receaued of the multitude I haue dedicated this symple worke into you re noble grace vnto whome God hath not onely coÌ„mytted the gard and defence of thys polytyke and ciuile realme But also the setting furth and ratifycacion of Goddes moste infalable word whych hath many yeres sustayued open manyfest wronge in thys holy mysterye And bycause I cannot so exactly prefer this vrgent matter to so prudent and myhhty a Prynce as youre grace is yet I truste my good wyll and dyligence is accep ted of God and thoughe it be but very litle that I can do yet I hope lykewyse that for the declarati on of thys symple and manifest ve ritie â–ª your grace woll pardon my bolde euterpryse and accept thys powre worke of my sâ—are houres in good parte whych shall encora ge youre prayerman to the more continuaunce of study here after Thus god the eternall father for the death and bloud sheddynge of hys onely sonne Iesus Christ our sauiour preserue the Kinges Ma iestie your most noble grace with all hys mooste honourable counsayle and the hole realme to gods glorye Amen ¶ Your most humble oratour Ihon Mardeley Clerc of the Kynges Maiesties mynte called suffolke house The power of gods worde COnsyderynge thee wonderfull mutacion of mannes iudgementes and also what greate hurtâ— and daungyer of soule ensâ—yth by the educatyon and teachynge of foch corrupt doctryne to the congregacious as rather is to be feared supersty cyousse than Godlye for manye theyr bee that thynkethe the Gospell of Chryste In these dayes to be wrested more after the fantasses of men than accordinge vnto the cenâ—yre truthe of the same as sundrye persons whyche of malycyouse myndes be not ashamed both so to saye speake also boldlye dothe affyrme wythoute all shame that the rytes and ceremonyes vsed in the Churche whyche cannot bee proued by the Scryptures oughte to be taken for the worde of God vnwrytten and that we ought to beleue them as thee holye woorde of God con tayned in thee sacred Byble and thee Testamente of Chryste full well consydered the Prophete Esaye These kynde of men where he sayth Your lyppes speake leasynges and youre tounge setteth oute wyckednesse No man regardethe truthe nor ryghteousnesse and no manne Iudgethe truelye euerye man hopeâ—h in vayne thin ges and ymâ—gineth dysceate And therfore to peynte oute soche lygiâ—tmate chyldren of Sathan the father of all lyers whose sonnes naturall theâ—e sh yâ—ckynge Chyldren be whyche seke councell but not at me sayeth thee LORDE â–ª whych take a webbe in hande but not after my wyll That they may heape one synne vpon another These halltynge generacyon whi che of frowarde hartes wyll not walke in the testymonye of Ihesu But treade fourthe styll in thee dampnable Doctryne of lyes and mennes doctryne of lyes and mennes tra dyâ—yons vnto whom it is sayde iii. Regum xviii Chapter How longe wyll ye halte on both partes Yf the Lorde be God folowe him Yf Baal be God folowe him Oh howe dothe these wycked Edomites defende the kyngdom of Antichrist the eldeste sonne of the deuyll By whose lyenge and most dampnable doctryne they haue seduced the people into blindnes and errour agaynst the veritie of the manifest truth of the scriptures and most godly proceadinges of the Kinges Maiesties The ho ly Prophet Dauid in the. lii psal Maketh greate exclamatyon of these Uyperous lyers sayinge wherfore enforcheth y â— thy tonge to myschief forging disceate lyke a newe set raser wherfore loueste thou malice rather than honestye rather to lye then to saye truthe for thou delyghtest in peruiciouse speche Oh fraudulent tonge these blynde teachers God shall vtterly rote vp by the rotes and destroye them he shal throwe them downe out of theyr tabernacles and consume theym vtterlye for so many as make or loue leasynges shalbe caste amonge murtherers and Idolaters in the lake of hell burning wyth fyre and â—râ—m stone What els be al those which goeth about to teache the doctry ne of men and soche sacramentes and lowsy ceremonyes as be not ones mencioned or taught vs by the woorde of God What els I saye be these But lyers viperous whelpes and the chyldren of