interpretations and similitudes shal sone perceine your gloses to be of smale knoledge For Paule knowyng that suche shoulde come after hym as woulde not suffer holesome doctryne expouneth his owne wordes strayght wayes declaryng them to be of the outward remembraunce of Christes death which is doone in this Sacramente as in all other bothe of the olde Testamente and of the newe and not of the inwarde memorie must be continual at al tymes and not in the eating of this bread only So oft as you eate thâ—s bread and drinke this cup sayth Paule you shewe forth the death of the Lorde to the tyme that he come as Erasmus doeth translate it and after the olde translation you shal shewe furth the death The greke worde â–ª 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth thys ambiguitie For it may be either the present tyme of the indicatyue or the present of the imparatiue commaundyng the memorie to be done And so agreeth it wyth Luke Do thys in the remeÌ„braunce of me So agreeth it with the passeouer in whose steede we haue it for they had speciall commaundemente of lyke remembraunce of the worke of God Thus agreeth it wyth diuers other commaundementes for the merueylous worke of God to be had in memorie as appeareth by Iosue the. iiij and Erod xiiii And vpon these are the verses of Dauid knowen to be true Great are the workes of the Lorde and worthy to be searched furth that all delite and pleasure maye be in them Glorie and maiestie are his workes and his ryghtuousnes remayneth for euer He made a memoriall of his workes etc. The Hebrues do vse the imparatyue for the future tens of whose phraces the newe testament is full Thys memorie of the workes of God and highe estimation of his loueinge mercies ought to be had in perpetual remembraunce therfore doth Dauid brast furth into suche wordes by the vehemeÌ„cie of the spirite saying Oh al you seruauÌ„tes of the Lorde praise you the Lorde Optabilis laus eius Psalme Cxlvii His praise is to be wished and desired and therfore we desire praye that his name may be sanctified hallowed renowmed and praysed Sanctificetur nomen tuum Ex ore infantium et lactantium perfecisti laudem The prophete truly instructed by the spirite of God knoweth that he hath made perfecte his prayse by the mouth of infautes suckelynges and babes and therefore byddeth he that yonge men and maydens olde men and childreÌ„ should prayse the name of the Lorde sayinge that this prayse becometh all his holions It was the course of the olde testameÌ„t and the Iewes vse the same at thys daye that the whole congregation shoulde after the lawe and prophetes reade vnto them acknowledge theyr synnes and gyue thankes for theyr beuefiâ—es or elles promise to do the thynges commaunded and wyth one herte and mouth thus glorifie God And the same ordre continued amongest vs tyl suche tyme as you byshoppes by your arrogant ignoraunce dyd shutte vp the kyngdome of heauen whiche standeth chiefely in the renowmynge praysynge and glorifiynge of God and neither woulde entre in your selues no suffre them that woulde entre Paule alloweth thys generall praysynge and preachyng of Christes benifites and woÌ„ derous workes saying So oft as you come together euery one of you hath a songe hath a doctrine hath a tonge hath a reuelation hath an interpretation Agayne you maye all prophecie one by one that al may learne and al maye haue conforte But bishoppes wyll none of thys It is ynough say you to haue it done once for all it needeth not to be done againe Yea you wyll not haue it done at all You wyl haue vs muÌ„ble al our life longe in a blinde and vnknowne laÌ„guage But the sermon and preaching and shewing furth of the lordes death muste be in our liuing after the exeÌ„ple of the bishoppes and prelates in loue charitie and the contempt of the worlde Not in makynge a sermon wyth the tonge declaring howe Christe died for vs. Oh blynde guides you oughte to wishe that the name of God and the special worke of his mercies in the death of his sonne Christe mighte be moste largely renowmed praised and sanctified in the coÌ„gregation not only by the mouth of sucklinges and babes by the lowest by the highest by the smallest by the greateste but if it were possible that the very stones should brast furth his praise And wheras we are all to slacke and negligeÌ„t in reÌ„dering thankes for this great benifit that we haue thorow the death of Christ good bishoppes woulde encourage vs and steare vp this heauy slackenes in vs callyng vpoÌ„ vs to be thankeful But coÌ„trariwise you discourage vs so muche as you can possibly commaundinge that we shall not euery man preache furth the Lordes death in this moste worthy sacrameÌ„t but in steede therof you do by your coÌ„maâ—â—demeÌ„t establishe your Idolatrous sacrifice wherwith we must be fully contented and satisfied and not so hardy as once to demaunde in it any one worde to be spokeÌ„ to the edification of the vnlearned So that your bishoppe Deuyll lurketh in thys worde not more wickedly working his purpose to put to silence the death of Christe theÌ„ in the greatest but that euer was made Howe be it if we myghte opteyne of our noble Prince as no doubte we shall if your Deuyll do not ouer renne all together if we myghte opteyne I saye the thynge that Paule commaundeth that nothynge shoulde be spoken in straunge language in the congregation wythout an enterpretoure that we myghte all wyth knowledge and not wyth blynde mumblynge matteâ—s worship god gyue glorie to his name your Idol woulde wax so sicke Idoubte not that you should staÌ„de nede of some expert maister of phisicke to see his water Doctour Buttes if he were on lyue coulde do it ryght well Where as you deride thys thynge that euerie man shoulde make a sermon I wyshe that euery man coulde do it and wyll exhort them that can do it eneÌ„ for the loue of God that they do it more diligently For I do nothynge feare that they wyll be ouer ready to the thinge that is good No I haue dwelled fully seuen yeres in a place where I neuer hearde sermon But for the declaration of the text vnderstande that we do not thynke euery maÌ„ bounden and coÌ„maunded to make a sermoÌ„ but to reioyce blesse God Which is all one borowed of the Hebrue language to acknowledge in our herte and if occasion to profite the coÌ„gregation or the ordre of the churche and assemble do permitte it to confesse wyth the mouth the death and benifite of Christe and generally to gyuâ— thankeâ— together in comlinesse and ordre that by the multitude thus praysyng and gyuing thankes the honoure of God maye be amplified and we the better reseÌ„ble that heauenly HierusaleÌ„ where they do incessantly syng praise criynge wyth one voice Sanctus sanctus that is holye holy holy And
