the union in our selfes and to shew the lege of amyte unto the church And to understond the bettet what this word Caenoniae communio is Red the fist capiter of the first Epistole of Ioanâ— where as this word communio is 4. times rehersid There shalt thow se the communion betwen Christes body an us how it is made and by what meanys And then shalt thow se that Paule 1. Cor. 10. and Ioan so well agreyth â—o mine interpretation that the Christiane reader wilbe satisfied I trust in the lord for as all the trew subiectes sworn to the Kyng by there fayth and alegaynce ar prest and redy where so euer the se the Kynges Baner spleyde refort ther unto and say what so euer the Kyng hath to do or with whom so euer he hath Ennymite with all I will associat my selfe to be of this part tyde what be tyde may happe well or woo Vnto this prince I unit my liefe and death the cause He is my lord the making good and reason of the cause I am his sworn subiect fayth yeuen and mi consciens bound Therefore to manifest myne obedience and loue by this baner I procleame liefe and death agaynst his contraries So those that be Christâ—s when thei see the baner of Christ the holy supper and sacrament of the death that wan the uictory of death and the deuill they will there lyue and dy with this baner to declare there obedience they that be not of Christ they care not under whois baner they beâ— so the auaryce mind and detestable loue of the worold be satisfied it is godd Inowgh to theÌ„ with yâ—y For south and nay for south as incoÌ„staÌ„t as the wind lik unto the byshoppes lawes in Inglond that ten tymes hath byn Changid sithens I knew the right hand from the leffte and yet were they proclemyd as moost certayne and infallible uerites With great penalty as mouche as Iieue wz worthe But what man wilbe so made to leade his coÌ„science by souch inconstaÌ„t persones that hathe lawes to damme one yere and to saw an other that that is good and catholike this yere shalbe heresy the next yere They be more inconstant then the wind oure lord of his mercy amend them and yeue theÌ„ grace to know there offences And to promote the only word of god And theach the people therby to know god and his sacramentes They would stablyshe the carnall presence of Christes body in the sacrament by the wordes of Christ Ioan. 6. Panis quem ego dabo caro mea est quam ego dabo pro mundi uita The bread that I will yeue is my fleshe which I will Yeue for the lyue of the worold they say that the first part of Christes wordes is à promese unto the churche to eat his precious body ln the sacrament Panis queÌ„ ego dabo caro mea est And that Christe performyd this promesse in his last supper when he made the breade his bodyeâ— And the rest of â—he wordes quam ego dabo pro mundi uita is à promesse that his bo dy shuld be slayne for the redempcyonof the worold Thus they interpretat the wordes of Christ because dabo is twysse repetyd By the first dabo he promisid his reall and corporall body in the sacrament By the second dabo he promisid the death of his body so that they would these wordes Hoc est corpus meum shuld be the fulfilling and delyueraynce of Christes promes Ioan. 6. Panis quâ—m ego dabo caro mea est Read the hole sermon of Christ Ioan. 6. and then thow shalt perceaue that this interpretation cannot be admittyd Christ ment to bring his audience unto the knolege of â—aythe that they might be pertakers of godes promeses throwgh him onlie And shewid them that he was the bread of consolacion and solace to satisfie the consciens of euery Hungery and afflictyd person Ego sum panis qui de coelo descendi si quis ederit de hoc pane ui uet in aeternum Etpanis quem ego dabo caro mea est quam ego dabo pro mundi uita Now Marke the wordes the bread that I shall yeue is my fleshe he promysid to yeue the breade by these first wordes that was his fles â—e But how to gyue it to be eatyn or to be betyn to be inuisible in the mouth of the Aposteles or uisible with all opprobrie and contempt before his iudges to be liffâ— uppe ouer the pristes head and there sacrificid Orelse upon the crosse to sacrifice him selfe Christ that allwayes promisith with the thing promisid how the thing promisid may be reseauid and usid prescribith the maner howe and after what sort he would yeue his fleshe unto the worold quaÌ„ dabo pro mundi uita I will yeue iâ— for the liffe of the worold his body rent and torn upon the crosse was the form and maner how he wold yeue it for the lyefe of the worold not to be in the sacrament But to dye upon the crosse As this relatyue quam declarith quam ego dabo pro mundi uita The same flâ—she that he spake of in the first part of the sentence Panis quem ego dabo caro mea of the same he speakith in the second part quam dabo pro mundi uita And as thone part of the senteÌ„ce speakith of his body to be sâ—ayne and not eatyn so dooth thother this may be prouid by Christes wordes â—n the same place for he speakyth of his body that shuld yeuelyue unto the worold which only is by the body slayne and not eatin as Paule saith Rom. 6. Ebre 9. 10. as for the sacramentall eating where as Christes institution is trewly obseruid there is nothing but Amemory of this death where of Christ all togather spake in the 6. of Ioan and interpreâ—atith many times in â—hat place this word eat for belyue qui confidit inquit mihi habet uitam Ä™ternam Nether the repeticion of this word dabo is none other thing then accustomyd repeticion of one and the same thing by more expresse wordes It is no meruell that people for lack of knolege and the holy sprit of god so obstinatlye defend the carnall and bodily eating of the body for Christ with all his wordes could not bring his carnall audience to à spiriâ—uall undrestonding As he ment thes wordes Hoc est corpus meum panis quem frangimus nonne communicatio corporis Christi estâ— Etpanis quem ego dabo pro mundi uita must be taken as Christ ment them and as they may best agre withe thother places of the scripture Wondrefull detrement shuld our fait take if theâ— se wordes shuld not be taken with conuenient tropesâ— and figures with out atropelo what shuld folow Christes body to be Pantotopon Christ must haue so great abody as might fill heauen and earthe if it be corporally present booth in heauin and in earthe Also it were inuaine to looke for him at the day of
whom I delyt and dooth also with reuerence and honor inbrace and receaue hys commanudement whych is ipsum audite hyre hym Now let us with the healpe of his holy spryt se whether Christ euer tawght thys doctrine that in the sacrament of his holy supper he ment ony alteracyon or transubstanciacion of the bread into hys uery naturall body and the wynne into his ueâ—y naturall blud as my lord of wynchester teachyth in hâ—s booke or not Or whether â—ith his gloriouse body was ascendyd into heauens heuen herth man and Angell baryng recod therof without cryes and admiracion Viri Galilâ—â—i quid admiramini aspicientes in coelum hic â—e sus qui assumptus est à uobis in coeluÌ„ c. Act. 1. Mark the maner of his uisible and corporall ascencyon and belyue the scripture thangellis an holy Apostoles yâ—ys that sawe hym body ly ascend and these wordes Sic ue niet c. better then this new massers whether it be possible that the seade of Abraam the â—rute an yssew of the bely of that gâ—oâ—yous uirgyne mary being in all thynges except synne as consubstancyall equall and like unto the nature of hismother and nothyng dysferyng from the sonne of Adame consernyng hys humanyte Ebre 2. as in hys godhed ys aegall and lyke in all thynges unto the father eternall that hath nether begynnyngner endyng Can be or may be agaynst the nature of atrew body Present bodely at the commanudement of euery pryst when he speakyth these wordes Hoc est corpus meum whych thyng is as possible tobe donne by aword as to make an end of the worold when he would for when so euer hys gloryons body shall descend from aboue thend is come act 1. Matth. 24. untill that day Christiane reder loke not for hyme but belyue thy crede and what so euer thow heryst spoken by those yle persones of the newe lernyng that it schuld be present corporallie in â—he masse whych is but à yesterdayes byrd trust thow to the hold lernyng of godes word Sedet ad dextram dei patris inde uenturus est iudicare uiuos mortuos Act. 1. 7. 1. Ioan. 2. belyue Chrystes body to be really and corporally in the sacrament when tho seist him there with thy corporall yeies and not before for Christ hath no body inuisible nor insensible as men dreame but auery trew and naturall mannys body like unto mortall man exceptsynne and now likewyce à glorifyed body immortall as oure shalbe in tyme tocum and as many places of the new tâ— stament prouyth Chrystes humanyte as prouyth hys deyte and more and as the word attributyth unto the one nature dyuine all qualites condicyons and propertyes appertayning unto the godhed so of thoâ—her part it more manisestith openyth and declaryth his humany â—e to be anature of other contrarye qualites and condycyons For a smouch as god dyffyrith from man so far dooth thone nature in Christ differ from thother and as I must belyue that these wordes betrewe in all thynges coÌ„sernyng the godhed of Christ deus erat uâ—rbum Lik unto god and uery god So must Ibelyue this uerbum caro factum est Ioan. 1. Christ to be in all thyngzlike unto man and uery trew man in all thynges except synne And as the scripture prouyth these too natures to be unit and knyt in one person and that god and man ne is but one Christ So prouyth it like wyce the qualytes of thone nature to be contrarie unto the qualites of the other nature thone mortall thother immortall thone tobe buryd in the sepulchre the other to resustytat the insensible and ded body 27. 29. Mar. 15. Lu 23. Ioan. 19. thone nature uisible to be taken aster xl dayes of his resurrexcyon from thearth into heauens Mark 16. Act. thother nature inuisible to contynew with his electis in â—e churche untill the woroldis end Matt. 28. he that kno with thus by the scripture that thone nature of Christ uery man is taken out of the worold And shall not be in the worold till the great day of iudgment Act. 3. Can not be persuadyd Contrary unto the word of god That the same body maybe naturrally and corporally under the forme of bread But will diligently incase the scripture seme by wordes to proue the same sarch how that place may be agreyd wy â—hother that manysestly repugnith the presens of Christes body And so agre them that no coÌ„traryete may be admittyd in the scripture for if one place be false there is none trew which were ablasphemy to say The prophete Dauid thus commendyth the scripture Psalm 19. Lex domini perfecta conuertens animas testimonium domini uerum imperitis sapiâ—ntiam suppeditaÌ„s Decreta domini recta sunt cor exhilarancia praeceptum domini repurgatum illuminans oculos Therefore there must be as good hede yâ—uento the meanyng of the wordes As unto the wordes or else they illuminat not the consciens but rather darken the coÌ„sciens and led it into all false doctrine and detestable heresis As we may se hyre in those wordes of the lordes supper Hoc est cotpus meum Matt. 26 leauyng Christes meanyng playne and constrayng the letter forsyng it to serue awyckyd purpose men would make the people belyue that these wordes consecratyd the bread into the naturalle body of Christ and tellyth the people that thowghe it repung neuer so mouch unto reson yet it repugnyth not unto fayth which belyuyth euery thyng agaynst reson Christ sayth they spak these wordes and made hys body of the breade and byd us do the same â—o these bethey wherwith all this alteracyon of bread is made the substannce therof turnyd into the substaynce of Christis body Hoc est corpus meum dispute not how belyue the words and leaue reson sai with the blessid uirgine Ecceancilla domini Luce 1. she held here selfe contentyd when she knew by the word of god that by diuine operacion of the holye goost she shuld be the moder of godes only sone she stayed hereselfe by fayth in the promese and committyd the meanes and doyng therof unto god so say they ye must hold captyue all your reson and thynk that god is able to do it belyue and it sufficyth Godis able to do all thynges as in dead he can and all these wordes be trew that they persuade the people withall if they were placyd aryght And applyed to proue à trew conclusion as they be alegyd to stablyshe afalse and detestable heresy god could haue yeuen manne wynges to flye as he gaue unto the byrdes of thayre if he would But he would not therefore he could not Quia omnia quecunque uoluit fâ—cit in coelo in terra And as for the literall senses of these wordes Hoc est corpus meum which they say must be undrestond with out ony trope or figure prouy the nothing Christ callid hymselfe adore Ioan. 10. auyne Ioan. 15. and yet was nether dore nor uyne except ye