Sathan whych broughte fourth the fyrstlye for it is sayd Set lyeng a syde let euerye man speake the truth vnto hys neyghbour for as moch as we be members together and lye not one to another Esay lix Chap. Hier. These dreamers aleageth for the stablysshynge of thys theyr dampnable doctryne the woordes of S. Ihon whyche saythe that Iesus dyd many thyn ges whyche be not wrytten and also S. Paule commaunded certayne vnwrytten tradicions and ceremonies to be obserued of the ThessaloniaÌ„s and kept And that Paule hym selfe preached not the scriptures onely But also the tra dicions of the elders these I say soch lyke doctryne many of the se bely beastes goeth about to tea che instruct the people to be the gospell of Christ and by the same wolde stablishe not onely certayn sacramentes and ceremonies vsed in the churche but also theyr God of the aulter to be very fleshe and bloode ryally yea the verye same body that was borne of the Uyrgyn Mary and suffered vpon thee crosse which is blasphemious doc tryne and mooste necessarye to be confuted amongeste all matters Now beynge in reformacion these maner of teachers sayth S. paul are allwayes false lyers wycked beastes and slow belys These hypocrytes do affyrme that y â— church as they say the byshopes as they vnderstande hath power to iudge ouer the Scripture and to examy ne it and auctorytye to allowe or to râ—fuse the Gospell To dyspence wythe the tene CommaundemeÌ„tes to alter the forme of Baptyme and to make newe artycles of oure faythe besydes those whyche are conteyned in the Scryptures Thys detestable erroure and blyndnesse of soche teachers Whose malycyouse obstenacye wher thorowe they blaspheme God and hys woorde is to be lamented the thynge beynge so manyfeste frome the whych to stablysshe the hartes and myndes of the godlye whyche beleueth the woorde wrytten to bee suffycient for theyr saluacyon and to contempe and abhorre these doutyng dreamers of these malygnauâ—â—t minysters I wyll resyte certayne testymonyes whyche euydentelye shall approue the wrytten worde of God â–ª to be the onelye and vnremoueable foundacyoÌ„ of our fayth and that all the Artycles of oure saluaâ—yon oughte to bee proued by the holye Scryptures and not by thee Gloses of men Byshopes lawes or mans tradicions rytes or ceremonies which ar receiued in the church and not conteyned in the scriptures whych they say is the worde of God vnwrytten The fyrste proue is the fourth of Deuterâ— Wher it is sayd ye shal not adde vnto the worde whyche I speake vnto you Neyther mynishe from it note these wordes yf they were euer expounded to be vnderstande of the vnwrytten worde whych these lyeng disceauers affyrme but ought to be vnderstande of the wrytten
scripture onely so that playnly they whi che ymagyne y t ther shuld be any other vnwrytteÌ„ veritie be clerly agaynst Boddes truth for in the sixt of the same beke is wrytten What I chmaund you that shalt thou do only vnto the Lord thou shalt neyther adde nor mynyshe any thyng And in the laste chap. of the Apocalips who so euer addeth any thynge vnto thys The Lorde shall sende hym the plages whyche be wrytten in thys boke Which place the Duns men euen Duns hymselfe grauntethe that thys sayenge oughte to be vnderstand of the whole scripture TheÌ„ doo not these false teachers synne manyfestly agaynst the commaun dementes of god which doth affyr me that theyr is any other worde of god vnwrytten as they do why â—he expounde the scriptures after theyr owne fantasses geuing iudgement of the wyll of god wythoute the worde of God wrytten and is it not a deueliysshe lye to say the scripture cannot be vnder stande wythout mens comentaries or gloses because the scripture is so obscure darke and doubtful that it maye be els applyed to con fyrme heresyes what benedictyoÌ„s bee appoynted of sundrye kyndes vnto them that kepeth those thyn ges which be wrytten in the boke of the lawe And in the. xxii of the same boke doth not Moyses saye manifestly thus Set and fix your hartes vpon al the wordes whych I testyfye vnto you thys day that ye maye commaunde your chyldreÌ„ to kepe obscure al thynges why