scripture and not to study in Talmud nor darash or othere decrees of the Pharises 1. Timot. 4. Intende lectioni also Collos 3. uerbum Christi abundet inter uos To that purpose the holy goost would the scripture to be wroten to detect all falshode that godes name might be aright callyd upon in Christ only and not with inuocacion of ded saynces and his holy supper to be usid as à communion unto all men under booth kindes and not to be made amasse of that blasphemit god for souch as honor the bread there for god dooth nolesse ydolatrie then they that made the sonne there god or sterres Dauid saith Psal 101. scribentur hâ—c in generatione altera populus qui creabitur laudabit dominum to what purpose hath Christe yeuen us his sacramentes and wroten openly manifestly an sufficiently the trew use how they shulde be usid in the scripture When nomam or few men will obserue the commaundement of the scripture But rather the dreames and detestable decrees of hereticall an pharisaicall Bishopes And meyntayne there lawes in the churche be the neuer so deuillishe It wer as god burn the Bible as to serue to no purpose for the holy water boket sittith in the church at te right hand of the Bible and not so hardy ons to melle there till the water coniuryd call him and theÌ„ moost the holi bible sâ—rue lik à hand mai de awyckid purpose to coloure à stinking ceremonie that aspringes my dominie May proue holy water to be à good and godly ceremony And hoc est corpus meum aâ—ter thinuocacion of dead saynctes is callid to make good the wickid masse Wherin is not as mouch as one thing good sauing the scripture which they abuse to an other purpose then it was wroten for Doutles the princes of thearth unto whom god committith the ciuille gouernaunce of the people shall susteyne thire of god for there negligent indeuoure in this behalfe be cause they suffer souche preachers and byshopes to rule ouer the consciens of there subiectes wher only the law of god shuld haue place These things shuld moue all Christiane princes to à reformacion of these wronges that god susteynith by taking away his word from the people The miserable blindenis that the people bein with danger of Eternall damnacion because of Idolatrie shuld cause princes to rew upon there wofull state an condicion Yea there awne estate and princely digni te yeuen unto them by god shuld moue them to remoue this yle out of there Kealmes or els other men will usurpe falsely there auctoryte and peruert thorder of god in the commune wealth Therfore in the moost noble an famous commune wealth that euer was the commune wealthe of the Israelites Was this order apoyntid Num. 9. fyrst god then his word the celestiall signes the piller of fier and the cloud which were as gydes in there Iourney to shew them wen and where the shuld campe and likewice wheÌ„ and whyche way they shulde marche foreward in the
the union in our selfes and to shew the lege of amyte unto the church And to understond the bettet what this word Caenoniae communio is Red the fist capiter of the first Epistole of Ioanâ— where as this word communio is 4. times rehersid There shalt thow se the communion betwen Christes body an us how it is made and by what meanys And then shalt thow se that Paule 1. Cor. 10. and Ioan so well agreyth â—o mine interpretation that the Christiane reader wilbe satisfied I trust in the lord for as all the trew subiectes sworn to the Kyng by there fayth and alegaynce ar prest and redy where so euer the se the Kynges Baner spleyde refort ther unto and say what so euer the Kyng hath to do or with whom so euer he hath Ennymite with all I will associat my selfe to be of this part tyde what be tyde may happe well or woo Vnto this prince I unit my liefe and death the cause He is my lord the making good and reason of the cause I am his sworn subiect fayth yeuen and mi consciens bound Therefore to manifest myne obedience and loue by this baner I procleame liefe and death agaynst his contraries So those that be Christâ—s when thei see the baner of Christ the holy supper and sacrament of the death that wan the uictory of death and the deuill they will there lyue and dy with this baner to declare there obedience they that be not of Christ they care not under whois baner they beâ— so the auaryce mind and detestable loue of the worold be satisfied it is godd Inowgh to theÌ„ with yâ—y For south and nay for south as incoÌ„staÌ„t as the wind lik unto the byshoppes lawes in Inglond that ten tymes hath byn Changid sithens I knew the right hand from the leffte and yet were they proclemyd as moost certayne and infallible uerites With great penalty as mouche as Iieue wz worthe But what man wilbe so made to leade his coÌ„science by souch inconstaÌ„t persones that hathe lawes to damme one yere and to saw an other that that is good and catholike this yere shalbe heresy the next yere They be more inconstant then the wind oure lord of his mercy amend them and yeue theÌ„ grace to know there offences And to promote the only word of god And theach the people therby to know god and his sacramentes They would stablyshe the carnall presence of Christes body in the sacrament by the wordes of Christ Ioan. 