of natioÌ„s he reproueth the thoughtes of the people and the councels of princes but the councell of the Lorde abydeth for euer Psalme .xxxiii And amonge those forsayed syx articles I moste distent from other in the SacrameÌ„t of Christes blessed bodye and bloude For where as they say that vnder the accidentes whyche be there by a miracle wythout any substance is conteyned the naturall bodye and bloude of Christe our Sauioure I denye those fayned miracles saye that there doeth still remayne bread and wyne in their kynde and be consecrated by the inuisible workynge of the holye Goste to be a sacramente sygne or token of the blessed body of our Sauioure Christ torne on the crosse for oure redemption And as towchynge these wordes thys is my bodye that is geuen for you for as muche as they be a parte of the scripture euen oure sauioure Christes wordes of him that neuer made lie I beleue theÌ„ to be certayne and true in that sense that he spake theim and meante theim Thys is my sure fayeth wherfore I am herein far frome any peryle of herisie althoughe I wade no farther therin at al but euen prison my wit reason and vnderstanding into the obsequie seruice and obedience of Christe and fayth and say to my selfe thus For as muche as manye and excellentelye learned men varye wythin them selues in the interpretation of this sentence thys is my bodye â–ª et cetera therefore it muste nedes 〈…〉 and saye The thinges that we haue hearde and sene we muste â—eades speake Lamente your ouerthrow and wepe wyth Peter and he that made him stroÌ„ge againe shal strengthen you also Thus I leaue you to Christ Whom I mooste hertelye beseche to plucke out of your herte the doctrine that your .iiii. scholemaisters taughte you and plante in you agayne the doctrine of hys heauenlye father to youre saluation the establishinge of the consciences of them whome your fall dyd offende For whose sakes I haue taken in hande to confute youre Articles trustynge that God wyll so worcke in the heries of them and you boeth that you shall all reioyce wyth me for your deliueraunce from that deuilleishe doctrine that you saye you learned of those deuynes that were sent to you in the tyme of your laste imprisonment ⧠Hereafter foloweth the true copie of the Articles with the confutation of the same ¶ Shaxton ¶ The fyrste Article ALmyghtie God by the power of hys word pronouÌ„ced by the priest at masse in the coÌ„secration turneth the breade and wyne into the very natural bodye and bloude of our sauiour Iesus Christe So that after the consecration there remayneth no substaunce of breade and wyne but only the substaunce of Christ God and man Crowley Thys is sone spoken But to proue by the scriptures that it is true therein lieth all the difficultie of the matter Here I am sure your foure scholemaisters wyll saye That it is done is manifeste by the scriptures But howe it is done reason can not attayne to knowe Wherefore we muste agaynste reason beleue the wonderful worke of God aboue reason Yet am not I satisfied Neither can I beleue that they can proue by the scripturs that the breade and wyne are turned into the bodye and bloud of Christ Let your scholmaisters therefore or els do you theyr scholer shew me what scripture you haue for thys youre opinion I am certayne you haue none at al â–ª excepte it be one that you are wont to wrest for your purpose and that is thys The Lorde Iesus in the same night in the whyche he was betrayed toke breade gaue thankes and brake it sayinge Take ye eate ye thys is my bodye whyche is broken for you Hereupon I am sure you wil infer his conclution Ergo the breade is turned into hys bodye For the selfe same almyghtye God whyche by hys worde created al thinges of nought hath spokeÌ„ these wordes and is much more able to alter and chaunge the nature of thynges that be then he was to make the same thynges of nought Wherfore cetera Thus haue ye coÌ„firmed this parte TheÌ„ saye you of the wyne After the same maner also he toke the cup when supper was done and sayed Thys cup is the newe testament in my bloud Thys do as ofteÌ„ as ye drinke it in the remembraunce of me Here say you and your scholemaisters The same Christe whych is able to perfourme hys word hath sayed of the breade and wyne that they are hys bodye and bloude Ergo they muste nedes be hys very naturall body and bloud al substaunce of breade and wyne turned into the same I doubte not but ther is all that you and your scholemaisters woulde desyre me to conclude for your purpose To thys I wyth Goddes helpe wyl make suche answere that you and all other youre fauters shal be ashamed to wreste it so farre oute of tune here after For the fyrste parte you shal vnderstand that I haue taken the text wrytten by saynct Paul to the Corinthyans bycause this place of Paule is an exposition of the same matter wrytteÌ„ by the Euangelistes They writ that Christe toke breade and blessed gaue it to hys disciples But Paule wrytynge to a people that knewe not what thys blissing that the Iewes vsed shoulde meane he calleth that same blessynge thankes geuynge Declarynge therby hat the blyssynge that the Iewes vsed whyche our sauiour Christ also vsed in thys actioÌ„ was not altogyther such crossing gestures as our masse masters vse but coÌ„â—rarywyse voyd of al suche foleish toyes and replenished wyth all Godlye veneration and thankes geuynge Exemple of thyshane me in the stories of Abraham Isaas and Iacob wyth other the fathers or the olde Testamente Seynge therfore that Christ toke bread gaue thankes it muste nedes folowe that he gaue suche thankes as the fathers the patriarckes and Prophetes vsed to geue Neyther makyng sygne of the crosse nor of the galow tree for it had bene all one to make the sygne of the crosse then and to make the signe of the galow tre uow For as theues and all other perniciouse felowes be nowe hanged on the galowe tree so were they then on che crosse but wyth reuerente gesture of the bodye and vpryghte countenaunce towarde heauen he called on the name of hys father moste humbly besechynge hym to worcke inwardly in the hertes of hys Apostles the thynge that he entended to declare to theim by a visible signe And. S. Paule calleth thys blessyng a thankes geuynge bycause the fathers dyd alwayes vse in the beginnyng of this blessing to geue thankes to God for the greate merrye that he had allwayes shewed vnto them In token whereof they committed vnto hys mercye also theyr dearlye beloued children most humbly besechyng hym to shew lyke mercye vnto theim in prosperynge the succession of theyr enheritaunce that they by the assistent grace of God myght walke in the feare of the Lorde from generation to generation foreuer Thus dyd Christe