che are wrytten in the boke of the lawe for they bee not geuen and coÌ„manÌ„ded vnto you in vayn But that euery one of you shulde lyue after them Oh marke what these wordes importeth that here is euerlastring lyfe promysed vnto all them whyâ—h kepe these thynges whych at wryeteÌ„ in the scripture So that by these wordes ye maye clearly vnderstand that Moyses he aâ—opnteth this to be the fynall eâ—â—â— onely cause why That god wolde haue hys worde to be wryt teÌ„ y â— al men of what degre so euer they bee myghte be saued by the worde of god and then the sequel muste folow to be a playn blasphe my to affyrme and saye that wee maye be saued or dampned by any tradicions of mans inuentyons beyng not expressed in goddes bo ke are not all those very ydiotes and fantastycal whych doth ascry be thys ignoraunce and negligeÌ„ce vnto god as thouâ—he he eyther â—â—lâ—t not or els wolde not Deter myne all artycles necessary vnto oâ—â—e saluacion to be oppressed by wrytynâ—e wythin the holy Scrip ture or els they declare theÌ„ selues to be ignoraunte of the fynal cause why the Scripture was â—e uen vnto vs he hathe not geuen vnto vs a patched or a worke vn parfect but a ful and a whole glas se wherin the parâ—â—ght ymagyne of hys dâ—itie whych Saince Paul calleth the prynte of hys substaun â—e shulde aâ—â—eâ—â— fully therin Also S. Ihon sayâ—â—e that thys woorde doth shyne in darkenesse and that is the lyght which shyneth in meÌ„s hartes blynded of the deuel thorowe synne and that Christe doth open vnto vs the wyll of GOD thorowe hys gospell Therfore it is not onelye thee ignoraunce of manne that the worde of God is thus blasphemed But thorowe thee malyce of thee deuyll for the deuell neuer ceaseth to dysfygure thys woorde whyche is the testy monye of thee Sonne of god whâ— he dyspysed before thee worlde was made and shall fyghte wythe fyght with hym euen wyth al hys power vntyl the day of iudgemeÌ„t Thys boke the King is commaun ded to haue alwayes in hys haÌ„des and in hys syghte y â— boke of y â— law and to reade out of it al the dayes of hys lyfe for thys purpose that he shuld learne to feare hâ—s Lorde god and he delygentlye to applye hys studye therin And then thys promyse is made hym that he shal lyue longe and many of his proge uy lynage shal enioye his kyng dom after hym wolde â—nto God all Christen kynges and prynces wolde regarde the reading of this boke and thynke it to be one part of theyr offycie to be sometymes occupyed in the readynge therof that they maye learne the wyll of God how he wyl be feared by his woorde onely and not by any popy she lawes and mannes tradycions for it is wryttâ— in the. xxx of Deuteronomium The commaun dement whych I geue vnto the is not aboue thy power neyther far re from the it is not set in heauen neyther it is beyonde the sea but the worde is nyght vnto the euen in thy mouthe and in thy harte Marke what Moyses sayth here Remember saythe he I haue â—et it before thy eyes that thou mayesâ—e reade in that boke and vnderstand it also For in thys boke he forbid deth al maner of honour and condempneth all maner of worshyppe and seruyce to bee inuented other done vnto god after the wyl com maundementes tradyâ—yons and doctrynes of men contrary to his worde or otherwyse then his wor de appoynteth or that whyche is not ordayned by the same or commaunded for these seruices muste be learned out of the worde of god both what wyl please him what pleaseth hym not These thynges be knowâ— onely by the holy wryt ten scripture and yf ye beleue not thys be sure heauen and earthe at the latter daye shall wytnesse agaynst vs yf we folowe these false lyenge Prophetes of the false chri stes whych ymagyne a new word and a new christ as to be bounde to certayn appoynted places day â—s meates vowes to abstayne froÌ„ the lawefull creatures ordayned of god for S. peter putteth a diffe rence betwene thee Propheticâ—ll scripture and an interpretacyon whyche is made and inuenced of mans owne brayne and sâ—ch tradycyons whych are made and enâ—oyned at mans commaundement callynge all maner of doctrynes which be not coÌ„teyned in the scrip