vp the great heape of your baggage which you cal the substaunce of your religion And therfore do you nowe fyght wyth fyre faggot for the conseruation of the same that it maye conserue you in your lordly dignities Thus hath your worldly witted fathers euen from the begynnynge fought wyth the sayntes of God whose bloud cryeth froÌ„ vnder the aultare and asketh vengeaunce shal be hearde ryght spedily Marke good bishops whom â–ª you haue alwaye murthered euen froÌ„ the begynnyng Whiche of the Prophetes of the olde testament did escape chiefe priestes and byshops And syth the comyng of Christ your murthers are innumerable I wyll not nor caÌ„ not recken them Dyd not Christe hym selfe dye by the conspiracie of Annas Cayphas and other bishops because he rebuked the worlde of blyndenes Al such as you haue murtherd sence that tyme haue cleare testimonies of theyr innocencie by some of your owne scribes and wryters Had not Husse whoÌ„ yon accompt the Arche heretike foure seales of the noble men of Morania to wytnesse his innocent lyfe and godly learnynge to your cursed cruel counsayle at coÌ„staunce Doeth not Pope Piê° otherwyse called Eneas Silnius Pogius the Florentyne Platina Sabellicus and other your owne men reporte well of hym But to come home boeth to your owne tyme countrey Who doth not bewaile the tiranny that you shewed vnto that innocent lambe Bylnaye who beinge demaunded in derision by a proude papist when he went to his death why he wroughte no miracles beinge so holy as he was accompted answered wyth mylde voice countenaunce God onely sayed he worketh miracles and wonders and he it is that hath wrought thys one wonder in our eyes that I being wrongfully accused falsly belyed opprobriously and spytefully haÌ„dled imprisoned buffetted and condempned to the fyre yet hitherto haue I not once opened my mouth with one euyl worde agaynst any of you This passeth the worke of nature is therefore the manifest miracle of god who wyl by my suffering death be glorified and haue his trueth enhaunced What report haue you gotteÌ„ for the murthering of Hunne in the lowlars towre You had neither felonie nor treason to laye to his charge yet most vilanously dyd the chauncelour of London murther that honest man for his owne childes crisome I wyl say nothing of the priest that was found hanging in your porters warde And fiue hundreth mo wherof some haue by your tirannouse handlyng for sworne the truth forsakeÌ„ theyr maisters Some for feare of your tiraÌ„ny haue renne out of their wittes some haue forsaken their couÌ„treis chosyng rather to â—…ue like banished men then to suffre your cruell and babilonical bondage I coulde reken many whose life is yet in the eyes of the worlde and the cause of their death vtterly vnknowne vnlesse it were for speakynge agaynste your popishe madnesse Wherfore dyed Barnes Therome Garret in the late storme of your capitayne of Norfolke steared for his kinswoman They were neither declared felons nor â—…aytours They dyd not stryue wyth you agaynst the god of bread But this was their death so far as I could learne because they preached man to be iustified by fayth in the bloud of Christ onely by none of your popishe inuentions OhtiraÌ„ny intollerable You haue to long blynded our gouernours made them your butchars and tormentours What should I speake of the last persecution wheÌ„ you caused to be proclamed that no boke of christian religion should be brought into this Realme froÌ„ beyonde the sea Howe many dyd you then murther woulde haue done mo had not the Kinge by his power plucked out of your clawes one whom you had with small equitie examined and wyth lesse iustice coÌ„demned What iustice did you shewe in that you dyd so shamefully racke Anne Askue after she was condemned But she shewinge more constancie then hath bene communely seene in a woman shal nowe after the death of hir body worke you shame to all your posteritie Was Lassels wyth the other his felowes martyrs coÌ„fessinge the liuinge God and his sonne Christ the only sauiour worthily burned with fire as you did rashly determine and iudge condemned and destroied in body and soule What were they whoremongers Idolatours adulterers theues extorsiouers or maÌ„quellers Vpon suche cometh the wrath of God suche haue no parte in the kingdome of God But you suffre to lyue you shewe no power agaynst them No you are not any thynge terrible vnto suche for they dwell at your noses they eate at your tables and are your darlinges But who that speaketh any thinge agaynste your popishe Idols brainsicke inuentions haue he neuer so faythful an hert to God and be he neuer so trustie to his prince yet must he be an heretike a traytour a lowlar and all together This doeth the worlde espie at the length talketh of you I woulde this talke mighte make you leaue your euyll doinges and to learne at the least to do some parte of your dutie before the wrath of God fal vpon you But I do feare me al wordes are but wynde with you Onely vexation and chastisement wyll giue you vnderstandinge For lo here you saye ful finely and like a popishe prelate that woulde haue all thinge broughte to the olde blyndenes and ignoraunce and to suche captiuitie and bondage that no man shoulde talke of his fayeth but vnder my Lordes licence though Peter commaunded the contrary You saye that of fayth there is so muche talke tattelinge to vse your owne termes that true beliefe is gone Surely if you call thys true beliefe the Romishe beliefe of pardones pilgrimages when we myght haue no talke of â—ure fayth but were coÌ„maunded in payne of cursinge and burninge to beleueâ—… as the churche of Rome beleueth like as you can knowe none other true churche nor none other good men but suche as folowe that church I graunt your beliefe is fore wasted I trust shall right shortly coÌ„sume like stubble with the fyre of Goddes worde and true workes of mercie peace and louing kindneâ—… shall springe furth wheÌ„ men knowynge thaâ— your Pope holy workes are but the madnes of idle braynes shal worship the liuing God in spirite and trueth But lo you wyll haue here the carte to go before the horsse and wyl haue vs to do these workes before we knowe them saying that doing is the way to knowledge where coÌ„trary wise al wel doing must needes springe of knowledge as the onely thinge that maketh our deedes good And because you bishops are so slowe in preaching good workes that God requireth the people muste needes be stacke in doinge them For you should be the salt of the earth But seinge that you be become vnsauourie howe caÌ„ you season other You preach your owne inuentions the preceptes and coÌ„maundementes of men and them must we needes knowe and confesse or els must we be brent But it is
ought bi the ordinauÌ„â— of God to iudge of all bodilie thynges could at any time either by miracle or otherwise perceiue We reade in the. v. of the Actes that the secte of the Sadduceis dyd caste the Apostles into prisone that they were brought fourth by an angell Yet when the ministers were sent to bring them to examinacion thei founde the prison diligently shotte and the kepers standeinge at the gates But nowe it were a verie slender reason to proue that the bodies of the Apostles maie be in many plaâ—â—es at once And yet is this euen lyke matter with the entring in of Christ to his Apostles when the dores were shette But boeth these miracles were wrought to coÌ„firme the fayth of the Apostles not that Christ myghte lye hid in a little breade for they neuer taught thys fayeth to the world But this was their doctrin that theyr God coulde deliuer from prisone and rayse from death for as muche as he was the trwe God euen Christe Iesu the soune of the lyueinge God whome they preachede to be as then risen frome deathe But you are not contented wyth thys because it hath some shadow of the of the truth your purpose is to deceiue by snbtyle wordes But nowe you myxt open falsehod and saye that Christe dyd rise out of the graue the same beinge styll shet where al the foure euangelistes do witnesse agaynste you sayeing that the stone was taken awaye or roled from the dore of the graue or monument It is no meruaile therfore thought you would banishe as many as is