of Iesus christ we are spoyled of thold corrupt skinne cled wyth his body of the self same also we haue our nourishment euerlasting life By the blood of Iesus christ we haue accesse into the kingdom of heauen And by the same blood we haue the fruition of the kingdom for vnto the same purpose the holy apostle witnesseth we are al baptised by the vertue of one holy spirit we haue all dronke of one spirituall drinke geuen vnto vs by Iesus Christ Be not these comparisons taken out of the holy scripture to iustifie that Iesus Christ is the only ende vnto the whiche tendeth as well Baptisme as the holy Supper It foloweth then that the sygnes of the sacramētal water for baptisme bread wine for the supper of Iesus christ ar holy signes ernes gages paunes marks seales sacraments instituted of god for profe assurance of our faith Wel then o Massalians seing ye haue inuented a witchcraft of transubstantiation for the sacramēt of the supper Against the Massalians why haue ye not also subtelly deuised the same witchcraft in the sacrament of baptisme why haue ye not ordeyned the sacramentall water after that it is by you coniured bewitched with salt to driue away diuelles to be changed into the blood of Iesus christ the water to be no more water but accidence without substaunce as ye haue imagined of the bread wyne What difference can you shew but sophistries sophismes masse subtelties If ye continue your heresie by this worde is it is also founde in the water of Baptisme whiche is called renuynge regeneration the same is also named the holy gost and the garment with which by whiche we are clothed renued borne again in the blood of Iesus christ Then seyng o Massalians that you cōfesse that ye can not fynde a seconde Berengarie to make a decre of recantation to thend to enlarge your witchcraft of transubstantiation vnto the holy water of baptisme and by the same meane to chaunge your spittell salte water your oyle your creames your salte other drougges wherewith you haue corrupted the holy sacrament of baptisme Wherfore then are ye so hardened waxt olde in your Pompilian religion that you would pluck Iesus christ from the right hand of god to make him to discende in body blood by your whispering Witchcraft as Iupiter Elicius did before the day apoynted of his second comming Luke 1. Malach. 4. A comparison of the sunne with Iesus christ the vvhiche S. Iustyne the martyr vsed in his treatise of the exposition of fayth chap. 3. I can bring you in the similitude of the sunne called by some apostles the sunne of rightuousnes Iesus christ because that light commeth frō heauen by this great bright star And euen so the spiritual light is geuen vnto vs by Iesus christ who hath restored vs to light out of the night darkenes of sinne Well then o ye Capharnaits carnall grosse vnderstand nowe a comparrison sufficient ynough to showe you the infinite power of god to be much more perfite then your abhominable inuention of transubstanciation Doe ye not acknowledge if you haue not your eyes blinded holden in the depth of the darknes of frowardnes that the sun doth geue vnto vs his light his beames his force his heate and strength And yet the bodye it self of the sunne doth rest abide in heauen Doe not ye saye ordinaryly in your common language when the windowe of the house toward the sunne is open that the sunne commeth into the house Yet the sun remaineth alwayes in heauen Behoueth it to snatch katch the body of the sunne causing it to come downe and be transubstantiate in this earthly place before it can geue his heate his beames his light and nourishement to plantes herbes trées earthly creatures Are ye so brutishe o Capharnaites that ye will not confesse the true sonne of righteousnes Iesus christ to haue much more power then this star of the sunne create and mortal If then the mortal creature haue this power to geue vs the vertue strēgth of his body by his beames by his light by his heat sent down into the earth realy effectuously the body notwtstāding abiding in heauē It behoueth to beleue that god the euerlasting creator hath muche more power to geue vs the true sonne of rightuousnes Iesus Christ to geue vs the force and vertue of his body and bloode shed for vs by the beames light heat of his holy spirite without constraining him by your witchcraft to be plucked frō the righthād of god to be drawen out of heauen by your trāsubstātiatiō into erth Wherfore hath not Iesus Christ this power to geue vs his light to offer to vs his body his blood to entre wtin vs if by faith pure cōscience we wil receyue him by the vertue of his holy spirit euē as wel better than the sonne entreth into our houses by his might power wtout