undrestond by adore the only gate into heauen and by the uyne the lycure of grace that confortithe euery troblyd coÌ„science and que nâ—ith thyre and displeasure of god the father agaynst us for our synnes So lyke wyce in these wordes Hoc est corpus meum there is none other thyng to be understond by them but that bread representyd unto his apostelles not only his precions body But also the manner how and wherefore it shuld be torn and rent upon the crosse and as they them selfes brak the bread betwene them so were they the cause that Chrystys body was broken and slayne upon the crosse and that by the meanes and use of this sacrament theremight be allwayes in the church of Christ à token of godes mercy towardes us an à remembrans of that glorious body that suâ—tenyd moost uyle death for the synne of the worold How be it the bread was nomore the body ner the winne his blud then Christ was à lame as Ioan callyd hym Ecce agnus dei qui tollit peccata muÌ„di Ioa. 1. so thowgh he sayd the wyne was his blud and the breade his body he ment none other wyce but that it representyd hys body and he that corporrally with trew repentence dyd eat of that corporall bread and corporall wynne in faith dyd eat spiritually Christes body and bludd and if thow confer Matthe and Mark. with Luke and Paule Thow shalt fynd that these wordes cannot be so grossly taken as men say withont trope or figure where as Mat saythe 26. and Mark 14. Et accepto poculo gratiâ—s actis dedit illis diceÌ„s Bibite ex eo omnes Hic est enâ—m sanguis meus qui est noui testamenti qui pro multis effunditur in remissionem peccatorum Luke and Paule sayt 22. 1. Cor. 11. Hoc poculum nouum testamentum est in meo sanguine Here Luke and Paule sayth playnli that the cuppe was the new testameÌ„t and attributith the same to the cuppe that Mattheu and and Mark attributithe unto the winne And sayth that the cuppe and not the wine conteynid in the cuppe is the new testament in the bludd of Christ Which was to be shed for the sinnes of the worold These wordes of Luke and Paule they will understond by a figure And let the letter passe what auctorite haue they to use thelpe and ayede of a trope in these wordes of Luke and Paule Where as they say plaineli Hoc poculuÌ„ est testamentum nouum in meo sanguine And exponud est in thys plae per Metonymiam And that Christ ment not that the cupp was the new testament but the wyne contaynid iâ— the cuppe Of equite and ryght if thay can take souche lycens to expound those texctes that makith agaynst them They must be conteÌ„tid that other men use them likewyce as mani times as necessite requirith by contrariete of textes Or when without thayed of a trope we cannot saue our fayth inuiolatyd But it may fortune They will say that Luk and Paule must be undrestond by Matthew and Marke Wherfore not rather Matt and Mark by the wordes of Luk and Paule for asmouch as they do more manifestly declare the supper of the lord then Matt and Mark. And likwyce there wordes better agreyth with the nature and propriete of à sacrament rerum natura quae in sacramento representatur then the wordes of Matt and Mark. Mark the worde of Luk and Paule and thow shalt perceaue playnly that this pronowne hoc cannot be referrid unto the cuppe only but unto all thaction of the hole supper wherin the lord institutyd aperpetuall memori and sacrament of his glorious passion and death But incase this pronowne hoc could be referryd un to the bread and wyne as it cannot yet can nomam expond these wordes of the supper without atrope for theris more difficultye in thys uerb est then in the pronowne Hoc Forincase when Christ sayd unto hys dystyples Thys ys my body delyueryng them the bread It was indeade as Christ sayed hys body before he callyd yt so For euery thyng is callyd by hys propere name Aâ—ter that it hathe his being and not before The lygt was not callyd the day nether the darknes nyght Vntill souche tyme as god had mad the sonne and the mone and appoyntyd eche of them there propre officyce Gen. 1. and the sonne of god was not callyd the sonne of of man untill souch time Aâ— he receauyd the nature of man in the bely of the blissid uirgine wherfore if this uerb est in these wordes of the lordes supper must neadys be simply and playnly reserryd Vnto the bread and wyne of the sacramente the bread and the wine was the body and blud of Christ before Christ callyd it so his body and blud and before he speake the se wordes that they call wordes of consecracion Hoc est corpus meum when then began these externall signes of brâ—ad and wynne that he gaue unto his discyples tobe his body and blud And what were the wordes that alteryd the substaynce of bread and wyne Into the substannce of his moost precious bodye and bludd It was not this uerbe est that dyd it for if it had not byn his body before he callâ—d it so Christ would neuer haue namyd it so For he can not lye he usith not to mysname ony thyng He leuyth fraude and false inuentyd termes unto the deuyll and souch as meane no godd faythe by there wordes Now if it were his body Very fleshe blud and bones in deade what wordes of the scripture or what wordes usyd Christ to make this alteracion Perauenture he whisselyd some othere wordes and put apeace of breade in hys slyffe an there secreatly consecratyd his precious body and then sayed takeye eat ye for thys ys my body and so sayth some of these new papyshe church where before transubstanciation of breade was neuer spoken of the mother of thys Idolatrye was Rome and the father unknowen Abaster is thys transubstancion doutles Lan francus that ennymiâ— of truith and trew religion that wrot agaynst Berengarius Paschasius Guymundus Guydo Aretinus Algerus monachus Corbeiensis Adelmannus Episcopus Hugo his recentiores Lombertus Comestor papa innocentius with other begate this wyckid woman transubstaÌ„cion Where as Christ nethere his Apostelles no nether long after unto the consell of uercellen sein the time of leo theix about the yere of our lord 1052 and 300. yere aster the death of bede A wounders mater and an horrible practyse of the Deuill that contrary unto the scripture and unto the olde fathers thys mystery ys happenyd unto the sacrament That these masters of the later dayes fyghtso sore to defend an accidens with out à subiect And hath taken from the supper the thing that wese we touche we taste we eat we drynke and we swalow throwghe the throte to say bread and wyne As the Apostelles dyd and yeat say it is no
bread nor wyne If it be alteryd some were best that best can mayntayne alye to shew how and by what wordes it is changyd By these wordes hoc est it is not done For noman can do more by the uertewe of those wordes then Christ him selfe Now Christ by these wordes declaryd that it was his body And not made his body Then must ye shewe theother wordes that wrowght this meruelous transubstancion Or else we shuld make Christ alyer who is the fontayne of all ueryte and truyth But souch as defend thys alteracion of breade rather then they would say that by the wordes of Christ Hoc est corpus meum were not made the uery body of Christ They will expound thys uerb est per fit And say thus that by the poure of god and uertewe of his wordes spoken by the minister the substannce of the breade is alteryd into the substannce of Christe bodi So is Christes bodi made present by this word est But thys interpretacion the lettre without atrope will not admyt Nether that est schuld be expoundyd by fit Nether that the bread shuld be made the body of Christ but that it is already the body of Christ before these wordes be spoken Hoc est corpus meum If it be not before he calle it the body why dooth he lye then And call it other wyce then it is If it be the body as he sayth it is by what wordes of the scripture hath he made the breade te body and the wyne the bludd By these wordes hoc est corpus meum there is nether breade nether wyne alteryd But the text sayeth that the bread is the body and the wyne the blud Which this new doctrine will not admyt that bread shuld be booth bread and also the it glorious body of Christ For then duo corpora essent simul in eodem loco Which indeade reason will not graunt Nomore then it is possible that à trew body may be and yet ocopy no place Souch as would defend a wyckyd and moost damnable purpose good reader Cleane contrary to the nature of thys uerbe est expound it per fit Yet would they blynd the people and say thei use plainely with out trope Christe wordes and with opeÌ„ moÌ„the cry out upon souche as booht reuently godly and lernydly botth wryt use and speak of the sacramentz and say they be heretikes people depertid from god and all uertewe When they them selfes use souch à trope as the scripture froÌ„ the begynnyng to the latter end neuer usith se there trope in these wordes Hoc est corpus meum Christ sayde takeye eat of this this ys my body The popes doctrine sayth Vnder the forme of bread is Christes bodye Thow seyst that Christ sayd not so but sayd that the bread was his body As no dout it was if Christis meanyng betaken as well as his wordes as it must be of euery Christianeman and where Christ sayd est They understond Fit and teach Christ to speake as thowghe he could not for lack of wordes conuenient expresse his mynd in this mater But these wordes of the supper diligently consyderyd and one Euangelist conferrid with the other with iudgment it may esely be seen that these wordes hoc est corpus meum mak no more for the transubstanciacy on of the bread and the wynne Then in noua fert animus Mutatas dicere formas corpora prouith Verbum caro factum est habitabit in nobis For if the bread and the wynne be not really and substancially the corporall and naturall body of Christ this word est Prouith nothing at all and when they interpretat these wordes Hoc est corpus meum An say that under the form of bread is the body of Christ I will not admyt that interpretacion For asmouch as it hath no good ground nether in the scripture nether in the auncient doctors as I shall declare here aâ—ter But because they accuse other men for the use of à trope I would not that they offend in the same Irequire them to byde stille in the letter And to leaue these gloses under the forme of bread With the bread in the bread or under the bread Christ usyd none of these termes nor yet the holy fathers But playnly sayd This ys my body that ys broken for youe and. Where as Christ sayse this is they say under this forme hereys à uery playne trope and figuratiue loquucion Men seyth that they admyt metonomian and say under the forme of breade is the trew bodye of Christ Thowgh it be asfalse as godis trew that they say Adome thyng without senses is no harbor nor duelling place for Christes precious body nor for the spryt of god But the penitent soroufull hart of the Christiane by fayth logyth this goostlye and spirituall gestes The soule of man creatyd unto the similitude of god By fayth is made the temple of god To liue in all uertew and godly conuersacion ffolowing the stappes of Christ and to exalt the trewth of his afflyctid and persequutid church till ye cum Let these that defend this alteracion of bread do that them selfes whych they require of other and interpretat the wordes of Christ with out ony trope And then they may the better accuse other men that use atrope Incase they suppose there troppe and maner of speach under the form of brcade may better be made godd by the maner and fraunse of the scripture then this trope that we use to call à sacrament by the name of the thing that is signifiet by the sacrament The supper of the lord the lordes body present at the contemplacy on of fayth in spryt spiritually and not corporally For asmouch as I trust I haue sufficiently declarid that the papestes dooth use atrope I would they shuld name there trope and proue it tobe trew by the scripture that may warrant there trope to be good they may not confirme there saynges with an old wyues tale and say that the holy fathers belyuid so For the contrary wilbe prouid that thauncynt fathers belyuid as Christ tawght For booth they and euery man must be iudgid by the scripture Now likwyce to the other part of the sacrament If the will refer this pronowne hoc only unto the signe ad rem simbolicam Behold Luk Paule and thow shalt fee playnely that nether Christ callyd the winne that the Apostelles drank his blud nether the prist if he beliue Luke and Paule shuld not say that under the forme of winne is Christes bludd But under the forme of the cuppe or chalyce is the blud of Christ For Christis wordes be these Hoc poculum est nouum testamentum in meo sanguine Why dooth the prist speak of the form of winne when Christ speake of the cuppe and not of the winne If there be no trope to be admyttyd in the wordes of the supper I will not admit this figure continens pro contento let them proue