possible frome readeinge of the scripture for if no man myght reade the scripture but you and your coÌ„pleis then myght you lye at the large wythout â—heke and plaie your legerdemayne without beinge esspied of any man Firste Iohn the chiefe secretarie of God writteth thus The firste daye of the Sabuthe Marie magdalene dyd come perlie when it was yet darely vnto the graue and she dyd se the stone takâ—… awaie from the graue And Mathew telleth â–ª howe the stone was taken awaye â–ª The Angell of the Lorde sayeth he dyd come dowâ—… from heauen and dyd rolle the stone frome the dore and sit vpon it In Marke and Luke good christians yoâ—… maye reade if the byshoppe wyll geue you leaue to loke on Christes holy worde that the stone was rolled a waye and the womeÌ„ went into the graue By thys maye all men se that luste that you ar better sene in the popes lerning theÌ„ inthe gospel of Christ Who so listeth to be deceiued let them truste suche byshopes More ouer leste it shoulde seme strange to you that the graues should open we read in Mathewe that the graues were opened and many bodies of the sayntes which were deade dyd rise and after the resurrection of Christ dyd come into Ierusalem and appeared to manye What if one of your doctours laye that Christes graue dyd not open whaÌ„ he rose must you gather therof a newe article of oure fayth to be defended wythe fyrâ— and conclud that eithere ther were ii bodies together in one place and occupied the same place at one tyme whiche is but a sophistrie mattier whyche if you coulde proue we care not greatly or else whych is lyke madnesse that one bodye naturall maye be in ii thousande places at once In the. viii leafe of your boke where you laboure a bout certayne reasons that haue bene made coucernemge your God these be your wordes If it were true that is taught in the sacrament of the aultare by the papistes whyche terme serueth â—or a tokeÌ„ to them to proue the mattier nought such and such inconnenieÌ„ces shoulde not folowe to oure senses By these wordes you do minister occasion to speake of ii thinges One is whâ— you donot cal this the sacrament of Christ and the remaÌ„braunce of hys deathe and passion accordeinge to the scriptures whych saie Do this in the remembraunce of me And agaiue So ofte as ye shall drinke of thys cuppe and eate of thys breade you shall shewe the Lordes death tyl he come or else the supper of the Lorde as Paule calleth it in the same Chap or else as Luke calleth it the breakeinge of the breade But goddes holye worde you care not for your owne gloses delight you so much The cause is that you are papistes do as your father hath done before you Whoe as he is the verie antichrist and the wicked man sowing the iuil wede which you would faine deni and you durst be so bolde so likewise must you lyfte your selfe a boue that whyche is God or godlye thinke that you can name al thynges better and teache enerie thynge more wisely then the spirile of God coulde do it in his holie scriptures For this do you call it the sacramente of the Aultare and do hange it vp in a bande ful vnreuerendelie if it be a god sheweing the shame of your god as Baruch sayeth that can not stand alone Thys muste we worship wyth al godly honour saye you and so furth in all other cere monies bloweing blessing crosseing kissing and other mad gestures All thys muste we do euen as your father the pope taught Are ye not worthy to be called papistes when you rage and reuell burne and broyle boeth the worde of God and the mayntainers ther of because you can not haue the poppe and his name styl and for that you perceiue that the people begynne to loeth the baggage brought in by his subtill legerdimayne Do ye not declare your selues hearein to be righ papistes All that is crept into the mas more then the Epistle and Gospell and these wordes Hoc est corpus meum wyth a fewe wodes fuloweinge for the whiche you prouidâ— verie well that we shall neither heare them nor vnderstande theÌ„ what other thynge are they then the documentes of your father the pope Not of Peter but of hys superstitious successours and vieares as you call them Eche of theÌ„ cobbled on hys cloute As Celestinus for his parte or deined the praiers that the priest sayeth when he rauisheth himselfe to masse as you place your termes Damasus ordeined Confiteor Gregorie caused Kirie lesone to be sayed ix tymes together Gregorie and Gelasius gathered the collectes wherof many are plaine heresie if they were waighed to their worthinesse Thei ordeined also the grayle The tracte was diuised by Telesphorus And the sequences were firste inuented bi one Notherus an Aabbt Anasta sius commaunded that men shoulde stande vp at the Gospel Eutichianus did ordaine the offertorie to be songe whylse the people offered for the conforte of the poore Gelatius made the preface and sextus put to the sanctus Pope Leo the threde ordeyneh the in sense The secretes of the masse called the cannon whiche is made geare was patched vp by diuerse Gelasius made Teigitur Siritius added communicantes and pope Alexander made qui pridie Leo made
of moste weight importaunce Wherby is wrought the marueilous wisedome of God who onely wyl be accompted alwaies true vprighte and iuste in all his wordes and that all men should appeare as they are lyars If in any one man shoulde rest the fulnes of al trueth we woulde by our weakenesse verie proudely swere into his wordes thereupoÌ„ establish oure beliefe and make hym as it were an earthly God Paule therefore led by the spirite of God taketh his maister Gamaliell and the greate Rabines to no counsell in the settynge furth of the high misteries which God had reueiled vnto him No he woulde not confer with fleshe and bloude that is with any man notwithstanding he him selfe was wonderfully enstructed in the lawe and became irreprehensible therin beinge a pharisei that is to saye an interpreter and as your men are a doctoure hym selfe Notwythstandynge he bryngeth nothynge of Thalmud he teacheth not hynge by the traditious of their fathers but by Moyses by the prophetes and the open worde of God whereupon onely fayth can haue his foundation Fayth is of hearing sayth Paule and this is by the hearing of the worde of God and not of mans doctrine Though you therfore do cal this your doctrine of the real and carnal preseÌ„ce of Christ vnder the fourme of bread and wine the fouÌ„dation of our faith yet were they neuer set in our olde Crede beliefe nor nuÌ„bred among the. xii articles of our faith And Paule wheÌ„ he said I do only know Iesu Christ and him crucified which is the very fouÌ„dation of our faith wherby we might be saued though we lyued in wyldernesse or dyed vpon the seas without thys sacrament Yea though we be murdered in your presence and by your formentes put to death wythout the receyueinge of this Sacrament For our â—ayth standeth fully grounded vpon this worde Whâ— so euer confesseth Christe to be come in the fleshe he is borne of God and who so euer beleueth and is baptised the same is saued Adde you hereunto what newe foundations you please We feele in oure hertes beinge taughte by the open worde that no man can laye any other foundation but Iesu Christe By whose death we dye from confidence in all creatures and by whose rysynge from death we do ryse agayne and do seeke thinges that are aboue where Christe sitteth at the right hande of God ⧠Of contrarietie and coÌ„tradiction THe Deuyll hath an other piece of Sophistrie which is