drawing it out of heauen to chaunge the substance thereof The sunne is one only body created abiding in heauen the cause of the growing of plants trees herbes which geueth nourishmēt by force heat vnto al thīgs liuīg vpō the erth in one the same moment hath power to quicken heat nourish an infinite number of plants trées herbes earthly creatures wtout seperating diuiding or plucking his body frō heauen to trāsubstantiat it The body also of Iesus christ which he hath caried into heauen set at the right hande of god hath it not more force more vertue more strength to regenerate vs to féede nourish vs to geue his vertue his light his beames to inspire quicken sustayne lighten in a moment make vs through faith partakers of his body blood to make vs members of his members knit together in him by him by his true promise conteyned vnder the bages holy signes left vnto vs till that the second cōming of his humanitie be seen vpon the earth Wherefore o Massayers haue ye inuented this witchcraft of transubstantiation to blaspheme against god to lessen his power lesse to esteeme his power vertue then the vertue of the sunne his creature wherfore will ye pluck the body of Iesus christ from heauen before the time appoynted to change his substāce into your litle roūd hosts vnleuened printed ful of pictures Iesus Christ as god aydeth all which you cause to be worshipped seing that Christ as god doth ayde his churche euerlastingly hath power to regenerat feed nourish vs yea with euerlasting life food by his promise witnessed assured by his holy sacraments of Baptisme of his holy supper For other comparisons o Massayers familier homely consider how the earthly mortall princes are estemed reuerenced honored for the sacred signes ordeyned by them I wyll only set forth vnto
you two that is to say waxe metalles of th one is made the seale of the prince wherwith is sealed the graces pardons forgeuenesses the letters priuileges graunted by the prince He that couÌ„terfeiteth this seale is he not punished for treason euen as if he he had hurt the very person of the prince Doth not this seale represent the very person of the prince as if he himself were there present yet the waxe notwtstanding that it is called the seale of the prince is not therfore traÌ„substantiat but remaineth stil waxe yet after that it hath receyued the reuerend print of the prince it is no more called waxe but the princes seale The metalls of golde siluer marked for the coyne of the prince to serue for money although they be called no more gold nor siluer but haue changed their names at the wil of the prince be it into the name of ducate crown shillings pence or other names do thei leaue to be metals the same substance thei wer before this only difference there is that thei are apointed stamped with the print of the prince whiche doth really represent him in such sort that he that clippeth or couÌ„terfeiteth this monie is punished as for the crime of treason and as he had hurt the ê“per person of the prince 1. Cor. 11. By much better reason the bread wine consecrated marked to be sacrameÌ„ts of the body blood of Iesus christ do really represent him not in painting Wherfore he that vseth it vnworthely shall haue euerlasting damnation as a traitour to the maiestie of god If ye o Massalians Nicolaitains transubstantiators are not sufficiently satified with thinterpretation of Iesus christ of his apostles ne yet with similitudes familier coÌ„parisons to bring you to the true way certain forme ordeined of god for the celebration of his holy sacraments in abolishing your Masse and Pompilian idolatries casting away also your abhominable witchcraft of transubstantiation at the lest yet wil ye geue no credit vnto the interpretation of thauncient doctours of the church Heare than that which S. Augustin doth recite against Adamantin August ca. 12. authorities of the auncient doctours The exposition of sainct Augustine euen as the blood in many places of the holy scriptures is called the water the rock christ So is the bread called the body of Iesus christ the which thre places must be expouÌ„ded to be figures signes When that saith the same doctor Iesus christ spake these words hoc est corpus meuÌ„ lib. de doctri christi in prefati Psal 3 this is my body gaue theÌ„ bred He gaue theÌ„ the signe of his body for he thought otherwise that it was a thing vnlawfull to vncourteous to deuour the flesh body of Iesus christ lib. 10. de can des cap. 5. sacrificium de consecr destinct 2. if there wer not a figure ther namely the bread to put vs in minde of the fleshe body of Iesus christ to haue bene offered vp for our life euerlasting food Moreouer the same doctor vseth this interpretatioÌ„ the visible sacrament is the testameÌ„t that is to sai the holy signe of the inuisible sacrifice The like interpretations are described by Tertullian against MarcioÌ„ the heritick Tertul. lib. 1. 