other I woulde fayne know of you what the sellers do gaine by thys Doubtlesse as I suppose more then al the rest For they obtaine thys worlds welth therby what so euer the other haue What they shall lose at the daye of the Lorde iudge you I trust not to be par tener wyth them in theyr gaynes But thys I wyl say to you If thys be such an applicatioÌ„ as you make it you are far vncharitable that haueynge a competente portion to lyne vpon do not continually occupie youre selfe therin seynge you be called thereunto Yea I thinke it no lesse theÌ„ your bouÌ„den dutye so to do seynge you be called to so hygh a ministration as to applye the merites of Christe to mens soules But to auoyde this greate trauaylle it shall be beste for you to saye as the pardoners dyd by theyr pardoÌ„s and as your purgatorye prieste saye No peâ—ye no Pater noster the money muste fyrste applye your sacrifices and then your sacrifices muste apply Goddes mercies Oh moste detestable and more theÌ„ blasphemouse doctrine Shall youre fonde inâ—â—â—tions applye the merites of Christe to the soule of maÌ„ Shal not the faith in Christ do thys thynge Shall wee loke to be made partakers wyth hym by other meanes then he hath appointed Wyl you villayne wret rhes take vpon you to make marchaundise of Christes merytes Ye blynde guydes heare the threatnings Esai .v. of the prophet Wo be to you that cal good ruyll and euyll good lyght darckenes and darckenes lyghte If it be good to truste in youre applycations then is oure sayeth in vayne If we maye receyue Christes merites wythout youre applications then are they vayne That we maye do so is marifeste by that many receyued them before youre applications were inuented And wher haue you any commaundemente in the scriptures thus to applye Christes merites at youre pleasure Wyll you apply the merytes of Christe to the membres of the deuyll What adulterer what ertorcioner what vsurer what whormonger what murtherer wyll not you saye masse for if you be hyered And do you not saye that the masses whyche you synge and sayeare the application of Christes merites to them that you say them for Oh adulterous generation Forget not Esay .v. the forsayed cursse of the prophete Wobe vnto you that cal good euyl and euyl good You saie it is good to purchase your chauntres trentalles and dirige masses for the healthe of our soules boeth whylse we be alyue here and wheÌ„ we be deade But to trust in the deathe of Christe onelye and to bestowe our ryches vpoÌ„ the lyuely Images of God the blynde lame and impotent creatures regardynge nothinge of your apylhe applications you saye is herisie Thorowe you are the people prouoked to anger and are become the chyldren of lies refusyng to here the lawe of God To them that se they saye se not And to them that serche out they Esai .x xx saye searche not oute for vs the thynges that be straight and good Speake to vs the thinges that please vs. Seeke oute erroures for vs. Alas for you mouste miserable men if it were better to be tyed to a milstone and cast into the sea then in offende one of the leaste lyttle ones that beleue in Christe what plages raÌ„ you hope to escape that haue and do daylye offende so manye Is not the whole multitude of the people brought to such pas by your vngodlye preachinges and whisperinges in eares that they hate euen to death al them that preach the pure worde of God voied of al the dregges of Dunsse learning and mans traditioÌ„s Preach to vâ— say they the doctrine that onre fathers folowed It was neuer mery in EnglaÌ„de sence the newe Testament and Christ was somuch spoken of Thys is youre doynge This is the fruit of your popeish preaching Repent you of thys O you Romeishe merchauntes for your citye shal fal the great destruction therof is at hande Shaxton The seuenth Article IT is not a thynge of necessitie that the Sacrament of the aultare should be ministered vnto the people vnder boeth the kyndes of breade wyne And it is nont abuse that the same be ministred to the people vnder the one kynde for as muche as in euerye of boeth the kyndes whole Christe boeth body and bloude is conseyned Crowley As the wordes of thys Article be placed they seme to teache that in some thynge ther is none abuse thoughe the thynge whoche ought of necessitie to be done be left vndone But I wyl not greatlye stryue wyth you in thys matter Idyd onely thynke it good by the way to touch it bicause you shuld know howe spttle diligence and learnynge is shewed in your Article As for the meanyng of youre article I take it to be none other but that the robbynge of the people of one parte of the communion is none abuse No mar uaile though you be of this opinion for you teache it to be none abuse to take the whole from them vsurping to your selfe the thing wherof by ryght ye ought not to be partakers And as it semeth by your negligeÌ„ce in the ministration therof it is agaynste youre wyll that you distribute that one parte once in the pere Yea a man caÌ„ gather none other by the externall sygnes but that the money you receyue at Ester is the onelye cause of your administratioÌ„ then For thys you will be sure of The money shal be payed before you wyll minister And then one mans â—â—â—ney is as good as an others Paye the some and theÌ„ ye are al welcome But he that hath nought to paye must eyther begge or tarye on other daye Yet can I alowe the order of the tauerns to be much better then thys For there a man shall eate his breade and drinke hys wyne and then cal for a rekenyng Yea he shal haue more for his farthynge theÌ„ you wyll geue hym for his .ii. pence And as you saye youre selfe the wyne is as good in the tauecue as when you gyue it to the people For you bestowe not so muche as one â—rossynge or whisperyng ouer it Marye I thynke you inyxe it wyth water to declare that ther ran boeth water and bloude out of our Sauioure Christes syde And as for the breade you saye is none but fleshe in the lykenes of breade And in the ministratioÌ„ therof you speake in a straunge tonge as iuglers do bycause men shoulde thynke the wordes to be the worckers of the feate I speake these wordes to declare your sacrament to be no communion but a Romyshe merchaundise Wherfore it shoulde be none abuse at all thoughe both the parts were takeÌ„ froÌ„ the people and you to But to witholde the one parte of the coÌ„munion of the body and bloude of Christ from the people I laye and wylby the ayde of God prour that it is no lesse abuse theÌ„ to teach that Christ shed not his bloud to theÌ„ Fyrste we muste knowe â–ª
But if you wyll hearken to hym in all hys assertions he wyll teache you that in euerie naturall bodie must nedes be a fourme quantie and qualitie to represeÌ„t it to oure eyes And that we must deserne and knowe the bodies one from an other by theyr quantities qualities fourme that they be of But I doubt not you wyl forsake Aristotle in thys point wherefore I shall desyre you to forsake hym in the other also I woulde wyshe you either to be an whole diuine other eis to giue ouer diuitie for all togyther and become a mere Philosopher For al mouÌ„grels are abhominable before God I could spend much time wyth you in thys matter but that I thynke it tyme loste to braule any longer with your beastiye reason But briefelye I shall conclude admonishynge the fayethfull reader to marke well the sure foundation of youre Article to be set vpon Aristotles grounde and yet contrarye to hys mynde And wyth howe small circumspection you wryt when you saye that the whole Christ is conteyned vnder eyther of boeth the kindes when you name nought els there but bodye bloude As though whole Christe were nought els Shaxton The eyght Article IT is no derogation to the vertue of the masse thoughe the prieste receyue the sacramente alone and none other receyue it wyth hym Crowley In dede it is no derogation to the vertue of the masse that the prieste onely receyueth the Sacramente Yea it is the onely vpholdinge strenghthynge defence of the masse when the prieste eateth and drinketh vp all hymselfe For if he shoulde distribute it to anye other and make theim partakers wyth hym it shoulde not then be a masse whyche name cometh from the market