Farther saynt Paule sayth he shal Phil. iii. that Christ shall make oure bodyes lyke vnto hys glorious body Therfore they do destroy y e true and very humanitie of Christs body that say hys body is in manye places at one time which robbeth hys body of al the qualyties quātities and properties of a true body For y ◠scripture of god confesseth that Christs body is but in one place And many of the Popes Canones confyrme the same Thus it is written De cōsecrat Distinct .ij. prima quidem Donec seculum finiatur sursum dominus est Sed tame hic nobiscum est viritas domini Corpus enim in quo resurrexit in vno loco esse oportet veritas autē eius vbique diffusa est That is to say Tyl y ◠world be ended the lord is aboue but notwythstandynge hys truth is here wyth vs. The body in whych he rysse muste be in one place hys veritie is dyspersed euery where The second reason THis is taken out of y e nature condicion of a sacrament whyche is thys that the thyng that is remembred by the sacramente be it selfe absent and yet the signes or sacramētes take the name nominacion of y ◠thing represented signifyed by the sygnes for a declaraciō of the thynge that is done wyth the sygnes So is it in al the sacraments of the old testament the new therfore also in this sacramēt The thyng it selfe in thys sacramēt y ◠is to wyt y e precious body of Christe broken hys innocent bloud shedde be absēt yet be the bread the wine called the body brokē and the blud shedding according to y ◠nature of a sacramente to setforth the better the thing done and signified by the sacramēt Ther is done in the sacrament the memorie and remēbraunce of Christes death whych was done on the Crosse when hys precious body and bloud was rēt and torne shed and poured out for our synnes Wyth this agreeth y ◠minde of S. Augustine Ad Bonifacium Epist. xxiii Sienum sacramenta quandam similitudinem earum rerum quarum sacramenta sunt non haberent ommno sacramenta nō essēt ▪ That is to say if Sacramentes had not some proporcion and lykenes of the thynges whereof they be sacramentes they were no sacramentes at al. And thus rather of the symilitude and sygnification of the thyng they represent signifye they take the name and not that in deede they be as they be named So after thys maner is the sacrament of Christes body called Christes bodye and the sacramentes of Christes bloud called Christes bloud and the sacramente of fayeth is called fayeth As Saynt Augustine learnedly and godly sayeth in the same argumente Accedat verbum ad elementum vt fit sacramentū non ait tollat elementum vt fit sacramentum That is to saye let the worde come vnto the Element and then is made the Sacramente He sayeth not lette the word channge or transubstanciate the Elemente that is to say the substaunce and matter of the sacramente and then is made the sacrament The thyrde reason IF he were here in y e sacramente bodelye and corporally he shoulde euery day suffer and shed hys precious bloud For the scripture sayth thys is my bodye y ◠is brokē for you and my blud that is shedde for you Luke xxii i. Cor. xi but thys is not true that he daylye suffreth payne and passiō Rom. vi no more is it true that he is in the sacrament bodelye for heauen kepeth hym tyll the laste daye Act. iii. Neither yet is y e bread after consecration hys verye bodye i. Cor. xi nor the wyne his blud Math. xxvi But the bread remayneth styl breade the wyne styll wyne after the word spoken as they were before cōcerning their substaūce but the vse of thē be chaūged The fourth reason THe scripture maketh no mēcion but of one ascension and of two commynges one paste and the other we looke for in the ende of the world at the latter iudgemente Yf theyr doctrine were true ther shuld be infinite ascēsiōs and infinite descencions Farther they cannot tel thē selues what is become of the bodye thei faine to haue in the sacrament when the accidentes and qualities corrupt and be consumed Theyr glose vpon the Canone Tribus gradibus ait auolare in Celum that is to say it flyeth into heauen but we saye he was there before They darre not say it corrupteth nor y t it is turned into the substaunce of our bodyes and sowles what is there then become of thys bodie The fyfth reason GOd hadde made by this mean his churche in daunger and subiecte vnto Idololatrie For there be manye chaunces and cases happen that maye let the Prieste to consecrate and then shoulde the people worshyppe an Idole for lacke of the presence of Christes bodye These daungers maye chaunce three maner of waies in the prieste in the woordes and in the matter The priest if he be not lawfully consecrated if he be an herityke one excommunicated or a simoniache he consecrateth not Magister sententiarum Lib. iiii dist xiii Se the glose De consecra dist ii cap. Quid sit sanguis In the woordes of consecracion there is no lesse daunger and dout Fyrst many of theyr writers be ignoraunte wyth what wordes Christ cōsecrated Iohānes