ture of the holye ghoost Caâ—cyos and disceytfull fables exhortyng all men diligently to trye by thys candell of propheticall scripture the doctryne of the false lying pro pheteâ— whyche ymagyne a newe prophecyâ— or scripture and a new worde for by that meanes saythe hâ— â–ª â—hall be â—â—â—â—ed oute the deuyls subtyâ—â—ie and â—â—lâ—â—oâ—e Callyng al mâ—â—â— doctrynes not conteyned in the scripture very darkenesse and the scripture onâ—ly to be thee true lyght and lâ—nteâ—ne as Dauid called it sayinge thy worde is a lanteâ—â—e vnto my fete and the lyghte vnto my path waâ—es Paul in both hys Epystle to Tymothy and in hys Epystle to Tyte also doth ear nestly warne vs to be ware of the blasphemyes whyche shulde be in thys laste tyme oâ— these lyeng teachers whych shuld laye vpon our neckes newe and wycked opynyons and buld and confyr me with theyr doctrine and lawes not con fyrmed by the worde of God and the prophetes but by false sygnes and lyinge myracles to blynd and disceaue the vnfaythful and soche as haue not receaued the truth of gods worde and he monysheth vs
ken agaynst thys your new inueu ted sacryfice of the masse as yeâ— cal it than that ye be sowers of diuysyon enemyes to your Kyng hurters of the publyke whelth breakers of the coÌ„maundemeÌ„tes bothe of god and the magestrates now whose subiectes be you neyther gods nor the Kynges but obedieÌ„t ministers to your father the great anthichrist of rome it manifestly appereth why holde ye not vp the eternal testameÌ„t of god to be worshipped in the whych is christ con teyned both really substauncyal ly no that were nothing for your proffect comodytie thys blindnes of meÌ„ obstenate malice wher thorow the blaspheme God hys word is rather to be lameÌ„ted theÌ„ to be conuict by the word of God the thiÌ„g is so vituperable Ye blid bussardes wher haue ye one ioynt of the worde of god to make thys holy supper a sacryfyce eyther for to be worshypped but onely ye receyued that doctryne of the wycked lanfraneus the great enemye of gods truth true religion and papa innocencius whyche added thys transubstancion thys vnkno wen god wherunto ye cause thee people to coÌ„mit ydolatrye Christe sayth math xxviii Teache them to kepe all thynges that I haue com maunded you and I hoÌ„ in the viii chap. of his gospel sayth yf ye aby de in my word ye are my disciples in dede and ye shal know y â— truth and the truthe shal make you free he that is of god he heaxeth y â— wor des of god and euerye one that is of y â— truth heareth my voyce now to worship here by loue any vysyble thynge declareth â—laynlye ye heare not the voyce of God for he hath not so commaunded you for thus sayth christ yf ye kepe my coÌ„ maundemeÌ„tes ye shal abyde in my loue ye ar my frendes yf ye doo those thynges that I coÌ„maunded you But and yf ye leaue the commaundemeÌ„tes of god mayntayne your own constitucions cast asyde the coÌ„maundemeÌ„tes of God to kepe your owne tradicions theÌ„ are ye false lyenge Prophetes of whom Hieremy wold haue vs to be ware â—â— Where he saythe take hede sayth he ye trust not in coun sels that begyle you and doâ— you no good and further he also sayth heare not the wordes of the Prophetes that preche theyr own drea mes and y â— prophet Ezechiel both in the. xviii xxxiiiâ— of hys boke saythe hâ—are o ye house of Israell sayth y â— lord is not my way ryght or ar not your wayes rather wycked The chyldren of thy people of thy people saye tuâ—â—he the way of the lord is not ryghte wher as theyr own way is rather vnrighte what can be more playnly sette forth to declare your abhominaci on not only concerning the abuse of y â— holy supper of y e Lord in these thiges before spokeÌ„ but also your olde leuen wherwythe ye haue so sowred poysoned the veritye of gods word by your beggetly tradiâ—â—â—s vnwritten verities that therby ye haue spoyled robbed y â— people of the true ministracion of thee Sacramentes as vnlawfull biers and sellers of gods mystery Lyke robbers theues ydolaters â—urtherers whych ought to be dryuen oute of gods church wyth whyppes for dysceauyng the peo ple as ye long haue done yet do to thys