of Rome but a communion And if you wyll saye as I suppose your meanynge is in thys Article that it is no derogation to the vertue of the communion of the bodye bloud of Christ that the prieste receyueth it alone then must I nedes saye that it is so greate derogation to the vertue thereof that it is therby declared to be no communioÌ„ at al. For the whole strength and vertue therof is to signifie vnto vs the death of Christe our deliueraunce by the same and the wonderfull knittynge togyther of all the receyuers therof into one bodye by the faith in Christ the head of the same body And this vertue hath it not wheÌ„ it is receiued of the priest onely neyther can it haue For the distributinge of it amonge manye and the commune receyuynge of it are the thynges wherâ—n is declared vnto the receiuers that the body and bloud of Christ were not the priece of one mans sinnes onelye but of manye euen as manye as should certaynlye put theyr truste in hym and that the same bâ—leuers are thorow beliefe in hym become membres of one bodye euen as the breade whereof they be parteners is but one loffe or piese of bread made of manye grains of corne The receyuyng of the priest therefore is asmuch derogation to the coÌ„munion as the vse of one coÌ„trary can be to an other Neyther can blacke distayne whyte more then the masse distayneth the communion For to make that thynge priuate whiche of it owne nature is commune is to take the same thing cleane away and to putte the contrarye in hys place Shaxton The .ix. Article THe masse vsed in this reame of EnglaÌ„d is agreable to the institution of Christe And we haue in this church of Englande the very true sacrament whych is the verye true Sacramente whyche is the very true sacrament whych is the very body and bloude of oure Samoure Christe vnder the fourme of bread and wyne Crowley ¶ Who so compareth the wordes of the scriptures concernynge the moste sacret coÌ„â—â—â—ion instituted by Christe the nyght before he suffered wyth the bechynges dowkyngs crowchynges knelynges tossinges crossynges wynkynges starynges whisperynges galpyngs turnes and halfe turnes that are prescribed in the cannon of poure masse maye ealylye perceyue howe they agre Let vs therfore brieflye compare them that the trueth of your article maye appeare as it is Fyrst the Gospel sayeth that Christ toke breade not prepared for that purpose but of the same breade that they had de eaten wyth the pascall Lambe but youre cannon sayeth you muste haue wafers or els you can make no God Christe blessed after the maner of the fathers geuynges thankes to hys father for the preseruation of those lyttleons whom he had receyued but your caÌ„non sayeth here make one crosse and here an other here three crosses and here other three one wyth your thombe in your forheade an other vpon your crowne wyth the patell of the chalice wyth I wot not how many mo Christ distributed the bread to hys disciples whoe were then presente but youre cannon sayeth ye muste hoyce it ouer youre heade that the people maye honour it as God And when you haue played with it a while your cannot sayeth you muste eate all your selfe Christe toke the same cup and the same drincke that was communely vsed amonge the people of the countrye but your cannon sayth no remedy you must haue a cup made after the prescripte fasbion whyche muste nedes be hatlowed by the byshop And for the drynke you muste nedes haue wyne in a bottell whyche muste be red wyne if ther be any to be gotten that is not sower I thynke bycause that wyne loketh mostlyke bloude Christe coÌ„maunded all hys fayethful dearlynges whych were there presente to drinke of that coppe but your cannon byddeth the prieste drinke all hym selfe and to lycke the chalyce when he hathe done bycause there shoulde nothynge escape hys syppes Christ byddeth hys fayethful do that whyche they sawe hym do in a remeÌ„braunce of hys death but your cannon byddeth you say thus To the holye father we offer thys lyuely sacrifice for the redemption of the soules of thy churche Here maye you se christian readers how thys masse vsed in thys realme of England greeth with the institutioÌ„ of Christ Now let vs se whether in this church of EnglaÌ„de we haue the very true sacrameÌ„t or not I doubte not but we haue it But that it is the same which ye cal the bodie bloude of Christ I can not be perswaded bicause the body and bloude of Christe can be no Sacramente For as S. Augustine defineth a sacrameÌ„te â—d Marcelli â—um .ii. is a sygne referred to an holye thing If this therfore wherof you speake be the bodye of Christe as you saye it is then can it not be a sacramente that is the sygne of an holye thynge for it is the holye thynge it selfe So that you muste eyther denye it to be the bodye and bloude of Christe eyther els the sacrameÌ„t therof For onethyng can not be both sygne thynge signified bicause they be in that respect most coÌ„trary the one to the other But I knowe your holde in this matter You say not that the substaunce of the bread and
you grace to acknowledge and renoke your erroure al the true honourers of God whoe honoure hym in spirite and veritie do thynke that he wythdrewe hys grace frome you leauynge you in your owne handes whereby you incontinente to suche blindenes that you call trueth errour and errour trueth and reuoke with Peter that maÌ„full promise which you made to your maister sayinge that you were ready to suffer all kyndes of death for the truethes sake Would God you would wyth Peter lamente youre weakenes seke Christe agayne by repentaunce and not desperatlye hange youre selfe wyth Iudas so that youre bowels breake oute to the greate ignominie of all the children of youre whoreshe mother For the brute goeth that they haue made you a proselite .ix. tymes worsse then one of them And for that you ascribe the cause of your pardon to your submission whych you say was so precious in the sight of God that incontineÌ„t therupon he so sterred the kynges hyghnes heâ—t to pytye that he remitted the punishment of death wherunto you were iustly condemned no doubt you are far wyde For God accepteth none so rebelliouse submission wherin meÌ„ forsake hym to do the wyll of man or to auoyde the dispeasure of anye mortall man For he sayeth Feare not them that kyll the bodye and can not kil the soule but feare him that hath power to slea the body caste the soule into ternall tormentes And agayne he that denieth me before men I shall denye him before my father which is in heaueÌ„ That you haue denied hym shall appeare more playnely in the declaration of your articles That you were iustly condemned to dye is manifeste For you were condempned by a lawe But how iustly you submitted your selfe to auoide the daunger of condemnation I doubt not but euery man that hath any lyttle portion of the spirite of God doth casely perceyue by the worde afore goynge and shal more easily perceiue by that which shall folowe knoweynge for certentye that who so saueth thys mortall soule shall lose the eternall and immortall soule in the tyme Iohn .xiii. that shal be after the short tyme of this life ¶ Shaxton ¶ And to extend hys bountiful goodnes vpon me whych in dede hys grace hath done moste largelye ⧠Croweley ⧠Alas Shaxton who hathe bewytched the Thou didest once seme to be spirituall in so muche that men iudged that thou desiredesse to be dissolued and to be with Christ accountynge death for gaynes and yet content to lyue in