myssion of sinne only for Christes sake which we receaue by inuisible faith and stablys the same by the use and exercise of sensible sacramentes Thewhich in place an tymear neuer to be spoken agaynst with tong nor wroten agaynst by penne Now that these wordes can make no alteracyon of the breade an wynne nor make the naturall corporall nor phisicall presens of Christes body The fyrst reason is that the wordes Hoc est corpus meum prouith that the bread is already the body before the wordes be spoken or else thei miâ—name the thing and call bread fleshe The second reason If the wordes and the thing ment by the wordes be one thâ—n is the cuppe and not the winne in â—he cuppe the testameÌ„t in Christes blud Luce 22. 1. Co. 11. Thirdly if it were the uery body of Christ corporally present Christes wordes were not trew for he bid them do it in te Remembraunce of hym Now the Remembraunce of aâ—hing is not the same selfe thing that is remembrid as many men use to remem hre aweyghty mater by alitle ring upon there finger If Christes moost honorable body were present corporally in the sacrament it were no nede remembraunce at all for the thing present presentith it selfe without thealpe of memory Turne they whiche wayes the lyste these wordes Hoc est corpus meum will not serue for there purpose except they adde there interpretacion the best glose they haue is this that these wordes Hoc est corpus meuÌ„ bringith withe them the body of Christ but this is there interpretacion of the text and not the meaning of the text Pondre euery word and first this pronowne hoc Which de montratiue they refer unto the bread and winne only How be it we may withe saynct Paule referr hoc unto â—hole action an ceremonie of the supper as well as unto the breade an winne Paule sayth not Hic panis est communio corporis Christi as thowgh we shuld thinke that he spake of the bread only But with playne wordes sayth Panis quem frangimus to declare that the bread is not the sacrameÌ„t of Christes body till it be broken unto the church according to thinstitucion of Christe à spirituall meat As Paule callith it so that the bread lyffte upp ouer the prystes hed nor kept in the boxe is not the sacrament but the bread ryghtly distributid And in the same place he callith the bread broken the table of the lord by the whiche is undrestond thole institucion of Christes supper And where men contend so much of this word corpus repeting thole hoc corpus meum Sainct Paule the trew interpretour of Christes wordes resoluith them thus Nonne panis queÌ„ frangimus communio corporis Christi est Where Christ sayd this is my body Paule sayth is not the bread that we breake à communion of the body of Christ Now what difference is betwene the communion of Abodi and the body it selfe and what Paule ment by this word Coenonia coÌ„munion it wilbe best knowen by the processe of the text when we perceaue what Paules purpose was to proue in the same place Paule meÌ„t in that place to with draw souch as had recâ—â—uid the faith of Christ at Cor. ffrom ffesting of souch aâ— usid to eat of the meates dedicatyd unto Idoles Logismos talis est His consideracion and intencion was to declare that it was Idolatryre to eat of ydoles meat with ydolatres And prouith his proposicion deducing his argument à comparatis if thisrae lites in etyng the sacryfices dedicatyd unto god were participant of the thing that the sacrifices were offryd for Then souch as eat of meates dedicatyd unto ydoles were pertakers of the same religion wherfore this meates unto ydoles were offryd The first part of the reason is trew by the wordes that he à legith out of Moses Videte Israclem iuxta carnem c. They were suer to be pertakers of the temple that eat the meat dedicatyd into the temple So were they sure that eat of the meates dedicatyd unto ydoles pertakers of ydolatrye Therefore Paule concludith thus Non potestis poculum domini bibere poculum daemoniorum Non potestis mensae domini participes esse mensae daemoniorum They that communicatid with the fideles were participant of there religion they that communicatid with ydolatres were like wyce participant of the ydolatrie Now the same wayes that thinfideles were participant of the deuilles that they worshippid the same wayes the fideles we reparticipant of Christes body in false fayth were the knyt and unit unto the deuill in trew fayth the fideles unit unto Christ And as the ydolatres dyd not by hand with the meat dedicatyd unto ydoles exhibit and delyuer the deuill to him that eat of the deuilles sacrament so those that eat of the bread broken by the minister as Christ commaunded had not the body of Christ deliueryd by hand unto them but â—â—re in communion and societe with Christ and therfore dyd eat of one bread dedicatid to be the mistery of his glorious death So dooth Paules argument procede that because wear by fayth one body mystically with Christ we eat of one mysticall bread to testifie the same Quoniam inquit unus panis unum corpus multi sumus Nam omnes ex eodem pane participamus 1. Corin. 10. Paule in this place put too churches one of Christe and thother of the deuill all those at Corinth that were of Christes church came unto Christes sacrament participatyd and communicatyd with the companye and societe of Christes body souch as were infideles or souche as were nether hot nor cold associatyd them selfes with lik unto then selfes And so declaryd manyfestly that they were of the deuill as the other wer of god not that the deuill was yeuen I say by hand perauenture he had other businis at Ephesus or other where but it sufficid him that his membres assemblyd to gather and ty participacioÌ„ of the meat dedicatyd unto his ydoles in sprit communicatid with his sprit Repet agayne the proposicion of Paule 1. Corint 10. Panis quem frangimus nonne communicatio corporis estâ—in this word communio dependyth all the weyght of Paules argumentacion I haue shewyd what communion is and which wayes it is made by à sacrament conserning god or the deuill in this place of Paule where he callith Epulas immolaticiorum esse daemoniorum Coenonian illarum conuiuas daemoniorum Caenonous As communio in one place is taken in this purpose of Paule so must it be taken in thother or else Paule could proue no coÌ„clusion att all by reoson of aequiuocacion of the wor deâ— And thowgh the word coÌ„munio be indifferent and may be taken boothe actyuely and passiuely Vtapud Latinos Communicare dicimur siue alâ—s imparciamus aliquid siue ipsi cum alâ—s in participationem â—eniamus But in this place of Paule it cannot be taken actiuely as men say that the minister dooth exhibit and yeue
by hand the corporall body of oure moost blessyd sauioure Iesus Christ For incase Paule had mentony exhibition dystribution or deliueraunce of Christes bodie He would haue declaryd his mynd aâ—ter an other sort And haue sayede we ar one body and that for the distribucion and delyueraynce of Christes body and not haue sayed we ar one body and that by the participacion of one bread These wordes shewith playnely that Paule ment nothing of yeuing or distributing of Christes body But â—awght the Corin that souch as dyd eat of this holy sacrament according to thinstitucion of Christe were pertakers of the spirituall graces and communion of Christes body and blud representyd by the breade and as Christ was not really ner corporally present in those sacramentes and sacrifice of thisraelites that signifiyd Christ to cum But by fayth in effect they receauid the thing ment and representyd by the sacrifices So like wice we thowgh that gloriouse body of Christe be in heauen that this holy and moost honorable sacrament representyth yet when with trew penitence we receaue the externall sacrament faith receauithe theffect of that precious body representyd by the sacrameÌ„t This is Paules doctrine he ment of no delyuerayncener exhibicion of that body ascendid into heauens there is no place of the scripture shewith the nature of Christes supper better then this place of Paule whos purpose was onlye to destroy this error among the Corinthions that was repugnant to trew religion souche as had proffessyd one god thowght yet they myght eat an drinke wit inâ—idâ—lis of of souche meates as was offryd unto Idoles Paule denith it and sayth noman can be the membre of too contrarie churches I would souch as god hathe yeuen knoleg unto what is trew and what is false would lâ—kewice remembre these wordes better and refrayne from the doing of souch thinges as there awne conscience is persuadyd to be yle they be to fauorable unto them selâ—es agreat dele and extenuat godes Ire ad displeasure agaynst Idolatriâ— to mouche They will not be able to make good there act at the cumming of the great iudge to iudgment To saue à litle mucke and inconstant treasure of this worold and to offend the maiestie of the lyuing god that hath pore to loost booth body and soule in eternall fier Better it were to ffolow the commaundement of Paule Charissimi fugite idolatriam Vobis prudentibus loquor God hath yeâ—en unto many men this prudence to know that the masse is yle yet as yle as it is they let nether to say it nor to hyre it which is uery Idolatrie and shalbe cruelly reuengid with out they amend Thenature of man by the infection of originall sinne is so corruptyd and the hart so oppressid with contrarie moâ—ions and uiolent resistaynce unto uertew that men neuer consent so willingly and sted fastly unto the knolege of uertew as they shuld do Rom. 1. Sâ—d uâ—ritatem dei in iniustitia detinent This knolege that men hath of god is deteynid with iniustice as prisoner captiue it can bare no rule in the soule for the impetie of iniustice which repugnith this trew knolege The man is drawyne with his awne lustes and loue of the worold unto the contempt of god and consentith not unto his trew knolege nethere unto the law that for biddith all dishonestie and Idolatrie This auersion and malicious obstinacie of the will must be dayly mortified or els it will work thyne eternall displeasure and make the the euela sting ennymie of god Lament abuse of knolege and that thow coÌ„sentist not as well and assone to the iugmeÌ„t of reason and folow it in the principles practyue as speculatiue Nomam douttith of this principle too and too to be foure ffoure and foure eight With all other geometricall and physicall principles Men dooth not only acknolege them tobe trew but coÌ„sentith unto the same knolege The other shuld be likewice as manifest and as sone consentyd unto as these To say thole naturalle diuersite of all thinges honest and dishonest and this light in mannis reason the philorophers call noticiam priâ—ciporum And man shuld consent unto these principles and knolege of them scilicet deo obediendum esse Adulterium est uitandum Honesta pacta sunt seruanda quod tibi noÌ„ uis fieri alteri ne facias thes I say shuld be assone consentyd unto as to consent quod bis quatuor sunt octo The knolege remanyth of these thynges but the assent is infirm by reason of contumacie and rebellion of thart Of all enymies an Ennymie most to be feryd whom Paule describit with these wordes sensus carnis inimicitia est contra deum ann horrible description of mannes natures that it is the perpetuall ennymie of god and will not be subiect unto the law of god this infirmyte makith that men be ner hot nor could caÌ„not tell which part to take in there chambre to professe god where as none can bare record but amusse nor none edified by his knolege Abrode in the worold where as god shuld be spoken of they know hym not but as wisse and discreat men Will do then as the moost part of people doothe And would all were well thowgh not long of them for they will Kepe silence for euer rather then to speake as they know yea and with there exemple stablyshe the thing that they know is nowgh If god be god wy ar people for fere so ashamyd to confesse if he be not god let hym go God abhorrith souch as be nor hot ner cold If Christes bodye be in heauen wherfore is ony man so hardye to resort unto the place where as the pristes of Baall make apeace of bread booth god aman and teachith people to honer it why dooth they not consent unto there knolege and folow it he that is partaker of the sacrifice in the aulter is Partaker of the religion ment by the sacrifice and those that be pertakers of like signes and sacramentes be declaryd there by to be the membres of one church Wear unit and knyt to gather made one by one sprit of â—ewyth wyh shuld we breake this knot by external ceremonyes we ar not made by eating of Christes bodye corporally nether the scripture teachith of no souch union betwen him and his churche But by the sprit of god receauid by saythe as thow mayst well perceaue how god the father and his sonne our sauiour hath yeuing this office and defense unto the holy sprit lik god with them Remembre thy creade Credo in spiritum sanctum sanctam ecclesiam catholicam Sanctorum communionem and thynk that it is by the yeuing of godes sprit into our hartes for the moost mercifull deathe of Christ that makith this communion of saynctes which is the churche of Christ and thus all redy coniunyd with god we receaue the holy meat of his blessyd body in sprit by fayth not to make the union betwen god and us but confirm