Duns and Pope Innocēt the third libro de officio Misse part .iii. cap. vi xiiii Doo say the consecracion to be cōprehended in thys worde Benedixt Comesta douteth the glose vpon thys Canon Vtrum sub figura where as the glossator interpreteth these wordes in y ◠Canone of the Masse Iube hec perferri that is to sai Cōmaūde these thynges to be caried As though they were the wordes of consecracion The which opinion the Master of the sentence semeth to fauoure in the place afore named If an heritike saith he would take vpon hym to vsurpe thys misterye would God send an angell frō heauen to consecrate his oblacion But how so euer they agre vpon the wordes of consecraciō ther is yet an other rule in theyr masse bokes that the wordes must be perfectly pronoūced or els thei do nothing How shoulde thys be knowen when they speake them in sylēce Wel graunt they would crye or synge them oute yet so myghte they els be vayne for ther is also required the intencion of him that wil cōsecrate The mater must be such bread such wyne as the glose speaketh of de conse dist ii Sicut dē sanctificando the whych properties if they be absent nothyng is consecrated The syxt reason IF Christ be present corporallye then shall theyr sacrifyces cease as saynte Paule sayeth .i. Corin. xi Ye shall shewe the Lordes deathe tyll he come He commeth after theyr belyue and learning then shoulde they cease from sacrifisynge The seuenth reason IN case they could dyssolue and aunswere to euery one of these reasons yet could not Christs bodye be in the Masse
for it lacketh the worde of God that is to saye the shewyng of Christs death Farther the Masse destroieth and dyshonoreth y e institucion of Christe ¶ Solucions of their argumentes THese I wyll comprehend all in thre poyntes First thei contend by the authoriti of the fathers The seconde by these woordes of Christe thys is my bodye The thyrde by the omnipotencye of God Of the fathers authoritie When they be beten by the autoritie of Gods worde they â—â—e for helpe at the fathers authoritie Let them make answer Is thys theyr opinion when the prieste hath spoken these wordes Thys is my bodye by and by the substaunce of the bread to be chauÌ„ged or the substauÌ„ce therof to vanish away I aske the question because yet thei be not fully agreed ther vpon for it commeth the corporal bodye of Christe wyth the same qualitie and quantitie he was borne lyued and died in so that ther hangs in the ayre in the priestes handes y â— accideÌ„tes and qualities of bread wythoute anye substaunce and so thus to be honored there of the people In what apostles writinges fynd they this doctrine Or in what mans writinges that folowed the Apostles wythin c.cc.ccc cccc ccccc.cccccc yea ccccccc yeares If they can shew thys in anye autenticall wryter in any worke that hath not bene doubted of I wyll beleue as they doo But that it maye be knowen vnto you that the fathers wer not of theyr opinioÌ„ I wyll propounde vnto you certayne coniectures Fyrst we read not wher ther was euer any contencioÌ„ about the words of consecracioÌ„ wher they began and wher they ended neyther any thynge of the ministers intencion to be of suche vertue they speake of The second the Elders neueâ— answered the Arrian that denyed the equalitie betwen goâ— the father and God the sonne wyth thys Christ is God and equall wyth the father for we so honor hym in the sacrameÌ„t If the Catholicke church had so iudged of Christes bodelye presence in the sacramente as the newe vpstart church doth and hath done of late yeares there coulde not haue bene a stronger argumente agaynst Arrius and hys heresye The thyrd Niether dyd the Marcionistes euer make such a reason though Christ semed to haue the qualities and condicions of a naturall man yet he had not them in deede For in the Sacrament of hys boâ—â—e there semeth to be the very â—ualities and condicions of â—eade and wyne yet is there â—eyther breade nor wyne in â—eede If thys opinion of the acâ—idents qualities and sensual iudgement of the breade had bene aproued and takeÌ„ in those hates for Christianitie Christiane religyon howe woulde thys illusion and wytchcrafte haue defended I pray you the Marcionist opynion doutles nothynge more But Tertullian agaynste the Marcionistes doth reason another wise and saith Christ of y â— bread that he toke made hys body sayinge thys is my body that is to say a fygure of my bodye They fourth They vsed chalices of wood and glasse De coÌ„secrat dist i. vasa in quibus the wooden chalices could soke in the wine consecrated the glassen chalices might sone haue bene broken if anye of them both had conteyned the precious bloude of Christ they wold not so temerously haue vsed it The fyfte The sacrament was geuen to the chyldren in theyr hands to beare it home wyth them Eccle. hist. Lib. vii cap. xxxiiii The syxte No scripture of god neither doctour of y â— Catholicke faith taught euer Christ to be honored here in earth wyth