3.4 wherfore then o massaliaÌ„s haue not you folowed the autoritie of the holy doctors of the church which wold not blaspheme against god by a witchcraft of traÌ„substanciatioÌ„ Vt quid paras dentem veÌ„trem crede maÌ„ducasti ca. Vt quid de coÌ„secratione distinct 2. August in li. de remedi poeniten in ioh tract 25. cap. 6. S. Hierom in epist ad Eph. but haue frely acknowledged the sacrameÌ„t to be a signe or holy visible figure signifiyng in spirite by faith that which is inuisible wherfore prepare ye the mouth the belly to deuour the fleshe of christ corporally why do ye not offer your soules by liuely faith worthely to eat Iesus christ why did you not interpret the eating of the body of Iesus christ by the notable distinctioÌ„ of the holy doctor Ierom saying the flesh of Iesus christ is vnderstaÌ„did fleshly wheÌ„ there is meÌ„tion made of the sheding of the bloud crucifiing of the body of Iesus christ for our saluation Ca. dupliciter â—adeÌ„ distinct But spiritually when it is said that the fleshe is the true meat which must be eaten For another holy doctor I wil alledge Gelase Bishop of Rome Sainct Gelase against Eutychius Nestorius who disputing against the heritiks Eutichians Nestoriens doth affirme that the bread wine consecrated made sacrameÌ„ts do not leaue in substance still to bread wine but are figures signes of the body blod of Iesus christ by the misterie of the sacrameÌ„t S. Ambrose in his booke of sacraments chap. 11. Wil ye haue more large witnesses of s Ambrose who vpon the epistle to the CorinthiaÌ„s hath expouÌ„ded eating drinking the bread the wine to signifie the flesh the blod of Iesus christ offered for vs Origin in Leui homil 7. Origin also in his homilies hath expouÌ„ded the sacrameÌ„ts to be figures which must be examined spiritually not carnally for this saith he that the letter killeth if it be not vnderstaÌ„d spiritually S. Chrisostom in homil 31. ca. 15. com 1. Psalm 22. wheÌ„ it is writteÌ„ to eat the flesh of christ Wherfore S. Chrisostom warneth to honor this sacrament in offring the soule vnto god for which christ was crucified and that by this holy sacrameÌ„t of bread wine is signified vnto vs the likenes of the body blood of Iesus christ To make an end it behoueth to be ruled by the holy interpretation of our doctor Iesus Christ of his apostles to honor reuerence his holy sacrameÌ„ts ordened of him for outward signes to lift vp our minds to heaueÌ„ to take that which is represented by the same signes not to esteme theÌ„ as vain paintings or faÌ„tasies but worthely to receiue theÌ„ in liuely faith by the vertue of the holy gost to the end to be fed nourished with heaueÌ„ly bred in the helth of our soules to com to life euer lasting Let vs then be assured in Iesus Christ as membres of his body 1. Cor. 10. Let vs all come into vnitie to coÌ„municate one only bread to drinke one only wyne made of many graines knit together to the end that we may say with the holy apostle 1. Cor. 12. all we the faithful are the body of Iesus christ saued redemed by his body crucified blod shed for vs. Thus dwelling abiding by faith in Iesus christ eating him drinking his blood Let vs beleue surely that he was crucified dead risen again his body ascended into heauen D. August in ioan tract 30. Act. 1.3 sitting at the right hand of god in a certen place vntil that he returne with his humanitie as he went vp Neuertheles his power diuinitie are distributed vnto vs spred ouer all the earth in all places specially in the holy sacrameÌ„ts whiche he hath lefte vnto vs for gages outwarde triall of our faythe for a remembraunce of the deathe and passion of our Sauiour Iesus Christ FINIS
expounders do declare the roūd host to be deuided in thre parts one for those which ar in paradise another for those whiche are in purgatorie to haue remission of their synnes and the thyrde drenched in wyne for those whiche are lyuyng in thys worlde But the Alcoran of Durand declareth the thre parts of the host broken to represent the thre fashioned body of christ in the sepulchre sleping in the earth lying and after resing againe The other subtell doctour Biel because he would not confesse the bodye of christ in the round host to be brused and broken doth subtelly defyne the breaking of the hoste to be done in an accidence without a substance Be not these horrible heresies to make the soules to communicate which are in heauen or in purgatorie instituted by Sergius doctour of the