Bishoppe liued vnder Phocas the Emperour Nowe then you haue the originall of your goodly religion no doubt of many yeares long time great antiquitie which you so holde of being a thing found out almost but the other day Yet if it were so as in the same you be shamelesse lyars that all your ordinaunces and decrées were of many thousand yeres what matter were that to proue the lawfulnesse or vnlawfulnesse of the same For séeing that you haue no allowance of them nor any one thing among you that may be tolerated by the Scriptures those opinions receiued commonly by you can be no other then damnable and so I will conclude for this point of your Masse and for the beginning and entrance in of the same into the Church We haue thirdly to enquire whether your Masse be a propitiatorie sacrifice or not for the quicke and the dead I affirme Luke 22. and I wil proue it is not In the scriptures I finde not that the supper of the Lorde is called a sacrifice but other names it hath It is called the newe Testament The Apostles call it the breaking of breade Actes 2. Paul calleth it the Table of the Lord 1. Cor. 10. and a communication of the bodie and bloud of Christ and the Cup of the Lorde But as for the name of sacrifice it was neuer vsed it was neuer mentioned in the scriptures But you say the Fathers called it so Why what then shall we beare their sinnes or shall we answere their iniquities or defend all that they spake you are deceiued to the Lawe and to the Prophets Esa 8. if they speake not according to the word of God As the Prophets had all thinges by word from God so must we allowe of nothing in his seruice that came not from Christ there is no trueth in them Nowe also you belye the Fathers they called the supper of the Lorde a sacrifice indéede but they called not your Masse a propitiatorie sacrifice for the quicke for the dead this ought you to proue and leaue the other Therefore I will come plainely and directly to you aunswering you first that you haue no one place in the Scriptures or Fathers to proue this proposition Masse is a sacrifice for the quicke and for the dead Secondly I will proue by the Scripture that there is no such thing My first reason is this We are iustified before God all only by faith therfore not by the worke and déed at the Masse done by any The argument holdeth it selfe vp vpon the authoritie of the word of God Rom. 4.2 Diuers reasons against the masse For a Scripture saith Si ex operibus iustificatus pater Abraham c. If Abraham had bene iustified by workes then had Abraham wherein to reioyce but Abraham had not wherein to reioyce Therefore Abraham was not iustified by workes Ioel saith Iustus ex fide viuit i. Ioel 2. The iust man shall liue by his faith But he that is iustified and liueth by faith is not instified by the worke he worketh and sacrifice he sacrificeth in the Masse Ergo there is none iustified and saued by the worke in the Masse In Iohn it is thus written Iohn 3.15 Whosoeuer beleeueth in Christ should not perish but haue eternall life The sacrifice in the Masse done for an other that is deade by one that is aliue hath no beliefe which is reposed in Iesus Christ Ergo by the sacrifice in the Masse a man can not haue eternall life For in Iohn I finde a reason shewed of the comming of Christ into the world 1 First for that God loued vs. 2 Secondly in that he had giuen his sonne for vs. 3 Thirdly that all should beleeue in him 4 Fourthly in the same they should haue life by him Nowe in the Masse neither is Christe knowne nor our faith séene nor the loue of God euident nor yet life giuen vs but all is thought to be accomplished by a worke of man in sacrifice therefore your Masse can not be a propitiation for vs. There is a most excellent place in the same Euangelist Iohn 6.29 as followeth A question was moued by the people what worke they should worke â—o accomplish the workes of God It is aunswered by Christe thus This is the worke of God Christe was offered vp for man Frgo a Priest at the Masse may not offer vp for man for then taketh he Christes office in hand that you beleeue in him whome he hath sent Nowe I inferre this God sent his Christ to dy for vs not a man not a Priest not a Monke to offer at Masse a sacrifice for vs therefore the worke in the sacrifice of your Masse is not the worke of God But what foolishnesse is it for you to say that you can make a propitiatorie sacrifice for vs why you are confuted againe by scripture For Paul saith to the Romanes Rom. 6. That there was one only sacrifice of Christ offered once for al then I coÌ„clude that was done once and was sufficient may not be done any more for that is vaine Christe was once offered and it was sufficient Christ left behind him no deputie to offer for man Ergo none must offer none was left bicause none was named and in so necessary a thing Christ wold not haue forgotten vs. and it was good and it was auaylable and there néed no more Ergo your sacrifices at your Masse for the quick and for the dead are in vaine And nowe I demaund againe why you should yet stand in your follie Is it bicause you are ignoraunt learne Is it bicause you are lead away turne backe then and amend Is it bicause the light is kept from you pray and you shall attaine the light Is it bicause the Scriptures are hard resist not the spirite and you shall haue vnderstanding For cast vp your eyes beholde and looke on the booke of God Read to the Hebrues the seuenth chapter It will appeare euidently that Christ onely being high Priest dyed once for all and being offered vp there nowe néedeth no more sacrifice to the end of the world The order of the priesthoode of Melchisedech was an order by wiard and promise by it selfe distinguished from Aarons priesthood So that if Christe had left behind him an highe priest he must be of the order of Melchisedech not of Aaronâ— nowe none was euer like Melchisedech but Christ and none for euer like Melchisedech hereafter again then there is no priest hood behind to be looked for For in the comparison of Christe with Melchisedech which is the more honourable Priesthood the Leuitical being abrogated Melchisedech standeth to be considered and is figured in similitude like Christ for these causes Melchisedech was King Priest as is Christ else none Melchisedech was king of peace and righteousnesse as is Christ but none other Melchisedech is said to be without beginning and without ending for neither his father nor
is the newe Testament in my bloode This figure did the fathers we often times and the scholemen too Lactanâ—â—â—â— called the churche the temple of God Hylarie calleth it the house of Gods Ambrose calleth it the mother of al that liue Epiphanius saith it is via Regia the high kinges high waye Ierome saith it is the Arke of Noe and so doe they also speake of the supper of the Lord Nazianzen calleth it the supper of the Lorde a thankes giuing and againe a Table Ambrose calleth it a spirituall restoratiue and Dionisius calleth it a societie a communion a congregation an assembly so that if the Papistes and Iesuites did not willingly erre they might see the trueth In which wordes is a deuble Metonymie a double figure First the vessel is taken for that which was contained in the vessell as the cuppe for the wine which was within the cuppe Then the wine is called the couenant or Testament where as 〈…〉 the thing it is it can bée but the signe of the Testament 〈◊〉 rather of the bloode of Christe whereby the Testamente was made And thus doe I thinke of the body of Christ for it was spoken by the same figure representing the bodie and the bloode of Iesus Christ Nowe for that you may knowe both my faith and what I thinke hereof I will make open protestation of that certaine and vndoubted veritie which I beléeue as also so farre as in me lyeth confirme and establish the weake consciences of those that are here At the supper of the Lorde you shall consider two thinges 1. The person of God 2. The person of man In the person of God 1 The institutor which is Christ 2 