candels and bowynges of knees The seuenth In celebratynge the supper they sayd lyft vp your hartes meanyng not to haue y e minde affyxed in the sygnes and elementes of the sacraments but in heauen Wherof it maye be easly gathered that they neuer thought of a corporal presence here in the earth The eyght Origene vpon the booke of Leuit. declateth that y â— remanentes and reliques of the sacramentes were not kepte to be honored but they were burned who wold handle his god so cruellye I praye you as to burne hym lyke an heretycke Also ther is a decre in y â— Canone lawe Tribus gradibus the whyche commaundeth the ministers tâ— receaue al the reliques of the sacrament and it is the rule of Clement .iii. that lyued Anno. M. C.lxxxx In y e meane tyme I speake no worde of that foloweth I should saye wicked question mete for Iuggelours inchauÌ„tours and wytches and not for Christiane men much lesse for Deuines and teachers of gods people in what moment of time the bread is turned in to the body and the wyne into the blud when the priest speaketh these words Thys is my body if they grauÌ„t at lest these to be the woordes of consecracion Gabriel Biel. lect xlviii â–ª sayth that the body is not presente whyles thys oracion is a speakynge Thys is my body Sed tota oracio est referenda ad vltimum iustaÌ„s ipsius orationis that is to say the hole oracion must be referred vnto y e last instaÌ„ce of it And w t this opinioÌ„ agreeth y e glose vpoÌ„ y e canone law De consecracione distinct .ii. Sum omne sayth that the consecracion is made onelye in the laste letter And in an other Canone Ante benedictioneÌ„ thus he sayth licet verba successiue proferantur noâ—â— tamen successiue consecratio fit sed in vno instaÌ„ti corruÌ„pitur panis scilicet in vltimo fustanti prelationis verborum That is to saye althoughe the woordes be spoken one after an other yet is not the consecracion made by a lytle lytle but in one instante or punet of tyme the bread is altered to sai in the last moment of the woordes spoken After thys their wicked and Idololatrical doctryne thys lillable â—m in thys oracion Hoc est corpus meum â–ª to say thys is my body hath al the strengthe vertue to chaunge and deifye the bread But I praye you what syllable is it that chaungeth and deifieth the wine for euen wyth them these woordes seme to haue more dyffycultie then the other But let these illustons and eraftes go and let vs cleaue to the truthe of Gods woorde and we shalbe oute of al daunger A Question THus they saye now yf this opinioÌ„ be neither of the Apostles neyther froÌ„ the auncieÌ„t doctours how chaunceth it to be so vniuersally takeÌ„ and for so infallyble and indoubted truth yea such a truth as incase men forsake al truth and yet not contrary thys truth is accompted a man moste christiane true Answer NOthing is more expedient to answer directlye vnto the question then to coÌ„syder the time of our fathers They thought it best to name the sacramentes by y â— name of the thyng was represented by the sacramentes Yet in manye places of theyr wryryngs they so interpretate theÌ„ selues that no man excepte he wyl be wylfully blynd can say but they vnderstode the sacrament to sygnifie and not to be the thing signified to
An ouersight and deliberacion vpon the holy Prophete Ionas made and vttered before the kynges maiestie and his moost honorable councell by Ihon Hoper in lent last past Comprehended in seuē Sermons Anno. M D.L. Excepte ye repente ye shall al peryshe Luke xiii Cum priuilegio ad imprimendum solum ¶ To the mooste puisaunt Prince and our most redoubted Soueraign Lord Edward the syxt by y ◠grace of God Kyng of England Fraunce and Ireland defender of the fayth in earth next and immediately vnder God of the Churches of England and Ireland the supreme head And also vnto the moste wyse godly and most honorable Lordes of his highnes priuie coūcel his most humble louing and obedient subiecte Ihon Hoper electe and sworne Byshoppe of Glocester wysheth al grace and peace from God wyth long and the same most godlye prosperous raigne ouer vs in all honoure healthe and perpetual felicitie AMong al other moste noble and famous dedes of kinges and Princes none is more godlye commendable nor profytable to the cōmon wealth then to promote and set forthe vnto their subiectes the pure and sincere religion of the eternal God kyng of al kynges and Lord of al Lordes Then shal iustice peace and concord raygne the doore of Idololatrie be shut vp vi the whyche hath entred all euyl and kynges and kyngdomes fallen into ieopardye as the writinges of y ◠Prophets do testifie But the more thys noble fact is glorious godly and princely the more difficile hard it is For the enemy of God of al mankynd the Deuyll customablye is wont to deceiue the princes of y e world so that eyther they vtterly neglect the religion of the true God as a thynge folyshe and of no estimacion eyther prouoke thē cruelly to persecute it If he cā bryng