present and the thing don indeade I would confesse the same and that it were agreat miracle to call Christes moost blessid body from heauen with aword But now herin consistith this hole mater Miracles of god be open and theffect of the miracle so makyth manifest the miracle tkat reason is contendyth that god shuld do his pleasure what so euer reson would atteÌ„pt to the contrary As for an Example the blyssyd uirgine when she hard the messayge of god by thangell that she shuld bare à child in here uirginite it passid the capacite of her intendement and thowgh reason knew not how it might be yet sowghth reason to know the meanes how it shuld be and sayd quomod fiatistud when she was assurid that it shuld be by noman but by the holy gost She let fall reason and belyuid the wordes of godâ— And as she in fayth conceuid by the holy gost the sonnâ— of god wounderfully abouâ— the reche of reason So the sonne of god made man in the bely of that blessid uirgine naturally there incressid for the space of certayne monethes and declarid unto reason the fact that was donne agaynst reason So that reason could not denye but that the blessid uirgine was with childe and had testimonie therof by the mother of loan Baptist Vnde hoc mihi ut ueniat mater domini mei ad me Lucâ—â—â— with souch à godly greating as is confortable for euerie Christiane this miracle was shewid after ward unto all the worold by thactes that Christ dyd which prouid hym selfe to be the sone of god Now mark althowgh man cannot comprehend which wayes Amiracle is don by reason yet must the miracle be perceauid and knowyn by reason Thowgh the leper Matt. 8. could not know by reason how he was helyd sodenly of his diseace yet perceauid he right well theffect of this miracle The Apostoles of Christ that knew not how so great à Numbre of people 5000â— beside wemen and châ—â—dren shuld befed with 5. loues and too fishys Matt. 14. Mar. 6. Luc. 9. loan 6. the miâ—acle that passid there reason was shewid not only to there reason but also unto there senses So all the worold that was inade of nothing agaynst reason by miracle is declaryd manifest unto reason and senses aâ— we see at this day Now if thei would proue Christes body by miracle to be present uery god an man in the â—acrament thowgh reason cannot comprehend how it may be yet let them shâ—w unto reason and unto the senses that it is so then men wilbe lyue it And not before Let them shew me ony miracle that god dyd upon the erthe lik unto there inuisible miracle All the worold seyth the bread remayne and no body of Christe present yet say they it is there is god so mouche thennymie of man to yeue him his senses to his destruction No he hath of his aboundant mercy yeuen them to decern whit from blak soware from swet chalke from chese the gloriouse body of Christe from the signe of à sacrament which is bread There miracle in the transubstacion of bread is asmouâ—h à miracle as the miracle of him that sayth he will make hole amannes blind Iy and yet the blind man seith nothing the better God usith no souche blind miracles But mad eueri thing for man meruelously because man shuld honor him in his workes According to out fayth Credo in deum patrem omnipotentem creatorem coeli terrae It agreith as well to mak the body of Christe present in the sacrameÌ„t without his corporall qualites as to make agreat fier without het An other glose is there which Eckius usith to defend the alteracion of bread with all and sayth thowgh Paule call the body of Christ bread yet it is no bread indead but the uery body of Christ and attemptith to proue his sayng by the rode that Moses usid in Aegypt Before Pharo When the rod was turnid into Aserpent yet was the serpent callid stille arod This simile prouith nothing ffor when the text sayth sed deuorauit uirga Aharon uirgas illorum Exoâ— 7â— there remaynid nor form not figure of Arod but of à uery horrible an ferfull serpâ—nt If this place serue to proue thalteracion of bread into the naturall body of Christ let them shew me the form of bread changid into as naturall aman as therod was changyd into à naturall serpent and then iam content I will not dispute of the name so greatly thowgh they callyd ffleshe and bludd bread but they must mak demonstracion of Christes body unto thexternall senses as Moses made of the serpent unto thygypcious When god callyd oure first father Adam because he was creatyd of the earth And Adam sayd by his wief be hold abone of myne bones Gen. 1â— there was nether Adame that had the forme of erth nor Eue the fform of Abone Thone was aman and the other awoman How be it they Kept stille the name of the thing they were creatyd of Change the form of bread in the sacrameÌ„t and make therof the form of Aman. Then thâ—se places will suffre the maner of speche right well that aman may be callyd bread if he be made of breade as well as Aserpent callyd Arod because he was se made of arod But for asmouch as there is no forme of the breade changid in the sacrament belyue with the Euangelistes and Apostoles that it is in mater and substannce uery bread how it apoyntid to an holy use to be ministrid unto the church of god in the remembrace of Christes death With these wordes Christ tok bread and gaue it to his disciples Mat. 26. Luce 22. 1. Cor. 10. 11. These men agre with them selfes in the sprit of god and teachith acertayne doctrine those that defend these maâ—ses and transubstancion agreyth not with them selfes And hath nothing certayne thone sayt the thing that corruptyd is nothing but accidens thother sayth that it is the uery substannce of bread Rede the booke of innocentius tercius de officio missoe where as be these wordes quod sicut miraculose substancia panis uertitur in corpus Christi remanentibus accidentibus panis ita miraculose redire substancia prioris panis possit de qua generetur uel uermis uel quid aliud tale Into what substaynnce the water mynglid in the chalice with the winne is turnid se the mind of Clement in the 3. booke of the Decretalles it is turnid say he into ffleume God of his mercy Delyuer his church effrom souche doctrine Yet haue they an other Reason where with the deceaue themselfes with all and other The pore of god that can do all thinges And of these moost holy wordes they fframe many à false conclusion Be cause god can do all thing therfore Imust belyue that the breade in the sacrament is turnid into the body of Christ I would belyue it were it not agaynst his word Now agaynst his word he will do nothing à sfull
creature of god wher by is notyd the difference betwyne commune bread and the bread dedycadyd unto an holy use and memoâ—y of Christes deatheâ— yet not with stonding they call the bread and the wynne creatures and not the accidence of creatures as oure men of late dayes doothe Were there nomore bookes but the Masse booke wherin is conteynyd all â—his prophanacion and abuses of Christes supper it is easy to be prouyd by the prayers therin conteynyd and uâ—yd in Gregoryes tyme that the Masse was à coÌ„munion thus the pryst and the people prayed Corporis â—acri preciosi sanguinis repleti libaminae queâ—umus domine Deus noster c. Agayne Saciasti domine â—amiliam tuaÌ„munâ—ribus sacris Beda that was 90. yers aâ—ter the deathe of Gregorie in the time of Sergius primus knew not of transubstantiacion nor of pryuat Masses No in the â—yme of Carolus the great 200. yers aâ—ter deathe of Gregorie there was no souche Massyng as my lord speakythe of But Masses then beganne to 〈◊〉 into estimacion when the order of Benedict inlargyd there Closters in fâ—roaunce other orders were not then begoten These Monkes sayde pryuate Masses and applyd the Merites therof for the synnes of other Aâ—ter the death of Carolus Raygnyd his sonne Hludouicus Anno 815. in whois dayes priuate Masses came into souche estimacion that people neglectyd the coÌ„munion and thowght it sufficieÌ„t if the pryst sayd Masse and receauid the breâ— for them wher upon the prince made al aw that the people shuld coÌ„municat with the church thre tymes in the yere As Ausegisus whrytyth canone 38lib 2. yet people estimed the Masse more holy and better theÌ„ the institution of Christ and passyd nether of god nether of the law of the prince Then was there an other law made that all men shuld ons in the yere communicat and use the lordes supper as the Canon Omnis utriusque sexus testyfieth This priuate breaking of bread is not of souche antiquite as my lord speakythe of as we may se by the decrees of Clement the thyrd de penitenâ— Remâ—ss Who lyuid in Anno 1200 Lombartus dooth à lege in the sentence no elder auctor then Sergium 2. Os porci cognominatum who reynid Anno 842. 30. yere aâ—ter the deathe of Carolus Magnus The causes of this ffraction dooth Bonauentura shew distinct 12. li. 4. Hostia diuiditur in partes tincta beatos Plane sicca notat uiuos seruata sepultos He that lystith to rede more of this yle let hym rede the 4. booke of Lombert There keping of it in the box and kneling downe at the time of sacring is but the commaundement of Honorius 3. bishope of Rome as it apperith by his wordes lib. 3. decretalium Titulo de celebracione MissaruÌ„ And this Honorius died Anno 1226 As conserning the boothe kindes of the sacramentes it was not for byddyn in the time of the master of the â—â—ntence who lyuid Anno 11â—2 Friderycho Sueuo Imperatore Augusto Nor in the time of Tomas Aquinas for in à certayne Hymne he speakythe thus of the distrybution of the sacrament unto the hole churche Sic sacrificium istud instituit Cuius officium committi uoluit Solis presbyteris quibus sic congruit Vt sumant dent caetâ—ris If the prist gaue unto the people that he receauid himselfe there was no part of the sacrament taken ffrom them as it is at this daye Yet Shame they not yle men to say there masse is 1500. yeres old No no this yle came into the church after the condemnacion of the great clark Berâ—ngarius as is sayde before When my lord woulde stablyshe his doctrine by the auctorite of the doctors be cause thei say the winne and the bread is changid They make not for my lordes purpose for they speake of one alteracion and my lord speakith of an otherâ— They say not that the substance and mater of the bread and winne is changid But that the use of it is changid for where before it was commune bread and commune wynne now it is with great religion takyn for the presentacion and confirmacion of all godes promyses unto his churche for the deathe of his sonne The doctors doothe wâ—â— to call the bread the body and the wynne the bludd For Christ so callid it As it hath byn usid ffrom the begynning of the church untill this day to call à sacrament by the name of the thing â—ignified by the sacrament Vâ—e thy selfe unto the scripture Christiane Reder and then thow shalt perceaue all the doctors for the space of 900. yers to stand of thy part and neuer mindid this transubstancion of the bread and winne Red Augustine de sermonibus fidelium quia Christus inquit Passus â—st pro nobis commendauit nobis in isto sacramento corpus et sanguinem suum quem etiam â—ecit nos ipsos Nam et nos ipsius corpus â—acti sumus per misericordiam ipsius quod accipimus nos sumus and in the same sermon he sayth in nomine Christi tanquam ad calicem uenistis ibi uos estis in mensa ibi uos estis in calice As oure bodies naturally ar not the body of Christ nor corporally oure bodis be not in the chalice but by â—ayth we ar h is membres and spiritually coniugnid with him in the chalice so spiritually he yeuithe us his bodyeâ— if Christe corporally be yeuine unto us in the sacrament then corporally ar those that receaue the sacrameÌ„t in the chalice whiche were an absurdite to graunt So likewice he interpretatith this spirituall recâ—auing of Christes body in sermone ad infantes Expounding these wordes of Paule Vnus panis unuÌ„ corpus multl sumus Tertul. lib. 4. contra Marcionem dooth expounde these wordes Hoâ— est corpus mâ—um And prouithe there by that the bread is not the body naturally of Christ But prouithe by these wordes that Câ—rist had à treue body and was uery man sayng phantasma non capit figuram sed ueritas aliud enim à pane corpus Iesus habet nec pro nobis panis traditus sed ipsum Christi uerum corpus traditum in crâ—cem quod panis figura in coena exhibitum est He callithe this sacrament the signe of his body and yet neuer condemnid for an hery tike And this shuld the berter content the mind of man that wher as August in lib. de heresibus doothe note certayne erroures of Tertullian yet conserning this mater of the sacrament he speaky the not one word agaynst him ffor Augustine himselfe beliuithe as Tertullian did As he testifiethe contra Adamantum Non dubitauit dominus dicere Hoc est corpus meum cum signum daret corporis sui Why is not Augustine condemnyd for an heretick and his bookes burnid berause he sayth that the lord douttid not to say this is my body When he graue the signe of his body Tertullian denith playnly the bread to be his body li. 4. contra