6. Panis quem ego dabo caro mea est quam ego dabo pro mundi uita The bread that I will yeue is my fleshe which I will Yeue for the lyue of the worold they say that the first part of Christes wordes is à promese unto the churche to eat his precious body ln the sacrament Panis queÌ„ ego dabo caro mea est And that Christe performyd this promesse in his last supper when he made the breade his bodyeâ— And the rest of â—he wordes quam ego dabo pro mundi uita is à promesse that his bo dy shuld be slayne for the redempcyonof the worold Thus they interpretat the wordes of Christ because dabo is twysse repetyd By the first dabo he promisid his reall and corporall body in the sacrament By the second dabo he promisid the death of his body so that they would these wordes Hoc est corpus meum shuld be the fulfilling and delyueraynce of Christes promes Ioan. 6. Panis quâ—m ego dabo caro mea est Read the hole sermon of Christ Ioan. 6. and then thow shalt perceaue that this interpretation cannot be admittyd Christ ment to bring his audience unto the knolege of â—aythe that they might be pertakers of godes promeses throwgh him onlie And shewid them that he was the bread of consolacion and solace to satisfie the consciens of euery Hungery and afflictyd person Ego sum panis qui de coelo descendi si quis ederit de hoc pane ui uet in aeternum Etpanis quem ego dabo caro mea est quam ego dabo pro mundi uita Now Marke the wordes the bread that I shall yeue is my fleshe he promysid to yeue the breade by these first wordes that was his fles â—e But how to gyue it to be eatyn or to be betyn to be inuisible in the mouth of the Aposteles or uisible with all opprobrie and contempt before his iudges to be liffâ— uppe ouer the pristes head and there sacrificid Orelse upon the crosse to sacrifice him selfe Christ that allwayes promisith with the thing promisid how the thing promisid may be reseauid and usid prescribith the maner howe and after what sort he would yeue his fleshe unto the worold quaÌ„ dabo pro mundi uita I will yeue iâ— for the liffe of the worold his body rent and torn upon the crosse was the form and maner how he wold yeue it for the lyefe of the worold not to be in the sacrament But to dye upon the crosse As this relatyue quam declarith quam ego dabo pro mundi uita The same flâ—she that he spake of in the first part of the sentence Panis quem ego dabo caro mea of the same he speakith in the second part quam dabo pro mundi uita And as thone part of the senteÌ„ce speakith of his body to be sâ—ayne and not eatyn so dooth thother this may be prouid by Christes wordes â—n the same place for he speakyth of his body that shuld yeuelyue unto the worold which only is by the body slayne and not eatin as Paule saith Rom. 6. Ebre 9. 10. as for the sacramentall eating where as Christes institution is trewly obseruid there is nothing but Amemory of this death where of Christ all togather spake in the 6. of Ioan and interpreâ—atith many times in â—hat place this word eat for belyue qui confidit inquit mihi habet uitam Ä™ternam Nether the repeticion of this word dabo is none other thing then accustomyd repeticion of one and the same thing by more expresse wordes It is no meruell that people for lack of knolege and the holy sprit of god so obstinatlye defend the carnall and bodily eating of the body for Christ with all his wordes could not bring his carnall audience to à spiriâ—uall undrestonding As he ment thes wordes Hoc est corpus meum panis quem frangimus nonne communicatio corporis Christi estâ— Etpanis quem ego dabo pro mundi uita must be taken as Christ ment them and as they may best agre withe thother places of the scripture Wondrefull detrement shuld our fait take if theâ— se wordes shuld not be taken with conuenient tropesâ— and figures with out atropelo what shuld folow Christes body to be Pantotopon Christ must haue so great abody as might fill heauen and earthe if it be corporally present booth in heauin and in earthe Also it were inuaine to looke for him at the day of
present and the thing don indeade I would confesse the same and that it were agreat miracle to call Christes moost blessid body from heauen with aword But now herin consistith this hole mater Miracles of god be open and theffect of the miracle so makyth manifest the miracle tkat reason is contendyth that god shuld do his pleasure what so euer reson would atteÌ„pt to the contrary As for an Example the blyssyd uirgine when she hard the messayge of god by thangell that she shuld bare à child in here uirginite it passid the capacite of her intendement and thowgh reason knew not how it might be yet sowghth reason to know the meanes how it shuld be and sayd quomod fiatistud when she was assurid that it shuld be by noman but by the holy gost She let fall reason and belyuid the wordes of godâ— And as she in fayth conceuid by the holy gost the sonnâ— of god wounderfully abouâ— the reche of reason So the sonne of god made man in the bely of that blessid uirgine naturally there incressid for the space of certayne monethes and declarid unto reason the fact that was donne agaynst reason So that reason could not denye but that the blessid uirgine was with