in conterfaite contradictions wherein he vseth for a preface and introduction a moste certeyne trueth whiche is that trueth agreeth wyth it selfe and hath no parte contrarie to an other Wherefore seinge the worde of God is an infallible trueth it hath no contrarieties in it selfe All the worlde muste assent hereunto But thus the Deuyll procedeth to his cauillations from thynges euidently true by little chaunge to thinges euideÌ„tly false HeaueÌ„ and earth haue a kinde of contradiction Christe is in heauen where saynt Stephane dyd se him Ergo he is not in the earth in the sacrament of the aultare Christe ascended into heauen Ergo he taryeth not here He sitteth at the righte hande of God Ergo he is not in the sacrament of the aultare He is the creatoure Omnia per ipsum sacta sunt All thinges be made by him Ergo he is not a creature made of breade He dwelleth not in the teÌ„ples made with mannes handes Ergo he is not in the box vpon the high aultare Your solution to these opeÌ„ scriptures and moste euident argumentes is at one worde and that is this They be taken for notable coÌ„tradictions and insoluble sophisines and in effecte in all these argumentes there is no contrarietie or contradiction in the thinges but onely a repugnaunce and impossibilitie to mans carnal capacitie But I beseche you good bishop is there no contrarietie in the thinges Is not heauen and earth cleane contrarie Haue you so captiuated your wittes and dulled your vnderstandinge that you caÌ„ not perceiue those two thinges to the coÌ„trarie God is the creatoure and maker of all therefore can he not be a creature made of breade He dwelleth not in the temples made with mannes handes for the heaueÌ„ of heauens can not contayne him therfore is he not enclosed in a litle box and hanged vp by a bande It is to muche shame for any priest bishoppe or christian man to thinke so vnreuerently of the secrete maiestie of God as that he mighte be bounde vnto a place enclosed in a cake or a litle boxe seinge boeth heauen and earth be full of his dreadfull maiestie and we what so euer we be do lyue be moued and haue our beinge of him He is infinite incomprehensible vnmeasurable higher then the high heauens lower then the deape botomles waters he measureth the wyde worlde wyth his spanne and coÌ„teyneth all enclosed in his fiste Wyth him the light dwelleth and the sunne beames are at his orderynge By hym is ruled lyghte and darkedesse lyfe and death and altogether Wherefore when thou canâ—t inclose in the box the rageyng seas when thou canst catche the moue in a corner aâ—d sparre her vp in a case when thou canst penne vp the sunne beinge but a creature in thy pix then wyl I graunte the to haue power ouer thinges infinite and incomprehensible In the meane tyme I muste take it impossible not onely by carnall capacitie but also by spiritual iudgement grounded vpon the worde of God by the gifte of reason wherby al men coÌ„sidering the worke of God in the cretion maye knowe their creatoure to exeell all creatures farre and that he can therefore be made by no creature neither of any creature muche lesse can he be enclosed in a box of an yâ—che and an halfe deape when the priest wyll â—…mble foure wordes in a corner and there lye tyed tyll he wax foystie vnlesse the prieste lose hym Oh abominable Idolatours howe muche doeth thys derogate to the maiestie of God And howe farre contrarie is thys to his godlie nature Nowe that it is contrarie to the humaine nature of Christe to be enclosed in bread and sparred in a litle box thus mape we more largely proue vnto you Christe in his humaine bodie forsaketh the worlde he goeth vnto the father He dyd keepe those that were his so longe as he was in the worlde And when he departed out of the worlde he desired his father to keepe them He coÌ„forted them when he went awaye sayinge that it was profitable for theÌ„ that he departed that the spirite of coÌ„fort might come He promised to come againe visibly and with glorie as he went and in the scriptures there is none other comynge of Christ taught vs but the coming first in humilite to take our flesh vpoÌ„ him afterward in glorie to iudge all fleshe whiche thynges are declared Math. xxvi Marke xvi Luke xxiiii Iohn xiii xvi xxii Actuum i. vii Rom. viii Ephe. i. ii Corhi
myght repent me of my works I had eueÌ„ theÌ„ iust occasioÌ„ to haue sorowed for the benifites that I had shewed vnto your wicked kinde the wickednesse wherof was so greate that I could not other wise expresse it to the worthynesse then to saye that it repented me to haue made man Idolatrie was then spred thorowe the whole earth and fewe or none woulde call vpon my name For â—embroth the stoute hunter raysed Idoles in Babilon and the Chaâ—aneâ—s worshiped the fier After that Belus with his coÌ„plices builded a towre to withstaÌ„d my vengeaunce Sodome and Gomore prouoked myne heauie displeasure wyth theyr manifolde enormities To be shorte all the whole world refused â–ª me the leueinge God the wel of liuing waters and digged them cisternes which can holde no water Euerie citie inueÌ„â—ed a straung god Saturnus Iupiter Iuno Mars Mercurie and such othere moÌ„strous Idoles are newelye inuented whylse I destroie the olde But Israell whom I had chosen to be my people to be my holy people coÌ„mauÌ„ding him to haue no maner of Image doeth after so many my greate mercies shewed vnto Aabraham Isaake Iacob and the fathers after suche wonderfull deliueraunce from Pharao set vp a goldeÌ„ calfe the Idole of theire idle braine They renâ—e to Baall Pheger They fill the holy lande whyche I gaue them in heritage full of most filthy Idoles Worthily therfore are thei destroied wyth pistelence famine and swerde But you that heare the name of my soÌ„ne Christe and are named Christians whom I haue by the death of the same myne onely begotteÌ„ sonne made â—…e owne you are much more blame worthy and pour miserable waâ— wardnesse is no longer to be sufferred For you haue these xv hundred yeres prouoked my wrath vpon you renneing head long into al kindes of wickednesse But to pas with silence al other thinges wherin you haue offended my maiestie ther is nothing so vile amongest al my creatures but that you haue assaed to set vp the same as your God dispiceing therin both my powre and the rule that I gaue you ouer al other creatures forgettinge clearelie that I haue exalted myne elect aboue the Angelles and haue fent mine heauenly spirites io do seruice vnto them Al this notwithstanding haue not you worshipped stockes and stones dome and deade blockes and geuen my glorie whiche I do not wyllingely imparte vnto anie other abâ—un dantly to such monsters and I do les polluteinge your bodies with boweinge and beckeing crowcheing 〈◊〉 kneleing kisseing and more filthily defiled your mindes and soules with worshipeinge as goddes such insensible creatures so that you leaue no place of dewe reuerence vnto me your creatur nor to my son Christe whoe suffered moste bitter death to bring you out of bondage You do ofteÌ„ crie Lorde Lorde If I be your lord â–ª where is my feare where is the worship mete for a Lord wherfore do you forsake me your lord You do often times call me father but I meruaile whither the childeli reuerence is banished or into what contrey al brotherly loue is flede Yea muche more do I meruaile where you haue hyd the memorie of my soÌ„ne Christe of whom al fatherhod brotherhode and kinred froÌ„ me to you warde taketh his beginning For he is the