now with that synnes and yet lik unto men of no senses we fyle nether perceaue how nether when we ar woundyd nether care to syke a remedye of thys yle thowgh ryght well we knowe that euery syne that man committyth of iustyce deseruythe eternall damnation but these thyngz mouyth nothyng at all the man that is ignorant what the deuyll the worold and synne is he felyth nether what his dyseace is nether knowith the craufft malyce and deceyte of his Ennymy and by those meanes departithe not only from god but also from all honesty and fallith he knowith not how into souche detestable crymes and ignorancye of god that booth god the worold and there awne consciens baryth testimonye of there iniquite agaynst them these oure infyrmytes and great offensis we must lern to know and ons knowen diligently study to amend them and to remoue the causes of these yles then the effect is sone destroyde the way to remedy all thys yle and to leade an upright and honest lyffe is to know god by hys trew an holy word who ledyth a man unto uertew only and so lye as dauyd teachyth Psal 119. quo pacto adolescens uitam inculpatam aget nempe si eam custodiat ut dictat uerbum tuum qum autem te queram in toto corde meo ne sinas me errare à mandatis tuis who so euer conform his lief unto the word of god shalbe out of the danger of his ennymye the deuyll thowghe he be subiect unto thinfirmytes of the fleshe and must suffre the temptacyons ther of yet shall he not be ouer com but in chryst able to resyst yea and to be delyueryd from death synne and the deuyll as all godly men before oure tyme hathe don and lykwyce lefft behynd them in wrytyng how we may do the samÄ™ Saynct Paul that kew boothe the thowghtz of the deuyl 2. Corint 2. and also his apert and open malyceagaynst those churches that he had prechid the gospel of Chryst unto among other he teachyth the Church of the galathyans that the principall remedy agaynst synne is to belyue stedfastly the gospell of Chryst that he preachyd unto them and not to admyt ony false doctryne or other learnyng thowgh an angell from heauen shuld preache the contrarye Gal. 1. not to admyt ony false addycyon or dreame of man but be coÌ„tentyd to use the same as he lefft it Rebukyd wonderfully souche audacious persones as toke upon them to set oni glose or interpretacion other then he had preachyd unto them Thus tawght Moses the Chyldren of Israel and bid them obserue the law as it was yeuyn from god and threatenyd the transtrangressours and those that addyd unto the law the dyspleasure of godes yre whyche shuld cause all men to tremble and quak for fere as many tymes as the thynkyth readyth or hearyth readen ony part of the holy strypture because the reseaue it nat with more reuerence and honor with harty prayer that god wyll preserue them from all false sinister and preuerse interpretations therof and with all study and dylygens to folow and practyse waht so euer be commandyd them to do by godes word in godly and uerteues lyuyng for the law was not yeuen to be wroten in perschement or paper but in the hart of man not to bable and prate of it but to lyue as it byddyth not to bare it in the bosom but to shew it unto the worold in godly conuersacyon and uertues lief To mark al thyngz therin conteynid and to thinke uerely that all togather is spoken to the and that god requyryth that honesty and godlynys of lief in the that there is expressyd and would the to be ware how thow transgres hys law and to auoyd hys importable dyspleasure by texample of other for as god lettyd not to puuyshe the transgression of oure fore fathers he is the same god stylle and wyll do the lyke unto the if thow commit like offense Remembre that thorygynall of mannes mysery condemnacyon and death was fyrst wrowght by the false interpretacion of the scripture as thow mayst se by te horible and moost feare full example of adames wyckyd and detestable transgression whych made all hys posterite and succession prisoners eternally unto death hell and synne and compellyd by the same meanes the sonne of the ethernall god to sustayne thyncarnacyon of mortall fleshe to apeace thyre of god for mannes transgressyon that by the meanes and death of his moost innocent body he myght dâ—ryue in to himselfe thole dyspleasure and ucngence of mannes transgression were there no more strypture but that that descrybyth the falle of man and the meanes how he was loost it were sufficient to teach all the worold to be warâ— how to tak the word of god in awrong sense yâ— adame had byn contentyd to haue usyd the word of god as it was yeuen unto hym those myse rys had neuer be knowen neâ—her by hym nether by his postâ—ryte buâ— he wreacchyd man forgote god and god lynis yea and yke his awne wealthe lefte the text and belyuid the glose as the deuyll had tawght eue whych wrowghâ— his woo and payne and where as he would not for the loue of god belyue the text of godes mouth the paynes that â—olowid his transgression tawght hym to know that the glose was diabolycall â—hus being instructyd let us beware of gloses and false interpretations and in all maters of contrauersie and causes of religyon belyue noman except he speak the word of god trewly and in the same sence that god ment it for as paule saith wear ffoundyd upon the fundacion of the prophetes and the Apostoles the cheiffe corner stone being Christ Eph. 2. and let us not dout but only the scrypture is sufficienâ— to theache us all uerite and treuth consernyng rellygyon and to gouern our lief in all godly and honest conuersacion and by the scripture we may cum alone unto all perfection Confute all herâ—sis and false doctrine thowgh there had neuer doctor wroten ne neuer decre made by ony generall councell as paule teachyth 2. Timo. 3. 2. Pet. 1. therefore Christiane reader as thow hopist tobe sauid harken diligently unto the wor des of oure heneuly father and here them not only but undrestond them belyue them and do them his wordes be these Matt. 17. Hiâ— est filius meus dilectus in quo mâ—hi complacitum est ipsum auditâ—â— a few wordes but a great mater conteynid in them thonly saluacion of all oure healthe sufficient autoryte to ouer strow all false doctrine and all Idololatrye of the worold He that teachyth ony thing that Christ tawght not is not tobe harde souche as only hath there redempcion in thonly death of Christâ— wilbe lyue nothing but that Christ commaundith nor do ony work that cannot be aprouyd by the scripture He holdyth alwayes thys texct before his yâ—ys That the father shewyd unto the worold sayng this is my sonne in
iugmeÌ„t or to complayne that the spouse is taken away from us For as the say they haue hym suere inough in the pyx and will haue till the woroldes end If it be trew I will say nomore Inde uenturus iâ—dicare â—iuos mortuos it nedithe not to be lyue that heshall cum from heauen to iudge the quycke and deade but to belyue that he shall cum out of the pyx that hangith at euÌ„y aulter now her inuisible and then shall be sensible But how can this lerning agrey with the scripture that sayth Videte palpate quia spiritus carnem ossa non habent quae me uidetis habere Luce 24. how doâ—th this lerning that sayth Christes body to be euery where agre with the wordes of thangelles Surrexit non esthic uenite uidete locum c. Mat. 28. Pauperes habâ—bitis uobiscum me non habebitis Vnderstond the wordes hoc est corpus meâ— without à trope and there shall folow souche conttadiction in the scripture as may not be admittyd better it is to undrestond one place by many then many shuld be made false by the mystaking of one They would agree these places with inuisibiliter modo celesti To say that Christes uere naturall body is here but insensible And dooth ocopy no plaâ—e althow it be as uery naturalle and trew abody as mannes body is except sinne and immortaliteâ— Sed hoc dicere facilius est quam do cere it is not sufficient to say but to proue that they say this argument cannot be denied in Aristoteles scole Corpus est finitum crgo est in locoâ— if Christ haue atrew body it must occopy place in the sacrameÌ„t it occopyyth no place theÌ„ it folowith it is not there Other probacion haue then none But only the sounde of these wordes Hoc est corpus meum the meaning of the wordes be agaynst them Aman may not take the letter with out the sense in amater of wayght Cicero thetnick so willith Semper autem in â—ide quid senseris non quid dixeâ— ris eogitandumâ— lib. offic Because we shuld neuer be troblyd with these gloses inuisible insensible and myraclousment He causid his immortall and glorifiâ—d fleâ— he to be senseble to chid and tried by the fingers of Thomas Ioan. 20. As for the wordes of Paule ad Ephes 4. Philippen 2. that seme to shew Christes body now glorified to ocopy no place I refer it to the iudgment and faith of the Christiane reader where Paule ment ony souch doctrine or not qui descendit idem ille est qui-etiam ascendit supra omnes coelos ut impleret omnia Thauctors of this doctrine dooth alâ—ige the text in Aâ— rong sense For the scripture in many other places dooth confesse Christ to be ascendyd Into heaueus Therfore it is uerylik that Paule would not set him out of heauen But rather by these wordes he ascendid aboue all heauynes be would amplyfy the inspeakable Ioy of those glories that his most precious body possessyth The which in therth was debasyd and abiectyd unto moost uile ignominie and contemptâ— so Paule declaritâ— these too coÌ„trariesâ— moost uile in therth mortaleâ— moost glorious in heauen immortall Illud asceÌ„dit quid est nisi eâ—iam quod descendat prius in infimas partes terrae Etaddit qui descenditidemille est qui acendit supra omnes coelos Paule dooth waye these too propositas and setteth one agaynst thother In infimas partes terrae descendere supra omnes coelos ascendere And he that will gather by these wordes of Paule souch an argument Christ ostendid aboue all heauens thereforuÌ„ he is in no place for out of heuean is no place Then maye likwyce gather of thother wordes this argumeÌ„t Christus in infimas partes terrae desceÌ„dit ergo nulnullum locum habuit in terra But Paule Christiane reader ment no souche subtil tes in this place is holy intencion was to declate booth his inspeakoble contempt that he had in this worold and also his moost glorious loy and honor that now the body hath in heauen and dooth interpretat himselfe ad Philip. 2. qua propter deus islum in summam extulit sublimitatem c. my faythis that his blessyd body is in heauen and dooth abid stille in heanen and not our of heauen Christ sayd Vbi ego sum ibl erit minister meus Erimus autem in coelis non extra coelos aut supra coelos extra omnemfci licetlocum 1. nulllbi Paule sayth Nostra connersatio in coelis est ex quo exspectamus saluatorem And doâ—he likwyce the same 2. Corint 5. this is à trâ—w fayth which I beliue And where as the call Chrystes body athyng celestial and Diuine trew it is immortall and delyueryd from all mortall qualites according to Paules wordes Ro. 6. Viuit Deo â—ultra non morietur What can be in ferryd herof the frute of the blessyd uirgine hath not lo ost his humanite but in heauen his body is as uery trew â—â—â—eshe an blud as it was hanging upon the crosse immortalle and yet uery man And so in this manhed sitty the at the right hand of god Seleuciani did deny that Christ in his fleshe dyd sit at the right hand of god but the Christianes belyue the scripture It is the nature of à coÌ„tencious arrogaunt and prode hart to take out of the scripture some souch propositioÌ„s assound for there purpose to defend a wrong opinioÌ„ thowghe the meaning make nothing at all of there partâ— And then they haue none other word in there mouth but the holy word of god the playne and manifest text the holy goost is the best oratour of all noman can speake more playne then he He hast he most apt and coÌ„uenient wordes to expresse his mind with all And when his wrong conceyuid opinion must be defendid he sâ—ttyth the wordes of the scripture in the ffore ffrount agaynst his coÌ„trary he clea uith fast unto the letter will admyt no interpretacion but as he pleasyth no collaction of places he caryth not whether it agree with other places so the worde sounde for his purpose Which hathe byn the destruction of many ffamous and excellent clerkes as Ishall repete the names of afew to scole the Christiane reader in the fere of god for it is not lerning nor wyt that preseruith the fayth of à Christiane man but godes singuler graces which must be dayly prayed for that by affection he embrasse none opinion what men so euer he is fanty sid un to But say with Dauid turris fortitudinis nomen dei Antropomorphitaeâ— Sayd that god that made man was lik unto martall man And tok occacion to Err by these wordes Genes 1. faciamus hominem in imagine nostra secundum similitudinem nostram and doules the wordes without atrope sound euen so but thexcellent diuines that knowith by the scripture what god is and what man ys will streyght way perceaue that there is â— tropoâ—e and