neither y e one neither the other of these to pas he wyll do the beste de can to preserue a myxte and myngled religion that shall nether playnly be agaynst nor wholye wyth hym And so vse the matter that partly goddes truth shall take place partly the supersticious inuēcion of man The whych myngled and myxed religion is so muche the more daungerous as it is accompted for pure and good Therfore it is earnestlye forbidden by God as the examples of the scripture declareth Iehu the kynge of the Israelites when he had remoued all grosse and sensible Idololatrye and with the swerde had taken away all the Idololatricall priestes iii. Reg. x is reproued of God neuertheles because he walked not in the lawe of God wyth all his herte and lefte not the wayes of Ieroboam And againste these minglers and patchers of Religion speaketh Elias the Prophet iii. Reg. xviii Howe longe sayth he wyl ye halt on both sides If y ◠Lord be God folow hym if Baal go ye after hym Euen so we may iustly say If y ◠priesthod ministery of Christe with his notes and markes be true holy absolutely perfect receiue it in case it be not folow y ◠pope Christ can not abide to haue the leuē of the pharises myngled wyth hys swete flowre He wold haue vs ether hote or cold the luke warme he vometeth vp and not wythout a cause For he accuseth God of ignorancie and folishenes that entendeth to adorne and beutifye his doctrine and decrees with humaine cogitacions What kynge or prince of the world wold suffer hys statutes lawes and testament to be cut of and set on at euery mans libertie and pleasure Shulde not the same glory maiesty and honour be geuē vnto the lawes and testament of Christ that is sealed wyth hys precious bloude The worde of God wherwyth he gouerneth and ruleth his church is a septer of yron Psal. ii and not a rod of wylowe to be bowed wyth euerye mans finger either a rede to be broken at mans wyll no neither a pece of lether to be stretched and reached out wyth any mans teth These thynges be spoken of me most gracious and vertuous kyng to commende youre maiestyes and your moste honorable councels doinges that seke the glorye of God and the restituciō of hys holye and Apostolycall churche The whyche thing as your highnes your most honourable and wyse councel haue gracyouslye be gon goddes mercye in the bowels of Chryst Iesu graūt you moost gratiously to perfourme The people of Englande were oppressed wyth the vyolente and cruel tyrannye of Antychryste darckenes and ignorauncie occupied y ◠mindes all moost of all menne so that fewe knew the true way to eternal saluatyon And yet manye Prynces and wysemen delyte and tarye in thys darckenesse and can not or wyll not bare nor suffer the radiant and shynynge beames of the Gospell more then the night crow can the beames of the sonne but the merciful father of heauen shall better their syghte when hys good and mercyfull pleasure is But the Lorde be praysed your magestye youre moste honourable and wyse counsel haue not cared what y ◠greatest parte but what the better dothe that the lawe of the hyghe and myghtye God maye be knowne to your hyghnes people as did Dauid Iosaphat Ezechias and Iosyas And in your maiesties so doing ye bynde not only the true and lyuynge members of Chryste to geue God thanckes in thys behalfe but also declare your selfe to be the verye fauroure nource and helper of the word of God according to the sayinge of Esaye .xlix. Perseuer gracyous kynge in thys quarel daungerous enterpryce Youre hyghnes shall not neade to feare eyther the strength or cautelles of your ennemyes for there is no witte wsdome nor coūcel against y e Lord as Salomō saith pro. xxi No although they had syluer as the grauell of the sea and golde as commune as the claye of the stretes zach ix for albeit the horse is prepared for the day of battell yet the vyctorye commeth from the Lorde Prouerb .xxi. I am he sayth the Lord that do comfort you what art thou that fearest mortall manne eyther the sonne of manne that shalbe made as haye canst thou for got the Lorde thy maker y t streachith forthe the heauens and laieth the foundacion of the earthe Esa. li. Let these diabolycall soundes speakynges of euel menne nothyng trouble your highnes nor your wise and godly councellour◠As long as the kynge is in hys tender age hys councell shulde do nothinge in matters of religyon For those mens folishenes rather I shuld sai malice is condemned by the worde of God that teacheth howe a kynge in hys younge age wyth hys wyse and godlye counsell shoulde abolyshe Idolatrye and sette forthe the true godly religyon of the liuing God Thus declareth the notable godlie facte of Iosias that folowed the relygyon of hys father not Ammon the Idolater but of Dauid nor declynynge to the rightt hande neyther to the left hand And destroyed not onlie the Images of his father but also of Ieroboā of Solomon iiii Reg. xxii .xxiii.