Machomet by the meanes of one round host deuoured by the massalian But you O Massalians maye here obiect vnto me the vse of the primatiue churche obserued in the communion of the holy supper whereas euery one of the assemblye in the temple did take a portion of the broken bread consecrated to eate and communicate together A communiō of holy bread The which vse hath bene kept vnto this daye in your Missal sacrifices celebrated vpon Sondayes the which you cause to be distributed by morcelles of holy bread vnto thassistaunts within the temple But in this auncient communion doth abide nothing but an image onely Because the Massalians absing the holye sacrament haue reserued for them selues only the litle rounde hoste conscrated to be deuoured Notable differences betwene the round host the holye bread without geuing any portion vnto the assistaunts vnto whome they leaue the bittes of holy bread which are foure square for the moste parte The round host without leauen and the holy bread is with leauen The rounde hoste is without salt the holy bread with salt The rounde host is printed full of pictures the holy bread is wtout print or picture The rounde host is worshipped the holy bread is receyued with thanks geuing The round host is deuoured of the priest the holy bread is deuided among thassemble to cōmunicate to eate together The round host is stieped in wyne the holy bread is eaten without wyne To be short there is as great difference betwene these two kynds of cōmunion as there is betwene thauncient lawe of the Idolators the lawe of the ghospell Prouided always that they agre in one poynct that is that both in the one the other there is a corruption of the holy sacrament of the supper ordeyned of god It resteth to come downe to the deepe Maze of Idolatrie Transubstantiation We haue recited the history of the people of Israel which did not content them selues with the heauenly bread Manna geuen vnto them of God during the tyme that they were in the wildernes but did murmur against god and Moyses their leader requiring to eate fleshe The people also of Rome beinge Heathen and Infidelles were not contented with the institution of Pompilian touchynge the communion of the lytle rounde Cakes Blond lib. 1. de Rō trium But the bishiops of Rome Idolators did institute the killing and offering vp of beastes to the ende to eate and communicate the fleshe of the offerings in in their sacrifices specially the shepe the Sowe the Goate and the Beofe whiche firste were ordeyned by Euander king of Arcadie To the ende therefore that the Massalian should not go out of kynde from the Idolatries of their predecessours they haue folowed this communion of fleshe and are not contented with the lytle rounde vnleauened hosts consecrated and prynted full of pictures but haue in tyme inuented a new witch crafte Hosts of meale are chaunged into flesh and wyne in to blood to chaunge theyr litle hostes of floure into flesh and bone the bread being no more bread but an accidence wtout substaunce and by this meanes to chaunge their rounde host of meale into an host of fleshe and bloude The wyne also offered in their Masse challices to be chaunged into bloude the wyne beyng no more wyne but an accident without substaunce Was there euer any witchcrafte more abhominable and heresie more detestable than this transubstantiation of the Masse When the children of Israel were weryed with the eating of Manna and the heauenly bread demaunding flesh was the Manna turned into fleshe bones and bloode When the Romains the auncient Idolaters did chaunge theyr round hosts of meale and demaunded to eate of the fleshe in their sacrifices did they vse this witchcraft of transubstantiation Wherefore I do frely affirme that the Massalians haue lately instituted this addicion of the Masse yea more than 1000 yeres after the incarnation of Iesus Christ In the yere of Christ 1062. in Chrono log Fon. Volater This heresie began to sprede abroad greatly in the tyme of the Antichrist Nicolaite crept into the Romaine bishopricke by the conspiratie of Hildebrant hauing chased awaye by force the other chosen bishop namely Benedict the .xij. Lanfranc de sacr of that name in the yere of Iesus christ 1062. Afterward it aduaunce it self by a conspiratie holden in the Lateran at Rome during the ecclesiasticall tyrranny of Innocent the third of the name about 200 yeres after the solemne recantatiō of Berengarius deane of S. Maurice of Angiers Against transubstantiatiō Against the which abhominable witchcraft herisie we must briefely bring in by the way of recapitulation the institutions of the sacraments ordeyned of god First the fruites of the knowledge of good