by the hole undrestond the part to say the soule of man Confer not the wordes of Moses Deut. 31. with the other places of the scripture Pono ante te bonum uitam benedictionem maledictionem elige uitam ut uiuas c. and then were the pelagians doctrine trew Chiliaste by these wordes of Christ I will not drink of this wynne from heusforth tyll I drinke it new in my fathers Kingdome sayd that weshuld eat and drink affter this liefe in heauen Sabelliam sayd that god the father suffrid in the ffres he aswell as Christ and toke occacion by these wordes and like Ego pater unuÌ„sumus Ego in patre pater in me Hebionitae sayd Christe was only man and not god as the lewis at this present dooth By these wordes Deus meus deus meus ut quid dereliquistime Heluidius by the wordes of the scripture yle taken conceuid awrong opinion of the blessyd uirgine Marie And sayd she was mother of more chyldren then oneâ— Sainct Augustine lib. 21. de ciuitate dei cap. 25. â—â—ytith of asort of heretykes that sayd who so euer ons receauid the sacrament of Christes supper could neuer be damnid and defendyd there opinion with these wordes Ego sâ—m panis uiuus qui de coelo descendi si quis comederit ex hoc pane uiuet in aeternuÌ„ Arius and marcyon with many grear lernid men deâ—endyd moost detestable heresies by the mystaking of the scripture therfore no fayth owght to be yeuin unto the interpretour that rather intendyth to stablyshe an Error and false opinion then to confer place with place that no contradiction be found in the scripture ner ony uiolacion of oure catholicke faythe Saynct Augustine lib. 3. de doctrina Christiana teachith agodly waye to understond the scripture he that will ffolow his counsell shall not lightly erre in Expounding the scripture he shewith there when the wordes may be taken and when they may not be taken without atrope But the more to be Lamen tyd souche is now the condicion of all men deceauid in religion for the moost part they will raÌ„ther run still the wrong rase they haue begon then godly to return unto the truith they will not repent lest they shuld seme to haue erryd souche is the state and condicion of oure miserable nature Where as there lackyth probacion of the thing that shuld be prouid they tary in the letter yle undrestond and turnith them selfes ad peticionem principij Aske how the proue and why they make an alteracion of the bread and what place of the scripture prouith there proposicion They fle unto the text Hoc est corpus meum And for the probacion of the proposicion they aleige the proposicion itselfe Hoc est corpus meum is the proposicion where upon all this disputacion and contencion dependith They must proue by other places of the scripture that those wordes alter the substannce of the breade what union is betwen the body of Christ and the bread And how this union is made and where the scripture prouith The sone of gode â—o com into the worold to be bread and how he commyth and what profeit his body made of breade bringyth unto the worold and whether ony of the prophetes euer prophesid of souch acumming of godes sonne into the worold Shâ—w the scriptere that prouith this proposicion hoc est corpus meum To haue souch asen seas ye say that the conscience of those that ye would haue bâ—lyue this your doctrine may repose here selfe in â—rewth and uerite of godes word Or else noman wilbe lyue youre doctrine If Paule had no better fensid this generall proposicion to the Romaynes Arbitramurigiâ—ur hominem iustificari per fidem absque operibus legis Then stile to haue repetid the proposicioÌ„ There would nether lew nether gentyle belyuid his word But he confiâ—mith the proposicion and disputith the mater so pro and contra that he confutith all thargumentes that seme to repugne his purpose These men that would haue the bread to be turnid into god an man Hath none other word but still lik the cocke crye hoc est corpus meum and will hyre none other lay but this is my body so may aman aster the same sorth proue our lady to be Ioan the Euangelist mother And say allwayes what so euer text of the scripture be browghte agaynst him as Christ sayd Ioan. 19. Ecce mater tua say what ye lyst the â—e wordes be trew Christ spake them they be playne they neade no interpretacion if ony man aske à reason and confirmacion of the proposicion He may say still Ecce mater tua ye must mak no reason how it may beâ—â—t sufficit to haue the word of god the manifest text reason shall not melle with the mater it is amater of fayth And aâ—ter this sort aman may like wyce proue Ioanne the baptiste to be the person of Elias is not this ameruelous maner of resoning When they be askyd to proue the proposicion they repet the proposicion that is disputable and so false as they takeit that thextreame contrary is trew As the scripture prouith and callith the signis of the moost Diuine and sacrate supper of the lord bread and wynne 1. Cor. 10. 11. Who so euer eatyth of this bread unworthily shalbe culpable of the bodi of Christ These wordes be more playne to proue the bread to remayne aster the wordes as they call them of the consecracion then hoc est corpus meuÌ„ ar to mak à metamorphosin of the breade Now if it be the deuillis sophistrie as my lord callyth it to belyue with the auctorite of the scripture withe the iudgment of reason and by the consent and agrement of the senses that bread is breade and that god chay gith not the iust trew and uery body of his immaculat and glorious sonne in so lytle arome as too ynches of bread Then is the scripture the deuilles sophistrie whych teachyth to belyue that Christes body is in heauen and bread in the sacrament Act. 1. 3. Mat 16. 1. Cor. 10. 11. This doctrine only hurtyth not the faythe of man But also dishonorith the dignite of mannes creacion where as it was yeuen him to be lord of all the other creatures that god made Gen. 2. and more to auayle in reason Now by the malice of man this order of god is peruertyd and that that the byrdes of thayrâ— bestes of thearth and fishes of the water know to be à creature manne makyth it his god and prouithe hymselfe there by to be inferiour unto all other creatures Which is no smale offâ—nce the ymayge of god in man not to know as mouch in asensible peace of breade as the bestes unto whom god gaue onlye the iudgment of senses unto Then hath they an other defence for this wrong opinion of the sacrament they say it is don by miracle that the body of Christ is praesent doutles if I sawe the body
in his sacra celebrare mysteria hinc fieri quaedam extranea catholice Apostolice traditioni coÌ„traria Sed siquidem domos simpliciter aliqui habere putant oportere in sacris suis orationis 〈…〉 uidelicet gratia nullo celebraÌ„do penitus horam quae sacri sunt mysteriâ— id eis permittimus This godly Emperoure Raygnid Anno domini 500. whereby it aperith it was not the maner of those days to celebrat the supper no where but in the congtegacion openlye as the paesah was commaundyd to be don neuer part of the lamme browght unto the syck man But â—tyn in there congregations as ye rede Exo. 12. Num. 9. where as Eusebiâ—s lib. 6. cap. 34. Ecclesiastes wrytith of one or too to whom the bread was ministrid in there priuate houses It was doune upon à singuler consideracion The persones that receauid this sacrament in there priuate houses were before excommunicatyd by thauctorite of godes word and before there reconsiliacion fell into this danger of deathe by sickenys the deaken was commaundyd to minister the bread unto them that in the reseauing therof they might declare there trew penitence unto the churche and dye in the promeses of god that desirith not the death of sinnerse In the tyme of Cypriane it was usid to yeue the bread of the supper unto chyldren if it were yeuen them as à sacrament it was yle But I cannâ—â— belyue it graunt it were I will not folow Cypriane but the institucion of Christ I know that he was but aman and had his faultes as ye may se by his opinion where he would souch as were Christenyd of herytikes to be rebaptisid We shuld not yet by this auctorite leaue thexample of the Aposteles Except it be in souch places where as the commune ministery of the churche is corruptyd and the sacrament usid contrary unto the institucion of Christe there euery man may in his priuate chambre with his Christiane and faythfull brothers commuâ—icat according unto thorder of the scripture As we sâ—â—ct 2 20. how the Apostoles dyd when the Pharises and pristes of the temple contemnid Christ and his ministery as well of the sacramentes as of the preaching of the gospell where as the faithfulles may receaue openly the sacrameÌ„t it sufficith them it is not nede to to haue it browght unto the syckmannes bedd For the doing therof hath don hurt in the church of god causid many times the pore sick man to put his hope and confidens in thexternall â—act and receauing of the sacrament and thowght himselfe neuer sufficiently preparyd to death but when he had recâ—auid this externall signe And thus was thabuse of the blessid sacrament Men say it is nether commaundyd nether for byddin by the scripture that the sick shuld use the sacrament in there priuate houses The wordes of Paule Ego accepi à domino c. with the textes à fore rehersid shewyth not only how the supper shuld be celebratyd but also where it shuld be celebratyd Sufficiat nobis tradicio Apostolica Let us conform oure selfes unto them as nere as we may Would to the lord that there were no more ceremonâ—es in the doing of this sacramoÌ„t or ony other in the churche then the scripture makyth mencioÌ„ of then blessid and fortunat were the pore ignorâ—t people that now by te and gnaw the bitter bark and neuer tastythe the swetnis conteynid with in this externall signes and no meruell there curates be as wyse as they the blind leadith the blind into ignorancie souch godly preacheres hathe there mother the holy church apoyntyd to haue the charge of those soules that Christ redemid with his preciouâ— blude Person and uicar patrone and byshope shaâ—â—e wayle doutles this horrible sinne to deceaue the people of god of his moost holy worde were the yeuerse of beneâ—ices so god unto there â—enentes or pore people of the paryses as they be unto there dogges and horses it were well for noman yeuith his dogg to kâ—pe but unto hym that hath skyle how to diet hym and to kepe hym in breath to mayntayne his course To saue hym he wax not mange his horse unto hym that best can skyle to hand ill him as well in the stable as in the â—eld Euery thing in the worold is better prouidyd for then the soule of man God matiners for the shyppe Polityk men for the commue wealth an Expert phisicions for the body à pleasaunt coke for the mouth A well practysid capitayne for the wart none in ony affers concerning the body shall be admittid unto ony office but apt and coÌ„uenient persones the best that may be gote in the church of Christ it is no mater passyd of who bare office thowghe he know nomore what appertayth to the charge that is committid unto hym then the lest of his paryâ—he They take great payne to uisit the sick and to ministre the sacramentes it were better they neuer came anere the sick with the sacrament except they knew better what à sacrameÌ„t ment and could shew them godes promises Which ar not only sealyd but also openlye declarid unto the church by the sacramentes And to make more open that the masse is no ceremonie nor the bread there usid no sacrament of gâ—des I will declare it unto the Christiane reder by the scripture that teachith us what the sacrament is and how it must be usid That the Christiane reader by reason of thabuse contemne not the thing it selfe Thowgh the abuse of sacrameÌ„tes is coÌ„demnid yet must we not contemne the sacrament thowgh thabuse of prayer be nowghte yet prayer as god commaundythe is good thowgh winne make men drouke yet noman sayth winne is nowght â—emoue then thabuse of euery thing that is godd and let the thing remayne style This is the diffinicion of the lordes supper It is à ceremonie institutyd by Christ to confirme and manifest oure societie and coÌ„munion in his body and blud untill he he cumme to iudgment Euery word in this diffinicion is in the scripture that it is à ceremony institutyd by Christ Matt. Mark Luâ— and Paule testifieth that it confirmith the coniumction and societe of Christ and his church these wordes of Paule prouith Quoniam unus panis unum corpus multi sumus Nam omnes ex eodem pane participamus â— Cor. 10. and that it shalbe donne till thend of the worold Paule prouith â— Cor. 11. Mortem domini annuncia bitis donec uenerit Now the maner how it was institâ—tid and how it must be usid in the churche It is wroten by Matt. Mar. Luc. and Paule in the places aford reher sid And Paule by name sayth coÌ„uenientibus uobis c. would the supper of the lord to be à ceremony of à puplik and commune assembâ—ance and would in this assemblance the gospell to be preachyd god to be callyd upon in the remembrance and â—ayth of Iesus Christ with yeuing god thanges that he would saue us by the death