daye they be not ashamed both to wryt and preche that the very natural body of christe both in quantite and qualitie is coÌ„tay ned â—yally vnder the forme of bred in the sacrameÌ„t and is a dayly oblacion both for the quicke and the dead and muste also be taken for a sacrifice of no lesse value effecaâ—ye theÌ„ the body which christ hym self offered vpon the crosse who that beleueth not this shall be an heretique what abominable theues and mockers be these whyche teache the doctryne they practyse nothynge els but vtter destructioÌ„ of soules what aâ— these els but spi rituall theues seysmatiques and soule murtherers Rebeles tray tours to god and to man Neuer dyd crewell pharao holde the peo ple of Israel in so wycked captiui tie as dothe these supersticious ge neracion these ydle Sodomyties holde the most dearly redemed heretage of the Lord Yf any thynge vnder the heauens hath neade of reformacion let all men that myn deth any godlynes thinke thys to be one let vs beware of these traÌ„sgressores of gods commaundemeÌ„tes for theyr own tradicions for these be they whoÌ„ S. paule dothe admonyshe vs of in hys fyrste Epystle to Time â—he vi chapter Yf any man teache otherwyse and is not contente wyth the Doctryne of godlynesse he is pufâ—e vp kno weth nothynge but wastethe hys braynes about questioÌ„s and stryfe of wordes wherof spryng enuy raylinges euel â—urmyâ—ynges and haâ—ne disputacions of men with corrupte myndes and destituâ—e of the truth â–ª whych thynke y t lucre is godlynesse from soch seperate thy selfe And say not Ihon in the second pystie the fyrst chapter sayth Whosoeuer transgresseth and aby deth not in the doctryne of christ hath not god He that endureth in the doctryne of christ hath both y â— father and the sonne Yf ther come any to you y â— bryng not thys lear â—ynge wyth hym receaue not him to your house nether byd him god spade for he that byddeth him god spede is partaker of his euel dedes and Hebre. xiii be not carryed about wythe dyuerse and straunge learnyng here is to be perceaued Whether thee teachynge of these mermaydes songe be swete accordynge to the scriptures or els full of poysone ar not to them y â— geue hearing to this theyr daÌ„pnable meolody which ledeth to death the hearers therof But yet neuer was Gnato vnredy of hys flatteryng seates to compase his cloked â—olusioÌ„s where he fyndethyching cares by hys ypocrytical speache but now to proue by gods infalla ble word whether Christes natural body be in y â— sacrameÌ„t as they say wold make you to beleue or not you shal not ê‘ceaue by y e scrip tures nether by y â— ordinaÌ„ce of chri ste nor yet by any reason it can so be now let vs heare what wytnesse christ him self the euerlasting word of god geueth of his scriptu re The hyghe doctours dysputed here of eueÌ„ in christes tyme which thought y t the scripture w tout the tradicioÌ„s of thelders was not suf fycieÌ„t for theyr saluaâ—ioÌ„ and for y â— enstructioÌ„ her of one of those doctors came vnto christ said May ster what may I do to inheret euerlastinge lyfe Christe answered this curious doctour sending him to thee scripture sâ—yinge what is wrytteÌ„ in y â— lawe or what doest y â— red therin as though he shuld say thynkest y â— that god is a chaâ—gling or a wauerig red which wil alter his mide euery hour as meÌ„ chauÌ„ge their lawes ymagyn dayly new opinioÌ„s of god thou shalt wel vnderstand that the worde
of god continueth for euer Therfore do thou nothiÌ„g but euen the selfe same thyng one ly that thou fyndest wrytten in y â— law and prophetes do that thou shalt lyue he saythe not how thyn kast thou or how doest thou here the pharises and the scrybes prea and teache go to theyr doctryne but he byddeth go searche y â— scripture albeyt the Scrybes doctours patched theyr lawes tradycions vnto the word of god as our Ypocrytes and doctours do in thys holy Sacrament of Christes body and bloud and wold also preferre theyr drowsye dreames before the worde of god as christ sheweth in the. xv and. xxii of Ma thew Yet amonges all lyenge pro phetes the true Churche had one iudgement and belefe that y â— wyll of