Iourney in the forth place of this commune wealth was Moses apoyntid as supreme head and prince next unto god in the fight place was appoyntyd the pristes then the princes inferiour and capitaynes Then the people then all thynges necessarys to mayntayne this commune wealth whetherit were in tyme of peace or tyme of warre Now he that consyderith the face of this coÌ„mune wealth May â—e many notable thinges and â—pecially for my purpose on which shall proue that princes susteyne wrong by â—ouch bishopes as be within there realmes Thowgh that Aron and his sones with the rest of the pristes had the ministery of te church committâ—d unto them yet were they neuer so bold to make ony law for the people conserning consciens or to bring ony ceremony into the church without the iudgment and knolege of godes word and Moses the prince As it may be well seyne by souch as could not celebrat Pesah in the tyme apoyntid because of certayne impedimentes reâ—ersid Nu. 9. this cause of religion was not browght unto the byshope and pristes to be definid But unto Moses who counselyd the lord and there upon wysid his subiectes what was to be don in souch acase Rede the place This declarith that no generall councell no prouinciall asâ—emble no byshopes of ony Realme or prouince may charge the subiectes therof with ony law or ceremony otherwice then the prince of the Land by the word of god can yeue accompt to be godd and godly For the people ar committid unto the prince to susteyne the right of them all and not only to defend there bodis but also there soules As it may be seen by the coÌ„playnt of Moses unto god Nu. 11. Curafflixisti seruum tuum quare non inueni gratiam in oculis tuis ut poneres onus uniuersi populi huius super me c. he was so care full that no law was among then But that he was able to assure euery of his subiectes that god was thauctor therof Now if we consider the commune wealth of Christes church in oure dayes is there ony prince that can warrant all the lawes of the church to be good and that god is the auctor therof No god knowith they can not do it And right well iam assuryd souch as make the princes belyue they ar good cannot Bringforth and mak good thauctor except the say the deuyll auctor of all yle is thauctor Now to remoue this petyfull and mâ—serable ruyne of the churche let all princes for the loue of god and for the restoring of there awne princely honor Take Moses and the Prophetes the Euangelistes and the Aposteles to iudge whether the yoke of there subiectes be tollera ble or not if it be not of gracious petye to remoue it and lik aprince warrant them from all other mennys subiection and lawes and let not abyshope be check mate and hayle felow welâ— met if the prince rule the body the byshope to sit in the quere an rule the soule as in deade there is more bishopes Decrees lawes and Statutes in the church for the soule then ciuile lawes in ony Realme for the body Where as euery commune whealth owght to haue but too goueruers God and the prince thone to make a law for the soule thother for the body all the kynges officers to be ministerâ— of the lawe made to the conseruacion of the commune wealthe and the byshopes to be ministers in techurch of the law that is prescribid by god as all iustice Meres Shereues constables and bayliffes Be ministers of the law made unto them to gouern the commune whealth So must the byshopes Pristes and all other preachers be ministers of Christ and gouerne the people in there uocation according unto the law prescribid by god As Paule willid the people to iudge of hym and of his companyous 1. Corint 4. Sic nos estimet homo ut ministros Christi dispensatores mysteriorum dei quod superest autem iâ—lud requiritur in dispensatoribus ut fid us ali quis reperiatur There is no more requirid of the byshope but that he be dâ—ligent and faythfull in thexecution of godes worde It is not requirid that he shuld make ony lawe for the people But to preache godes law with all diligens and study As they do must negligeÌ„tly The yere last past upon certayne occacious at my beyng in Inglond for lack of expedicion of myne affayrs I was compellyd to remayne in A towne longer then I would hauing communicacion with certayne of the citicus of many maters sowgh of my part only to haue occacion to healpe there poure consciens from the