firste begotten of euerie creature of whoÌ„ al kinred in heauen and in earth hath his original Who suffering most cruel death for your sinnes and most bitter tormeÌ„tes in his bodie asketh nothinge againe but that you wyll celebrate some thankefull memorie of hys name and not suffer his bountuouse benifite to be forgotten by vnworthy scilence For when he departed from the earth to come agayne to hys heauenlye mansion what dyd he commaund to any of you but onely this that as he had after hys last supper ministred the bread and wyne in misterie so shoulde you so ofte as you eate and drinke in the remembraunce of him Certifiinge you that so ofte as you shoulde eate thys breade and drink of his cup you should shewe his death tyl he come agane vnto you The charge that he geueth you is to do it in the remeÌ„braunce of him promiseing you that he wyll not forget you wher he siteth at the ryght hand of me hys father where he is a continuall mediatour and meane for you neuer ceasynge to opteyn for you what so euer you aske of me in his name But loe your ingratitud you acquite vs our mede Me you do cast cleane frome you and to a stone do you say Thou art my father and to a bloke thou hast begotten me Agayne to my sonne you are so vnkynde and vngentle that you haue pute awaye the memorie of hys death wherby you lyue not onlie forgetfull of the laboures whiche he susfered for your â—akes but also if any of my seruantes wolde renew his memory among you he shal with muche crueltie be put to silence And you boast of a certayn vayne and conterfayte gesture and mumblynge called the masse which you say is more holie and more wisely set forth then Christ my sonne could do it when he was in the worlde Thus do you forsake his coÌ„mauÌ„dement of preachynge his death to your brethern and posteritie for the maintenaunce of popyshe ceremonies the ware of Antechriste wher in you bable blasphemouse collectes with blynde mumblinges Yet pache you your matters wyth my scriptures that you may deceyue so much the more craftelie day lyinge so wyth the pore people in a tounge that they do not vnderstande nor know noâ— â—ne worde what you saye least they shoulde chaunce to dreame any thynge at al of the death of my sonne and haue him in any remembraunce at all Yea and to kepe the matter more secrete you are ryght well ware that when any mencion is made of hys bodie geuen for the worlde you speake not onelie in a strange tonge but also vnder suche scilence that a man had nead to crepe verie nere you and harâ—en verie diligently if he should vnderstaÌ„d any thinge though he were learned in y e tong that you whisper in Yea you blow forth your words so closeli into your chalice as though you intended nought els but to deceiueth people And they silâ—y soules being alâ—o gether astooied through theyr own ignoraunce and your strange gestures cease not to renne about you lyke men amased They fall down and worshyp they wonder at this newe and strangeâ— God in so little a piece of bread They striue who shaldo most honore and reuerence to this weake Idole Yea they falone in aâ—others necke at the soÌ„ne of the little bell They kysse theyr fingers they parte pardoÌ„ to their â—ies and other partes of theyr bodies They strok their heades What god Yea what mortal man coulde abid to be worshiped with such mad gestures But I the lord of hostâ—s for as muche as I am a spirite and the creatour of aâ— pure spirites wyth bodily gestur am I nothing delited but in spirit
Coulde it neuer in all the tyme that you haue founde out these grosse bodily gods enter into your hertes to searche for me the lyuynge God but accordynge to your owne grossenesse deuiynge in your wordes and de spisynge in your doing my prouideÌ„ce graun tynge that I dwell in the heauens nothynge careful of mans doinges And therfore euen lyke the olde Israelites you wyl haue gods that shal go before you whoÌ„ you wyll saluâ—… with a longe rabble of salutatioÌ„s with manifolde gestures and curtesies and with vayne imaginations of mans commaundementes But oh so far as the heaueÌ„ is from the earth so far as the east is from the west so far are my waies from your waies and my thoughtes from your thoughtes I the Lorde which trouble the seas and their floudes do raigne The Lorde of hostes is my name I am the selfe same that I am wont to be Terrible vn to the kynges of the earth Doth it nothynge moue you that I daylye chaunge so manye kyngdomes I drowne the proude Pharaos in the deape sea I subdue wyth worthy aduengeaunce the cruell Adonibesech I put to flight the blasphemous Senacherib gaue hym the death that he deserued I passe wyth silence Nabuchodonosor a terrible example vnto kinges and his sonne Balthaser I pas with silence howe neyther wyth their bowe nor sword but bi mi mighti arme I subdued vnto the Israelites xxx kynges The Cananites Heuites Iebusites Amoristes Herites Ferisites and Gargasites And this people Israel cheifely chosen and most dearely beloued I dyd clearly forsake when they fell from me the lyuyng God I gaue them first to the Babilonians and after to the Grekes and last of all to the Romaynes to whom I gaue power to spoyle my people and scatter theym throughoute all the worlde as you se this day Now seyng that I am the same God and no changelyng how chaunceth it that the posterite folowyng doth not feare like distruction But the children fed with my benefites and filled therwyth do leape froÌ„ me as their fathers did before countyng their woul flax oyle and grayne to be preserued by theyr Idols geuyng me thankes for nothynge and yet do I minister all these thynges vnto theÌ„ aboundauntly geuyng meat euen to the byrdes of the crowes But because this people doth not know that I haue geuen theÌ„ graine wyne siluer and golde whych they haue offered vnto Idols abusing my creatures therfore wyl I turne and take awaye my corne and my graine in the time thei loke for it and the wyne in hys tyme appoynted I wil also deliuer my creature from the bondage of corruption vnder the wych it mourneth subiect vnto vanitie And I shal cause all ioye and solemne feastes to sease and I wyl destroye the vinepard and the figge trees which you haue called the giftes of your Gods whych you set vp to be your helpers and defenders Twyse mad ye are therefore bothe for that you forsake me the fountaine of liuyng water and also that you dygge broken cisterns that holde no water Hiterto haue I the lord of hostes made complaynt agaynst al nacions for al kyndes of Idolatrie But nowe gyue eare vnto my wordes whiche I shall speake agaynste an Idoll but weake in power and small in substaunce but yet notwithstandynge in the delusion of the people he hath gotten great strength and thorowe feyned miracles is merueylously maynteyned yea and that so styfly wyth sworde and fyre that the blynde worlde knoweth none other God Of thys Idoll it is wrytten O priest haue not I created the and gyuen the power to create me Whiche intollerable blasphemie beinge so greate derogation vnto my gloriouse maiestie who onely haue created all thynges of noughte I can no longer suffre But before I take open veÌ„geaunce I wyl gyue warnyng vnto the maynteyners therof wyllynge them to haue recourse vnto the brute beastes the oxe and the Asse and learne at them to knowe their duties towarde their Lorde and maister their creatoure and maker What madnesse is it that causeth these madbraynes to compte thys newe made Idoll their creatoure or that it is possible