The cause of his institution which is the remembrance of his death In the institution of these thinges 1 The externall signes 1 Bread for his bodie for his death 2 Wine for his blood shedding most precious sacrifice 3 The word for the remembraunce of both 2 The internal meaning And then shall you see all his spirituall graces most heauenly benefites Which are these most excellent 1 Faith if we beleeue 2 Assurance of life if we continue 3 Saluation if we receiue these mysteries truely 4 In Christes blood shedding our blood is not shedd 5 In his offering God the father is pacified 6 By his death hath hee ouercome the power of death and hee giueth the spirite which worketh vnto life to all those that receiue him worthily Secondly we haue here to coÌ„sider maÌ„ and it is to be done two waies 1 In his own person 2 In the persoÌ„ of his neighbor If in his owne person then let him consider 1 The time Hee is warned to flye sinne and though at all time hee bee put in minde thereof yet nowe aboue all times and though neuer vntimely yet it is the best time to remember it 2 The place it is holy for wee come before God 3 The persons and they are these 1 God the father 2 God the Sonne 3 God the holy Ghost These are al there these are naturally there these are in power ther they are not really there these are in grace there they are not in state there these are in gouernmeÌ„t of spirite truth there they will not be mocked at your handes 4 The vse of this the supper of the Lord. The vse is this 1 That we stand in faith conforme our selues to the death of Christ 2 That we examine our selues and come with a loathing of sinne meaning to sinne no more 3 That you be assured that whatsoeuer hath been done before time is pardoned Then here commeth in the last thing to be considered which is The person of thy neighbour for there be two sortes at the table 1 Thou thy selfe 2 And others For thy selfe call to minde 1 What thou wast 2 What thou art 3 What thou shalt be 1 Without God and borne in sinne 2 Made a newe man strengthned in Iesus Christ 3 An heir with God copartner with him if thou liue therafter For others remember 1 To laye aside all malice with hawtines 2 To laye aside all enuye with bitternesse 3 To lay aside all reuenge with greedinesse Then haue you fulfilled all Nowe for my owne parte I do protest simply before the Lord my God The Lord did foresee that these blasphemouâ— heretikes woulde rise vp therefore hath God giuen to vs many examples to approue that which here he spake so that Papists Iesuits cannot be excused for euer that if I had but any warrant at al in the scriptures to satistie me in this point I wold condescend willingly vnto your opinions But séeing the whole body of the Bible is against you and we haue the Lord wholy on our side what reason is there that I should credit you And as for you if you were not blinded if you were not deceiued if you were not most wonderfully drowned in your errours you might easily see the truth of this matter If God alone had vsed this figure in this place if it had béen founde no where else if the scripture would not haue permitted it if the lawe and the Prophets did not testifie it if reason and God him self did not condescend vnto it then you might haue perswaded vs but seeing that the Lord our God hath not bene against our opinions but hath euen by his owne mouth iustified all that we haue spoken what cause what reason what moueth you to coutende Search and sée looke into the booke of God if 〈◊〉 very same figure be not vsed in many thinges as it is in this one thing of his bodye The worde of God is compared to leauen that leaueneth the whole lumpe Matth. 13.33 Isay 49.2 Ephe. 6.17 Apoc. 19.15 Ier. 5.14 Ier. 23.29 Ezec. 3.3 Esa 55.10 Deut. 32.2 Matt. 13.19 the word is called a sworde the worde is called Musterde séede the worde of God is called fire the worde of God is a hammer the word of God is bony the worde of God is as snowe the worde of God is as raine the worde of God is the seede sowen yet for all this the worde of the Lord leaueneth not the worde of the Lorde striketh not the worde of the Lorde groweth not the worde of the Lorde burneth not the worde of the Lord killeth not the worde of the Lord sweeteneth not the worde of the Lorde snoweth not the worde of the Lorde rayneth not the worde of the Lorde powreth not downe materially grossely earthly and really as the wordes portende and so I say of the body of Christe you haue it not carnally you haue it not fleshly you haue it not verily flesh blood and bone in the sacrament The same maner of speach also in the scripture concerning Christ is found euery where Christ was the rocke that gushed out water 1. Cor. 10.1 yet Christ was not in the rocke and Augustine and Origen are of the same opinion that the rocke signified Christ
is giuen all onely vnto vs by the incarnation of our Lord and Sauiour Iesus Christe Isychius saith Lib. 1. in cap. 4. Lon. The onely worke and the effecte of the crosse of Christ is the remission of our sinnes Maximus saith verie well for this Christusommbus natus est sed fidelibus dat salutem i. Homil. 4. de Chr. Christe in deede was borne for all but hee giueth eternall life to them onely that beleeue And Prosper hath a proper verse where he speaketh of faith and of loue that man shoulde haue to God Quo fiat iustus sitque beatus home that is 〈…〉 By faith alone and loue of God we iust and happie seeme Then séeing we can neither finde in the scriptures nor in the fathers nor in the schoolemen that your masse is able to iustifie you for your partes must séeke some other way to helpe I for my part will leaue you to the Lorde whome I wishe you to séeke vnto more then you haue done But wee will examine this scripture God saith these wordes which I commaunde thee this day shall bee in thy heart It is apparant I am sure The worde of God is high yet comprehended it is largâ— yet learned it is deepe yet attayned it is darke yet opened to the faithful it is a rule for al it is enough sufficient vnto all it is all in all and without this is ther nothing to deliuer or to aue any one maÌ„ that the Lorde God doeth comprebende in this remmandement all the lawes and commandements set downe by Moses For in the wordes of God which here generally are but touched onely bee all the wordes of the Lorde vnderstood Then if the law bee so straite the charge so great the ordinance so firme and the certaintie thereof so sure as may be none more strong more ample or higher or déper or larger or broader then is this I can not but maruell greatly howe in what manner by what meanes what color what shew what proofe you can haue for your damnable and grosse opinions which you holde contrarie to this prescript worde of God Among them all for sacriledge most offending for derogation to his maiestie most greiuing God is this which you hold of transubstantiation whereof you haue no grounde but you haue the shew and color of some foundation that is laide weakely by the men of your side And now it is straung to be considered Christ is the bread ergo hee is in it really ergo bodily it doth not followe read Ambrose de Sacra lib. 4. cap. 4. Ierom. in Isa cap. 62. Hilary de Trin. li. 8. and Athanas Apol 2. There is but one counterfeiting color with which you ouerlay that reason worke of yours It is this Christ saide take eate this is my bodie ergo say you Christ is really and bodily fleshe and bloode in the Sacrament The boye that learned Seton but the last wéeke will finde the falt of this argument but we will examine the wordes and let your childish toyes be as they bee Christ saith take eate this is my bodie c. Then sée se what you doe looke vnto it and examine your selues in the same For if that bread giuen was the verie naturall bodie and naturall blood of Christ you shal sée that you be neuer able to defende it wherefore consider those wordes spoken in the interrogations and circumstances which afforde them selues willingly to be pondered of all that shall reade them 1 First If the