childe and had testimonie therof by the mother of loan Baptist Vnde hoc mihi ut ueniat mater domini mei ad me Lucâ—â—â— with souch à godly greating as is confortable for euerie Christiane this miracle was shewid after ward unto all the worold by thactes that Christ dyd which prouid hym selfe to be the sone of god Now mark althowgh man cannot comprehend which wayes Amiracle is don by reason yet must the miracle be perceauid and knowyn by reason Thowgh the leper Matt. 8. could not know by reason how he was helyd sodenly of his diseace yet perceauid he right well theffect of this miracle The Apostoles of Christ that knew not how so great à Numbre of people 5000â— beside wemen and châ—â—dren shuld befed with 5. loues and too fishys Matt. 14. Mar. 6. Luc. 9. loan 6. the miâ—acle that passid there reason was shewid not only to there reason but also unto there senses So all the worold that was inade of nothing agaynst reason by miracle is declaryd manifest unto reason and senses aâ— we see at this day Now if thei would proue Christes body by miracle to be present uery god an man in the â—acrament thowgh reason cannot comprehend how it may be yet let them shâ—w unto reason and unto the senses that it is so then men wilbe lyue it And not before Let them shew me ony miracle that god dyd upon the erthe lik unto there inuisible miracle All the worold seyth the bread remayne and no body of Christe present yet say they it is there is god so mouche thennymie of man to yeue him his senses to his destruction No he hath of his aboundant mercy yeuen them to decern whit from blak soware from swet chalke from chese the gloriouse body of Christe from the signe of à sacrament which is bread There miracle in the transubstacion of bread is asmouâ—h à miracle as the miracle of him that sayth he will make hole amannes blind Iy and yet the blind man seith nothing the better God usith no souche blind miracles But mad eueri thing for man meruelously because man shuld honor him in his workes According to out fayth Credo in deum patrem omnipotentem creatorem coeli terrae It agreith as well to mak the body of Christe present in the sacrameÌ„t without his corporall qualites as to make agreat fier without het An other glose is there which Eckius usith to defend the alteracion of bread with all and sayth thowgh Paule call the body of Christ bread yet it is no bread indead but the uery body of Christ and attemptith to proue his sayng by the rode that Moses usid in Aegypt Before Pharo When the rod was turnid into Aserpent yet was the serpent callid stille arod This simile prouith nothing ffor when the text sayth sed deuorauit uirga Aharon uirgas illorum Exoâ— 7â— there remaynid nor form not figure of Arod but of à uery horrible an ferfull serpâ—nt If this place serue to proue thalteracion of bread into the naturall body of Christ let them shew me the form of bread changid into as naturall aman as therod was changyd into à naturall serpent and then iam content I will not dispute of the name so greatly thowgh they callyd ffleshe and bludd bread but they must mak demonstracion of Christes body unto thexternall senses as Moses made of the serpent unto thygypcious When god callyd oure first father Adam because he was creatyd of the earth And Adam sayd by his wief be hold abone of myne bones Gen. 1â— there was nether Adame that had the forme of erth nor Eue the fform of Abone Thone was aman and the other awoman How be it they Kept stille the name of the thing they were creatyd of Change the form of bread in the sacrameÌ„t and make therof the form of Aman. Then thâ—se places will suffre the maner of speche right well that aman may be callyd bread if he be made of breade as well as Aserpent callyd Arod because he was se made of arod But for asmouch as there is no forme of the breade changid in the sacrament belyue with the Euangelistes and Apostoles that it is in mater and substannce uery bread how it apoyntid to an holy use to be ministrid unto the church of god in the remembrace of Christes death With these wordes Christ tok bread and gaue it to his disciples Mat. 26. Luce 22. 1. Cor. 10. 11. These men agre with them selfes in the sprit of god and teachith acertayne doctrine those that defend these maâ—ses and transubstancion agreyth not with them selfes And hath nothing certayne thone sayt the thing that corruptyd is nothing but accidens thother sayth that it is the uery substannce of bread Rede the booke of innocentius tercius de officio missoe where as be these wordes quod sicut miraculose substancia panis uertitur in corpus Christi remanentibus accidentibus panis ita miraculose redire substancia prioris panis possit de qua generetur uel uermis uel quid aliud tale Into what substaynnce the water mynglid in the chalice with the winne is turnid se the mind of Clement in the 3. booke of the Decretalles it is turnid say he into ffleume God of his mercy Delyuer his church effrom souche doctrine Yet haue they an other Reason where with the deceaue themselfes with all and other The pore of god that can do all thinges And of these moost holy wordes they fframe many à false conclusion Be cause god can do all thing therfore Imust belyue that the breade in the sacrament is turnid into the body of Christ I would belyue it were it not agaynst his word Now agaynst his word he will do nothing à sfull