for the creatoure to be created of mortall men and miserable wretches No I their creatour and maker haue made them but once where they boaste and bragge that they haue made me thousande milions of tymes whereby they brynge me so farre in their dept that the residue of my benifites are not able to recompence and satisfie But nowe they begynne to wax ashamed of these open wordes for my seruauntes haue of late layed them â—ore to theyr charge But yet they cloke the mattiâ—r wyth newe founde blasphemies Nowe they saye God consecrateth hym selfe into the fourme of breade and wyne But yet pretily when the Byshoppe gyueth his holy orders then he gyueth power vnto euerie shauelynge to consecrate thys chaungelynge So that the yonge priest comynge home to the parishoners telleth them strayghte waye that he is aboue Emperours and Kynges and doeth farre excell the Angelles For he can make that thynge whiche wyll be made of none other but of them only that be marked by the beast for the same purpose Thys wretche be he neuer so abominable in liuing thinketh that by the â—…bling of iiij wordes ouer a cake he shal cause my sonne which is the expresse Image and liuely resemblaunce of my substaunce euen equall wyth me in power to come downe at his call and to be chaunged God and man into a vile wafer whyche chaunge they haue wyth deceyueable termes named the consecratynge of hym into the fourme of breade But awaye wyth thys grosse blyndenesse O you sophisters for all men may perceiue that you loue to walke in darkenesse Accordynge to your grosse and carnall imaginations therefore and after the dulnesse of your capacities whiche can perceyue no spirituall thynges because you are not borne of the spirite I wyll begynne to talke wyth you to see whether a rude and fleshly talke in matteir that shal be open vnto the commune senses and iudgement of all men maye cause you to herken to my voice and perceiue your owne blyndenesse Oh howe grosse opinions haue you conceyued of me the Lorde God Howe leudly do you esteme my power infinite whiche do thynke it possible that I the lyuynge God creatoure and maker of heauen and earth shoulde be chaunged or woulde be consecrated into breade wyne stocke stone or any other creature Thys is not consecration or holy makynge but thys is contamination polutinge and defilyng of the name of God wyth intollerable blasphemies My sacrate maiestie to brynge you out of doubte and erroure O you miserable men can suffre no suche alteration nor chaunge of fourmes insensible Wherefore if ye require in me the God incomprehensible the poeticall chaunges of Iupiter you are worse theÌ„ mad For I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am I haue bene and shall be I am God euermore and not chaunged What comparison can
that all such be put out from amonge my people And who so euer wilnot repēt this grosse errour beinge admonished be it knowen vnto them that they are not of my shepe For my shepe do heare my voice And being once raysed wyth my voice they wyll folowe no straunger but wil with open voice crie vnto the straunger and say Oh Idole shepeherde Al this haue I spokē because I your god am so opēly cōtemned and a weaks Idol embraced Gyue eare nowe and herken what I shal saye for my sonne whō I sent to be your sauiour and the onely sacrifice that can take awaye synne in my sight You make hym of none effect that so you maye establishe your owne glorious workes and sacrifices I was and am fully cōtented and satisfied wyth the offering of his body once done What neede is there then of your lyeinge sacrifice If his onely sacrifice be ynough as it is ynough more then ynough to satisfie for al what nedeth you to sacrifice and offer him vp again Wyl you or cā you kyl him againe For that which is sacrificed must needs be slayne and wythout bloude can there be no remission of sinnes I know your hertes bloudy bishops by the betrayinge of him whē he was in the earth amonge you nowe by the brennyng of his worde by the tirānous destroyinge of his flocke which wolde cal againe the memorie of his passiō which you haue extinguished wyth your sacrifice for the quycke the dead making it a cloke for your couetousnes and a buckler for the pompe and rigorous authoritie you chalendge ouer my litle flocke I appointed him priest according to the ordre of Melchisedech without successoure or felow I anointed him with the spiritual oile of my spirite that I mighte haue a bishop to offre vnto me sacrifice which should be pure and without spot whiche shoulde not neede many times to offer or to be offered but makinge al thynges perfecte by one onely offeringe of him selfe vnto me his father and by his bloude which all other sacrifices so oft iterated and repeted as thinges vnperfect dyd onelie signifie In this my dearly beloued sonne is my delyte He is the greate bishop whiche once for all hath entered into the place most holie And beinge founde lyke one of you in althings sinne only excepted he hath now penetrated and passed throughe into the heauens there to be your bishop for euer to offer hym selfe alwayes for you in my syghte by whom you maye come to the throne of my grace to haue healpe by tyme. If you wyl seeke any other bishoppe to offre for yo◠I tell you he is poluted and muste firste offre for hym selfe And because of the imperfection that is in hym he can not please me nor pacifie forhim selfe Yea you may also perceiue that his offeryng is vnperfecte or els should he not neede to reiterate it so oftē If you wil not be deceiued therfore sticke fast vnto the offering ofmy sōne once for all made for you And as I haue giuē him to the deth for your sakes so wyll I deny you nothinge that you aske in his name be you sure Hōse comethit that you be called christiās that Christ my sonne was for your sakes manifestly made man in the flesh was iustly declarede God by the spirite and shewed vnto the Angels and after receyued into glorie This must you beleue if you wyl be partakers of the same glorie That he was verie man as one of you are synne onely excepted conuersant vpon the earth in all humilitie care and miserie at my cōmaundemēt wherby for his obedience toward me he deserued to be ▪ crowned wyth a crown of glorie wherfore I sendynge the holye gost vnto you at his desyre whyche may teach you how you are become my chyldren by hym dyd take him vnto my selfe and raised him aboue al the heauēs euen to sitte at my ryght hand for euer Wher you shal seke him if you intende to find hime But neither here nor ther in ani corner of the earth He tolde you that he must departe from you And if you loke for my fauoure you muste not compt him a liar But wylt thou seke my sonne Lo he hath offered one offerynge for sinne and sytteth for euer at the ryght hande of me hys father lokynge for that whiche remayneth That is that hys enemies be made his fote stole And thus doeth my spirite witnes vnto you that in this my newe testamēt established in hys death your sinnes shoulde be done awaye so that I woulde no more remembre them Then if you beleue them to be forgyuen how can you offer for them any more It is a manifest token therfore that all you which wilbe styll sacrificeynge for your synnes do not beleue that they beforgeuē by the death of my sonne Christe You also whych wyll carnally and grosely eate hym and feade vpon hym as chaungeynge breade into hys fleshe can not worthly beleue vpon hym For he departeyngefrō the earth dyd cōmaund you to eate the bread