the fleshe susteynynge therin allmaner paynes trauell and persecution for the poore flocke of Christe whyche is so besette wyth rauenouse woufes that were it not that our shepherde Christ defendeth vs no remedy we shoulde be all deuoured But nowe alas for the thou art become altogyther fleshlie accouÌ„ting it bountiful goodnes to be pardoned of this bodilye death which a fayethfull christian taketh for the ende of all dayngers of the troublesome sea of thys worlde and the gate whereby we enter into eternal life and endeles felicitie But the naturall man perceyueth not the thynges that i. Cor .ii. be of the spirite of God ¶ Shaxton ¶ Despise not a man that turneth him selfe Eclesi .viii. awaye from hys sinne neither caste hym in the teath wythal but remembre that we are all poysoned wyth corruption ⧠Crowley ⧠That we are al poysoned wyth corruption is well declared in you For so sone as God wythdrowe hys assistent grace frome you incontinent you were ouerthrowne declarynge youre selfe to be fleshe fraylenes Rom .vii. and a lumpe of synne For in the flesh dwelleth nought els but sinne You should therfore haue called to youre remembraunce the councell of our sauiour Christe to his dearly Mathe xxvâ— beloued Peter Iames and Iohn sayinge Watche and praye least ye enter into temptation For the spirite is ready and the fleshe is weake The wycked spirite our aduersarie i. Peter .v who goeth aboute lyke a rorynge Lyon sekynge whom he may deuoure is ready to tempte vs our fleshe destitute of the grace of God is weake and easie to be ouercome We muste watche therefore in the worde of God praying alwayes for the assisteÌ„t grace of God whereby we maye be able to putte that aduersarie to flyght We therfore knowynge our owne infirmitie wyll not caste you in the teeth nor despise him that turneth hym selfe awaye frome synne But we are perswaded that you haue turned your selfe to synne and not frome synne excepte it be frome that synne whyche Paule speaketh of to the Corhinthyans where he sayeth that Christe was made synne that is the onelye sacrifice for synne Frome thys synne you turne your selfe whych we greatly lament Exhorting you eueÌ„ in the name of our lord Iesus Christe to returne agayne from the synne you haue turned to and you shall be sure wee wyll not despise you nor caste you in the teeth wythall ¶ Shaxton to the kynges most excellent maiestye FOr asmuch as mooste dreade Souerayne Lorde miserably nowe in myne olde age â–ª eueÌ„ wythin this yere I haue fallen into the mooste detestable and moste abhominable heresie of them that be called Sacramentaries denying wretchedly the presence of Christes blessed bodye in the holy Sacrament of the aultar◠⧠Crowley ⧠I go not aboute to playe Momus part wyth you fyndyng fault wyth euery thing that you do or say Neyther as doctor Sâ—aÌ„dych dyd wyth dead Barnes to descante vpoÌ„ your wordes wringing wresting them for my purpose but myne intent is onely to declare vnto you in you to all other that shall chaunce to reade these my writynges your errours allowynge and confyrminge all trueth that I shal finde in your submission In that you saye therefore that wythin thys yere you haue moste miserablye fallen into the moste detestable abhominable heresie of them that are called SacrameÌ„taries I saye vnto you that you haue sayed verye well in that you saye of them that are called Sacramentaries For thoughe they be called so yet are they not so in deede For I am sure you meane of them that denye the traunsubstantiation of the sacrameÌ„tal bread and wyne Whiche men are neither worthy the name of Sacramentaries nor yet heretykes For they neyther deny the SacrameÌ„t nor holde any singuler opinion contrary to the catholyke fayeth of Christe excepte you wyll saye that the opinion of the greateste numbre is that catholike fayth which thing Idare saie you wyll not nor can not affirme vnlesse ye be paste all shame for we se besydes the testimonyes of the scriptures that the greater numbre are so vncoÌ„stant in their beliefe that they wyll beleue euery flyinge tale that is named to be theyr forefathers beliefe Yea the great numbre of them that accomple them selues learned and take vpon theim the gouernaunce and leadynge of other wyll chaunge theyr beliefe .iiii. tymes euery yere if they may espie any profit haugynge theron Besydes thys experience our Sauioure Christe teacheth playnely that in
do not our maisters of Oxford and Cambrige affirme that al students that entend to haue iudgement in scripture must fyrste read Aristotles worckes Haue they not in these vniuersities .vii. yeares at the leaste wherein theyr chiefe studye muste be in Aristotle before they can be admitted to the most sacreâ—e studye of Gods holye worde I praye you therfore disdayne not your olde maister Aristotle but heare what he sayeth of putrifaction Putrifaction sayth he is the corruption of the naturall heate in a moyste bodye whyche corruption chaungeth by an externe heate If putrification therfore be in a moist bodye I praye you tell me what moiste bodye it is in the sacramente that receyueth the putrificatioÌ„ As for the qualities whych you saye do corrupt are no bodyes neither haue they anye substaunce but are mere accidentes thynges that do chaunce to be in bodies that they maye be both sensible For neyther the bodyes wythout theÌ„ nor they wythoute the bodyes can be sensible Seynge therefore that the putrification muste nedes be in a bodye and that the qualities be no bodyes I pray you let vs know what bodye receyueth thys putrification in the Sacrament I am sure you wyl not say that the bodye and bloude of Christe doeth putrifie then muste you nedes graunte that eyther there remayneth the substaunce of breade and wine in the sacrament whych receyueth thys putrification or that the Sacramente beynge so reserued returneth to the nature of breade and wyne agayne and so receiueth putrifaction as bread and wine Whyche thinge graunted one of your two Articles must nedes be hereticall chuse you whether Yet do I coniect an other of your answeres You wyl say perchaunce so long as the sacramente is swete and tollerable to be receyued into the stomake it is remayneth styll the bodye and bloude of Christe but as sone as it beginneth to putrifie it ceaseth to be anye longer Christes bodye and bloude to the greate peryll of them that so kepe it If you say that I do but dreame this answere of myne owne heade I wyll aske you who made you so bold to burne it whê it doeth stynke if it do not then cease to be the bodye of Christ Wyl you burne Christ as an herityke wyll you be more cruell to hym then you were to pore Tracie whose bodye you burned after hys death onelye burn pâ—ge hys bodye after hys resurrectioÌ„ Yea if your Articles be true you burne hys Godhed also I thynke therfore you coulde not shape a better answere for youre selfe then to say that Christe boeth God and maÌ„ hath made hym selfe bread and wine again bicause he coulde not otherwyse escape burnynge For your holie father hath alreadye geuê the sentence in hys holye bible of Decrees that if it fortune this substanÌ„ce which you cal god maÌ„ to stinke that theÌ„ it muste be burned without merci Wherefore if you grauÌ„t that it remaineth stil the body bloud of Christe notwithstaÌ„dinge the putrifactioÌ„ you must nedes grauÌ„te also that you burne the bodie bloud Christ But if you say it ceaseth to be the body blud of Christ wheÌ„ it beginneth