snare of ignorancy When I perceauyd I had optaynid there willing audiens Idemanudyd of them when there byshope for of the towne the byshope hathe his name prechyd among them And the contentes of his sermones They told me that he neuer preachyd sermon in the towne Iaskyd what deputes he had in the towne apayntid to preach they sayde none And Ibelyue it the better for aslong as I was in that towne there was neuer sermon â—amentyd the people for I sound a great many apt and redy by inspiracion of godes sprit to hyre the truith if they had à preacher For at one talke and communicacion as mouche as they could comprehend they belyuid the rest they stode in dout of Then I willid them diligently to lern the gospell to auaynce it in word and to set it forte with thexaÌ„ple of all honest liefe And told theÌ„ that there were too generall rules to lern and know god by the first by his worde wherby oure fathers before thowsandes of yers knew hym The second was to know god by his dere sonne openid and declarid in Hierusalem unto the worold and that god can nor will beknowen none other wais then by his word and by hâ—s sonne Christ Iesus Ioan. 10. Here in this towne the byshope of the dioces from the tyme that he was appoyntid by the Kynges maiestatie unto that moost paynfull office he preachid nether god nether the deuill But let his floke wander as shepe without à sheperd They say yet all that there diaeceses be well instructid and gouernyd and they do according unto there â—ffices For south as mouche there diligens is correspondent and there factes agreyng with there name for they ar callyd diaecesani Of diaeceo that signifith to gouern and to defend As Absolom factes agreyde with his name His name signifieth the peace and tranquillite of his father But his factes was the affliction of his father and bauyshyd him out of his realme 2. Samuelis 17. so dooth the byshopes gouern the churches committyd unto there charges and defend tem from false doctrine They be in structyd in the pater noster The crede and the coÌ„maundementz and hath the sacrameÌ„tes ministrid unto them would to god aryght what all this It is noti nowgh the may haue all these thinges and yet nothing the
then thole right title or Cleme that is confirmid by the seale thowghe the mater of the seale be nothing but wax not for the ualew of the mater for too pence will by ten times asmouche wex But for the use that the mater is apoyntid unto And he that would take upon him to deny the Kynges seale in souch à purpose and say it is but apece of wax it were nolese then treason and à uery contempt of the Kyng him selfe Because the kyng hathe apoyntid that seale to be honorable receauid and reuerently usid of all men And as the wrytinges sealyd dooth confirme and declare the right of the honowre unto all he worold so dooth the sacramentes confirm thassurannce of euer lasting liefe unto the fayth fulles and declarith the same to all the worold And as the mater substance and land itselfe is not corporally nor really conteynid in the wryting nor annexid to the writingâ— nether browght when ony mater of contrauersie is for the lond before the iudge with the wryting Nomore is the corporall body of Christ browght before the church neque cum pane neque in pane neque sub pane neque per panem neque ante panem neque post panem But when the minister delyuerith unto me the thing that is in his poure to delyuer to say the bread and wynne rehersing the wordes of Christes institucion the holy goost deliuerithe unto my fayth which is mountyd and ascendid into heauen the precious body and bludd of my sauiour Iesus Christ spiritually and not corporally so dooth the merites of this precious body in heaueÌ„ fede my poure wrechid soule upon therthe and no contradiction or impossibilite for Christes body so to do It may be in heauen and yet extend his uerteue by the operacion of the holy gost into my soule by the meanes of fayth which at the time of the receauing of this sacrament is in my soule and out my soule as the sprit of god is in euery godly hart and out of the hart in heauen with god so was god at the creacion of man unto his awnelyknice in man and out of man Yet to make it more playne as the sone in heauen dooth extend downe his beames and ligthyn the hearthe So dooth Christes body by fayth in sprit expulse all