then thole right title or Cleme that is confirmid by the seale thowghe the mater of the seale be nothing but wax not for the ualew of the mater for too pence will by ten times asmouche wex But for the use that the mater is apoyntid unto And he that would take upon him to deny the Kynges seale in souch à purpose and say it is but apece of wax it were nolese then treason and à uery contempt of the Kyng him selfe Because the kyng hathe apoyntid that seale to be honorable receauid and reuerently usid of all men And as the wrytinges sealyd dooth confirme and declare the right of the honowre unto all he worold so dooth the sacramentes confirm thassurannce of euer lasting liefe unto the fayth fulles and declarith the same to all the worold And as the mater substance and land itselfe is not corporally nor really conteynid in the wryting nor annexid to the writingâ— nether browght when ony mater of contrauersie is for the lond before the iudge with the wryting Nomore is the corporall body of Christ browght before the church neque cum pane neque in pane neque sub pane neque per panem neque ante panem neque post panem But when the minister delyuerith unto me the thing that is in his poure to delyuer to say the bread and wynne rehersing the wordes of Christes institucion the holy goost deliuerithe unto my fayth which is mountyd and ascendid into heauen the precious body and bludd of my sauiour Iesus Christ spiritually and not corporally so dooth the merites of this precious body in heaueÌ„ fede my poure wrechid soule upon therthe and no contradiction or impossibilite for Christes body so to do It may be in heauen and yet extend his uerteue by the operacion of the holy gost into my soule by the meanes of fayth which at the time of the receauing of this sacrament is in my soule and out my soule as the sprit of god is in euery godly hart and out of the hart in heauen with god so was god at the creacion of man unto his awnelyknice in man and out of man Yet to make it more playne as the sone in heauen dooth extend downe his beames and ligthyn the hearthe So dooth Christes body by fayth in sprit expulse all darknis and sinne out of the hart mouith not bodely but is euery where where faythe is spiritually an at one tymeâ— As a man Remaining in one place may adresse his thowgh tes into heauen or in to hell as many times as he lystithe to meditat ether thone place or the other So Paule exordith the Christiane man Ebr. 4. Accedamus ad tronum gratiae ut misericordiam gratiam axilium opportunum inueniamus Calling the trone of grace our sole mediatour to say the peace maker betweÌ„ god and man This body of Christ is only in heauen and no where else as Io sayth 1. Epist 2. so dooth August writ tractat in Ioan. 30. Sursum est dominus iterum corpus enim domini resurrexit in uno loco oportet esse so dooth the master of the sentence alege his wordes and not in uno loco esse potest as the later edicion redith How ffonde doctrine the scole men teachith it is playne Lambertus in the sentence innocentius in the decretales De summa trinitate fide Cath. ca. ffirmiter and Nicolaus pape de consec Dict. 2. cap. Ego Berengarius This doctrine subuertith it selfe if men Mark it well For assone as they haue confessid the breade to be the essenciall and substanciall body of Christ and the wyne his naturall bludd they add sed inuisibiliter ineffabiliter non ut in loco non qualitatiue ant quantitatiue So doth Thomas aquinas parte 3. Quaest 76. and Lombertus lib. sentent 4. Distinct 10. sophistically dispute the mater Is it not à wounder that men will not mark what contradiction is in there wordes ffirst the say Christes uery naturall corporall phisicall substanciall and reall body is in the sacrament The body that died upon the crosse Was burid that ryse the third day that was taken into heauens and yet they mak it with out qualite and quantite es notis this amerueloê° doctrine to say Christe now hatâ— abody that is nether great nether smale trewly if he haue now souche abody as is inuisible without all qualites and quantites then had he neuer upon therth à trew body but à phantasticall body as they make him to haue in the sacrament But I confirm my faythe by the scripture that teachith of his incarnacion and uery manhod Matt. 1. Luc. 1. Rom. 1. Ebrâ— 1. 2. 9. 10. Matt. 26. 27. Mark 14. 〈◊〉 and by all the scripture and let this â—alse imaginacion of Christes body passe that they speake of to be in the sacrament And would the Christiane reader not to be mouid with this doctrine at all But to set saynct August agaynst the master of the sentence and all other scole doctors be the realistes or fformalistes He declarith playnly that no body can be except it ocopy place Epist ad Dardanum 57. Spatia inquit locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Tolle ipsa corpora qualitatibus corporum noÌ„ erit ubi sint ideo necesse est ut non sint Thowgh Christ be Absent bodely from his churche yet with his ayed Helpe and consolacion he is present in sprit which sufficit untill the end of the worold where as we shall sâ— his glorious body in dead really and corporally that now haue but à signe and sacrament therof whiche sufficithe to kepe that holy sacrifice in memorie and is profetable so that 〈◊〉 Christiane man be well instructid what differens is betwene the signe and the thing representid by the signe and takythe not the one for the other as saynct Augustine teachith lib. 3. de doctrina Christiana ca. 5. 