to putrifie then doeth it not remaine the body of Christ wheÌ„ it is reserued For if it remayne the bodye and bloud of Christ whyle it is swet then doth it remaine in the same estate for euer Yea if it be once chaunged from the nature of breade wine and become the incorruptible bodie bloud of Christ it can neuer be corruptible agayne but shall styll remayne incorruptible But experience teacheth vs that it remayneth not styll incorruptible Ergo the substaunce is not alltered at all And herupon I conclude that it can not remaine the naturall bodye and bloude of Christe bycause it neuer was the same Shaxton ¶ The thyrd Article THe same blessed Sacrament beinge consecrated is oughte to be worshypped and adoured wyth Godly honour wher so euer it is for as muche as it is the bodye of Christe inseperably vnited to the deitie Crowley In the ende of thys article you poynt as it were wyth your finger wher you would haue hym to take holde by the other that went before saying For asmuche as it is the bodye of Christe inseparablye vnited to the deitie But I thynke it beste for you to seke oute some corner to hange hym in for here you can haue no sure handfaste For if you be remembred I haue cutte of the knagges that you poynted vpoÌ„ I wyll not deny yea I wyll proteste and defende that the Sacramentes of the body and bloude of Christ be reuerente thynges and that they onghte to be reuerently vsed amonge the fayethfull membres of Christe but to honoure and adoure theym wyth diuine honoure I saye is no lesse then detestable Idolatrye For as onely God is diuine so must diuine honoure be geueu vnto hym onelye If these Sacramentes therefore be not God What can it be lesse then Idolatrye to honour theÌ„ wyth diuine honoure That they be not Gods is sufficieÌ„tly proued in your other articles yet shal be more playnlye proued here Fyrste if they were God then were that nowe breade and wine the worke of mans hande that shall to morowe be God the creatoure and maker of all mankynde So that I shall thys day be able to make the thynge that to morowe shall be able to make me yea and that in deede made me at the fyrste I shall grind wheate presse grapes with the one parte therof shall I fyll my stomake and be drunke and wyth the other I shall make me a God and an almyghtye creator and maker What is thys better then to cut downe a tre and to warme me at the fyre of the one parte therof and to make me a God of the other But I thynke verye shame wil coÌ„pel you to recant certaine of youre former words to say that you meane not that the substanÌ„ce of the bread is turned into the substaunce of god but that it is thorowe the almighty word of god spokeÌ„ by the priest turned into the substauÌ„ce of the body of Christ And that you infer thereupon the essentiall preseÌ„ce of the deitie for that they be inseperably vnited togyther A fyr if you wyl grauÌ„t me thys I se well you wyll not stande to your fyrste Article wherin you affirme that after the wordes of consecration ther remaineth no substaunce of breade and wyne but the onely and verye substaunce of Christe God and man For if you saie that the substaunce of the breade is not turned into the substaunce of the godhead theÌ„ is he none otherwyse in the bread after the consecration then he was before Before the consecration the breade was not to be honoured with diuiue honour therfore it is not to be honored with diuine honour at all But here you wyl saie that although the substauÌ„ce of the bread be not turned into the substaunce of the godhead yet is God otherwise preseÌ„t in the
SacrameÌ„te after the coÌ„secration then it was before For the second person in trinitie beinge incarnate and remaynynge inseparablye vnitted to the father and to the holye Goste it muste neades be that the manheade of the same persoÌ„ beynge risen agayne from death is inseperablye vnited to the Godheade so that the Godheade is alwayes essentiallye presente wyth the bodye All thys is true but it foloweth not of thys that the Godheade is otherwyse presente in the bread after your consecration as you cal it then it was before bicause the bodye wherein Christe is incarnate is not nor can not be substanciallye presente there For that were as much to saye as that the body wherin Christ is incarnate is so mixed with the deite that it is in al places at once as the deitie is Whyche sayinge is agaynste the doctrine of Athanatius in the Creede that you synge and reade daylye in your prime Wherin he sayeth Deus et homo vnus est Christus non confusione substantie sed vnitate persone That is Christe beinge but one is boeth God and manne Not by the mixture of the substaunce but by the vnitie of the person If the substaunce therfore of God and man be not myxed togyther then is not the manheade so large to be in all places as the deitie is For of it owne nature it can be but in one place at once And thys is it that S. Austine speaketh â—d Dardaâ—ine of in thys wyse We muste beware that we do not so set vp the diuinitie of the maÌ„head that we take awaye the veritie of the bodye For it is not consequent that the thyng that is in God should be so in all places as God is For the scripture doeth moste truelye recorde of vs that welyue moue be in hym and yet be we not in all places as he is But man is in God after one sort and God is in man after an other sorte After a certain peculier sorte For one person is boeth God and man and boeth are one Christe Iesus In all places in that he is God but in that he is man in heauen If thys be not sufficiente heare yet more of the same Augustine As concernynge hys manhode he was in earth and not in heauen where he is nowe when he sayd No man ascendeth into heaueÌ„ sauynge onelye the sonne of man whyche is in heauen who dyd also descende from heauen I passe ouer here manye testimonies of the auntiente doctours wherby is manifestlye declared the locall nature of the body of Christ and that it is nore can no more be in all places at once now then it myght when he yet liuinge vpon the earth But perchaunce you wyl not be ashamed to saye that it myght euen then be in all places at oâ—ce For in verye dede your Articles declare no lesse but that you thynke it to haue bene in .xiii. places at once the nyghte before he suffered Whych thyng graunted it must nedes foâ—owe that it beynge a mortall bodye myghte be and was in manye places at once But to satisfye you in this matter I would you should thorowlie scanne the wordes of Christe to his Apostles when he told them that Lazarus was deade For youre sakes sayeth he I am glade that I was not there Now thinke you by these wordes dyd christ ieste wyth hys disciples or dyd he speake in earneste If he meaned good fayth by them as I suppose you wyll saye that he dyd howe can you denye but that his body was then locall and coulde not be in all places at once For if he dyd not ieste wyth hys disciples in these wordes he meante none other thinge by theÌ„ but that hys disciples shoulde beleue him to be God for that aboue the nature of man he beynge absente knew without any mannes relation that Lazarus was deade And so the verye wordes do sounde For he addeth That you maye beleue As he shoulde haue sayed and as the texte lyeth in dede I reioyse for your sakes that youre fayeth maie be confyrmed in the opinion of my diuinitie knowynge that I was not ther presente in body and canne tel you of the death of Lazarus wythout relation of anye that was