god must be knoweÌ„ by the scrip tures onely and that all artycles muste be iudged and examyned by it as christe declareth wher as he sayth vnto the Iewes Searche y â— scriptures for ye beleue surely to haue euerlastynge lyfe in them by these woordes Christe testifyethe playnlye that the opynyon of the olde church was that al meÌ„ shuld iudge al articles of the saythe necessary vnto saluacion by that on ly and where he byddeth them exa myne hys preachynge by the scrip ture he sheweth euydeÌ„tly the who le gospell to be coÌ„tayned in y â— olde scripture Therfore now let vs ser che the gospell what Christe teacheth concerning thys mistery of his body blood whether we can fynde it to be naturally transubstancially and ryally in the sacrament as they say or not These pa pystes haue preached put in wryting taught that after they haue blowen and spoken ouer thee bread whyche they holde betwene theyr fyngers and breathed ouer the wyne in y â— challice That theyr remayneth nether bread nor wyne but by transformacion or as they saye transubstanciacion thee natural body of Iesus christ vnder the accidens of the breade is theyr inuisybly hyd and the blood also vnder the accidens of wyne Yf thys doctryne be not bothe agaynst the verite of holy scripture and reason you shal se it manyfest ly proued for thys sophisticall determinatioÌ„ procedeth of the vanitie of dreames clearly agaynst y â— doctrine of S. paul the holy euaÌ„ gelistes al y â— auncient doctours as S Augustyn Cyprian other olde wryters as breuely I shal declare â–ª fyrst S. paul sayth thus to the Corinth our lord Iesus christ the same nyght in whyche he was betrayed toke bread and geuynge thankes breake it and sayd take eate thys is my body which is bro ken for you S. mathewes wordes be these and as they supped Iesus toke bread blessed it and brake it and gaue it to his disciples sayd take and eat this is my bodye S. Mark and S. Luke affyrmeth the same wordes wrytteÌ„ in theyr gospels expreslye namynge it bread and not the substaunce of breadde S. Paule in thys place sayth man approueth hym selfe and so eateth of this bread and drinketh of this challice he saythe not eate ye thee body of christ whych is hyd vnder the accidens of bread and drynke ye hys blood hyd vnder y â— accideÌ„s of wyne But openly and symply sayd he eate of thys bread These woordes certaynlye declareth the scripture to vse no fayniÌ„g nor dis ceyt here it doth approue what bold and presumptuous teachers thys be whyche durst dyffyne and determyne agaynst thys doctryne of S. Paul the euangelistes that ther is nether bred nor wyne but the symylitude of bread and wyne where as it is also wrytten in the Actes of the Apostles on a saboth daye when we ware assembled to breake bread here it is not sayd of the lykenes of bread and S. Paul sayth also the bread that we breake is it not the participacion of y â— body of Iesus christ by these scrip tures it is perceaued playnlye to all true beleuers that it is expreslye pronouÌ„ced to be bread not a shap lykenes or appareÌ„ce of bread these scriptures ought euery chri stian to beleue vpoÌ„ payne of eter nall dampnacioÌ„ for the holy scrip ture vseth no fayning and truely euery faythfull christian man wel vnderstandynge thee mysterye of of this sacrament doth take it to be a sacrameÌ„tall bread and not as comyne and vsyall bread a bread sanctifyed and ordeyned to deuyne vses bycause that in thys most holy action the spirite and soule of the faythfull shuld be noryshed vnited and knyt to christ by fayth by y t inuisible sygne in thys mortall lyfe whych in the lyfe to come shalbe openly shewed to hys electes wythout any sacrament or couerynge at all whych our redemer and hyghe â—yshop hath ordayned for a memory all of hys deathe vnto the consumacion of the worlde and as the faythful receyue that breade into theyr belly by eatyng it so vndouptedly they re ceaue the frute of hys deathe into theyr soules by thee beleuynge in hym for a remembraunce importeth the thynge to be absent and therfore thys holy mystery beyng but a remeÌ„braunce of christe ThaÌ„ can he not be here present for