e be Ionasses trobleth the state of this realme Amonge the Citizens be a great number that trouble the shippe also as adulterous vnpunished the fraude and gyle of the marchaundise ydlenes the Mother of all myscheyfe thefte murder blasphemous othes conspiracye and treason with open slaūder and rebuke of goddes moste holye worde These thynges and suche lyke tosseth the poore shyp y e hardly she cā saile aboue the water And so dyspleaseth the Maiestye of God that he wyll neuer ceasse from sending of tempestes tyll those Ionasses be amended or caste into the sea But before I come to Ionas aunswere vpon hys examinacion because I knowe thys sayinge to be trewe obsequium amicos veritas odium parit That is flatterye obtayneth frēdship the truth displesure lest any mā shuld for my truth and liberty be offēded I wyll briefly purge my self Doutles it were pleasure to me to speke nothynge at al in case the necessitie of my vocatiō the daunger of these Ionasses and the saluacion of this ship of oure commune wealthe forced me not therunto As touching myself I am called vnto this place to cry in case I do not I know all the bloud of these Ionasses shalbe required at my hande which god forbyd It were better I shuld cal so hard as heauen and earthe might sounde agayne of my voyce The saluacion of these wicked Ionasses moueth also to speke in this matter with the trompe of gods word to wake thē out of their slepe leste they slūber rest so lōg in theyr wickednes y t they go slepyng to eternal dānaciō These therfore I call vpon for the amendemente of theyr knowledge and liefe Farther the loue I beare vnto the Kynges Maiestye and to this comune wealth of England compelleth me to speake seynge I se the angry hand of God all redye streached forthe to punysh vs if we awake not oute of synne Laste of all be it knowen to all menne that I speake in the condemnacion of the euyll and commendacion of the good And that all men may easlye find out and know amonge these foure sortes of people the Ionasses and troublers of thys shyppe and commune wealth of Englande I gyue you one mooste true and generall rule whyche is thys Whoso euer or of what so euer degre he be that is or sheweth hym selfe to be offended wyth thys my free and indifferente speakynge of Goddes worde he or they be they what they be maye arre the verye Ionasses and troublers of thys commune wealthe And these menne loue more darckenes thē lyght moreto trouble the shippe then to rest her But nowe to the texte wherein is cōtayned Aonas aunswere vpon hys examinacion He aunswered them I am an Ebrew and feare the lord God of heauen that made the sea and the drie land When as Ionas perseaued he coulde no longer clooke and hyde hys offence he dothe not onelye confesse hys faulte but also maketh them priuye and vttereth hys fayeth and religiō he hath in GOD vnto theym In that he confesseth hys faulte we learne that the fyrste gree and procedynge to mercye and remyssion is the knowledge of the synne whyche is a thynge moste difficile and harde to the fleshe to saye I haue offended the Lord and wil amend For either we denie oure syn with Cain or extenuate and excuse it wyth Saule Would to God our Ionasses would acknowledge theyr faures not excuse it nor extenuate it It is but a mockeri once in a yere to acknowledge and murmoure oure faultes in the priestes eare But we shoulde from the harte repent the neglectyng of our bounden duties and vnfaynedlye amende it whyche is not onely paynefull to the fleshe but also gratefull vnto God I exhorte all men therefore that knoweth theym selues gyltye as in deade there is none of vs of all partes innocente we saye wythe Dauyd we haue offended the Lorde Yet is not thys inoughe to confesse our faultes but therewythall we muste make a confession of oure fayeth but not suche a confession as mooste menne vse but suche as maye most be lyke vnto Ionasses And let theym imbrace onelye Christe and hys doctrine and worship god in sprite veritye as his word teacheth This I meane let the preistes teache accordinge to the worde of God the noble mē gouerne and rule thereby the lawers conforme theyr lawe to gods law suche lawes as be contrarie to gods lawes abrogate and abolishe The people shoulde heare the word of God geue faithe vnto it and folow it And so saye euery man of vs with Ionas I am an Ebrew that is to say I am a christian man and wyll frome henceforthe forsake my synne that disquieteth not only myne owne conscience but also the hole cōmune wealth It foloweth how the mariners toke Ionas answere Then were the mē exceadyngelye afrayde and sayed vnto hym Why dydest thou so for thei knew that he was fled from the presēce of the lord because he hadde tolde them said more ouer vnto him what shal we do vnto the y ◠the sea may ceasse frō trobling of vs for the sea wrought was troblous In these mariners we see three thinges feare rebuke of disobedience and takynge of councell howe to saue the ship This feare it is mooste like sprange of this that the