euill Trees of lyfe forbidden to our first father Adam as holy signes sacraments of feare obedience wherevpon did hange life death were they chaunged conuerted into knowledge or death leauing the nature of trées fruits reduced in to an accidence without substaunce Heauenlye Manna the rock flowing water the Manna from heauen the rock flowing with water of life sacraments agreing with the holy sacrament of the supper were they changed into an accidence wtout substaunce Lambes offered by Abell the lambes without spot offered by Abel in sacrifice wel pleasing to god were they chaūged into another nature Circumcision The lytle skynne cutte of for a note marke of the couenaunt vnto the good patriarch Abraham his posteritie was it chaunged into an accident wtout substaunce Pascal lambe The blood of the Paschal lambe for thassuraunce of the helth of Israell was it chaunged into another substaunce The fleshe of the vnspotted lambe ordeyned to be eaten in the daye of the Passeouer a true figure of the holye sacrament of the Supper was it chaunged into an accidence withoute substaunce The brasen Serpente Brasen Serpent by the onelye syght whereof health was geuen vnto disseases left it to be a serpent of brasse was it chaunged in beynge ordeyned a sacrament and holy sygne
vnto the people of Israell The oblations offered in sacrifices The offered sacrifices as well of earthlye beastes as vnleauened bread and other holye sygnes ordeyned of GOD for Sacramentes and holye Sygnes to cleanse the people of Israell Were they chaunged into an accidence without substaunce All the holye Sygnes ordeyned of god in the church of Israell not withstanding that they did represent really sacramentally that whiche they did figure not as a simple sygne without effect yet so it is that there was neuer none so horrible an heritike that did inuent this witchcrafte of transubstantiation Yet muste you confesse O Massalians that the good holy fathers of Israell were adopted graffed regerated by faith in Iesus Christ begotten before all worldes A conference of the fayth of the auncient fathers of Israel with ours and that they were nourished got euerlasting lyfe by Iesus Christ that they we haue but one only God and one only Iesus christ our mediatour redemer And that thei through faith did sacramentallye communicate and spirituallye partake the blood of Iesus Christ for their saluation and euerlasting lyfe And there is no difference as touching God betwene them that were before the incarnation of Iesus Christ we that are after the incarnation But they we are the churche of God bought with the bloode of the iuste vnspotted lambe Iesus Christ S. August cōtra Faust lib. 20. cap. 21. 14. lib. 19. con Petilan lib. 2. ca. 37. 77 Furthermore that they had faith in the promise to come and obserued the sacraments holy signes of the sacrifice whiche oughte to be finished by Iesus Christ And that we by the newe lawe do celebrate the memorie and remembraunce of the sacrifice already finished by Iesus Christ hauing the fruition of his promise accomplished 1. Cor. 10. August in Psalm If then the Israelites did eate of the same heauenly bread drynke of the same water of life by faythe that we do in one only Iesus Christ If they had holy sygnes to represent actually really the death of Iesus Christ to come euen as we haue had holy signes of his death present or past they for the tyme to come we for the tyme past Wherefore is it then that the Massalians haue inuented this newe Witchcraft of tourning one holy sacrament ordeyned of God into a Witchcraft of transubstantiation and an accident without a substaunce If god to make knowen his power to declare the hardnesse stiffeneckednesse of Pharao pleased to do merueylous thynges by Moyses Aaron Against the miracles alledged by the massalians Exod 7.8.14 in chaunging a rod into a Serpent the water of the riuer into bloode into Frogges the duste of the yearthe into lyce and further to make the sayleable sea drye and to do manye other miracles Is this to bryng in a transubstantiation of lytle rounde hostes vnleauened prynted full of pictures into an accidence without substaunce In what place of the holy scripture when there is mencion made of holy Sygnes Sacramentes or Sacrifices ordeyned of God is it sayde the Sygne or Sacrament is chaunged Contrariwise God wyllyng to accommodate hym selfe to the infirmities of man hath ordeyned vnto him from time to time common Sygnes for notes markes of the assuraunce of the thynge sygnified Wherein the myght of God is moore renowmed magnified by geuynge vnto vs with the holye sygne the thynge represented by the power of fayth the holy Ghost than if the selfe sygne were