of this supper which he louyngly called hys bodye for your weake remēbraunce and for the declaracion of the benefite which he then shewed vnto all the faythful beleuers in hys death and bloud shedeynge For the declaracion and remēbraunce I saye of this benefite he cōmaunded all his faythful folowers brotherly to deuide amonge them the bread and wyne so ofte as they woulde eate or drynke in the remembraunce of hym whom they shoulde not haue any longer presently conuersant amonge them For he was then commynge vnto me his father for your profyte And therfore byddeth he you do this thynge in the remēbraunce of hym wyll you then know what it is to do the worke that he commaundeth you or to worke the meate that ne neuer perisheth whiche meate he promised to geue vnto you and I haue sēt him downe and appointed hym for the same purpose If you wil knowe this worcke reade in the. vi of Iohn wher you shal learne that the worke of God is to belieue in hym whome he hath sent This is al that you can geue me This is all that I require at your handes I geue you therfore the breade of life if you can receiue it by faieth vnfainedlie That is to say trusteinge to my promise onely in the death of my sonne and to none other creature Yea my sonne is this breade of lyfe and he that cometh vnto hym shall not be hongry he that beleueth in hym shal not be thirsty And thys he tolde you was my wyll and pleasure that who so euer doeth see him and beliue in hym hath euerlasteynge lyfe For thys is the lyfe euerlasteynge to knowe me and to knowe my sonne whome I haue sent Iesu Christe By thys knoweledg do the Angelles and blessed spirites lyue reioyce and take their comfort Thys is the heauenlye fode Thys is the Manna that comethe frome heauen Therfore so muche haste
as his auncient But let vs discusse no lenger how longe your poperie hath ben vsed but let vs trie by the touchston of God his holye word how trulye you popish prelates haue delâ— with Christes floke these thousande yeares that Sathan hath ben louse among you and how diligently you haue handeled led and fed them For no lenght of time may make wickednes good No no the abhominacion of thinges that be wicked doeth dayly encrease For the second day addeth â–ª some thing to the wickednesse of the first And so doeth errour beyng wicked dayly growe and encrease til it come to the highest abomination so that in coÌ„tinuaunce it vttereth it selfe most clearly For as tyme by the prouidence of God doeth first cloke couer and hyde all thinges good and bad so doeth the same opeÌ„ and disclose all thinges euen by the same prouidence and wisdome And for this cause hath God apointed the darke nyght and coÌ„fusion of thynges to go before boeth in the creacioÌ„ and ordre of his creatures that after â—at the tyme appoynted whan the bryght light measure and ordre of al thinges should appeare that his glorie might the more worthelye be extolled magnified and renowmed by the comparison of these thinges so farre contrarie This is it that SolomoÌ„ sayeth He hath alwayes made ij against ij and euerie thing is well done in his due tyme. First darkenes then light First night then daye First sinne theÌ„ grace First wrath theÌ„ mercie First blindnesse then knowledge Firste erreoure then trueth For what worthye cause coulde we haue had to renowne and prayse the grace and mercie of God if ther had ben no sinne felte or wrath deserued or feared And now contrarie wise what an inestimable richese of Godes goodnesse may we accompt wher we are deliuered from sinne shame wrath death and restored vnto grace fauour ioye confort lyfe We are brought from darkenesse vnto this marueilouse light frome blyndnesse vnto the cleare sight of the treasures of God laied vp in his son Christ ⧠Of the worde sacrament ABout the word sacrameÌ„t I inteÌ„de not long to trifle But to take your owne wordes and somthinge to examine them You do bring in an argument of your aduersaries made by the stronge places of reasoning called Definitiorei in english the definition of the thing that is to them that vnderstand not these termes grounded vpon the oracion or sentence that declareth what the thinge is A sacrament therfore is as well by the definition that your doctours haue made as that you your selfe do make a visible signe of an inuisible grace Vpon this definition foloweth a double argument First because it is a signe it is not the thinge signed or tokened And this reasone is proued true a relatiue oppositis if you haue learned so muche logike and by many fold examples As the ale pole the yuie bush beinge the signes of wyne ale within the tauerne house can not be the thing signed and tokened your 〈◊〉 foâ— ked myter signifiynge the. ij lawes can not be ij lawes Your white rachet signifiynge chastitie can not be chastitie it selfe Your glitteringe shoese signifiynge the preciouse fete of the preachers of the gospel are not the fete signed and tokened Your brode shauen crown signifiyng folishnesse is not the thing it selfe I trow onlesse you haue chaunged all the thinges into theyr signes shadowes You haue caused vs longe and woulde haue vs still to gape after signes and shadowes as the dogge doeth in Isopes fables and so lose the thinge it selfe which shoulde be oure fode and confort You tell vs that the signe token or shadowe is the thinge it selfe Shal we beleue you still Naye your definition telleth vs of two things to be in this sacrameÌ„t That is to say A visible signe and an inuisible grace What other thinge I praye you without contencion can thys visible sygne be but the breade whyche Christ taketh in hand and breaketh For other visible thynge ther is â–ª none That is to saye in playne englyshe that all men maye knowe what we speake and wryte ther is none other thingâ— open to the eies of man to be sene Thys breade thus broken therfore is the sygne or token that maye be sene of a grace that can not be sene That is to say of the forgeuenesse of synnes in thys bloude of the newe testament of Christe oure sauiour Thus frame I therfore the secounde reasone A thynge visible and inuisible can not be boeth one to be senne and not sene But this sacrament as you haue coÌ„fessed in your definicion is a thynge visible and maye be sene therfore can it not be the thynge inuisible therby represented Al that you haue spoken in thys cause byshoup Stephane is of your owne heade wythout either scripture or reasone ⧠Of the name breade VVHer you saie that we dallie with this worde breade and would in the meane tyme your selfe proue that it is no bread we dare because Paule calleth it bread take any christiaÌ„ herte to iudge who doeth more dallie and trifell Wil you reason in like maner of the cup and saie that because in the same place he calleth it this cup it is not the cup And a little after he calleth it that cuppe and that breade shall they nowe continue in theyr owne kynde styll What if he calle it breade wythout any addicion as he doeth in the same Chapiter Iesus the same nyght he was betrayed toke the breade And the Euangelistes do name it breade wythout any addicion shall it yet be breade You haue your â–ª excuse in redinesse It is not consecrated for so the. Well goe to foxes seeke your holes What is it in the breakeinge is it not then â–ª consecrated You can not for verie shame denie that Heare what Paule sayeth without addicion of this or that Panis queÌ„ frangimus nonne coÌ„municatio corporis Christi est The bread that we breake is it not the partakeinge of the bodye of Christe Wyll you nowe striue for the breade as you dyd for the Lorde scrape it out theÌ„ if you lust You are to much a wraÌ„ng lynge sophiste Wyl you heare no scriptures that you maye seke some starteynge holes we are one bread and one bodie saith Paule so many as are partakers of one breade Againe he was knowne vnto them in the breakeinge of breade They did continue in the doctrine of the Apostles in feloweshipe and breakeing of breade Dailie continuing with one accorde in the temple and brake breade frome house to house But lo nowe the wylie foxe stealeeth into agreate borough where he waloweth at wyll sayeynge that it beareth the name of breade because it was so before the chaung But if a man kepe hym frome takeynge ayre at thys chaunge he wylbe smothered and kylled in hys hole For thys chaunge is it that succoureth the foxes They are so wylye subtyle and chaungeable that they