mariners had hearde Ionas saye howe he was commaunded by God to preache vnto the Niniuites theyr destruction and the cities also for theyr synne The mariners knowing them selfes giltye of the same them selfes being both Idolaters infidels and of corrupt conditiō and lyuyng fered the lyke punishment Who is it that will not tremble at the angrie countenaunce of gods dyspleasure But nowe a dayes oure stonye and indurate hartes be paste al feare and turneth the threatenings of God to a laughter sayinge in theyr hartes ther is no God That these gentilyshe Mariners rebuke Ionas of dysobedience it declareth the faute to be so greate when anye man leueth his vocacion and specially the vocacion of preching that it meriteth and is worthy to be rebuked of all men But suche is nowe the proude mindes of Byshops and pastours that it wyl suffer no rebuke or Christian admonicion but wil be lauded and praised yea in euel doyng and omissiō of their vocacion as it is to be seene in that horrible and wycked decre Si papa And not onelye the Pope but also euerye man that slepeth and delitethin his sinne refuseth all maner of admonicions If Ionas toke wel at worthe the reprehension of the heathen it is more then ashame one Christian to forsake the admonicion of an other In that they aske counsell of Ionas howe to saue the shyppe they declare a syngulare humanitye towardes a straunger that althoughe by the meanes of hym they stode in daunger bothe of lyfe and goodes yet woulde they leaue no meanes they coulde to saue hym thoughe it were wythe theyr greate losse and daunger Thus we be bounde to do as occacion shal
serue not cruelly wythout discression to reuēge but cheritabli with pacience to beare with the weke vntyll suche tyme as the lawe requyreth execucion of the euyll Nowe foloweth the aunswere of Ionas wherwyth al he condēneth him selfe as it is plaine in the texte and is the fourth daunger he fel into Take me and cast me into the sea so shal it let you be in rest for I wote it is for my sake that this great tempest is come vpon you In thys answere we learne and knowe what is the nature and condicyon of euerye penitente manne to Iudge hym selfe worthy payne and punyshemente And that is so trewe in case wee Iudge not so of oure selues and saye heretofore I was accompted and toke my selfe for a christian man but in deade I was the contrarye wherefore I am worthy of punyshmente we be but Hipocrites and desēblers Thus shoulde the Nobleman saye the Lawer the priest and the commune sorte of men as Dauid techeth .ii. Sam. xxiiii When he sawe the commune wealth punyshed and in daunger of dystruccion for his offence he sayde vnto the Lorde as Ionas dyd I haue synned I haue done yuel what hath these shepe offended let thyne ire dyspleasure be agaynste me and my fathers house But O my gracious Lorde and Kynge suche penitent and sorowful Ionasses be farre out of youre realme for none wyll confesse theyr faultes They wyl rather saye let the Bible in Englishe and the preacher of gods word be cast into the sea and so shall folowe quietnes for it was neuer wel sithe preaching begā But these be most gracious kyng and honorable coūselloures Caiphas felowes that sayde ye vnderstande not Io. xiii Chap. But what folowed It happened vnto the wicked as he feared They lost theyr communewealth as their fathers did before and came in to bondage bothe of body and soule Now foloweth the fift daūger that Ionas fel into The mariners can not saue hym as the texte sayeth Neuerthelesse the mē assaide with rowing to bringe the ship to lād but it wolde not be because the sea wrought so was so troblus against thē In these Mariners y ◠holye gost teacheth vs two thynges the one howe they would haue saued the troubler of the shyp the other that they coulde not saue him In the first is noted the nature condicion of euery godly Magistrate y t would if god wold the lawe al men to be saued as Moses did prai for the people y t rebelled for Aron Marye hys brother sister Iosua called disobediente Ahab sonne Here is the percial and corrupte iudgement of Kynges Magistrates iudges and such as beare offyce in the commune wealth horriblie cōdemned that serue not the law but mayster the lawe and for lucre or affecciō damneth hym the lawe quytteth and saueth him the lawe condemneth contrary to the doctrine of Salomon Prouerb .xvii. Deut. xix Luke xxii Rom. xiii Iac. iiii That they could not saue Ionas we learne that no cōmune wealth cā be quieted except the trāsgressors be punished Ios. vii God giueth no victory to y ◠children of Israel till Ahab be punished The plage cessed not frō y ◠Israelits til Phinees had slaine the adulterous Nu. xxv And the Lord sayth in Ezechiell xxxiii ye lifte vp youre eyes to your Idoles shede bloud and thyncke ye ye shall posses thys land Ye pollute eche anothers wyfe and should ye inhabit thys lande Nether vnto alludeth sayncte Paule Ephesians v. Let no mā seduce you wyth prophane woordes