darknis and sinne out of the hart mouith not bodely but is euery where where faythe is spiritually an at one tymeâ— As a man Remaining in one place may adresse his thowgh tes into heauen or in to hell as many times as he lystithe to meditat ether thone place or the other So Paule exordith the Christiane man Ebr. 4. Accedamus ad tronum gratiae ut misericordiam gratiam axilium opportunum inueniamus Calling the trone of grace our sole mediatour to say the peace maker betweÌ„ god and man This body of Christ is only in heauen and no where else as Io sayth 1. Epist 2. so dooth August writ tractat in Ioan. 30. Sursum est dominus iterum corpus enim domini resurrexit in uno loco oportet esse so dooth the master of the sentence alege his wordes and not in uno loco esse potest as the later edicion redith How ffonde doctrine the scole men teachith it is playne Lambertus in the sentence innocentius in the decretales De summa trinitate fide Cath. ca. ffirmiter and Nicolaus pape de consec Dict. 2. cap. Ego Berengarius This doctrine subuertith it selfe if men Mark it well For assone as they haue confessid the breade to be the essenciall and substanciall body of Christ and the wyne his naturall bludd they add sed inuisibiliter ineffabiliter non ut in loco non qualitatiue ant quantitatiue So doth Thomas aquinas parte 3. Quaest 76. and Lombertus lib. sentent 4. Distinct 10. sophistically dispute the mater Is it not à wounder that men will not mark what contradiction is in there wordes ffirst the say Christes uery naturall corporall phisicall substanciall and reall body is in the sacrament The body that died upon the crosse Was burid that ryse the third day that was taken into heauens and yet they mak it with out qualite and quantite es notis this amerueloê° doctrine to say Christe now hatâ— abody that is nether great nether smale trewly if he haue now souche abody as is inuisible without all qualites and quantites then had he neuer upon therth à trew body but à phantasticall body as they make him to haue in the sacrament But I confirm my faythe by the scripture that teachith of his incarnacion and uery manhod Matt. 1. Luc. 1. Rom. 1. Ebrâ— 1. 2. 9. 10. Matt. 26. 27. Mark 14. 〈◊〉 and by all the scripture and let this â—alse imaginacion of Christes body passe that they speake of to be in the sacrament And would the Christiane reader not to be mouid with this doctrine at all But to set saynct August agaynst the master of the sentence and all other scole doctors be the realistes or fformalistes He declarith playnly that no body can be except it ocopy place Epist ad Dardanum 57. Spatia inquit locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Tolle ipsa corpora qualitatibus corporum noÌ„ erit ubi sint ideo necesse est ut non sint Thowgh Christ be Absent bodely from his churche yet with his ayed Helpe and consolacion he is present in sprit which sufficit untill the end of the worold where as we shall sâ— his glorious body in dead really and corporally that now haue but à signe and sacrament therof whiche sufficithe to kepe that holy sacrifice in memorie and is profetable so that 〈◊〉 Christiane man be well instructid what differens is betwene the signe and the thing representid by the signe and takythe not the one for the other as saynct Augustine teachith lib. 3. de doctrina Christiana ca. 5. 8. and as Paule teachith Roma 4. interpretating the wordes of Moses Ge. 17. Hoc est pactum meum And saith that Abraam receauid Sphragida iusticiae quae per fideÌ„ apprehenditur and sayth playnly that circunsicion was not the allyance betwene god and Abraam But the coÌ„firmacion of the promesse grauntyd and yeuen before And so be all othere sacramentes whether they be of thold churche or of the New callid Sphragides signes and confirmacions quia sunt uacalia uisibilia quaedam palpabilia testimonia ac ueluti consignationes promissionis dei accepte per fidem in Christo Therfore it shalbe necessarie for the Christiane Reader to lern be hart what à signe is and to know the nature and office therof Asigne is athing subâ—ect unto the senses where by is remembrid the thing signified by the sinne This thâ—ng knowen men must tak hede they attribute nomore nor no lesse unto the signes then is to be attributid of right And what so euer uerteue be representid by the signe