8. and as Paule teachith Roma 4. interpretating the wordes of Moses Ge. 17. Hoc est pactum meum And saith that Abraam receauid Sphragida iusticiae quae per fideÌ„ apprehenditur and sayth playnly that circunsicion was not the allyance betwene god and Abraam But the coÌ„firmacion of the promesse grauntyd and yeuen before And so be all othere sacramentes whether they be of thold churche or of the New callid Sphragides signes and confirmacions quia sunt uacalia uisibilia quaedam palpabilia testimonia ac ueluti consignationes promissionis dei accepte per fidem in Christo Therfore it shalbe necessarie for the Christiane Reader to lern be hart what à signe is and to know the nature and office therof Asigne is athing subâ—ect unto the senses where by is remembrid the thing signified by the sinne This thâ—ng knowen men must tak hede they attribute nomore nor no lesse unto the signes then is to be attributid of right And what so euer uerteue be representid by the signe
the hyghe prist delyuerid unto the kynges secretarie Saphan the booke of the law that he had found in the Temple and Saphan Rede the contentes of the booke before the kyng Mouid with à wounderfull sorow and heuinis of hart for wo rent his clothes and sayd unto those that were present â—o pray ye to the lord for me for the people and for Iuda For great is the furor and angrâ— of ihe lord agaynst us because oure fathers hard not the wordes of this booke and lyuid not theraâ—ter Declaring by these wordes that all the captiuites misery and troble that his predicessours susteynid was for the contempt and neglectyng of godes worde The obseruacion wherof is the preseruacion of all puplicke and coÌ„mune wealthes The uiolacion of it to be the subuersion and destruction of the commune wealthe As it may be secne by those too kynges Achas and Ezechias 4. Reg. 16. 18. Ezechias was fortunat in his râ—ygne because he was ayedyd by god Achas unâ—ortunat because he wantyd the ayed of god To auoyd godes di pleasure to instruct his subiâ—ctâ—s in the word of the lyuing god and for the preâ—â—ruacion of his Realme Callid assemblannce of all the wysyst of Iuda and Hierusalem came into the temple and being present all the Cyticince of Hierusalem the pristes Prophetis with all other great and smale Rede himselfe unto the people the coÌ„tentes of the booke that was found in the temple Which declarith that he would assure his subiectes himselfe of godes trewe word that no false preachere shuld aâ—ter ward seduce there conscience with ony false doctrine So I dout no but oure moost uertewes and noble king will deliuer unto his subiectes the only bible to be pÌ„chid in the coÌ„gregacion and suffre none other mannis wrytiges to be preachid there to seducehis faythfull suâ—iectes And say with this noble kyng Iosâ—â—ahu unto all the byshopes and pristes of his moost noble Realme auferte de teÌ„plo dnÌ„i cuÌ„cta uasa quae facta fueraÌ„t ê“ Baal pro lucis ê“ uniuersa militia coeli Cast out all uesselles uestemeÌ„tes holy water bocket with placebo and dilexi for the ded with prayng to ded saynct all other souch trinketes as hath blasphemid the name of the god And use the testameÌ„t and souche sacrameÌ„tes there prescribid and as thei be there prescribid by the word Oh how great shall the kinges maiestes and the conselles reward be for there thus doing they shall triumphe for euer with god in souch Ioys as neuer can be expressid with tong or penne with out end in heauen with Dauid Ezechias and Iosâ—â—ahu The trew preaching of godes word hathe byn so long out of use that it shall be uery difficile to restore it agayne except mâ—n knowe the maner of speache usidâ—in the scripture What hathe browght this blindenis â—nd Idolatrye into te châ—â—che but ignorancie when the bible and trew preachers therof be restoryd into the churche god shall restore like wyse souch light as shall decern euery thing aright what god is what à sacrameÌ„t is what saynct is and what honor is to be yeuen unto them Where now is souche confusion as thone thing confoundith the other Prayng unto saynctes as well as to god Attributing unto the sacramentes and externall signes that that only shuld be attributid unto the promese of god ratified by the signes Thowgh the sacramâ—tes godly usid be holy and godly thinges yet be they nâ—ther god nor godes promises which thing men shuld use as confirmacions of godes promises and gyue only thonor unto god for the graces that they confirme as they do that inherit there fathers right and possession usith to kepe well there Euidens and wrytinges leste un to them for the coÌ„fimacion of there land yet dooth they nether honor the wax printid annexid with the wrytinges as thowgh it were there naturall fathers nor attribut the yeffâ—e