Iesuites say Christ is here really then these heresies do arise theron if they say Christ is in the bread spiritually they are against theÌ„selues If that Christ is not there at all then are they Ophits and Nazarites that deny Christes institution If they say he is in the bread after a heauenly manner then is he not after 'a bodily manner who spake those wordes you say Christ and that two naturall bodies one at the table the other in the bread that was deliuered 2 Secondly when spake Christ these wordes at the meat eating now the bread say you was Christes substantiated body Then Christ did eate Christ Christ eate his owne naturall bodie 3 Thirdly to whome spake Christe those wordes To his disciples he spake them and saide take eate and that bread after the words of consecratioÌ„ was that very body of Christ Then also there were twelue Christes twelue naturall bodies and Christ him selfe sitting at the table made the thirteenth 4 Fourthly If they say he is there in his omnipotencie then also they haue ly ed Christ is not there in his humanitie therefore take heede that the Lorde iudge you not what time was this spoken before Christes death Christ spake the words take eat you inuert the words and say that the thing was done which yet was to bee done you take the time as past and gone which yet is not come you say his bodie was giuen which yet was not crucified you say his blood was shed and his side was not yet persed And you say the bread was his verie bodie the wine his bloode and Christe was not yet offered vp for man 5 Fifthly what be the wordes spoken These take eate this is my bodie Christ saith take this and eate it is my body You say take eate it is a conuerted bodie Christ saith it is my bodie you say it is a transubstantiated body Christ saith it is my body you say it is his naturall bodie Christ saith take eate in a remembrance of mee you say take eate I am very man you shall eate me Christ saith as oft as you shall do it remember my death til I come you say he is not to be remeÌ„bred but to be receiued not to be thought vpon looked vpon not to be absent but to be present not to be abut to bee way but to be there not to bee gone but to be knowne in the bread carnally and bodily fleshly and really as Christ was borne of his mother Marie The verie cause of all these your erronious and blasphemous opinions I take to be all only this Ignorance and want of reading the word aright are the causes of all hereâ—â—es That you are men ignorant brabblers and no readers of the scripture otherwise you could not be deceiued For read the wordes before read the wordes which follow and you shall find the the words of Christ are to be otherwise taken then you take them For they are spoken by a trope by a figure by a Metonymie As in the same Chapter Christ saith to his disciples Luke 22.8 Go and prepare me the Passouer The lambe is called the Passouer yet was it not the Passouer but a figure signe of the Passouer Luke 22.20 Also Christ saith This cup is that new Testament in my bloode which is shed for you First I note the Christ saith not this wine is my blood Or this cup is my blood But Christ saith this cup
¶ TWO GODLIE AND learned Sermons appointed and Preached before the Jesuites Seminaries and other aduersaries to the Gospell of Christ in the Tower of London In which were confuted to their faces the moste principall and cheefe poincts of their Romish and VVhoarish religion And all such Articles as they defend contrarie to the woord of God vvere layed open and ripped vp vnto them In Maye 7. and 21. Anno. 1581. By Iohn Keltridge Preacher of the vvorde of God in London Psal 119. verse 128. I esteeme all thy precepts most iust and hate all false wayes Prou. 4.14 Enter not into the vvay of the wicked and walke not in the vvay of euill men ¶ Imprinted at London by Richard Ihones dwelling without Newgate neere vnto Holburne Bridge TO THE RIGHT HONOrable Sir Fraunces Walsingham Knight principall Secretarie to the Queenes moste excellent Maiestie and of her Maiesties moste honorable priuie Councell c. AT such time right Honourable as I at the request of certaine my deere and welbeloued freendes had beene at her Maiesties Towre of London partlie to haue some talke with the Iesuites and other Seminaries deseruedly there imprisoned partlie to see if the Lorde would haue quickened them after great preaching and much conference with manie and verie learned men that came thether I did finde that the trauaile and study of theirs hath to this day taken so small effect as not onely the Iesuites are more and more stiffned in their errors But also they are become so sencelesse in feeling so blunt in attayning so wicked and malicious in resisting so disloy all and spitefull in hearing so sturdie and malaperte in withstanding openlie the teachers of the Gospell as the people are vpon the same dismayed zealous and godly men discouraged and all fortes of people moste pittifully distracted that either heere or see them at any time VVherefore may it please you to vnderstand that for diuers causes I haue giuen vnto your Honour this briefe and shorte Confutation of their Heresies First that their damnable and grosse errors though they may be seene of all may yet especially be knowne vnto you For I doo thinke that the reformation and order to bee taken for these Heretiques dooth lye in especiall on your shoulders and is required at Gods handes of the Lordes of her Maiesties moste Honourable priuie Councell Secondly that it may appeere whensoeuer these wicked men shal be called to an accompte that then they will not be able to denie or dissemble that which they affirme For the moste principall though not all their Articles are confuted in this booke Thirdely I am of opinion that esperiallye your Honour hath to discerne the spirits of these men in as much as you be in the number of those that in Roome togeather with many other of the nobles in this Realme were threatened to be burned by the Pope if he gat you either quicke or dead The laste and the cheefe cause is this As your Honour hath beene alwayes a fauourer of the Gospell and moste forwarde in Religion so I trust that God will now mooue you to haue a more care of his poore Church then euer you had It is not vnknowne how God hath looued this Realme sithence her Maiesties moste gratious and happie raigne among vs. The like rest with such quietnes the like peace with such blessednes the like comfort with such happines was neuer seene vnder any Nation and people as we haue had vnder her Maiestie Now at lengthe after so longe and prosperous and peaceable gouernment to put this Realme in feare and dread of that woonted Tirranie which Antichriste the Pope practised vpon vs. To stirre and mooue vp by way of alienation the mindes of men and the faithfull hartes of Englande to make vs remember the blood that was shed of olde time by the Pope to compell vs againe to sorrow ouer the bodies of our dead and ouer the Sainctes whose blood was shed and ouer the multitude of good men that were taken from vs There are in the steede and roome of those blodie Fathers risen and now in processe of time growne vp their bloodie and vnnaturall sonnes Among these some would haue hathed their hands in the harts of our people as Saunders in Ireland of late was purposed to do and it is not to be thought that he was there alone Some write against vs as though wee were Haereticques and accompt vs worthy to be put to death what would these men doo if they had vs in their handes Of which sort is Iohn Howlet and one Campion who bothe of them haue presented their mindes moste praesumptuously to the right Honourable the Lordes of her Maiesties priuie Councell some also haue spread abroade their damnable and seditious Doctrine thorowe out manie places in this Realme Such bee the Iesuites the Seminaries and other Schollers of the Pope that bee now in her Maiesties Towre of London Now all these are come hether and sente in of late dayes by the Pope to disturbe vs and rayse Tumults