ther. Now tel me if Christ might haue bene in many places at once in his maÌ„head what should it haue holpeÌ„ the fayth of the Apostles to saye that he was not there This matter is to manifeste Wherefore I thyuke it but waste laboure to go aboute to make the daye brighter For thed aye birdes can holde theym selues contente wyth thys lyght As for the lurkinge night byrds that fle the lyghte the encrease of lyghte shoulde but driue them into darcker corners Wherefore I shall desyre the Lorde of hys infinite mercye to open theyr eyes and to take the vaile from theyr hertes that they maye be able to abyde the lyghte and to receyue into their hertes the trueth of Goddes worde confessynge wyth the fayethfull meÌ„bres of Christe that the sonne of God the seconde person in trinitie is and euer hathe bene God equale with the father and the holy Gost And that although as he is God he can not be conteyned in anye place but is immense increat almighty and euerlasting Yet as he is man he is and muste neades be in one oâ—ely place at once and beinge ascended into heauen is locally ther and not here as he was locallye here and not there before hys ascention Thys is oure fayeth in Christ Iesus the onelye sonne of God whome we honoure and beleue to be honoured neythere in the mounte of Samaria neyther in Hierusalem but in spirite and veritie Wherefore when you saye come oâ—te into the deserte for loe there Christe worketh miracles in our blessed Ladyes chapel And when you saye knele downe before the pyxe for lo ther is Christe reallie presente we say vnto you that our shepeherde Christ hath geuen vs warnynge to be ware of you wherefore we wyll not beleue you But we beleue confesse that he sytteth on the right hande of God the father wher he muste be honoured in spirite tyll he come to iudge the quicke and the dead and that no diuine honoure oughte to be geuen to any creature in heauen earth or in hell Shaxton The fourth Article THe churche by the ministration of the prieste offereth daylye at the masse for a sacrifice to almyghtye God the selfe same bodye bloud of our sauiour Christe vnder the fourme of breade and wyne in the remembraunce and representation of Christes death passion Crowley Before I canne saye anye thynge in thys matter I muste knowe what churche it is that doeth as you saye offer vp thys sacrifice by the ministration of the prieste Is it the same churche that offered vp Christe on the crosse or is it the churche that was redemed by that sacrifice If it be the same churh that offered vp Christe on the crosse then it is the congregation of the wycked For so sayeth
whether it were necessarye for Christe to iâ—stitute the communion vnder boeth the kyndes or not If it were necessarye as I thynke you wyll not denye then is it also necessarye that al as manye as shall be admitted to that communion do also receyâ—e it vnder boeth kâ—ndes Othereâ—s were the one parte instituted in vayne For other vie is there none of thys sacrameÌ„t but to be receyued of the faythful beleuers to remembre the deathe of Christe thereby and to certifie theyr owne consciences of the part they haue with him in al hys deserninges of the couplinge togyther of al the fayethful meÌ„bres of Christes churche into one body by faith But if you be so shaÌ„les that you wyl deny that Christ did necessarilie instituted the coÌ„mmion in boeth the kyndes then wyll I saye vnto you that he could not otherwyse haue declared vnto vs the misterye of hys â—leshe and bloud theÌ„ by boeth the kyndes For what other thyng is the mistery of the flesh and bloud of Christ then that lyke as the body lyueth by breade and brothe receyâ—ed by the mouthe so doeth the soule lyue by the merites and deseâ—â—ynges of Christe in the fleshe receyued by faieth as by the mouth of the soule And thys is it that Christe speaketh of Iohn .vi. Except ye eate the flesh of the sonne of man and drynke his bloude you shal haue no life in you So that if he woulde by visible signes declare vnto vs that his fleshe bloude are the necessarie fode of oure foules no remedye he muste nedes do it by the necessary fode of oure bodyes Seynge therefore that the broth or lycoure is as necessarye for the sustinaunce of our bodyes as the breade is it could not be but necessary to institute this Sacrament or misterye in boeth Well now I am sure you wyll not denye the necessitie of institutynge the communion in boeth the kyndes But thus perhappes you wyll say wyth your scholmaisters that as the Apostels who onelye were presente at the institution therof were priestes so is it onelye necessarye that priestes receyue it in boeth the kyndes For the wordes of the supper beynge spoken to the Apostles must extend no farther then to theyr successours If al the Apostles were priestes then is it like that the ordre of knaue traitour priestes hath bene deriued euen frome the Apostles tyme. For there was one amonge them that was a knaâ—e a traitour And therupoÌ„yoâ—â— ground I am sure that a knaâ—e priest may celebrate receyue the sacrameÌ„t in both the kyndes bycause he is the successoure of one of the Apostles whyche was a knaue Buâ— nowe to the purpose That all the Apostles were priestes I deâ—â—â— For Iudas whoe was no membre of Christe coulde not be a prieste Here if you wyll saye that then manye of oure priestes at thys daye be no priestes bycause some of theym be membres of the deuyl I wyl not greatly stycke to grauÌ„t you thaâ— conclusion For if you speake of a prieste whyche is signified by thys worde Sacerdos I say the church of Christ knoweth none other priesthode but that whych â—s spoken of in the fyrste of the reuelations And of that ordre is none that is not the tru membre of Christe And suche one offereth hys owne membres an acceptable sacrifice to God And euery one that offereth this sacrifice is a prieste of thys ordre thoughe he be neyther shauen nor annoynted And such priestes were al the apostles Iudas only excepted they onelye are the apostâ—es successours that offer this sacrifice And therfore ought they aâ— â–ª they only to receiue both the kindes of the communion For amongest other theÌ„ these can ther be no communion of Christes bodye and bloude though they deuoure neuer so manye sacramentes to theyr owne condemnation But if you speake of a prieste which is signified by this word presbiter that is to say an elder I wyll say your priests for the most part are elderly inough and so old musty barters that they wil hold no newe wyne And so are they not the successoures of the Apostles vnlesse it were of the Apostle Iudas the traytoure for they were elders able to gouern the people with Godly doâ—trine and ensample of lyfe I coÌ„clude therefore that as manye of your priestes as are not the true membres of Christe are as good priestes as Iudas was apostle and do God as good seruise in sellynge hys Sacramentes as Iudas dyd in sellyng his sonne Wel let vs returne to the words of the supper to proue whether they wil birefe vs of the one parte or nâ— The wordes spoken of the breade are these Take ye eate ye thys is my bodye whych is broken for you And of the cup is sayed Dryuke euery one of you of thys for thys is my bloude in the new testament which shalbeshed for manye into remissioÌ„ of sinnes â–ª Now tel me if any of the true meÌ„bres of Christ may lefully be de feated of any of these parts If ye may wyth hold any part froÌ„ theÌ„ it must be the bread ra ther theÌ„ the wine For