and donacion of the land unto the wryting and seale but unto the yeuer of the lond that consirmid the donacion or purchesse of the lond with the seale The preaching of godes word is of all thinges in this worold moost necessary ffor the people and Paule calâ— lith the gospell the uertew of god to the saluacion of all that belyue Ro. 1. yet is the word of god of no souch effi cacie for the wordes can do nothing but signifie and coÌ„ firm the conscience of him that beliuid And when I say the word of god is the poure of god unto the saluacion of those that byliue trew it is when it is preachid undrestond and folowid Hoc est mâ—ns medulla uerbi This is tawgh daily in oure Pater noster When we say sanctificetur nomen tuum yeue grace that the knolege of thy name may be preachid in the hole worold Then folowith the second peticion Adueniat regnum tuum the which speakith of nothing but of theffect of the first peticion Lord when thow hast dispersid the uoyce of thy gospell into the worold So gouern us with thy holy sprit that we may belyue and receaue the gospell He re se we quod spiritus sanctus operatur salutem median te uerbo quod est ipsa mens sententia uoluntas dei quam sententiam diuine uoluntatis tunc capit humanuÌ„pectus quando trahitur à patre As ye may Rede Act. 13. 16. Ioan. 6. thowghe it pleace god to send his holy sprit into oure haâ—tes by this menis yet is not the worde the grace yeuin ner the holy goost that yeuith it let us reuerently use the meanes and honor the yâ—uer of the grace onlyeâ— Lerne good reader to know god from his sacrameÌ„tes that thow make not of hony gall and of à profetable medicine ordeinid for thy healt à necessarie poâ— son to thy destruction Remembre the wordes of Epiphanius lib. 3. contra here To. 2. There were to sortes of people thone as he wrytith contemnid the blessid uirgine to mouch the other extollid here to mouche Equale est â—nim in utrisque his â—â—ctis detrimentum quum illi quidem uilipendant sanctam uirginem Hi uero rursus ultra decorum glorificent Reuera sanctum erat corpus Mariae noÌ„ tamen deus Mark wâ—ll how he takyth away â—from the blessid uirgine souch honor as she shuld not haue and yet yeuithe her dew reuerence Reuera inquit uirgo â—rat honorata sed non ad adorationem nobis data sed ipsa adorans â—um qui ex ipsa carnâ— genitus est de coelis uero ex sinibus patris aceâ—ssit Agayne sit in honore Maria. Pater filius spiritus sanctus adoretur Mariam nemo adoret non dico mulierem imo neque uirum Deo debetur hoc mysterium The saynctes ar to be remembryd to folow there humilite and paciens to preache the word of god as they dyd to dy ffrom doing of yle as they did to contemne the worold as they dyd they ar not tobe prayed unto nor
to be as god The memorie of saynctes is god if it be well usid The right honor of sainctes is to folow god by thâ—re example as few men dooth god amend it the thing the shuld do the leue undon and that they do is for bidden them by the scripture When they hyre of the cruell martyrdom of ony saynct they be mouid with so great petie they put the finger in the Iye and wepe because the saynct suffrid so cruell paynes for the defense of Christes religion and would pleace this blessid martyre with pater noster and aue Maria. That he shuld pray with hym and for him as the byshoppes booke in Englond teachithe unto god And doutles the saynct prayth for him if at lest way he know in heauen what is donne upon thert and his prayer is this Vsuuequo domine qui es sanctus uerax non iudicas uindicas sanguinem nostrum de his qui habitaÌ„t in terra Apocal. 6. Moost holy and trew god when wolt thow reuenge our blud upon them that be in the Erthe Who shede there blud but souche Idolatres as he that sayth godes prayer unto saynctes This martyr helpith his clâ—eÌ„t well to god and saith lord when wolt thow kyll and destroy all these Idolatres that blaspheme thy name lâ—uâ— prayng unto them and pray to god to folow them in godly and honest liue Applie the wordes of Epiphanius uÌ„to eueri thing usid in te church and know what honor thow mayst yeue unto it thowg the sacramentes be holy thinges yet not to be honorid for god nor for the thing theirepresent thowgh the scripture use to call the sacrament and signe the thing representid by the signe As circumsicion was an under signe and cutting away of the fore ffleshe thalliance signtfied by the signe was the knot and chayne where with all god and Abraam was coplid to gather as ffrendes thone to be as master thother as seruaunt The which coniunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knyt and concludid that AbraaÌ„ shuld be here of Eternall lyue before ony ffleshe was circuÌ„sicid And thus is it withe all sacra mentes for they do nothing but signifi and coÌ„firme the thing that they represent Baptisme the absolution of sinne Mat. 3. the sacrameÌ„t of Christes body Christes bodyâ— Thowgh they be good necessari and coÌ„mendable to be usid of euery Christiane yet not to be honorid for the thing that theirepresent as these men teache that would alter bread in to the body and wynne into the blud of Christ euery thing is god when it is well usid The apple that Eue saw in Paradyse Ge. 