not be hard only for to know god but also to ffolow god in his commaundementes Beati immaculati in uia qui ambulant in lege domini Psalm 110. Beatus qui in lege eius meditatur die ac nocte Psal 1. thus with an holy sermon Christ preparyd the hartes of his disciples unto the holy supper and not with saing of masse He exortid them to pacience And to coÌ„temne the worold thone to loue the other and thone to bare 〈◊〉 thinfirmites of thoter rede the coÌ„fortable sermon of Christ from the 13. of Ioan. to the 17. and then I make thy conscience good Christiane reader iudge which is the best wayes to prepare the wrechyd and sin full man unto the supper of the lord And which of booth is to be preferryd à sermon as Christe usid and his aposteles Or those uile ceremonies that the byshoâ—es hathe browght into the churche euery man baryth 〈◊〉 other in hand that he louithe Christ and doothe ackâ—â—lege him to be wyser then man It apperith not for if tâ—ey belyuid as they say they would not leaue his holy testament seatyd with his precions bludd and folow the supersticion and idolatrie that the testament coÌ„dem nithe This holye sermon shuld prepare the hartes of souche as purposid to communicat with the precious body and bludd of Christ lest they receauid this holy sacrament unworthyly to say with out penitence and the fere of god For althowgh sinne of his awne nature be detestable and condemnyd by god They that without repentaynce receauith this sacrament aggreuat and doble there sinne be cause without condigne honor and reuerence contemptouslye receaue the body of Christ After this preparacion unto the sacrameÌ„t Consider the ceremony it selfe without all mennis addicions only prescribid in the word of god and thow shalt perceaue the action and doing of the supper preche unto thy senses fayth and penitence Christ toke bread gaue thankes unto god brake it and gaue it to his disciples sayng take ye eat ye this is my body that is yeuen for youe Mat. 26. Luc. 22. Mar. 14. 1. Cor. 11. The eris of the Christiane hyrith that the body of Christ was yeuen and his bludd shed for his sinnes These wordes and the breaking of the bread betwene him and his Christiane brother dooth certifie him that the yre of god was greatagaynst sinne that would not other wyce be satisfied then by the death of Christ his only sonne No godly hart can iudge sinne to be lightyle that was purchyd with so meruclous à death and inestimable pryce The calamites of manne be great and his misereis wunderfull as we dayly se Sickenis pouertie exile bauishemeÌ„t warr not only in the fild with oure Ennymiesâ— But also at home with all uertew and honesty discord debathe contencion and stryffe betwen them that shuld be in moost peax and concord Yea dayly war in euery mannys conscience betwyne uice ad uerteue Loost of goddes And loost of ffrendes the greatyst loost of all loostes to be robbid of the trew word of god All these be sacramentes and signes of godes displeasure and yre agaynst sinne And we arr troblyd and afflictid with the se miserys to admonishe us of godes iudgment and augre for sinne But the testimomye of all testimonies of this great and inspekable yre is the sonne of god sweting tyres of blud contending with the iustice of god and fighting agaynst the deuill ad sinne only gote the uictory by deathe He that is not mouid nor ferd with this thowghtes of godes ire and the death of Christ in eating and receauing the sacrament undrestondith not what the sacrament meanith Now except Christ shuld cum downe from heauen and dy agayn before oure faces his death cannot be more lyu ely expressid then it is in the scripture he knew what ways it might best be kept in remembraunce that suffrid the death in his awne body and shewid the manner of this ceremony himselfe and byd them do the same in the memorie of him Christ preachid à sermon brake the bread and delyuerid the cupp unto the hole congregation Matt. 26. Mar. 14. Luc. 22. so did Paule 1. Cor. 11. and then gaue thaukes unto god and aydid the poure 1. Cor. 16. and this was the memori of Christes death and unto this hole accioÌ„ and ceremoni of the supp must these wordes be referrid hâ—c quotiescunque feceritis in mei memoriam facietis And not to the liffting upp of the chalice ouer the pristes hea de as it is usid in the masse Christ commaundyd this ceremonie to break the bread among the hole congregacion that by the doyng therof the might return unto trew repeÌ„taynce and thinke when they break the bread and drink of that holy drinke that as they breake the bread and drink of the cuppe so it was there sinne and there fathers that causid Christ to dye This ceremony is godly and thus dooth the scripture permit to interpretat the doing of the supper and not to breake the bread secreatly with per eundem dominuÌ„ nostrum Christum filium â—uum c. as they do in the masse What neade hath the prist to break his cake at all if he mind not to depart of it to his neyghboure he might eat it hole as well it is but an Apyshe contrefeting of Christ to make good the thing that is nowght Because Christ and Paule diuidid the bread unto the hole churche as Acommunion they will diuid it in there priuate masses thowgh it be yle don yet hath it à certaine shew unto the unlernid of uer tewe Is not Christ well ffolowyd godd Christiane reader of these menâ—yes hardely there masse and breaking of breade as like unto the blessid communion of Christes bodi and prâ—cious blud as uice is unto uertewe and false supersticion unto trew religion The masse is no ceremony of Christes supper But à uery prophanacion of Christes supper ffor this is à trew and certayne rule all wayes to be had in remembrannce No ceremonie hathe the nature and strenghe of à sacrament when it is not usid as the word of god teachythe but contrarie unto the word of god and to an other end then the word of god assignithe it The â—ewis and the turkes dooth use at this daye circumsicion yet is it no sacrament This ceremonie pleasithe not god but it is a wickid supersticion damnid by god and don coÌ„trary unto the word of god Lykwice the masse where as one receauith the bread and winne the baring about of the hoste in prosessionâ— Keping of it in the box Doutles it is not à sacrament of Christes moost holy body but à prophanacion of his holy supper For of Christes ceremonie it was sayd Accipite maÌ„ducate take ye and ete ye it agreyth nothing with à sacrament that they do They haue not asmouch as one place of the scripture that speaky the of à priuate masse baring it about in prosession or Keping it in
inferiour unto Moses The gospell unto the law And the churche of Christ unto the church of Moses And declarith them selfes to be more contumelious agaynst theÌ„ the lewys agaynst the law Euery lew knew right well that there sacramentes were sufficiently prescribid and tawght unto them by the expresse word of the scripture These massers say that they can amend the form that Christ gaue and celebrate the supper with more religion then the scripture teachith And of à communion they make à priuat masse And defend the same as athing of all thinges moost holye Doutles if there sayng be trew and there masse of souche holynis as the make it of we ar litle be holding unto Christ That he would not his churche shuld haue the use of the sacramentes playnly knowen by his testament as the use of the sacramentes unto oure fathers we re knowyn by the lawe ffortunat then were those that were of thold church before Christ was born for they were certayne of there ceremonies and sacramentes by the expresse word of god which cannotlye but we in the time of the gospell as they saye must belyue the doctrine and tradicion of man and obligat booth body and soule unto the same as unto à treuth infallible and prefer it before the word of god For wher the word saith one thing thei say an other The scripture that affirmith the supper to be à communion they say it must be apriuat Masse Christ said Bibite ex eo omnes And so sayd Paule 1. Cor. 11. they say thone kind is sufficient for the people Had ony doctor amuÌ„g the Iewis usid souch Ablasphemy agaynst the law of Moses the people would not haue browght the doctor unto the scoles to haue disputid the mater but before the iudge to haue had sentence of death agaynst him that they might haue slayne the blasphemoure with stones Vnto us that be Christians agaynst Christes law they may say what the list and haue good thank for there labour Better eare ys gyuen unto the word of man then unto the word of god Atale of an old tubbe better hard then à godly sermon of the new testament People could neuer haue binne browght unto this contempt of goddes truithe had not the deuill and the deuillishe lawes of bishopes takin the word of god from them wherin only is declarid the will of god unto us what-is godd and what is yle what to be chosen and what to be refusid A thowsand times more ignorauntar the Christianes of the gospell and of the hole scripture then the lewis Neuer met I with one lew but he could reason familierly in ony booke of the old testament as agreat lernid man among the Chtistianes in ony place of the new testament Yea and likwice some in the new testament also and by the New testament with many strong argumentes can proue the masse and other ceremonies to be agaynst the new testament To the great shame of Christiane men that thennymies of Christe know better what is contey nid in the new testament then those that hath professid Christ and no meruell for euery lew is able to instruct his awne familie in the bible and beginnith to teach his child the 20. chapiter of Exod. as sonne as he can speke Aleph God of his mercy turn them to his fayth and then I dout not they will more auayunce godes gospell then we and better kepe the word of god in honor with out false gloses then we I desire those that defend these Masses and other robbery of godes glory in the church To make some boke of euery thing that they defend Shew who was thauctor of there doctrine and first browght it into the churche in whois days and what yere it was don And proue there booke to be good by the worde of god only or else noman wilbe lyue it And that there use of the sacramentes is prescribid unto the church by the worde of god And tell us what difference is betwen à sacrament and the thing signified by the sacrameÌ„t Or whether the sacrameÌ„t and the thing ment by the sacrament be one thing and what I shuld iudgâ— of the signes and what of the thing signified by the signâ—s The scripture teachith other wyse then the popyshe church teachith of sacramentes god sayd unto Noe that the Rayne bowe was à signe of the conuâ—nant betwen god and him Gen. 9. sic Abrahamo de circumsicione Et erit leooth foederis inter me inter uos Gen. 17. de Pesah Exo. 12. erit hoedam uobis in signum Eterit uobis dies ille in memoriam celebrabitis eum pro festo domini in generaiiones uestras Now let the Christiane reader mark our sacrameÌ„tes and the wordes that Christ usid when he institutid them and se how that Christ alludid unto the sacramentes of thold churche he sayd that pesah shuld be celebratyd and the day of that solemnite kept holy as à memory of godes mercyedon in Aegypt when he killid by his Angell all the first be goten in Egypt and sauid the Israelites So sayth he in the Euangelistes by his holy supper Do it in the memory of me And paule saythe as many times as ye do it ye shall declare the death of the lord till he cum they of thold time kept in memori the fact of thangell in Egypt and caryd not with them allwayes the Angell in the sacrament of pesah but thangell when he had don his office apoyntid by god returnid agayne into heauens unto god Souch as be of Christes churche kepe in memorie the fact of Christ don upon the earth for the saluacion of the worold by the death of his innocent body and dooth not Carie à bout in the sacrament the body of Christ itselfe for that after xl dayes ascendid into heauens after that it had don the office that god apoyntid it unto to say to be slayne upon therthe and then to ryse agayne and be exaltyd into the unspeakableloys of heauen As Paule sayth ascendit ut adimpleret omnia Ephe 4. he ascendyd to fullfill all thinges not with his corpor all presence as some men say but to fullfill all thinges that was wroten of him in the law the prophetes and Psalmes and to leue us à sacrament of his blessid sacrifice in the church to be ameroy of that glorious deathe untill the woroldes end Whyche sacrament is not abare signe and token of his death only as many men imagine as the picture of hercles is hercles Or the imayge of Iubiter to be iubiter But I put asmouch difference betwene the sacramentes of Christ and all other signes and tokens not apoyntid for sacramentes As I do betwen the seale of Aprince that is annexid unto te wryting or charter that conteinith all the princes right and title that he hathe unto his Realme and the Kynges armis pentid in à glasse window souch seales annexid unto so waighty wrytinges be no lesse estemyd