in this Common wealth And all these are the children of such Fathers as persecuted the Saints or they be home borne children brought vp in England being the wicked sonnes of wicked Parēts and they all haue beene maintained by that man of sinne Antichriste For all which thinges it cannot be gainsay de but that these practising Heretiques are most woorthy to haue the lawe of God in execution against them which he hath set downe for them in his Booke I doo well remember what our Fathers and Forefathers did Dauid at the hower of his death called to minde the iniquitie of a man of his that shed blood and when he lay on his death bed he sayd thus to his sonne Salomon 1. Reg. 2.5 Thou knowest what Ioab the sonne of Seruiah did to me and what he did to the two Captaines of the hoast of Israel vnto Abner the sonne of Ner and vnto Amasa the sonne of Iether whome he stone shed blood of battaile in peace Doo therefore according to thy Wisedome and let not his hearie haires goe downe to the graue in rest The same also sayde Dauid of the sonne of Gera the sonne of Iemini of Bahurim neither did he accoumpt him innocent It is well knowne what woorthy and warlike fellowes the Papists slewe and how they were cunning men at the Battailes of the Lord and as ready to resist and fight against Sathan in spirituall skirmishes as Abner or Amasa either euer were in defending their Citties for their maister Dauid It is necessarie therfore those good men should be remembred in as much as they were slaine so trayterouslie And now the rather are we all to thinke vpon that treason of olde as there are risen vp disloyall and wicked men to trouble vs Irreuerend disobedient persons to prouoke vs faithlesse and hollowe hearted Papists to disquiet vs foolish and erronious Iesuites to inueagle withdraw vs from the Lord. These are they haue
that haue offered vp of the Children of God vnto Deuilles You haue serued Baall Hamon and you haue runne vnto the Calues euen the golden Calues of Dan and Bethell You haue laide in waite for the Lordes annointed and you haue cursed â—auid to his face The Preistes of Nob haue béene slayne by your handes and by your Fathers handes haue the righteous men béene eaten vp Wherefore wee must require this blood at your handes if you will not returne and come vnto the Lorde Truely your blood shal be spilt at the Poole of Samaria according to the worde of the Lorde and that Roome shal be as the house of Baasa The Sworde of the Lord shall waxe red with blood and he shall reioyce in the fat of the slaine As did the Children of Edome at the day of his wrath so shall you sée the bones of your mighty men lye in the stréetes For the Lorde hath seene you and he hath tryed you you are already wayed in the Ballaunce and you are founde to light And if now you repent not and retorne not If now you amend not and reuolte not from your errors as I found you so I must leaue you open to the hand of the enimie And it shal be my prayer bothe day and night that the Lord would quicken you or that he would shorten you that the Lorde would amend you or that he would ende you that you be not reserued as flaming firebrands till the day of displeasure to consume any more of the Saincts of God And for the second parte of this my Sermon the next time that I come hether and when I haue leisure you shall know and vnderstande more * ⎠* FINIS Primae partis THE SECOND PART OF the Sermon preached against the Iesuites at the Towre the 21. of May 1581. being written in the 6. of Deut. ver 6. These wordes which I commaunde thee this day shall be in thy heart Deut. 6.6 THis briefe and shorte sentence beloued in the Lorde is a portion and parcell of the wordes going before in this verse where the Lorde exhorting his people to feare him and to feare him onely did in a compendious maner vtter his will and pleasure in a few estminstances namely to heare his voyce and his worde with all their minde with all their soule with all their might with all their strength wherevpon successiuely did follow a reason of that was spoken that is These wordes which I commaunde thee this day shall be in thy heart Nowe if you doe remember in my generall diuision were noted the other day these two things First an exhortation secondly a commaundement of the exhortation wee spake then at large and nowe wee must say some thing of that remayneth therefore there is generally noted here out of these wordes rehearsed one thing namely â— The onely and sole commandement here set downe And this commandement is seene in circuÌ„stances 1 Who commaundeth The Lorde our God commaundeth 2 Who they bee the commandement concerneth The Israelites be they it coÌ„cerneth 3 What is the comandement These words that I coÌ„mand this day shall be in thy hart that is the commandement 4 For how long a time was this commandement giuen euen for euer and for euer vnto all is it giuen Circumst 1. The Lord commandeth and it is not without cause whose power it we disobay him whose loue if we do serue him whose strength if wee refuse him whose mencie if we imbrace him Whose rigor if we resist him whose fauor if we stick to him haue not now onely but from time to time béen séene of all Therefore is hee omnipotent that hee may rule vs and hée is almightie that hee may fame vs and hee is stout that hee may bridle vs and hee is high that hee may ouersée vs and he the Lord our God is terrible that he may feare vs if we go astray and do that which is amisse Of this that I haue spoken and of him in this place that is the Commander I may giue diuers reasons yet will I onely yéelde thrée vnto you which I know may particularly touch vs all The first is a Personae magnitudine that is a reasonable persuasion from the greatnes of of the person to feare him the Lorde God Deut. 4.39 The Lorde why who is like vnto him who may be compared vnto him Vnus solus est he onely is one and onely God Psal 73.1 The Lord Why Solus bonus bonis hee is onely good to the good Isay 30.18 The Lord Why Clemens c. He is bouÌ„tifull and of long suffering Nech 9.6 The Lord Why Deus est creator he hath made all he hath framed all and he will bee feared of all Esay 49.13 The Lorde Why Suorum consolator he comforteth those that are his 1. Par. 29.12 The Lord Why Vniuer sorum Dominus he is Lorde of all Ezech. 13.21 The Lord Why Dux populi sui he is a leader a captaine and a guider of his people Out of all which wee may gather this conclusion He that made all that framed all that ruled all that guideth all that protecteth all is all in all for to be feared by all But the Lorde our God that heere commaundeth vs that heere forwarneth vs is hee that framed al that ruled all that guideth all that protecteth all ergo The Lorde our God is all in all and onely to be feared by all The second reason from the person of God is taken a personae bonitate i. froÌ„ the goodnesse of his person if we feare him Deut. 7.9 Hee the Lorde our God hee is true faithfull Psal 36.10 Hee the Lord our God he is the Lord the welspring of life Esay 49.5 Hee the Lord our God he is the God of strength Psal 89.18 Hee the Lord our God the glorie of the power and strength of his people Esay 33.22 Hee the Lorde our God is a righteous God and a good trustie lawgiuer Hee the Lorde our God hee is the light and bewrie of Israell out of these is made this conclusion Who so with loue hath tendered vs with mercie hath loked on vs with life hath quickned vs and by his righteousnes hath deliuered vs is to be honored feared of all liuing creatures else none but he The Lorde our God in this place commaunding vs is the same also that hath tendered vs and looked to vs and quickened vs and guided vs ergo The Lord our God is to be feared honoured and obeyed of all liuing creatures and else none but he The thirde reason is taken three manner of wayes from the persoÌ„ of God 1 Amanu i. from his hand that striketh vs 2 Apotentia i. from his power that reacheth vs 3 Apoena i. from his scourges and plagues which consumeth vs If wee obeye him not For he is the sworde of the glorie of his people Deut. 33.29 For he is a consuming