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
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
they change there law now for Auarice now for fere and now for placebo so thy fayth chayngithe as inconstannt as the wind And yet baryth the in hand that the moder and nest of abhominacion there uniuersall church caÌ„not lye WheÌ„ all hystorijs declarithe that thone byshope neuer stablishyd the others decrese Rede platina and let those ffew byshopes that I repet yeue the occacioÌ„ to lern thy ffayth out the law of god and let there holy churche goo in the yer of our lord 900. Stephene the sixt was byshope of Rome and for à priuate hattred he had unto his predecessour and benefactor fformosus abrogatid all the lawes and statutes that he made in the time of his being byshope pluckyd the ded body out of his sepulchre cut of too fingers of his right hand and cast them into the â—flud Tyber After the death of Stephene succedid Romanus primus and after him too orher Theodorus secundus Ioannes decimus These thre disanullid all the decrees of Stephyne and restoryd the actes and statutes of fformosus Sthephanes Ennymie Alitle aâ—ter was leo the ffyghe made byshope and within xl dayes of his inauguracion is uery ffrend Christopher cast hym in to pryson And he occupied the see and chayre tn Rome for the space of 7. monethes and then glad to ffle unto Amonastery as abanyshid man as platina sayth Then came Sergius Tercius who so abrogatyd the lawes made by fformosus that souche as were made pristes in the time of fformosus were compellyd to receaue orders agayne And toke the ded body of fformosus out of his sepulchre and causid it to be cast into Tybre Ileaue Ioan the xi and Ioan xiij amore wyckid person neuer ocopyed that Rome It were à hole booke mater to Name theÌ„ all and there detestable actes By these men we may see how litle authorite there decrees shuld haue in conscience of à Christiane man And cause euery person to syke the truithe only in the scripture and not at the hand of ony byshope or byshopes lawes ffor doutles they haue deceauid them selfes and other this many yers god yeue theÌ„ grace to amend AccoÌ„pt it not apoynt of Sophistrie god Christiane reader to what à sacrameÌ„tis by the scripture know it is thy bound on dewty for if thow ar with thy preacher in the use of Sacramentes thow shalt be an Idolatre with thy preacher and Godes Ennymye Thy preacher was commaundyd to preache nothyng unto the but the word of god as Christ towghteâ— Docete â—os seruare quecuÌ„que prae cepiuobis Matth. 28. And whether thow be lernyd or uulneryd as thow louyst thy saluation see thow be able to satiffye thy selfe in a trew knolege of the sacramentes like wyse be able to declare the same openly apertly and trewly unto thy famyly and howshold Remembre the commaundement of God unto all and singuler of the Israelitis Erit quoque cum dixerint ad uos filij uestri quis est hic cultus uester Dicetis Est oblatio pesah Ddmini qui transendit domos filiorum Israel in Aegypto cuÌ„ per cuteret Aegyptios domos nostras liberauit The ffathers knew not only themselfes what the lambe ment but were bount to teache ther infantes the knolege therof as theydyd by the word of God would tho our lord Christiane men would study to do the same ffyrst to know them selfes and theÌ„ to teache there ffamilie by the Testament And not to say unto there Chyldren see thy God knele downe serea and hold upp thy handes the scriptures reprouith that idolatrye theach the lordes super by the scriptures and suffre not thy familie to blaspheme God before they know what god is And beliue not this persuacioÌ„ that it is not à Christiane manÌ„es of fice to know what à sacrament is as well as the pryst for if thow do thow makyst thy selfe gilty of godes yre and displeasure and declaryste thy selfe to be none of Christes rede the 10. chap. of IoaÌ„ and he that will minister the sacrament unto the let hym say as Paule sayd to the cor Ego accepâ— Ã domino quod tradidi uobis and know by the scripture that he sayth trewthe trust not his word if thow canst not rede desire some other to rede unto the institution of Christ and know whether he saythe truythe or not Euery man is bound to know the commaun dementes of god and the workes there of Now the sacramentes be all conteynid in this coÌ„maundement Memomento ut diem sabbati