it is saied of the wine Drynke euery one of you of thys Euen as though he would haue said Take hede you be not defeated of thys parte There shall come bribours that shall withholde it froÌ„ a great nuÌ„bre of your successours saying that I spake these wordes to you onely to suche as shoulde beare the name of my ministers And therfore they heynge none of youre successours and yet boestynge them selues to be your onely successours shall vsurpe to them selues thys part of your communion But teach you in al the world that the wordes whych I speake vnto you I speake vnto as many as shal trulye professe my name Drynke you euery one of this Wherfore I conclude that it is a thynge of necessitie that the communion be ministered in boeth the kyndes to all the fayethfull membres of Christ And that if is the an abuse to minister it to anye of them vnder one kynde onelye But because I perceiue wheÌ„se this great erroure of yours springeth I shal somwhat speake therof For asmuch as saye you vnder eyther of boeth the partes is conteined whole Christ body and bloud it must nedes folow that it is none abuse to minister to the people vnder one kynde onely An assertion worthy a fleshly philosopher sauourynge more of Aristotle theÌ„ of Christ For if it were graunted that the sacramentall breade were turned into a lyueynge bodye then woulde Aristotle saye that there must nedes be bloud in the same or els some other humoure of the same nature to supply the office of bloude Hetherto Aristotle taketh youre parte But when you saye that in the bloude muste nedes be whole Christe boeth bodie and bloude there Aristotle leaueth you For he is not of the opinion that the whole ought to be presente wyth euerye part though he affyrme the partes to be necessarylye presente wyth the whole
wyne is the Sacramente for that you saye is turned into the bodye and bloude of Christ but the forme of bread wine which remayneth you say is the sacramente of the same substauÌ„ce turned into the body bloud of christ A syra ther said you wel The forme of bread and wine is the sacrameÌ„t of Christes body bloud Nowe muste we knowe what the fourme of a thinge is The Philosophers say that the fourme of euery thing is that inseperable qualitie that maketh the thing differ to be knowen froÌ„ al other thinges not of the same kinde so that we may be bold to name the thynge after those inseperable qualities But bycause it is so harde a thing to finde these true differences that the Philosophers are coÌ„strained to say that ther is no true difference that is to saye that ther can be no qualitie so appropriate to any one kynd that it may be found in that kynd onlye and in euery of that kynde we muste of necessitie take those qualities for the fourme of thinges whiche be mooste appropriate to them are found in fewest thinges of other kynd As the fourme of man is the power to receyue reason Whiche power is founde is none other kind of thing sauing in spirits Onely spirites man haue the power to receiue reason Wherfore they onely are called reasonable Bi this we se that the fourme of bread and wine muste nedes be that qualitie that is most appropriate to theÌ„ that qualitie muste nedes be the power to nourishe Which power as it is not found in theÌ„ onely but in all other kindes of sustinauÌ„ce also so is it fouÌ„d must chiefly in bread broth so that vnder those names are coÌ„teined all maner of thinges wherupon man feadeth and without these no fode can be pleasaunte to the bodye for any longe tyme. The power therefore to nouryshe is the fourme of breade wyne And the fourme of breade and wyne is the sacramente of the bodye and bloude of Christe Therefore the power to nowrishe is the Sacrament of the bodye and bloude of Christe If you alowe thys fourme of breade and wyne to be the sacrament of the bodye and bloud of Christ then am I of the same opinion with you For no doubt Christ willed vs to certifi our coÌ„scieÌ„ces by the nourishmeÌ„t we fele in bread and wyne that hys bodye and bloude do in lyke maner nouryshe the soule But if you wyll haue that fourme to be the sacramente of the bodye and bsoude of Christe whythe consisteth in coloure quantitie taste suche other theÌ„ I wyl saye you erre not knowing the scriptures For the Manna wherewyth the chyldren of Israell were fed .xl. yeres in the wildernes was the sacrameÌ„t of Christ to come as appeareth by the wordes of Christ Iohn .vi. when he sayed I am that lyueynge breade that came frome heauen â–ª Your fathers dyd eate Manna in the wylderues and yet are they deade but he that eateth of thys breade shal neuer dye and yet was not the fourme therof which was as a CoriaÌ„der seede nor the taste whyche was as honye the sacrament of Christe to come But the wonderful strenght that it beynge but a dewe froÌ„ heauen had to noureyshe alone wythout any other kynd of sustenaunce In lyke maner the vâ— candelstyckes and the .vii. starres which Iohn sawe in hys renelations were the sacramentes of the .vii â–ª congregations and theyr preachers and yet was it not the fashion of the candelstyckes but the vse wherunto they serue that was the Sacramente of the .vii. congregations For as the candelstycke serueth to beare and sustaine the light of the place wherein it is that all that enter in there may se thereby so doeth the congregation of Christe serue to beare vpon theim the sonne of God the onelye lyghte of the worlde that all men maye se theyr good coÌ„uersation For he that taketh hys crosse and foloweth Christe beareth Christe and is a true Christofer and hys conuersation is the lyghte of the worlde So the seuen starres not the fashion of theym but the proprietie they haue to geue lyghte in the dareknes of the nyght is the SacrameÌ„t of the preachers of the seuen congregations For lyke as the starres do shewe lyght in the darknes of the nyght so do the true preachers of the coÌ„gregations shewe lyghte in the darcknes of ertoure as well by theyr doctrine as Godlye conuersation of lyuynge Thus may you se if you do not willinglye shut the eyes of your conscience agaynst the trueth that notwythstandynge we haue the true Sacramente of the bodye bloude of Christe in thys realme Yet in the abuse the thyuge that is so tyranouselye defended to be it is not it but rather a most detestable idole for asmoch as it spoyleth christ â—t hys glory for hys most victoriouse conquest atchined on the crosse and is nothinge agreable to the institution of Christe Shaxton The .x. Article THE churche of Christe maye and doeth order some priestes to be ministers of the sacrameÌ„tes although the same do not preache nor be not admitted therunto Crowley In very dede that church whych you take for the church of Christ may doth ordeine some priestes yea almooste all priestes to be ministers of the Sacramentes although the same do not nor can not preache nor be not admitted therunto That your churche hath alwaies ordeyned such priestes appeareth by the greate numbre of monkes friers and chanoÌ„s and other sacrificatours which hath bene euen sence that churche of yours began fyrst to florysh And that they may do it appeareth by theyr dayly practise For as manye Idle knaues as they can get they annoynte and yet they complayne of the scarcitie and lacke of hyrlynges chaplayâ—es and morowmas gentilmen At an ordres geâ—ynge shal you scarsely se .iiii. that shal take holye orders euen in the same place where were wonte to be lxrx We shall saye they with in a while haue non to serue our cures And what call they seruynge of a cure For so the to saye masse mattens and euensonge on the holye daye to make holye water and holye breade to coniure the fonte and volowe the chylde to shrine housell annointe the sycke to saye dirige and masse and burye the dead But the chiefe poynte is to kepe well the Easter booke and se that the tythes be not slacke lye payed As for preachynge shall be nothynge of the curates charge But one thing he must beware of That he suffer none of the new learninge nor that vse anye englyshe bookes in hys paryshe thoughe he knowe not newe from olde nor whether the Englyshe bookes be good or not Onelye he muste presente the readers of theym to the ordinarye and saye they be heritikes bycause they reade englishe bokes excepte it be Roden hode Beues of hampton Guy of Warwyke the nutbrown may theyr festifall or some other lyke And all thys maye youre churche do for there is no