for these thyngs cōmeth the yre of God vpon the chyldren of distruste Generallye we learne that there is no more pestiferous hurt cā come vnto a commune wealth then ouer muche lenity and preposterous petye to suffer the lawes of a realme to be broken and neglected wythout punyshement of the transgressoure as it shall be more declared here after Nowe to the text whyche containeth the prayer of the shypmen in thys wyse Wherfore thei cried vnto the lord and sayd O Lorde let vs not perishe for thys mannes death neither lay thou innocent bloud to our charge for thou oh lord hast done euen as thy pleasure was Of thys oracion fyrste wee learne that the Mariners were conuerted vnto God by y ◠preachynge of one Ionas Before eche man called vpon a sūdrye god now al cal vp on one god They excuse not theyr olde Idololatrie for their olde customes sake nor yet for the aucthoritie of their forefathers but symplie they imbrace the trueth The same shoulde we followe and for oure doctryne it is written as sayth Saynte Paule in the fyftenth chapter of hys Epystle to the Romay Whatsoeuer thyngs are wrytten are wrytten for oure learnyng that we through paciēce and comforte of the scriptures shoulde haue hope Casting away al Idololatrye false honorynges of God we shoulde in Chryst imbrase and receyue the euerlastynge God and hys infalliable worde seynge wee be not moued there vnto by one Ionas but by manye by Kynge by counsell and manye other menne of God The seconde thynge we learne oute of thys prayer is howe they desyre GOD not to Impute vnto theym the deathe of Ionas whyche had not hurte theym but hymselfe in dysobeyinge the Lordes commaundemente wherein we maye see howe the Gentiles and Ethnyckes abhorred murder land Manslaughter and accompted it horrible and a thynge damned by the lawe of nature ▪ They were in the sea and no manne coulde haue accused them of murther yet perceyued they well that the eyes of God coulde marcke theym where so euer they were and woulde punyshe the facte And wisely they iudged for so teacheth vs all the Scripture of God as it shall nowe apere for I wyll somewhat touch thys horrible crime of murder more at large Murder is cōmitte two maner of wayes by chaunce and ignorauntelye or of malice and wetingelye Ignoraunt when agaynste hys wyll doynge and meanynge nothynge lesse then murder agaynst hys wyll killeth Suche a murderer by the lawe shuld not die for God absolueth and quitteth hym and prepared in the commune wealthe of the Israelites sanctuaries and refuges for them whyther as they might flee for their sauegarde Exod. xxi Nu. xxxv Ios. xx lest theyr bloude shulde be shed againe He that of malice and willingly killeth a mā shuld no waies be saued for vnto such the lord commaundeth deathe agayne Exo. xxi Leui. xxiiii And also in the tyme of the lawe of nature this was the commaundement of God for murder Gen. ix he that sheddeth a mannes bloude shall haue his bloude shed againe and so saith Christ Math. xxvi he that striketh w t the swearde shall peryshe with the sweard This sin is so horrible that no indulgēce or pardō shulde pitie the offence nor pardon the fault but the murderer incase he fled to the highe aulter he shoulde be fet fourthe as ye maye see the experyence in Ioab at the cōmaundement of Salomon iii. Regum ii and reade Nume
say is the accidentes of bread But in the Cup they be constrayned to vse w t vs a signe Thys Cup is the new Testament in my blud for they saye y â— wyne in the Cup and not the Cuppe They know them selues howe foÌ„dly they interpretate these wordes rather maliciously obstinately and falsly then truely we therefore thus take them Thys is my body that is to say the Sacrament of my body broken and geuen for you Either thys is y â— newe testamente that is to saye the sygne of the new testament or the remission of syn obtayned in the bodye of Christe broken and torne for vs. S. August lib. xx contra FaustuÌ„ cap. xxi hath these wordes Huius sacrifiâ—â— caro et sarguis ante aduentuÌ„ Christi per victimas similitudinum promittebatur In passione Christi per ipsam veritatem reddebatur Post asceÌ„sum Christi per sacrameÌ„tum memorie celebratur That is to saye the flesh and blud of thys sacrifice before the coÌ„mynge of Christ was promised bi the sacrifices of similitude In the passion of Christ thei wer geuen in dede after the ascencion of Christe thei be celebrated bi a sacrameÌ„t of memorie And the glose dist ii Tribus gradibus sayth Certum est quod species quam cito dentibus teruntur tam cito in celum rapitur corpus Christi that is to saye It is certayne that as sone as the accidens and qualities of bread be broken with y â— teeth straightway y e body of Christ is taken into heaueÌ„ so y â— theyr own doctours do not belyue y t y e very bodi of Christ is receaued in the sacrameÌ„t If a man shuld theÌ„ aske what fayth and opinioÌ„ shuld y â— christiane haue coÌ„cernyng y e presence or absâ—ce of Christs bodi in y