sanctifices How canst thow honor the lyuing god and if thow be ignorant of his law Was this precept yeuin unto the pristes alon that they shuld only kepe holy the sabbot no but as they by the word of god ar bound to preache the gospell and minister the sactamentes with knolege and reuerence so ys euery Christiane man bound to use them with knolege and incase he knowithe not what à sacrament is and why it is usid refrayne ffrom the use of them for godes promese and godes sacramentes must be receauid one way with knolege and faithe This reason ofmy lordes is not godly for doutles he that goithe to plowghe all the weke is bound to know trewly what à sccrament is and how and why and to what end it shuld be usid as well as my lord And my lord withe all the byshoppes and pristes in Inglond shall Lament ffull sore there ignorancye and there blud requirid at there handes and yet the poure ignorauÌ„t persones excusid ffrom thyre of god nothâ—g the rathere The secoÌ„d reson to stab lyshe thalteracion of bread he takyth of the Nature of ffayth Who beliuithe thinges coÌ„trary unto reason and the iudgment of carnall senses It is trew that faythe so doothe As it beliuithe the worold to be made of nothyng the sonne of God to be made man in the bely of the uirgine This we belyue because the scripture commaundith us to belyue it But my lord cannot infer there by that faythe belyuithe euery canterbury ta le ffaythe is not à light opinion groundid upon maâ— but afirme persuacion and constant assurance stablysâ— hid in the scripture Ebre 11. it signifiyth not only knolege But also firme confidence in the thing knowyn Aâ— the Ebrew frase usithe maÌ„ny times the word belyue for trust Asre col hose bo Psalm 2. blyssid ar all that trust in hym Paul citi h à place out of Esay 18. ca. hammaemin lo â—a hish qui credit noÌ„ festinet Likwice Dan. 6. Psal 78. duo synonima coniunguntur quia non crediderunt deo non confusi sunt in salutare suo the examples of the testament likwyce declarithe that fayth signifithe coÌ„fidence in the promesse of god O mulier magna est fi des tua Item fides tua te saluam fecit Thus doothe emeneh in the Ebrew and pistis in the greace signifie There for Laurentius Vall. and budeus in Pandct Iuris ciuilis callith pistis
persuacionem as Quintiliane dooth Now if we be persuadyd that the scripture is trew and that ffayth must be groundyd there upon we must belyue no alteracion of the bread but belyue that the bred remaynithe aâ—ter the wordes of confecracion as Paule â—aith 1. Cor. 11. the scripture saythe it is à memory of Christes bodye and not the body The scriptnre saythe of Christes body ascendit ad coelos sedet ad dexteram dei patris omnipoteÌ„tis inde uenturus iudicare uiuos mortuos Expedit ut ego uadaÌ„ pauperes semp habebitis uobiscum menoÌ„ semper habebitis Christes body is aboue and nowhere else this saythe faythe groundid upon the scripture And asfor that my lord comparyth souche as trustithe unto there senses and say there styll remanythe bread unto the ffoly of the Epicures that would beliue the sonne to be but too fote brode because it semyd no greater unto the Iye Verely if my lord would haue studid à hole iere he could not haue fouÌ„d amore apt and propre simâ—litude to condemne the wrong opinyon that he defendithe nether better haue accusyd his awne igno rancye The Epicures by reasone of the great distayunce betwen the zodiack and the erth could not iudge the sonne as bygg as it is in dede but folowyd there senses and sayd it was abyg as the knew These men that belyue alteracion of bread be not so far of the aulter but they may iudg what it is and how bygg it is the may tak the bread in there hand and wey it if the lyst take and proue all experience and warrant booth reason and sensesthat it is alitle peace of bread and noman Had the Epicures byn as Nere the sonne as the Aposteles were unto the hody of Christ at his departure out of this worold they would haue iudgid of the sonne other wyce but for asmouche as they iudgyd affter there senses they be more to be commendyd then those men that nether belyuythe the word of god nether reason nor there senses but plainly deny the thing theysee and say à peace of bread is god and man wher as is not at all one ynche of a man nor of mannys proporcion These men ar worthy to be persuadyd as he that