3. was godd how be it not to be eatyn she sowght here wealthe and found here wo as we moost wofull wrecchis right well perceane blacke sope is godd but not to be layde unto amannis Iye The holy sacrament of Christes body is good But not to be honorid for Christ it is godd to be receauid of the congregacion and not to be massid with all we must use euery thing to the same end that god made it for or else the thing is not usid but abusid Christ saw before that false preachers would bring this Idolatrie into the churche to honor à sacrament for god and therfore to preuent the Ile He sayd hoc facite ad memoriam mâ—i A gracious caucat and notable caucion were it not coÌ„temnid Do it in the memorie of me He saw that people would offre it as à sacrifice for the ded and the lyue and make it egall with his deathe Therfore gaue us his word that shewich us it is but Amemorie of his deathe Repete the wordes and Marke them Hoc facite ad me moriam mei do it in the memorie of me Too thinges in this word memoria is to be markyd the one present and the other absent The thing present is all the promises of god the which the death of Christ hath merytid To say the frute of his hlessid passion receuid by ffaithe into the soole that is à ryght instructid what Christ hath doune for ns For there is no faythe where as is no knolege Ioan 17. Haec est uita aeterna te nosse eum quem misisti Iesum Christum To optayne the thing present in this holy supper is to haue Christe and all his merites de liueryd unto the soole by the sprit of god throwgh faythe which eatith nether fleshe nether blud corporallye But fedith upon the causes why and wherfore the bodi of Christ shuld dye and his blud to be shedd untill souche time as the sprit of god warrauntith and assurethe the consciens where ffaythe is that as Christ died for sinne so by cause fayth beliuith and prayeth for remission of sinne the conscience shall not be condemnid for sinne In this commemoracion and Remembrayunce of Christes deathe by faythe is apprâ—heÌ„did not only atrew knolege and undrestonding of the mystery of Christes death but also the promisse of lyffe Remission of sinne and the gyfftes of the holy goost which necessarely folow yth the remission of sinne Of these too thinges thone is the light to iudge all thinges aryght The other yeuith strenghe to do all thinges aryght so that this fayth delyuerith ffrom desperacion and all other yle Aduersus omnia nos erigat doceat mundum uincere Itaque ut memorate rei memoriam â—ides sequitur Sic eius rei notitia memoriam praecedit The thing present in this sacrament is Christ hymselfe spiritually the thing absent is Christes body corporally Knolege of the scripture assurith me off the fact and death of Christ past and nomo re present but now is in heauen with the father omnipotent the spritt of god by faythe makith present the fact past and contendith in iudgment with godes ire upon the merites of Christes And as all wayes in mannes nature is sinne present so is there all wayes aremediâ— agaynst sinne present the which we applye unto our selfes by fayth and desyre mercie for Christes sake the punishement that man hath deseruid the sonne of god beyng made man hath suffrid for And this sacrament is à memory therof and not the thing it selfe Thowghe it be the maner of the holy gost in the scripture to call the signes by the name of the thing signified by the signe if we will nedes add ony wordes to make the matter more playne Let us not abhor from the old termes Panis est corpus Christi symbolice uel sacramentaliter And then by godes grace we shall be out of danger of all Idolatrie and like wyce kepe the sacramentes in there dewe honor and râ—uerence As for these new termes transubstanciacion and then Essencialiter Substancialiter Naturaliter Corporaliter Mirabiliter Inuisibiliter ineffabiliter in pane cum pane sub speciebus panis uini The se be termes that the old churche knew not of They haue browght into te church of
persuacionem as Quintiliane dooth Now if we be persuadyd that the scripture is trew and that ffayth must be groundyd there upon we must belyue no alteracion of the bread but belyue that the bred remaynithe aâ—ter the wordes of confecracion as Paule â—aith 1. Cor. 11. the scripture saythe it is à memory of Christes bodye and not the body The scriptnre saythe of Christes body ascendit ad coelos sedet ad dexteram dei patris omnipoteÌ„tis inde uenturus iudicare uiuos mortuos Expedit ut ego uadaÌ„ pauperes semp habebitis uobiscum menoÌ„ semper habebitis Christes body is aboue and nowhere else this saythe faythe groundid upon the scripture And asfor that my lord comparyth souche as trustithe unto there senses and say there styll remanythe bread unto the ffoly of the Epicures that would beliue the sonne to be but too fote brode because it semyd no greater unto the Iye Verely if my lord would haue studid à hole iere he could not haue fouÌ„d amore apt and propre simâ—litude to condemne the wrong opinyon that he defendithe nether better haue accusyd his awne igno rancye The Epicures by reasone of the great distayunce betwen the zodiack and the erth could not iudge the sonne as bygg as it is in dede but folowyd