ii Timoth .i. called vs with an holy calling Not according to our worckes but accordinge to hys purpose fre mercy which was geuē to vs in Christ before the world began Now me thinketh I hear the muttering of our frewil men amōge thēselues saying What nedeth al this ado to proue the thing that we neuer denied We graūt euer haue gran̄ted that God knoweth all thinges paste to come euen as presente He hath also predestinated all thynges euen from the begyunyng And this his forknowledge and predestination can not be deceiued but all thynges muste neades come to passe euen as he hathe forseene and predestinated them yet notwithstandynge we holde that the wyll of man is fre and that he doeth all thynges of fre choise not of necessitie For graunte that god knew before al time what man woulde chose beynge sette at libertie to chose what he would vpon thys forknowledge predestinated him to the thing that he knew he would chose shoulde thys restrain the libertie of hys wyl cause hym to do al thinges of necessitie Yea forsoeth maister Shaxton and you al my frewyl maisters For thought man in al hys doynges do deliberate wyth him selfe take aduisemente what is beste to be done coniectynge is hys mynde what wyll folowe vpon the doinge of a thynge and what vpon the leauynge of it vndone yet by your owne cōfestion shall he after all this consultation and aduise takē chose to do or leaue vndon the thynge that God hathe predestinated him vnto Yea I am sure that you wil graūt me that if God do predestinate a manne to do thinges rashlye and wythout anye suche deliberation he shal not deliberate at al but runne headlong vpō it be it good or euyl that he doeth And thē I praye you what fredome hath his wil I graunt you man knoweth not wherunto he is predestinate before he hathe done it And that maketh you to stād wel in your owne cōceyte thynkynge that thys lacke of knowledge is a Libertie to chose nothynge cōsidering the secrete counsell of God who hath appointed althynges before they come to passe neyther yet consideryng your own corrupt nature which being left to it selfe cānot so much as thinke any other thē euyl Yes yes say you we consider all these thinges well inoughe we graunte no lesse but that wythout the assistēce of Goddes grace our wyll can do nothynge wel But thē we haue scriptures that teache vs that God denieth no man hys grace but saith to al men ▪ Apoca .iii. Behold I stand at the dore knocke if anye man heare my voice open the dore I wyll come in vnto him wil sup with him and he Mat .xxiii. with me etc. Also an other scripture Hierusalem Hierusalē how oftē would I haue gathered the togither as an hen doth hor chickens vnder hir wynges and thou wouldest not And againe I wyll not the deathe of a Ezechi .xviii. synner but rather that he conuert and lyue To thys I answer as Christe answered to the Saduces sayinge You erre not knowyng the scriptures For though he saye that he stādeth at the dore knockyng yet geueth he not the keye to opē it For you know that the keye that openeth thys dore is the grace whyche God geueth to thē that embrace his truth And that he his elect onely For to thē it is geuē to know the misteries of the kingdome of God not to the other Mathe .xiii. The knockynge therfore is the callynge to repentaunce by sharpe threatenynge and confortable promises of the scripture for therewyth doeth God daylye knocke at the dore of al mens cōsciences such as haue the keye to opē do open And into them he entereth maketh a mantion in thē And where Iohn .xiiii. you sticke vpō the wordes of our sauiour lamentyng the citye of Hierusalê of the prophet declaring the wil that god hath to saue sinners you must vnderstād that this wyll is not the eternall wyll of God whych caused hym to create all thynges accordynge to the whych he predestinated al thinges for that will can not be wythstanded but muste neades be fulfilled in all thynges Of thys wyll speaketh Solomon in this wise The Prouer .xix thoughtes of mans herte are manye but the wyll of the Lorde shall endure for euer And Paule to the Romayns Who can resist his Roma .ix. wyll But the wyll whereby he woulde not the death of a synner woulde haue gathered the Israelties vnder his wings and they woulde not is the wyll that the holy messēgers of God the prophetes apostles preached thorowout the world that is hys word and cōmaundemētes Of this will speaketh Iohn in his epistle sayinge He that doth the wil of God remayneth for euer I should be i. Iohn .ii. to tediouse if I shoulde rehearse al the scriptures that you build vpon expounde them one by one for they are in dede verye manye in numbre some of them as far fetched Wherfore I will make thys generall expoof them all to make shorte worcke wyth thē Partly bicause I would not be ouer tediouse but chiefely bicause I woulde that some of the maisters of this opinion shoulde take in hand to writ their whole beleue therin with the scriptures reasōs that they hang vpon thê God wyllyng I wil take more pains with them I trust to the glorye of God All your scriptures therefore are the wordes of the fayethfull messengers of God spoken to be a light to the fote steppes of hys elect and a witnes against the reprobate For the consciences of the moste wycked do consente to the lawe of God that it is good notwythstandeynge they destitute of Goddes assistence folowe the contrary and these consciences be the bokes that Iohn speketh of in hys reuelatiōs whych shal be opened at the iudgmête that al mê may be iudged Apoca .xx. according to the thinges wryttê therein Nowe remayneth it that we auoyd certaine inconueniences that our frewyl men gather vpon the opinion of necessitie and then shall we make an ende Fyrst they say that if al thinges be done of necessitie what do we with scripture what do we wyth lawes why haue we preaching or teaching To what purpose serue princes and publike ministers in the cōmune weale If al thinges come to pas of necessitie what cā al these thynges auaile Forsoth euē these thinges that you set so lyght whē al thyngs come to passe of necessitie be also ordeyned and mainteyned of necessitie by the eternall wysdome of God For by the scripture the chosen numbre of Christe are led the ryghte waie to the land of promise the new Hierusalem thorowe the wildernes of this world By the lawes the wicked are kept vnder so that euē for fear of tēporal punishmēts thei suffer the innocêt Lābes of Christe to liue among thē By the preaching teachinge are Goddes electe