Marc speaking of the bread Acceptum inquit distributuÌ„ discipulis corpus â—uum illum fecit c. quo modo corpus suum fecit si panis non est corpus sed figâ—ra corporis eius panem fecit corpus id est sui corporis representationem consecrauit So doothe Cypriane Epistola ad Cecilium say of the chalice Non potest uideri sanguis eius quo redempti uiuificat sumus esse in calice quando uinuÌ„ desit calici quo Christi sanguis ostenditur the wyne is put into the chalice to represent the blud of Christ So in his sermon de oratione dominica say the that this supper is à mysticall and sacramentall eâ—ting and drinking of Christrs body by faythe and not carnally as this opinion of transubstaÌ„ciation would haue it Mentis non dentis sacramenta sunt pabula in quit August Saynctâ— Hiero in Epist ad Rusticum Nihil diciuâ— Exuperio Tolose episcopo ait ut qui uasis ecclesiâ—e praeciosis in pauperuÌ„ alimoniam distractis corpus Christi in canistro uimineo sanguinem portare in uitro Also li. 2. contra â—ouinianum quaestione secunda ad Hedibiam He doothe as Christ did as the Aposteles dyd as the scripture doothe call the sacrament of Christes body the body it selfe And so we read in sainct Am brose id quod panis erat ante coÌ„secrationem corpus esse Christi post consecrationem the bread was callyd the thing that the bread representid Because men shuld with the more reuerence and owsten use this holy sacrament But what his censure and iudgment was of the signe it may he knowyn in his commentaries upon the ffyrst Epistole to the Cor. capite 11. where he say the that the supper is the signe of the thyng and not the thyng it selfe he cally the the cuppe the figure of the blud and not the blud it selfe the bookes de sacramentis that be namyd to be his be not his`as those too reasones may well persuade the doctrine of them agreythe not withe the doctrine of his other workes nether withe the wrytynges of his scoler and disciple saynct Augustine Rede his 10. book de humanitate Christi assumpta in LucaÌ„ Ergo non supra terram nec in terra nec secundum carnem te querere debemus si uolumus inuenire nunc enim secuÌ„dum carnem non nouimus Christum Denique Stephanus non supra terram quesiuit qui stantem ad dextram Dei uidit Maria autem quae querebat in terra tangere non potuit Stephanus tetigit quia quesiuit in coelo thys doothe Hilarius godly declare in the 137. Psalme where so euer this later age could take occacyon of ony holy Doctors wrytyng by the lest word of the worold they wrestyd the word ffrom the Doctors meaning to stablyshe there opinioÌ„ of traÌ„substancion of bread euery doctor of antiquite makythe agaynst it and yet the will not leaw there miserable blyndnis I would repet more places of the doctors But it nedithe not those that hathe wroten ageynst this falsched before me in Latyn and in Englyshe better lernyd then I hathe gatheryd so many places to gather that it suffycythe euery hart that is not weddyd unto his opinyon Red saynct August in 6. capiter of Ioan. and in the 98. Psalmes Expondyng these wordes nisi manducaueritis carnem filij hominis in the person of Christ saythe this Spiritualiter inquit intelligite quae loquutus sum Non hoc corpus estis manducaturi quod uidetis bibituri illum sanguinem queÌ„ fusuri sunt qui me crucifigent â–ª Sacramentum aliquod uobis commendaui spiritualiter intellectum uiuificat caro non prodest quicquam c. Would to god the worold could understond this kind of eating Souche as would proue Christes body to be here upon therthe ha the nothing but wordes of there awne inuencion withe out the scripture where with the deceaue the unlernid it is sone doÌ„ne to make godd athing impossibleby wordes and à swete oracion to souche as be ignoraunt of the mater that is spoken of as Cicero Nihil tam incredibile quod non dicendo fiat probabile nihil tam horridum quod non splendescat oratione tanquam excolatur as it may well be seene in this mater of the sacrameÌ„t where as people by wordes ar constraynid to honor apeace of bred for god Then my lord would mak godd the wyckyd masse by diuersice of termes instirucion and tradicion And saythe that Paule delyuerid unto the Corinth by tradlcion the use of the lordes supper And wouâ—d make the deuillyshe masse to be the tradicioÌ„ of the Apo steles because Paule saythe Caetera cum uenero disponam And of these wordes my lord would infer that all this Romishe rites and usayges of massing were the tradicioÌ„ of the Aposteles but the place seruith nothing to pue my lordespurpose It is no nede to go by coniectures asmy lord doothe to interpretat Paules wordes the meane nothing of the supper ffor Paule saythe conâ—erning the use therof he deliuerid unto them the thing he receauid of the lord In the whiche wordes ar too thinges to benotid ffyrst as concerning the use of sacramentes in the churche it shuld be none other wice tawght nor ministrid â—nto the people than god commaundithe And that only god is thauctor of euery sacrament and hathe prescribid how they shuld be usid The second is that the Corinth were before in all thinges aright instrucâ—d according unto the institucion of Christ in the use of the â—acrameÌ„t But in other thinges Paule desirid the church of Corinth to be reformid therfore he sayd Caetera cum uenero disponam theophilact is of my part But the use of the sacrament was playnly Absolutely and moost holyly tawght and usid before in there churche As these wordes ffull of emphasis and uertew declarithe Ego accepi à domino quod tradidi uobis I wounder what mouithe my lord to say Paulement these wordes of the supper and would make Paule and the scripture auctor of souche abhominacion as the masse is that now is usid Those that redithe the histories and wrytinges of our elders knowith what byshopes of late dayes made this masse The Apostoles and primatiue churche did celebrad the lordes moost holy supper without pompe and all this rable of stinking ceremonys moost simplely My lord shuld not be offendid with those that would the supper to be usid simplely He shuld remembre that the lord himselfe and his Aposteles usid it so with the prayer of Christ Pater noster As Hieronâ— and Gregory testifithe thone li. 3. contra pelagianos Thother li. Epistolarum 8. Epist 7. The historys be playne what the byshopes of Rome hathe donne in this mater How and by whom these ceremonys hathe byn augmentid The uer be prolambano that paule usithe signifieth as budeus sayth in commentarijs linguae Graecae per manus traditum accâ—pio ut successor facit qui prouinciam
orbem terrarum me summa religione colentem habeo Nam omniuÌ„ habitatores terrarum quas sol ex oriens occidens suis radijs illustrat cum ubique incensum offerrent tum etiam sa crum purumque mihi gratuÌ„ conficient cognoscent enim nomen meum uoluntatem debitum honorem pre stabunt accommodatuÌ„ cultum adhibebunt Sic enim dominus ad Samaritanam Mulier crede mihi quia uenit hora quando nec in monte hoc neque Hierosolymis adorabitis patrem Vos adoratis quod nescitis nos adoramus quod scimus quia salus ex Iudaeis est Sed uenit hora nunc est quando ueri adoratores adorabunt patrem in spiritu ueritate Paulus his edoctus in omni loco iubet orare leuantes puras manus sine ira disceptatione Et diuinus Malachias plane nos ex his docet eam pictatem quam nunc profitemur in omni loco obitum iri Nam circumscriptio loci ad sacra obeunda dele ta est Omnis locus accommodatus ad dei cultum est existimatus et uictimarum ratione carentium caedes immaculatus agnus tanquam signum uirtutis odoratum incensum existit Iudaei autem iuxta Malachiae praedictionem reiecti sunt Ideo nomen meuÌ„ inquit magnum inter gentes The prophet neuer ment nor none other lernid man that knowith the tonges to bring à Iewishe ceremonie into the churche of the gentiles And to inclose Christ in this Mealy sacrifice of the aulter Rede the 12. chapiter of Paule to the Ro. and se what sacrifice is requirid of the Christiane My lord hathe the sound of one word more of the Ebrew Missah And would that the sacrifice in the law callid Missah shuld be à figure and type of this popishe masse facies solemnitateÌ„ ebdomadarum domino deo tuo cum leuacione uoluntaria manus tuae quam dabis secundum quod benedixerit te dominus deus tuus Deut. 16. god commaundid in the end of haruist to celebrat this solenne ffest and to offer unto the lord part of euery grayne that came of the erthe not only because they shuld yeue hym thankes ffor the preseruacion of the people ffrom hungre and faymi ne but also to acknolege hym to yeue all thinges only and not to attribut the plentiouse and aboundant haruest unto ffortune as the Epicures doothe And likewyce to confesse that his grace and ffauor makithe ryche and his displeasure poure and not to attribut the gifftes they receauid unto the second causes as the Stoykes doothe that say god is bound to do as the second cause is disposid it is not so for he can make skarsite and nede of corne where as is good fertill ground and aboundance in the baryn feles and Now if an oten or barley shefe that was offrid for the purpose that I haue shewid figurid the masse let the Christiane reader iudge I meruell my lord is so ffull of Alligories and speakythe nothing of the text wheÌ„ an allegorie ê“uithe nothing But is usid to declare the thing that we would proue Let him ffirst proue his proposicion by the scripture And then I will admit the figuratiue loquucion as truithe shall forse me my lord in the end of his booke speakyth of them that study to impung this stablyshyd uerety as he callyth it of the churche the ministracion of the sacrament under one kynde and then saythe they ar not only in that hyghe mater of the sacrament But also in ceremonys and namely souche as garnyshe Christes religion wherin he saythe the deuyll usythe A meruelouse poynt of Sophistrye by deuision and examyning partes alone whyche partes so consyderyd seuer allye be nothyng and yet ioynyd to gather be som what c. My lord wyll open this poynt of Sophistrye he saythe whiche consystethe in diuision betwene the hole and the part And puttithe this example if one were askyd whether à farthyng would make à ryshe man A simple man would say nay c. Then makythe he his simile like wysse in the discussion of ceremonyes semelynys and oders the deuyll fframythe his quaestions by deuysyon and askythe of eche thyng alone as for example whether à shauen crowne makythe à pryst then answer is made nay doothe a long gowne make à prystnay and so fforthe as my lord tellythe his tale My lord hathe well openyd a poynt of Sophistrye doutles as he that ment nothing else but to set à whicche candell before the Iyes of the simple that they shuld not see the truithe And would carie them by sophistrye whether he lystythe He that will argue of à similitude must put all wayes too thinges alyk that the one may open the other Now my lord makith à coÌ„paricion of too thinges unlike as the qualites of gall shuld in swetnis be comparid unto the qualites of hony Euery man knowithe that this is trew in tweny pound necessaryly to be conteynid twenty nobles Twenty grotes twenty pence twenty halfpence and twenty farthinges and not possible to haue the greater somme without the lasse Is the like in the dignite of à byshope or prist suppose ye that who so euer was or is à godd pryst must haue necessayly that shauen crowne and long gowne I report me to the scripture they benethere necessary nor coÌ„meÌ„dable signes to know à prist by As thow hnowist the lest nombre to be coÌ„preheÌ„dyd in the more So be these uertewes comprehendid in à trew byshope and not à crowne Maritus unius uxoris uigilancia sobrietas modestia temperaÌ„tia Hospitalitas c. 1. Tim. 3. Tit. 1. What deuil hathe mad à crowne à long gowne or à typpid to be à thing necessary for à bishope Restore it to Rome agayne ffroÌ„ wheÌ„s it came and deuide the hole into his partes by the scripture My lord speakithe of Ioan ffrith and others and saith they made the sacramentes actes indiffereÌ„t to be usid and not to be usid as it pleasith man Iwould to our lord my lord of wynchester spake nether wrote more ungodly of the sacramentes then theye There was à sort of herytikes callyd Enthusiastaâ— that were of that yle opinion but not Tyndall ffryth nor none other that wrytithe or hathe wroten in our dayes Except the ungodly Anabaptistes And asfor that my lord saythe Bucer Luther and mani other with the hole churche of truithe Be agaynst souche as would haue no corporall presense of Christes body in the sacrament The churche of trewth is with them and the word of god as euery man may se and rede in there workes And that those great lernid men be agaynst them and the trewth in this mater it is an Argument that faythe is the sole yefft of god and commithe not into the solle of man because he is lernid But because his name is wroten in the boke of lyffe and preseruid by grace that he honor not the best that blasphemithe the lyuing god Apoc. 13. god shall opeÌ„ boothe there yyes ad my lordes also to see the truythe wheÌ„ it shalbe his blessyd pleasure for the whiche eueri man is bouÌ„d to pray that knowithe the truythe in this mater and not to boost ner bragg his knolege but to remembre he stondith only by the mercy of God and ffaythe let hym beware he fall not according to the commaundement of Paule Rom. 11. he that is persuadyd in his conscience by the word of god that he knowithe god and his Sacramentes I exhort hym in Chryst to ffolow and obey the word of god and lyue there after that the word be not slaunderyd by his ungodly lieffe and beware he fall not ffrom one yle into awarse yle ffrom à papyst to be à libertyne but as he incre sithe in knolege so to incresse in godly and uerteues lieffe Remembring that the kyngdom of heauen consistithe not in wordes but in the doyng and practising of go des will and coÌ„maundemeÌ„t Eccles 12. finis uniuerse rei auditus est DeuÌ„ ergo time pÌ„cepta eius custodi Si â—deÌ„â—â—c omnis â—â—mo facere debet let euery man â—ere of the â—enteÌ„ce that 〈◊〉 â—ithe wher withe all Solomon coÌ„cludi the his booke Nam omne opus adducet deus in IudiciuÌ„ una cum omni secrâ—to siue bonum sit siue mâ—lum At that day it shall à uayle nothing the gospeller 〈…〉 I knew thy trewthe and â—olyly pratyd of the 〈…〉 the papist and souche as defendid â—dolatrye and superâ—ticioÌ„ now yeue me the loyes that the goâ—pell promisid No it shalbe sayd unto hym depart in the deuilles name thow wyckyd person to eternall payne For all thy râ—ligion was in the tong noman can possesse the Ioyes promisid in the gospell but souche as study withe all diligence to lyue aâ—ter the gospell as god yeue us all grace so todo Amen Psalmo 119. Bonum mihi domine lex oris tui quam multa talenta nummorum aureorum Argenteorum