there senses and sayd it was abyg as the knew These men that belyue alteracion of bread be not so far of the aulter but they may iudg what it is and how bygg it is the may tak the bread in there hand and wey it if the lyst take and proue all experience and warrant booth reason and sensesthat it is alitle peace of bread and noman Had the Epicures byn as Nere the sonne as the Aposteles were unto the hody of Christ at his departure out of this worold they would haue iudgid of the sonne other wyce but for asmouche as they iudgyd affter there senses they be more to be commendyd then those men that nether belyuythe the word of god nether reason nor there senses but plainly deny the thing theysee and say à peace of bread is god and man wher as is not at all one ynche of a man nor of mannys proporcion These men ar worthy to be persuadyd as he that seyth the snow whyt and yet wil not belyue it uerberibus as the scoles theachithe non ratione then hathe my lord an other mocpareson and would make godd the thyng that he purposith And saythe why be men more offendyd to belyue the body of Christ to be in the sacrameÌ„t more then wheÌ„ that god beyng immensus could be holy includyd in the uirginnesbely the wherfore is that the scripture coÌ„maundiâ—â— us to belyue the on and not the other Conceptus est de spiritu sancto natus ex Maria uirgine Matt. 12. Luc. 12. Men saw him in the worold and when he departid out of the worold Now my lord knowith right well that in Christ be too natures one diuine and the other humane And eche of them hathe his proper qualites God was holye in the bely and holye out of the bely man was holy in the bely and not out of the bely till the time of his byrthe then holy out of the bely and not within the bely So sayth Augustine fuit totus in uentre totus in cruce totus in inferno totus in sepulchro But this is the property of his godhed and not of his manhed that is in one place and neuer with out place the other in all places andyet in no place Dâ—us est totus in toto totus in qnalibet eius parte as the soule of man is And asfor the auctorite of loan Chrysost he prouith not my lordes purpose but disprouith for he saythe oculis intellectus perspiciamus there is noman but saith the body of Christe is present to the faythe of man how be it not carnally nather bodely receauid of him that receauithe the sacrament De modo presentiae est totum dissidium Chrysost declarith how he is present in sprit unto fayth and not in the body unto the Mouthe And godly spokeÌ„ of this doctor so sayd Ireneus before him that there is too thin ges in the sacrament one to the senses and the other to the sprit for if there were nothing representid unto the faythe by the sacramentes then were they no sacramentes but bare signes which noman saythe then accusi the my lord those that say it is the btead that muldy the and saythe the deuill hathe tawght men to say somwhat if it be not bread let some man tell us what it is that muldith it cannot be nothing he would make men helyue that nothing corruptithe by miracle this is à wounderfull miracle that is wrowght in nothing Here is thre thinges putrefactioÌ„ nothing And à miracle by the poure of god and yet all thre nothing after my lordes mind I deny ony miracle at all to be in the sacrament But euery thing wrowghthe by god accustomydly by â—ayth remission of sinne and augmeÌ„tacion of godes yefftes and the signes to remayne in there propere nature so dooth Augnstine deny ony miracle to be in the sacrament lib. de Trinit 3. cap. 10. It is innocentius 3. that would proue this wrong opinion of transubstanciacion by miracle in his booke de officio missae Then doothe my lord name 1500. Yers that the churche hath belyuid it If it be trew why dooth not he name thauctors that makyth godd his sayng all the scripture and old doctors be agaynst him The breaking of the bread hath byn usid in the churche this 1500. yeres and od but not in à priuate masse as it is at this day but unto all the churche Gregories time was ouer chargid with supersticion yet was the communion of booth kyndes usid then among the people And this manne died not for 1500. hundrithe yers sithe He was creatyd byshope of Rome 157. yers aster the dethe of August And died Anno 604. in the reigne of phocas themperour That first deâ—rede te church of Rome to be the hed of Grekys and Latinnes thowghe the churche of Constantinople neuer consentid there unto The name of the masse beganne then ffyrst tobe knowen among the people how be itâ— it was à communion and no priuate masse Souch as make Iames the Apoâ—â—elâ— and Basilius thauctors of this wyckid and deuillyshe priuat Masse Moost proue that they say by good auctorite Except the meane by the name of the masse the communion of the lordes supper It shuld seme by the canon of the masse That is at this day redyn which was wroten iâ— Gregories time that the masse was à communion for the pryst offryd the yeâ—â—tes of the people the bread ad wâ—nne unto god with thankes by these wordes Per Christum dominum nostrum per quem haec omnia domine semper bona creasâ— sanctificas uiuificas benedicis c. so callith Ireneus and Tertullian the bread of thankes yeuing the