reallye chaunged by some visible myracle For the Sacramentes doe conteyne in them more spiritualnes then fleshlynes for which cause God did alwayes blame his people Israell by his Prophetes for taking his sacraments ouer fleshlye The expositiō of Iesus christ of the communion of his body as we haue before briefly declared But tel me O Massalians when Iesus Christ would expounde that he was the true bread of life which came down from heauen to geue euerlasting life how these sacramentall words oughte to be vnderstand to eate his flesh drinke hys blood when the Capharnaites your predecessors wer offended did he teach by his interpretation that to eate his flesh ought to be vnderstande by a litle rounde hoste transubstantiated The rounde hoste of flowre and the wyne to be no more bread Wyne but an accidence without substaunce Is thys your abhominable Witchecrafte the doctrine of Iesus Christe Nothing lesse But Iesus Christ as a true lawe geuer Iohn 6. vnto whome the interpretation of his lawe appertayned answered vnto the Doctours Capharnaites that they were to grosse carnall and that they did abyde in the flesh as ye do O Massesayers Notwithstanding that the fleshe alone profiteth nothing saying that these sacramentall wordes were spirituall Iohn 6. The fleshe sayeth he profiteth nothing it is the spirite that quickneth Moreouer O Massayers howe can ye safelye make to agree your transubstātiatiō with the doctrine of Iesus Christ whiche doeth promise assure to geue euerlastinge lyfe to those whyche eate his fleshe drynke hys bloode if ye take these wordes carnallye For you can not be ignoraunt that your bodyes notwithstandynge that they haue deuoured the lytle rounde hostes transubstantiated into fleshe bone supt and lycked the wyne chaunged into bloode do dye are mortall by the necessitie of the lawe Wherefore lyfe euerlastyng promysed by this communion maye not be vnderstand of the body nor of the mortall fleshe You muste then of necessitie acknowledge for a sure interpretation that to eate the bodye and dryncke the blood of Iesus Christ ought to be referred vnto the lyfe spirituall heauenly that the fleshe profiteth nothing Iohn 6. but the spirituall worde communion of the body blood of Iesus Christ by fayth in spirite geuyng euerlastyng lyfe This interpretation is often recited by the holy apostle Iohn in many places when he vseth these termes he that commeth vnto me shall neuer hunger he that beleueth in me shall neuer thruste but shal haue euerlasting lyfe Are not these termes sufficient playne to interprete this holy sacrament of the body blood of Iesus Christ withoute running vnto your witchcraft of transubstantiation Conference of baptisme vnto the sacrament of the supper Another lyke interpretation of the doctour authour of the sacramental law is described when Iesus Christ was asked of Nicodeme the meane howe a man coulde be regenerate borne againe Is it possible sayeth Nicodeme that man should enter into his mothers wombe be borne agayne Did Iesus Christ answere vnto this demaunde that in the holy sacrament of Baptisme the water was turned into the body into flesh and into bloode transubstantiate into a carnall wombe to be thereby agayne engendred borne Is there not as great reason after your witchchraft here to vse this answere as in the holy sacrament of the supper for by
th one of these two holy sacraments we be regenerate by thother nourished And the regeneration is as merueylous vnto mans wisdome as the norrishement For after mans carnall iudgement it seemeth vnpossible twise to be engendred But our good god hath vsed like interpretation for the regeneration as he did for the comunion of his fleshe his blood namely that these sacramental termes must be spiritually vnderstand not carnally for the fleshe profyteth nothynge but the spirit quickneth That whych is of the flesh Iohn 3. is fleshly that which of the spirit is spirituall The holye Apostle geuynge vnto the Corinthians that which he receyued at the hand of God 1. Cor. 11. did admonishe them of the second comming of Iesu Christe in loking for the which he commaunded to communicate the body bloode of Iesus Christ by breaking of bread the cuppe of blessyng called the newe Testament and the new couenant contracted by the blood of Iesus Christ For as much then as we are assured of the second cōminge of Iesus Christ Being gon vp into heauen and sytteth on the right hand of god his father vntill the day appoynted that he must come againe to iudge the quicke and the dead How do ye agrée o Massalians with this yssue when as by your magicke you saye that euerye daye you cause to come downe and make to retourne the bodye of Iesus