â— sacrameÌ„tâ— Answer The body of Christ shulde be coÌ„sidred .ii. maner of waies fyrst as it was borne of y t blessed virgin beyng in dede oure very natural brother Thâ— as it was offered vpon the crosse for the redeÌ„pcion of the world And thus offered put to hys passioÌ„ vpoÌ„ y â— crosse we coÌ„syder hym in the sacrament for the bread there vsed is called the body of Christ brokeÌ„ y â— wine the bloud sheding But the presence of christes natural body or y â— opinioÌ„ of his preseÌ„ce they so litle profit y t in very dede it doeth rather hurt and harme as Christ sayed The flesh profiteth nothynge Io. vi and agayne it is expedieÌ„t that I go awai We must therfore lyfte vp oure myndes into heauen when we fele oure selues oppressed with the burden of sinne and ther by fayth apprehend and receaue the bodye of Christe slayne and kylled hys precious blud shed for our offeÌ„ces and so by faith apply the vertue efficacie and streÌ„gth of y e merites of Christ to our soules and by that meanes quit oure selues from the daunger damnacioÌ„ and curse of God And thus to be partaker of the worthynes and deseruyngs of Christes passion is to eate the body to drynke y e blud Therfore doth Christ in the .v. of Iohn take eat for beleue beleue for eate so many tymes And S. Augustine sayth vt quid paras deÌ„tem et ventreÌ„ crede et manducasti why preparest thou the teeth and bely beleue and thou hast eateÌ„ And whoso euer eateth after thys sorte the body of Christ and drynke his blud hath euerlasting life Then obiecte they if we maye thus eat the body and blud of Christ without the sacrameÌ„t what auayleth it to haue anye Sacrament Answer AGaynst these temptacions of the deuil the vse of the sacramentes were instituted in the churche The fyrst temptacion of the deuil is he would bear the Christian in hand the promises of Gods mercy to be false Therfore doth God confyrme theÌ„ vnto vs by his sacrameÌ„ts The second teÌ„ptacion when y e deuil perceaueth we belyue the promises â—f god to be true vniuersally yet wold he make vs doubt of them perticularli as thoughe they appertayned not vnto the priuate or singuler conscience afflycted That dout wold God remoue in vs by hys sacramentes and saith they appertaine to the priuate and perticuler conscience afflycted euen as euerye priuate man receaueth the sacraments of the promyses The thyrde temptacion The deuyl laboureth to take from vs the knowledge of the meanes of oure saluacion and howe the promyses of God be made oures by y e free grace of God or by our merytes The Sacramentes therfore whyche beholde and represent onely Christe do teach vs that the meanes of our saluacion is only in Christ. And to put vs out of doubt wherewythall Christe hath meryted for vs the promyses of God and thys grace of our saluacion the sacramente sheweth vs it was wyth and by his death and blud sheddyng and therfore hath he geuen the name of hys bodye and bloude to the sygnes and elementes of the sacramente So the breade is called the bodye broken and the wyne the bloude shedden Admonyshyng the that in the receauing of y e sacrameÌ„t thou shuldest not tarye â–ª nor occupye thy meditacions and contemplacions in the bread wyne but in the merits of the bodye broken and the blud shedde Who so euer marke and vnderstand these thynges eateth Christ if he be ignoraunt here of he is in daunger of eternall damnacion An other obiection THey saye God can do all thynges therefore it is not impossyble for hym to make his body present in the Sacrament We be not so addicte and geuen vnto humane ration that we wyll beleue nothinge more then reason is able to accompte and geue answer for But we beleue many thynges that directly reason saythe we shuld not beliue As the incarnacion of Christ our resurreccion the making of the world thre persons in one godheade and one essence and these thinges we belyue because the expresse word of God commauÌ„deth to beleue it But the traÌ„selementacion and alteracioÌ„ of the breade no place of y â— scripture commaundeth vs to beleue but many places forbyd we shuld beleue it Nether doo the Papists agree among theÌ„ selues what shuld be the wordes of consecracion and yf we had but that auantage of theÌ„ only it were inough to declare theyr transubstanciacion to be no parte of Gods worde It is a folye to obiecte the omnipotencye of God wythout Gods woorde God nor doeth nor can not do more theÌ„ he wyl do and as foolyshly do they makynge mencion of a miraculous presence of Christes body and do declare them selues to be of Antichriste by the same meanes For he shall deceaue the worlde ye the verye electes if it were possyble wyth newe myracles Math. xxii i. ii thes ii The myracle of Christes visible ascencion and other expressed in the scryptures of God are sufficient for the Catholycke churche And the myracle of y e inuisyble and miraculous presence we leaue to them that be deceaued wyth the spirite of erroure For they woulde haue