bosome Psalm 79.13 and to powre out of his wrath as vpon the nations and vpon those kingdomes that know not his name yea let all the enemies of the Lorde perish let none prosper that loue not the Lorde our God â—â—d 5.31 As in the day of ouerthrow so let the vnrighteous men perishe I hope the Lord will raise vp in his furie and lift vp himselfe in the coastes of his enemies Then shal your iniquities be as the inâ—quities of Galgall Hos 9.15 For those the Lord loueth not because of the malitiousnesse of their inuentions And as for vs we wil not cease to speake against you and against Rome and against all the enymies of God both day and night for the thinges that you commit are execrable thinges Nothing that you doe pleaseth the Lorde for you haue not one iot of his lawe in your lippes but all that you haue is of man God saith heare my wordes you heare the wordes of a straunger and of the Pope God saith doe that I command you you doe as man commandeth you God saith remember me for euer you forget him in all the thinges that you doe and you vse other ordinances and other lawes then you hane commaundement for You thinke I doe you iniurie no I séeke to reclaime you you say I deale hardly with you nay not so I will deale frankely with you These inâ—entiâ—â— of men 〈…〉 successâ—â—el 〈◊〉 Pope to Poâ—â—â— till their veâ—â—mous 〈◊〉 poison 〈…〉 and 〈…〉 are so 〈◊〉 with 〈◊〉 mes that 〈◊〉 can inueâ—â— nâ— more For if you can prooue either that your owne order of Iesuites which some of you professe or that your Hermites your Anchorists your Nunnes your Friers your Monkes your Chanons haue so much as any color or shew in the booke of God I am contented to like of them If you can finde but the name of any one of them all there or their customes or their rites or their traditions wee will thinke you haue proâ—ited maruellously I am sure that your fathers coulde not And as for you because I am to frame my speach as to men present not absent I haue déeply straitly to charge you What presumptioÌ„ was it for you to come to vs Wee sought you not What arrogancie to teach vs We are not destitute of such as can instruct What was it because you woulde sowe your damnable errors heere Paul Floren of Cesaâ—s schoole a â—â—â—te in Vienna hath opened and this much more as you did of late amongest the Iaponians a people that might haue béene conuerted nowe they are infected by you that might haue séene the light nowe they are blinded thorowe you that were forwarde nowe they goe backewarde by meanes of you that would haue known Christ aright now are farre from him thorowe you For with the Iaponians whome you haue mocked there are Iamambuxae knightes of the Vallies for high personages in their spiritualtie they committe horrible thinges amongest them there bee Tundi in stead of your Bishoppes and they sell mens soules for monie These are all one with the massing Priest that did all for the penie there bée Boulit in steade of Monkes they make shipwracke of the men of that countrie they with their fellowes take menie to be paide when they are deade in an other worlde there be Idols Amida and Zaca which the men of that countrie worshippe as they were taught by you Thinke you that it is vnknowne to vs are we ignorant of your dealinges Simon Magus Carpocrates Saturninus Basilides were the first heretikes that vsed charmed drinkes associating accompaning of spirits al which the Iaponians had of the Iesuites No I tell you no For we are certified euen of the horrible and detestable sacrifices which were taught the Iaponians who doe offer dayly vnto spirites and for that they shoulde not hurt the standers by your Colleges taught them to giue them of the fruite Crizam which in banquet wise they set before them And come you hither and haue you hope to preuaile héere with vs and as Apostles as Apostataes I should say come you hither into Englande to confirme that your Copemats haue spread abroaâ—e there Why you are beguiled you haue no hope you can not preuayle For our children laugh at you when they heare or sée you our yong men condemne you for they can indge of you our fathers and graue Seniors controll you for they sée into you olde and young young and olde cryâ— out and spurne againste you there is not one onely some reprobate heere or there or one Sanders or some Harding or a runnagate out of his Countrie excepted that holde with you But if GOD giue you eyes and grace this you may sée That this honourable and great assemblie haue all their eyes set vppon you and they would be right glad if happily the spirit of the Lord would rest vppon you at this present and chaunge you that you might become newe men We pray for all that God 〈◊〉 turne all if hee please We pray against all â—o many as are wicked and hardened least they shold infect all for so wee are coÌ„manded And you sée what harme wee wishe you wée labor to alter you wee labor to conuert you wee labor to labor to perswade you wée labor to teache you And as many of my fellowe bretheren and learned men haue béene here So am I come to say something vnto you that at the least whether it bée to life or to death the worde of the Lorde may haue his course wherefore I will nowe come to particular pointes which you defende wherein if you stande not as you haue done hetherto peruersely I hope in the Lord to doe good if not let the will of the LORD bee done Articles of our faith must depend on the scriptures â—hen if 〈◊〉 will 〈…〉 leeue 〈…〉 they 〈…〉 〈◊〉 refeâ—â—e the 〈◊〉 the scriptures else 〈◊〉 not wee to credit them In this place GOD sayth thus My wordes which I commaunde thee this day shall bee in thy hearte Tell mée then séeing the wordes of GOD are onely to bée looked vnto what worde what commaundement what scripture or what place you can prooue it in That your Masse is lawfull or that it is a propitiatorie sacrifice for the quicke and the deade What worde haue you to prooue that Christ is really corporally fleshe bloode and bone in the Sacrament What worde haue you for your administration of the Supper of the LORD in one kinde What word haue you the you should refuse to come to heare the word of the LORD which you will not hears but by compulsion If I can prooue that all these your assertions for which you suffer and are in bondes bee vntrue vnlawefull most false will you then yéelde and relent For my parte I doe ensure you that if all the learned Papistes in the worlde coulde from the firste originall and springe of these
Christ was in the same manner compared to the rodd of Aaron that blossomed to the golden pott wherein the Manna was to the Manna that came downe from heauen Iesuites are in a damnable most dangerous estate resisting this opeÌ„ vndoubted veritie to the brazen serpent that was lifted vp in the wildernesse to the Prophet Ionas that was thrée dayes and thrée nightes in the whales belly to the high way in which men walke to the dore by which men haue passage to the sheepeheard which is a keeper of shéepe To a Lyon of the Tribe of Iuda which deuowred to a Lambe which is commonly slayne for men yet was not Christ really in all these no more is he corporally in the bread at the table Now if all only this kind of speech were vsed of Christ you might say something but I tell you that not only of Christ and his person all alone is this vsed but of all manner of things too in the booke of God Christe sayde of Iudas I haue chosen twelue and one of you is a diuel yet was Iudas no diuell Of the circumcision it was spoken thus My couenaunt shal be in your fleshe for all that the circumcision was not the couenant Gen. 33.20 but a signe of the couenant Iacob is saide to haue built an Altar to the Lord and to haue called it by this name The mighty God of Israel There is no dout but Iacob knew the the name Altar was not God yet did he cal the signe by the name of him the was signified This figure is so common as nothing is more common in the scriptures It was written of Iohn Baptist that he