Chryste in fleshe and bone before the tyme appointed of hys second comming be come This witchcrafte was restored by you from the fyrst authour of your Masse sacrifice Numa Pompilius Tit. Liuius 1. Decade 1. who by hys witchcraft gaue to vnderstande that he caused hys Nymphe goddesse Acgerie and also his Iupiter Elicius to descende from heauen Valcai Max. lib. 1. cap. 3. by whose meanes the heauenly secretes mysteryes were reueled vnto him Euen so by your withcraft the rounde host consecrated is transubstantiated into the true reall bodye of Iesus Christ The bread being no more bread Howe haue ye learned this boldenes to bruse breake in pieces the bodye of Iesus Christ accordinge to the inuention of Sergius the second of that name your predecessour bishop of Rome Are not you more detestable hangmen then your predecessours lieutenaunts of the churche of Rome iohn 19. Exod 12. Num. 9. which crucified Iesus Christ but without brusing breaking his bodye in pieces as it was prophesied before Corruption of the holy sacraments And that more is you are not content to breake it in thre pieces but in your Masse sacrifice ye haue enterprised to drowne or steepe one portion of it in the wyne chaunged into blood to deuour it Against transubstantiatiō To confirme your witchcraft of transubstantiation haue ye not ordeyned to preserue your lytle rounde prynted hosts the whiche you do kepe laye vp so curiouslye in bores shrynes after they be chaunged into fleshe bone into the reall bodye of Iesus Christ Is not thys a detestable herisie to beleue that the bodye of Iesus Christ can receyue corruption Yea Harman cōtt often it is eaten of wormes mytes rattes myce Can you interpret Blond Platine that this is an accidence without substaunce seing that your hosts become often stinking corrupt with in your boxes Many times also deuoured of earthly brute beasts that which you cause to be burned their ashes to be put into the place for reliks When the bishop of Rome Victor the iij. of the name receyued poyson by your transubstantiated wyne was it an accidence without substance Or when themperour Henry the 7. of that name was poysoned in eating a litle round host consecrated was it an accidence without substaunce seing it gaue him his deathes wound There is a more manifest appearaunce in the heauenly Manna geuen vnto the people of Israel Neem 1. Psal 78.104 Iohn 6. Sapi. 16. the which notwithstanding that it became corrupt if it were kept yet being put in the secret place of the arcke of the couenaunt it was preserued without corruption was it therefore transubstantiated into flesh bone to be called the heauenly bread the bread which came down from heauen the bread of lyfe the bread of angels The expositiō of the sacramētal words Now it remaineth to bring into iudgement the subtel reasons of the Massayers which for the whole foundation of their witchcrafte do carnally abyde in this word Est saying these words are expressly written This is my body this is my blood when Iesus christ did institute the cōmunion of his body of his bloode vnder the signes of bread wine But I beseche all that are zelous of the honour of god diligently to cōsider the holy institution of the sacrament by the which god wold declare signifie the cōmunion of his body by the bread the drinking of his blood by the wine the cup. All will confesse that the true principall nourishment of the body of man is conteyned vnder the kinds of bread wine so that the true bread is often taken in the holye scriptures for the nourishment life of man But let vs begin to bring in the places of the Bible To the first man created to the lykenes of god Genes 3. for punishmēt of his offence was it not said vnto him before the he must eate his bread in the sweat of his body Genes 28. Is there any man so ignoraunt that wil not confesse all the food life of man to be vnderstād by the bread when Iacob prayed vnto god to geue him bread clothing did not he vnderstand by the bread al that was necessary for his nourishmēt Exod. 16. Neem 9. Psalm 78. Sapi. 15. Iohn 6. Genes 14. when it is recited that god made it to rain bread vpon the people of Israel in the wildernes that with this heauenly bread the children of Israel wer filled was not this terme bread vnderstand of the heauenly Manna sent of god for the nourishing of the people Israel This manna is it not called the breade of heauen the breade of angells geuen vnto the people without trauell Genes 41. Genes 47. Num. 21. Leuit. 26. When Melchisedech would releue the hooste of the good Father Abraham dyd he not presente vnto hym breade and Wyne When Abraham wold gratifie and refresh the .3 angels apearing to him did he not offer to thē Cakes baked in the ashes Gaue he not to Agar breade for her norishment The mother of Isaac fauouringe her wel beloued sonne gaue hym bread Ioseph in Egipt offred bread vnto his brethren for their norrishement When one wil discribe a famine darth dothe he not saye there lacketh breade When god promiseth any fauour vnto people keping his commaundementes iohn 4. Psalm 104. Math 4. Luke 4. iohn 6. Math. 4. doth he not geue them assurance of sufficient breade When he commended the poore