seyth the snow whyt and yet wil not belyue it uerberibus as the scoles theachithe non ratione then hathe my lord an other mocpareson and would make godd the thyng that he purposith And saythe why be men more offendyd to belyue the body of Christ to be in the sacrameÌ„t more then wheÌ„ that god beyng immensus could be holy includyd in the uirginnesbely the wherfore is that the scripture coÌ„maundiâ—â— us to belyue the on and not the other Conceptus est de spiritu sancto natus ex Maria uirgine Matt. 12. Luc. 12. Men saw him in the worold and when he departid out of the worold Now my lord knowith right well that in Christ be too natures one diuine and the other humane And eche of them hathe his proper qualites God was holye in the bely and holye out of the bely man was holy in the bely and not out of the bely till the time of his byrthe then holy out of the bely and not within the bely So sayth Augustine fuit totus in uentre totus in cruce totus in inferno totus in sepulchro But this is the property of his godhed and not of his manhed that is in one place and neuer with out place the other in all places andyet in no place Dâ—us est totus in toto totus in qnalibet eius parte as the soule of man is And asfor the auctorite of loan Chrysost he prouith not my lordes purpose but disprouith for he saythe oculis intellectus perspiciamus there is noman but saith the body of Christe is present to the faythe of man how be it not carnally nather bodely receauid of him that receauithe the sacrament De modo presentiae est totum dissidium Chrysost declarith how he is present in sprit unto fayth and not in the body unto the Mouthe And godly spokeÌ„ of this doctor so sayd Ireneus before him that there is too thin ges in the sacrament one to the senses and the other to the sprit for if there were nothing representid unto the faythe by the sacramentes then were they no sacramentes but bare signes which noman saythe then accusi the my lord those that say it is the btead that muldy the and saythe the deuill hathe tawght men to say somwhat if it be not bread let some man tell us what it is that muldith it cannot be nothing he would make men helyue that nothing corruptithe by miracle this is à wounderfull miracle that is wrowght in nothing Here is thre thinges putrefactioÌ„ nothing And à miracle by the poure of god and yet all thre nothing after my lordes mind I deny ony miracle at all to be in the sacrament But euery thing wrowghthe by god accustomydly by â—ayth remission of sinne and augmeÌ„tacion of godes yefftes and the signes to remayne in there propere nature so dooth Augnstine deny ony miracle to be in the sacrament lib. de Trinit 3. cap. 10. It is innocentius 3. that would proue this wrong opinion of transubstanciacion by miracle in his booke de officio missae Then doothe my lord name 1500. Yers that the churche hath belyuid it If it be trew why dooth not he name thauctors that makyth godd his sayng all the scripture and old doctors be agaynst him The breaking of the bread hath byn usid in the churche this 1500. yeres and od but not in à priuate masse as it is at this day but unto all the churche Gregories time was ouer chargid with supersticion yet was the communion of booth kyndes usid then among the people And this manne died not for 1500. hundrithe yers sithe He was creatyd byshope of Rome 157. yers aster the dethe of August And died Anno 604. in the reigne of phocas themperour That first deâ—rede te church of Rome to be the hed of Grekys and Latinnes thowghe the churche of Constantinople neuer consentid there unto The name of the masse beganne then ffyrst tobe knowen among the people how be itâ— it was à communion and no priuate masse Souch as make Iames the Apoâ—â—elâ— and Basilius thauctors of this wyckid and deuillyshe priuat Masse Moost proue that they say by good auctorite Except the meane by the name of the masse the communion of the lordes supper It shuld seme by the canon of the masse That is at this day redyn which was wroten iâ— Gregories time that the masse was à communion for the pryst offryd the yeâ—â—tes of the people the bread ad wâ—nne unto god with thankes by these wordes Per Christum dominum nostrum per quem haec omnia domine semper bona creasâ— sanctificas uiuificas benedicis c. so callith Ireneus and Tertullian the bread of thankes yeuing the