was the burning lampe and the candle that gaue light and that he was Helias Yet you all knowe that this was spoken but by a figure In Genesis the seauen kine and the seauen cares of corne are said to bee seuen yeres yet were they but representations of the same Ahias the Prophete the Sylonite gaue vnto Ieroboam the tenne peeces of his cloke which was cut and saide he gaue vnto him the kingdome of the tenne tribes Yet Israell was not in the péeces of the cloath So in like manner say I to you touching this take eate it is my bodie yet is not Christ a reall and naturall bodie there And that you may sée howe wee haue some thing more to say vnto you and that wee doe not ground our faith and religion vpon presumptions I am desirous to be satisfied at your handes and to be aunswered vnto two reasons that I will make against you For this I holde that Christ is not really naturally flesh bloode and bone in the Sacrament and I reason thus As Christ was with our fathers of olde in their sacramentes so and after the same manner is Christ with vs in ours But the bodie of Christ was not really bodily carnally and grossely in their sacramentes ergo Christ is not really naturall flesh blood and bone in ours For my first proposition â— Cor. 10. I doe referre you vnto the first to the Corinthians where you shall finde that wee haue no more priuiledge then haue they nor prerogatiue theÌ„ had they 〈◊〉 saluation by any other or by any other meanes then had they and when either you can or be able to say ought against those vndoubted and infallible truethes which we haue spoken then will I say more My second reason is this He that is really carnally bodily fleshly euen perfect man in the heauens is not so and in the same manner with vs here in the earth But Christe is verily humanely really bodily with the same bodie hee tooke of the Virgin Marie and perfect man in the heauens Ergo Christ is not really flesh bloud and bone in the breade here in the earth I doe remember what Augustine saith Qui vult viuere Super Iohan. tract 26. habet vbi viuat habet vnde viuat accedat credat incorporetur vt vinificetur that is He that will liue he hath the thing nowe by which he may liue he hath the place where he may liue Let him drawe neare let him beleeue let him be incorporated that he may be quickened And in the same place it followeth Coena dominica est sacramentum Pietatis signum est Vnitatis The Fathers neuer vsed to say really bodily grâ—â—ly flesh bloud and bond in the bread Vineulum est Charitatis that is The Supper of the Lorde is the sacrament of Pietie the signe of Vnitie and the bond of Charitie so that it appeareth Augustine thought as we doe thinke and beléeued as we doe betéeue which was that we haue a spiritual foode and a spiritual drinke in these external elements and outward signes of breade and wine Moreouer the Scripture is euident and plaine and proueth this which I haue spoken that is howe Christe is bodily and naturally in the heauens not bodily in the earth Mark 16. In Marke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ was taken vp into heauen But he that is there is not also bodily here with vs Ergo Christ is not bodily here on earth In Luke I find this Luke 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he went from them But in bodie Christe went from them and in the same bodie Christe is with his father Ergo not bodilie and carnally with men vpon the earth Another argument Semper pauper es habebitis vobiscum Matth. 26.11 non autem me that is The poore ye shall alwayes haue with you but me you can not alwayes haue with you Where out I gather this briefe The poore and Christ can not be together in one place but we are assured and persuaded certainely that the poore of the world are alwayes vpon earth Ergo Christ is not with them nor where they be here vpon the earth Then séeing Christ is not corporally with vs nor in fleshly and bodily presence We haue to inquire and search out the manner of his being here on earth For it is true that we eate and drinke his bodye and his bloud They that will learne they must apply one scripture with an other but after another manner then you affirme None is ignorant howe that man consisteth of bodye and of soule Therefore it is expedient we should as well be fed with spirituall foode as it is necessaris we should liue by temporall meate of which thing if any man here be ignoraunt then is it bicause the spirite of GOD hath not quickened him For if you reade the sixt of Iohn you shall finde it most apparantly Also Christe saith in an other place Blessed are those that hunger and thirst after righteousnesse for they shall be satisfied Therefore as there is a spirituall which is an internall famishment so is there a heauenly Esai 55.1 which is to the soule spirituall nourishment Isayas saith Omnes sitientes venite ad aquas c. Al
you the thirst come vnto the waters Tertul. de Resur Carnis and you shall be satisfied Tertullian hath an excellent saying Sermonem constituens viuificatorem quia spiritus vita sermo eundem etiam carnem suam dixit quia sermo caro erat factus Proinde in causam vitae appetendus denorandus auditu ruminandus intellectu fide digerendus That is Christ appointing the word of life called the same worde his flesh both bicause that the worde is spirite and life and bicause that the worde was made flesh Therefore as the onely way to life Christ is to be desired and by hearing is he to be consumed and by the vnderstanding is he to be chawed and by faith is he to be disgested Athanas de peccato in Spir. San. I doe call to minde what Athanasius saith Dominus aijt quae dixi vobis spiritus sunt vita c. That is The Lorde saith the things which I haue spoken vnto you are spirite and life which is as much saith Athanasius as that which eye hath seene and that which is giuen for vs shall be giuen as the foode and meate of men Wherefore séeing it is euident that Christe is the breade of life something must be spoken of the same and it is to be determined of all Christians what is to be helde for trueth I will for this cause briefly discusse this question in the examining of these principall pointes First what is meant by breade in the Scriptures Secondly howe Christe is saide to be the breade of life Thirdly wherefore he and none other should be this breade Fourthly howe this breade is receiued by vs. To the first which concerneth breade I say thus much I am not ignorant that it is diuerfly taken in the Scriptures yet is all that which may be spoken hereof not so appertinent to the matter as is worthie of very long discourse Breade is taken for loaues of breade sometimes as in Matthew 15. and in Luk. 11. Where the neighbour doth borowe three loaues of the neighbour also the Manna is called bread in Iohn the 6. and by a figure by Synecdoche doth breade signifie all kinde of meate what so euer and so saide God vnto Adam Gen. 3. In fudoré valius tui c. That is In the sweat of thy browes shalt thou eate thy breade So also in Esay Isai 58. Frange esurienti pâ—â—em tuum That is Breake thy breade vnto the hungrie The like may be saide of infinite places in the Scripture Nowe here vpon it commeth by a Metaphor that the worde of God is called breade For as the one féedeth corporally so the other nourisheth spiritually to eternall life and thus doe I thinke that the breade is called the body of Christe by the same analogie For this cause We must take heede in handling the doctriâ—â—â—◠〈…〉 we 〈…〉 Christ as the Tâ—â—ke as Mahomet that we diuide him 〈…〉 â—under him not as Nestorius 〈…〉 we 〈…〉 not 〈…〉 did 〈…〉 him as 〈…〉 bee 〈…〉 Christians it is easie for you to sée the second thing we enquire after that is to say Howe Christe is called the breade of life And you shall consider thus either properly or improperly are all things spoken of him If properly then also they be such things as coÌ„cerne both the natures of Christ his godhead and his manhood Of which sort are these Epishetes giuen him in the scripture That Christ is God That Christ is man that Christ dyed that Christ was incarnate and such like and that Christ was Mediatour and that Christ is an intercessor and that Christe is made an Attonement for vs. Nowe if Christe be spoken of improperly which must néedes be by a figure and by Anagogen which is a perfect similitude representing that is figured therein Then are all they of that sort whereof I spake before representing him in some one excellent and notable propertie of which condition are these whereas Christe is called the vine the stone the way the doore c. after which manner and by the same figure Christ is called the breade of life in deede and therefore Augustine bringeth in the place of Iohn 6. De Doct. Christ lib. 3. cap. 16. Nisi manducaueritis carnem filij hominis sanguinem illius biberitis non habebitis vitam in vobis that is Vnlesse you eate the flesh of the sonne of man and drinke his blond you haue not life within you It followeth presently An aunswere to the former obiection of the Papist Fatinus vel flagitium iubere videtur signrata est ergo praeciptens passionâ— Domini esse communicandum suauiter vtiliter in memoria recondendum quod pro nobis care eius crucifixa vulnerata sit which is as much to say What shall we cate his bodie and drinke his bloud he commaundeth vs a wicked and detestable thing It is therefore saith Augustine a figuratiue speach and it commaundeth to communicate and be partakers of the passion of the Lord and to lay vp profitably and commodiously in our remembrances that his flesh was crucified and wounded for vs. To this appertaineth that of Athanasius In sermone in verba illa Christi Quae loquutus sum vobis spiritus vita quod perinde est ac sidiceret corpus meum quod ostenditur datur pro mundo in cibum dabitur c. That is The thinges which I speake vnto you are spirit and life which is as much saith Athanasius as if Christ shuld haue said My bodie which is manifested and giuen for the world If this doctrine were not our fathers could neuer haue bene saued or could neuer be confirmed and saluation could neuer be attained by man shall be giueÌ„ as meat to feede vpon that spiritually euerie man may haue something and that Christ may be made a safetie and defence for all and saluation to eternall life Out of this therefore that I haue spoken no man may denye that our Sauiour Christe is called the breade of heauen and the spirituall foode bicause we all féede on him by faith vnto eternall life so that nowe you haue no more to applye it terrestrially or to speake of it grosly or to interprete it carnally or to comprehend it materially as you haue done but to thinke of that saying this is my body as of a thing spoken mystically and by a figure to represent a spirituall meaning by the same The thirde thing I promised to speake of is this Wherefore and for what cause Christ is called the bread of life Albeit an heape and large companie of reasons might be gathered together by which euerie one of them I could proue plainely wherefore Christe is thus called the breade of life yet for that I am not to discourse of at this present copiously but to wade in them as spéedily as I may I will giue you a verie fewe and in especiall these causes 1 First therefore here lyeth
for there is giuen this reason of the commixtion De latere eius aqua cum sanguine egressa ConciliuÌ„ Wormatiense cap. 4. vinum de vera carnis eius vita cum aqua expressuÌ„ ostendit Out of the side there gushed out bloud water which doth declare that wine is to be mingled if we will haue life through his flesh with water Who séeth not that this straunge great miracle done when Christ was deade to make a separation betwixt him other men How wicked vngodly the Iesuites are is now seene that defende a lye in so shamefull maner vpon the authoritie of a Pope which was Alexander but they runne from Christ and from his Apostles hath no force at all to proue commirtion at the table For the mixture which they take away from the miracle that was vpon the trée their commixtion is at supper That was when Christ had giuen vp the ghost they should proue that Christ did it when he was aliue at the table That was a miracle to shewe the straunge crueltie of them vpon Christ and the commixtion at the table should haue bene no miracle at al but a custome and ordinance if it had bene done by Christ That was a mixture of bloud and water and what is this that therefore you should mingle wine and water That came out of Christes sides This should be done at their Altar that was for a miracle declared to the faithlesse Iewes this must be obserued in the faithfull Church that was a signe to them of the displeasure of God of their trechery to Christ you forsooth must apply it to a custome to be obserued in the house of God Wherefore if you will kéepe it and retaine it still as vnto them so shall it be a token of Gods wrath and curse vnto you for euermore And though there haue bene sufficient tokens of the displeasure of God shewed vpon you yet the more and the heauier shall they be Augustine did chide the people for not coÌ„ming to the table Ambrose was wrath for the slacknesse of theÌ„ in the Church Tertullian and Irenaeus do complaine bicause men came not in time to receine the bread and wine and Ignatius Policarp do chid them of Antiochia and Smirna for their slacke and slow comming to the table but beside the Iesuites Papistes and suche like heretikes none keep back the people from comming to receiue as you haue most blindly and ouer wickedly verie foolishly and most peruersely charmed euerie good institution of Christ O that euer you should commit such sacriledge as to kéepe true Christians and the weake members of his bodie from the table I tell you that all forts of people should haue occasion to curse you if you were permitted to goe forward in your diabolicall pretences Thinke you that the great man though he be a Lay man the honourable man though he be a temporall man the plaine man though he be no spirtuall man is not as willing to receiue and as readie to come to the table of the Lord as are you or any other of the Cleargie Then why would you bring in Innouations inlarge your whorish kingdome of Rome and teach vs that it is not lawfull for the Lay man to receiue the supper of the Lord in both kinds I tell you you are but robbers of men destroyers of soules patrons of iniquitie defenders of vntruth such as chop chaunge for your own coÌ„moditie And there is no one sort of our people but the doore shal be opened to them the way made ready for them we will be as desirous to instruct them to tell them how to come to Christes table as you are readie to withdraw them from the receiuing of so holy mysteries But you men full of iniquitie readie to spill the blood of the simple and to cast away multitudes of people shew vnto me some cause some law some reason some scripture some commandemeÌ„t of God by which you may lawfully and by right take away the wine from the breade that is deliuered Is it because Christ ministred to his disciples and not to lay men O wise and of déepe vnderstanding Wherefore do you minister at al vnto them wherfore then let you any come If it be lawfull for them to receiue bread shal it bee lawfull for them to take the wine Why Christ deliuered both ergo they must haue both Christ saide not only take eat but take drink too Christ did not all alone giue the bread for his bodie but he gaue as well the wine for his bloode therefore béeing giuen ioyntly they may not be distinguished seuerally and being deliuered by Christ equally they may not bée cutt a sunder by man vnreuerently Your councell of Constance after Christ 1415. and at their Session in Iune 13. Consilium CoÌ„stantiense By the meaneâ— of Dioscorus B. of Alexandrâ—â— and one Chrysaphius was a Councell held at Ephesus where Entyches the heretike was restored ergo a Councel can doeth erre and so doth this of yours Did forbid to minister in both kinds at the Altar But what of that it proneth not that therefore it was a thing lawefull because they