truly yf the mistery be â–ª done vnder no fygure than do we naught to call it a mystery for that cannot haue the name of a misterye wherin no thynge is hydde where nothynge is remoued from our corporallen cis where nothynge is couered wyth any veale But that bread whych by the mystery of the word is made the body of Christ doth showe one thynge to thee externe sences and another thynge soundeth to the inward mynd of fayth for outwardlye the bread remayneth bread styll as it was before the same shape is euydente the same collour is sene the same tast is tasted But wythin is a thynge moch more precious moche more excelent that is to saye the bodye of chryst shewed not wyth the sen ces of the fleshe but wyth the eyes of a faythfull mynde is sene recea ued or eaten the wyne also which by the consecracion of the prieste is made the sacrameÌ„t of the blood of christe whych setteth forth one thynge outwardly contayneth another thynge wythin for what other thyng is superfycially loked vpon but the substaunce of wyne Tast and it sauereth â–ª wyne smell it smelleth wyne loke on it and y â— collour doth argue wyne but yf a man do consyder it inwardly theÌ„ not the lycour of wyne but of the blood of Christ it sauoreth to the beleuinge people wheÌ„ it is tasted now that no man can denye thes thynges to be true it is manifeste that the bread the wine be called the body and blood of christ fyguratyuely for notwythstanding after the mystical consecracioÌ„ bread is not called bread nor the wyne wyne but the bodye and blood of christ yet after y t which is sâ—ne ne ther is theyr any kynd of flesh kno wen in the bread nor in the wyne any drop of blood
so earnestly of these thynges that he calleth heaueÌ„ and â—arth to wyt nesse wyth hym that be â—yd premo nyshe and declare to vs before of these Antichristes that shuld come Declarynge therby what care and sorowe he taketh for vs and how sore he lamenteth that we shulde be thus seduced and disceaued by soche blasphemous Antichrystes as these be whych wold appoynte vs another Gospell of theyr own braynes to feade vs wyth dreges of theyr inuented Sacramentes and lowsye Ceremonyes whyche they patched vnto thee worde of worde of God as necessarye vnto our saluacioÌ„ hauing not the scrip â—ures for the stablyshement of the same and it wold then compel the people of God as well to receyue theym wyth asmoche reuereÌ„ce as those sacrameÌ„teâ— other ordinaâ— ces instytuted by the word of god These blyndes guydes the Propâ—et Esaye threateneth the euerlastynge nyght of infydelyte or vn belefe and vnto them also that be leue eyther any new reuelatyons or els any apparicions of dead spâ— rites wythoute the worde of God the wordes be these shall the people seke counsell of theyr God or shall they aske counsel of the dead for the liuing shal thei not rather loke and searche thee lawe of thee Lorde and take the testymony of god vnto counsell for yf they tell you not sayth he accordynge vnto thys worde They shal haue no mornyng lyght Oh mercyful lord what sore and greuous saying is thys yea it is a threatenyug vnto them that vnderstaÌ„d what thys voyce is and what darkenes thys signifyeth thys mornynge lyghte sayth Esay is Christ the lyght oâ— the world as he sayth hym self byd dynge vs walke in the lyght whyle ye haue it that no darknes com passe you thye lyght the prince of all darkenes stale fyrst from mankynde thoro we infydelytie robbed vs of thee true knowledge of God and brought vs into aldarkenes of errours and supersticioÌ„ by these lyenge prophetes whyche wolde bryng vâ— to infydelitye by theyr darke doctâ—yne of vnwryteÌ„ verytâ—es but it so pleased the sonne of righteousnes to restore thys lyght vnto the world agayne and hys commynge was vnto vs thee bryght mornynge whych the prophet speaketh of in this place But alas it is no maruel that we haue so longe walked in thys darknes for we haue bene taught by BalaÌ„â— prophet a new christ and haue for sakeÌ„ the word of God and sought thys lyght in the deuylles doctryne and mens tradicions hauynge oure confydence in fantasys that wee haue beleued dead spyrytes made newe articles of our faythe as that ther is a purgatorye after thys â—yâ—â— out of the whych soules may be redemed thorow y â— sacrifyce of y â— masse whych y â— antychriste of Roâ—â— hys lying shauelinges make to be a sacryâ—yce for y â— quyck the dead â—â—trarye to y â— institucioÌ„ ordaynaâ—ce of christ HauiÌ„g not one word of y â— scripture â—or the stablishment of these theyr dreames Aâ—d â—â—t theâ— coÌ„tiâ—ue in y â— ministracioÌ„ oâ—â—â—asse dayly agaynst y â— kynges maiâ—â—â—â—eâ— mostâ— godly proceadâ—â—gâ—s â—y â—ccaâ—yon whereof the people commyt Idolatrye alas it is to be â—â—â—â—â—ied to â—e y â— sturdynes of these Babilonical papistes whyche wyl not gyuâ— place to y â— truth but shal styl coÌ„tinue in theyr maskyng contrary to the worde of god o most execrable antichristes which take vpoÌ„ you to offer vp a sygne for a sauyour whych is made by the handes of a wycked man and bringe mâ— to worship bread wyne in stede of the eternall God whych ar to fals godâ— as they are vsed by your lyftiÌ„g vp wher fynd you in the word of god y â— ye ought so to do but only by your Romysh fathers apoyntmeÌ„t Christe neuer coÌ„mauÌ„ded his word to be preched vnto bread wyâ—e whych are but two dead thinges but to soch people as had fayth to beleue folow y â— same he bad y t faythful beleuers of this holy supper to take eate this bred not to knele to it to worship it as god For S. Augu the old doctors calleth it a sacrameÌ„t a mystery mistical meat whi che is not eateÌ„ w t to the bely but w t eares fayth as touching ho nour worship to be done to it it is playn y dolatry This most odiouse veneracioÌ„ was added by your pope not w t out the ê‘petual â—urse of god as appereth in Deut. xii Apo. xxii For in your popes masse nether is y â— lordes death set out to be vnderstand or preached nor yet his body bloud frutfully theriâ— receaued nether ar y â— hearers ther of â—swaded to coÌ„tinual thaÌ„kes geuing nor yet christianli exorted to a mutual loue coÌ„cord but the deuoutest y t cometh to y â— masse of you rs one haâ—eth another one disâ—ay neth another one troubleth another one robbeth another besides y â— abhominable suê‘sticious ydo latries which ar dayly therin coÌ„mitted this your abominable ma sse bi so mani pesteleÌ„t popes duÌ„sed which were peruerters and stinâ—kinge Sodomites not regardinge the sayinge of the holy Apostle S. S. Paul but peruertyng the scrip tures for y â— mayntenauÌ„ce of theyr belies and for lucre sake whyche sayd Ro. xv I dare not speake of any of those thynges y â— christ hath not wroughte by me O shamelesse beastes theÌ„ how dare ye be so bold as contraay to gods holy worde inuent and make the vytuperable masse wherin is the gloriouse sup per of the Lorde whych was hys owne instytucyon most blasphemously blemysshed and broughte cleane out of remembraunce in y â— christen church wherfore a remeÌ„braunce of christes death to his coÌ„ gregacion was that heauenly sup per fyrst ordeyned and a vnyuersall thankes geuynge for the most frutefull benefyte of the same In that holy and sacred supper ar the mutuall members of Christes mistical body ther gathered together and knyt perfeyghtly together to theyr headde wyth the ioyntes of fayth and synowes of loue where as it is truelye mynistred But in your popysshe masse theyr is no soche godly order dyd not Iesus christ in the institucion of thys sa crameÌ„t all bread symply saye vnto hys apostles take eate he sayde not behold and worshyp dyd euer any of the Apostles prouoke anye maÌ„ to soch worshippiÌ„g as these Idolaters do Marke how far these tals ê“phetes of Baal swerue froÌ„ the doctrine of S. paul as abhomi nable scorners theues which pra ctyse nothyng els but the vtter de structyon of soules inuenters of tumulte sedicid amoÌ„ges the peo ple. BrethreÌ„ sayth he I besech you marke theÌ„ that make diuision and geue occasioÌ„s of euyl contrary to the doctryne that ye haue learned and aduoyd theÌ„ for they that are soch serue not y â— lord Iesus Christ but theyr own bellyes wyth swe te prechinges flatteriÌ„g wordes deceyue the hartes of the innocen tes what may be more plainly spo