of the fleshe nor by the wyll of man but are borne of God as Peter sayeth Borne againe not of mortall seede but by the worde of the lyuinge God This is the milke not of the bodie saieth Peter but it is the meate and milke of the soule that knoweth no gile Thus renneth all the scripture by metaphors and borowed speache from bodilie meate to spirituall meate from the bodilie teeth and eatinge to the spirituall eatinge by the soule whiche can be done by faith onely So that he whiche is not borne from aboue of the spirite can neither see the kingdome of God nor come vnto Christe let him eate the breade wherein you saye is really the fleshe so longe as you luste For this muste needes be true That whiche is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite Euen like as Moyses set vp the serpent in the wildernesse that so many as woulde come vnto it mighte be saued from the firie serpentes so likewise was the sonne of man exalted that al that do beleue in him shoulde not perishe but haue euerlasting life Againe So hath God loued the worlde that he hath giuen his onely sonne that who so beleueth in him shall not perishe but haue life euerlastinge Againe He that beleueth in him shall not be condemned And he that beleueth not in him is condemned all readie because he beleued not in the name of the onely begotten sonne of God Thus may we see that fayth and not eaâ—…inge of Christ really in the sacrament doeth â—…aue and bringe life euerlasting And not to â—…eleue in the onely begotteÌ„ sonne of God is â—…amnation of bodie and soule So is it not to â—…enie your gloses really present and bodilie â—…aten Yea mainteininge this grosse opinion â—…ou can not esteme him to be the sonne of the â—…uinge God nor beleue the worke that his â—…ather hath wronght in his death For God the father dyd not sende hys â—…ne in the fourme of breade or any other creature but onely in the fourme of man to the entent to exalt man therby to make man of his householde to giue life vnto man by his sonne Christe to raise him againe wyth Christe and cause him to sit together wyth Christ amonge the heauenly spirites And to shewe furth in the worlde to come the passing richesse of his grace in his godnesse towardes vs by Christe Iesu We beleue in the onely begotten sonne whiche was made man to saue the worlde â–ª wherefore we can not be condemned though we do seeke none other straunge beliefe of really present and bodisie eaten to feede the bodies whiche thinges are not taught in the scriptures You do not beleue in the onely begotten sonne made man but made breade to take awaye sinnes wherfore vnlesse you do repent your daÌ„natioÌ„ is at hande because you beleue not in the name of the onely begotten sonne of God whiche is the onely begotten sonne as he is man coÌ„ceiued by the holie goste and borne of the virgin Mary not as he is bread blowen with your stinkinge breathes Neither is he the onely begotteÌ„ sonne of God as he is wine whispered into your chalice Howe do you beleue in this name the only begotten sonne of God wheÌ„ the scripturâ—… teacheth you that there is none other name vnder heauen wherby men should be saued and yon do saye that there is an other thinge whiche some name the Masse and some the sacrament of the aultare that saueth from sinnes and is a sacrifice boeth for the quicke and the deade and as your man Damascen wryteth it purgeth all diseases and incommodities Furthermore We do beleue that Iesu Christe is the Christ that is the anoynted of God to offre the sacrifice wherewyth onely the father coulde be pleased and therefore are we borne of God You do say that you are the Christes and anointed priestes to offer styll for the sinnes of the people Who is your father but he that woulde darken the sacrifice of the onely begotten sonne of God and sit in the temple of God boasting him selfe for God being in deede the aduersarie and is lifted vp agaynst euerie thinge that is God or godly the wycked man the cursed childe Againe God the father sayed this is my dearly besoued sonne in whoÌ„ I am pleased and pacified heare you him We beleue this worde and wyll seeke no further but to thys onely begotten dearly beloued sonne of God Neither to pacifie the wrath of God for oure trespasses nor yet to seeke any other teacher of his wyll then the sonne of God whom we are commaunded to heare You wyll sette vp the Masse your owne worke to pacifie the father for the sinnes of the quicke the deade You wyll haue your owne doctours to descant newe gloses and these must the pore flocke of Christ heare beleue and confesse or els they shall be brent But to heare Christe the onely begotten sonne of god speake in the scriptures is poyson to al men vnder the degree of gentlemen and punishable by your lawes as in the cases of heresie What call you this but to make the onely begotten sonne of God an hereticke Call you thys the beleuynge in his name Thus maye we proue that you beleue in the Popes name whose lawes and wrytynges are reserued of certeyue men for certeyue purposes and are as muche practised and more stoutely defended then any thynge that Christ coÌ„maundeth Yea howe can we thinke but that you beleue more in the Pope when you defende his Actes more styfly then the lawes of the lyuynge God What if it shoulde be proclamed that no maner boke concernynge any parte of the Popes reâ—igion shoulde be broughte into the Realme and that al those which are brought in alreadie shoulde be brent coulde you byshopnes beare this thynge so guietly as you dyd diligently laboure to haue all sâ—che bokes of christen religion brent and banished But to make an ende where we beganne Iohn sayeth that euerie spirite that contelleth Christe to be comen in the fleshe is borne of God Thys do we conâ—esse that denie him to be come in breade wherefore we be borne of God And thus beleâ—ing in the 〈◊〉 〈◊〉 oâ—ten sonne of God we can not be condemned But that spirite whiche doeth not confesse Christe to be comen in the fleshe is not of God And thys is the spirite of Antichriste of whom you haue hearde that he shal come and he is in the worlde alreadie Nowe seinge that we so many of vs as confesse Christe to be come in the fleshe be borne of God why shoulde nor we for the glorie of oure heauenly father aâ—d for oure saluation be so readie to laye downe oure soules in the faythfull handes of his câ—…todie as the spirite of Antichriste and the chyldren of this worlde are to speake 〈◊〉 â—or the mainteinaunce of Ido atric â—he kingdom of Antichrist to their owne 〈◊〉 â—amnation Worldly Pompe and