decred it for the Scribes and Pharcsies tooke counsell together against Christ often times and his doctrine as well as you doe against his ordinance and institution Yet may we not iustifie or alow them no more then we dare or be able to thinke well of you And albeit your superstitious Eremites some not all the dayes of their life many not in the space of many yeares did euer receiue the communion yet are they no lawe vnto vs no more then are the Iewes or Turkes that disalowe of all that Christ doeth A simple man may sée you are in a wrong way For both the institution of Christ proueth it The custome of the Apostles aloweth it The manner ordinances in the primitiue Church confirmed it The fathers the Doctors haue defended it our Churche of Englande doeth against you and all other heretikes stande vnto it That the holy communion is to be ministred vnder both the kindes of bread and wine not vnder one Luk. 22.19 It is euident in Luke where as Christ our Sauinur is first saide to giue thankes secondly to haue broken thirdly to haue giuen fourthly the bread fiftly to his disciples then to haue coÌ„maunded them but what To do the same in remeÌ„braunce of him Then also it followeth the likewise after supper Mark 14.22 first Christ took the cup then spake vnto them then said the the cup was the new Testament in his bloud Then shed for them and for many for remission of sinnes Math. 26.28 as Mathew saith where vppon I conclude this The Institution of our Sauiour Iesus Christ is not to be broken But when he was at supper he gaue the Breade and the Cupp equally to all ergo we must giue the bread and the
wine to euery one neither is his holy Institution to bée broken Paule vnto them of Corinthus saith thus No alteration of Christs institution by the Apostles ergo much less ought you to chop change as you â—od That which I receiued I receiued of the Lorde and it was this that the same night Christ was betrayed he tooke bread and brake it in remembrance of him Then after supper he tooke the cup and saide it is the newe Testament in my bloude this doe as ofte as you do iâ—in remeÌ„braunce of me There followeth a Confirmation of the Institution with a reason cause thereof namely As often as you shall eate this bread 1. Cor. 11.24 and drinke this cup you shal shewe the Lordes death till he come Out of this place I gather these collections The first is a Christipersona from the person of Christ In good things we are not to gainsay the good doings of our predecessors and Cyprian â—o Iulianus saith that al allowed by the apostles al thinges set down by Christ and all customes confirmed by the spirite of God are to be kept ergo this of bread and wine must not be altered thus knitt together that which Christ did that same did Paul imitate and keepe in his Churche of Corinthus ergo wee ought not or any other nation else but keepe the same custome in breaking breade and giuing wine vnto all that come in our Church The seconde reason is this taken a persona Pauls from the person of Paul for Paul would do no other thing than that which was lawfull which also is to be done of vs but Paul vsed bread and wine indifferently to all without acception ergo wee also ought to doe the like The thirde reason is taken ab Ecclesia from the custome of the Church and the church of Corinthus was verie precise in obseruing the ordinances of Christ Paul wherefore seeing they in that Church had the sacramentes ministred in bothe kinds the church of England all other godly refourmed churches ought to do the like This without question was wel suâ—â—iciently knowen to the churches in the East West 〈◊〉 the space of many hundred yeares after Christ vntil the image of desolation was set vp the tyranny of the Pope fully established these such like deformities were not knowen De Consee dist 2. Can. Cum om ne Paragrapho illud Inhus a Pope writing to the bishops that were in Egypt sindeth great fault with them for not deliuering the bread the wine vnto the people wherof he yeldeth two reasons the first for that Christ commended to the Apostles both his body his bloud The second for that there was a commendation seuerall by it selfe left to all both of the bread of the wine that was in the cup. And Gelasius doth write to certein bishops sayth Anathematizariomnes qui accepto corpore Christi In decret abstineant a Calicis communione that is Those men are all accursed who taking the body of the Lord shal abstain from the receiuing of the cup. Now this was one of your Popes too for iâ— is euident that this beggerly slauish decision came in a loÌ„g time after our sauiour Christ therfore the greater is your condemnation as knowing that these are the deuises of men wil yet for all that cleaue vnto theÌ„ so stedfastly The Tripartite historie doeth make mention that S. Ambrose wrote to Theodosius the Emperor to this effect Lib. 9. cap. 30. O Imperator Princeps conseruorum c. that is O Emperor Prince of thy fellow seruants for there is only one God king lord creator of all with what eyes are you able to looke vpon the temple of the high God how will you lift vp your handes to heauen which drop downe continually with the bloud thou hast shed vniustly For I finde that at that time seuen thousande men were slaine euen good Christians by the coÌ„mandment of Theodosius at Thessalonica A worthie and rare example of a most learned and famous doctor and therfore Ambrose proceedeth in his Epistle to Theodosius thus How can you O Emperour receiue the holy body of Christ with such hands With what rashnes can you take the cup and put it to your mouth to tast of his moste precious bloud when as by the fury of your commaundement so much bloud hath beene shedde without a cause c. In this it is moste apparantly to be séne that in the time of Ambrose hoth the Emperorâ— his people vsed to receiue the communion in both kinds so that wee are to suspect you now more vehencently then we did before and wee may think that you are some grieuous deceitful Gibeonites come hither to espie what Iosuah and his people Israel doth and in the ende to make some conquest and to praye vppon vs for if you did reade and holde vppon the fathers of olde whome very glosingly you haue in your mouth to begyle the simplicitie of yong heads withall it could not be that you should so much differ from them as you doe For which of them all affirmeth as you do affirme or defendeth that you do defend or mainteineth that you mainteine or standeth so vndiscreetely in so manifest vntruethes as you do Search see all the whole Senate and good troope of famous learned men are against you Euen Fabianus your countriman and a Roman that liued vnder Gradianus and Philippus continued till the raigne of Decius as witnesseth Platina gaue in commaundement Vt quisque Christianus singulis annis ter Eucharistiam sumeret Sabellicus Volateran That is That euery one named a Christian shoulde euery yeare receiue the supper of the Lord without exception it is commaunded and as appeareth in the customes of the Church they did receiue it in both kinds of bread I meane and wine August Canone Qui manducant De Consec dist 2. Augustine sayeth thus They that eate and drinke Christe eate and drinke him vnto eternal life he that eateth him is refreshed he that drinketh him is quickened and liueth The glose in that place sayth thus Idest Dist 2. Can. si Quotiscunque in specie panis vini as much to saye as the wordes spoken by Augustine are to be vnderstoode in both the kindes both breade and wine Ambrose is of this same opinion in the deciding of this matter vppon the wordes of consecration Hilarius ibidem Can. Si non Hilarie is as plaine as he was graue in this point Si non sunt tanta peccata vt communicetur quis non se debet à medicina corporis sanguinis Domins separare That is If thy sinnes be not such but that thou maist communicate no man must presume to separate Christes body from his bloud Cyprian is very hoat with Cornelius the Pope and sayeth At verò nunc non infirmis In Epist 2. de Caena Dom. sed