as his members dyd he not commaund to geue them bread It is than the bread that nourisheth maintaineth the hart and life of men Luke 9. Math. 15. When Satan toke vpon him to tempt Iesus Christ to declare vnto vs that he was very man dyd he not chose bread to entyre hym to chaunge stones in bread Math. 6. Luke 11. When Iesus Christ did celebrate his feasts to geue food one time vnto 5000 men the other time vnto 4000 persons did he not shew his might vnder the signe of bread when he taught vs to make our praiers vnto god did he not ordeyne the lords prayer to besech god to giue vs our daily bread And not only in the holy Bible is there mencion made of bread for corporall common food But also in the sacrifices celebrated by the priests of the Hebrues there was a law prescribed of the bread ordeyned of god Exod 21. Leuit. 24. Math. 11. 1. Kings 21. Esay 30. Prouer. 20. Ezech. 4. Mala. 1. Psal 23. Ezech. 12 Ozec 7. namely swéete bread without leauen Other bread there was called shewbread which the priests did renew euery weeke eate which Dauid vsed being presented vnto him by Achemelech the high priest Contrariwise this terme bread is applied vnto bread of wickednes vnto bread of lying vnto bread of sorowe vnto vncleane bread of idolatrie vnto vncleane bread offered at the aulter â—eu 8. Math. 4. Luke 4. vnto the bread of trembling vnto the bread of teares The Ephraimites also are called the bread of ashes not turned that is to say in part baked part not circumcised Idolators Wherefore O Massayers Capharnaites ye muste not be so hardned rooted in your fleshlynes that you regard not the phrases of the holy scriptures in that which the terme of bread is somtyme taken for the earthly bodily bread Math 15. as when it is said that man liueth not by bread only but also by all that procedeth out of the mouth of god Sometime also bread is taken for the worde of god for doctrine when Iesus Christ coÌ„maunded his apostles to take hede for eatyng of the leauened bread of the Scribes Pharisies Math. 15. Marke 7. are not these termes of bread leauen taken interpreted for the doctrine of the Pharisies heretikes When the woman of Canaan did demaund grace mercye for the healthe of her doughter holden wyth a soore disease Dyd not Iesus Christ answere that it was not lawefull to take the bread of the children and geue vnto doggs In this answere is not the bread taken for life health not only for the corporall nourishment Seing then that bread is taken for the lyfe of man the which hangeth chiefly of bread wyne and that the goodnes of god willing to applie it selfe vnto our infirmities wold chuse those two signes notes markes notable to signifie his body blood namely bread wine being two substaunces common to all nations is that an occation to imagin a carnall transubstantiation as if wtout the same god were not able inough to figure represent really sacrameÌ„tally life to be geueÌ„ vnto vs yea euerlasting life by the coÌ„munion of the holy bread wine consecrated figures signes of his body blood Math. 6. Mark 14. Iohn 6. Iesus Christ spake these words that the bread was his body the wine his blood he saide also that he is the liuing bread that he is the bread of life that he is the liuing bread which came down froÌ„ heauen he saith also that he that eateth of this bread shall liue foreuer Is this to bring in that by this word is Iesus Christ is turned transubstantiated into bread is no more christ but an accident wtout substaunce O detestable heresie O Massalians haue ye more reasoÌ„ to interpret carnally these words this is my bodye to chaunged the bread into his body than when he affirmeth that he is the bread to chaunge him into bread coÌ„sidering that it is written that the partaking of this bred giueth life euerlasting Iesus christ said hoc est corpus meum He saith also Iohn 6. Math 26. iohn 6. Hic est panis qui de celo descendit In both these places is there not this word is bestowed Muste we therefore bring in a witchcraft of transubstantiation in place of sounde interpreting of the scriptures by a likenes or familier comparison of bread with Iesus christ causing vs to vnderstand that by him life euerlasting is geueÌ„ vnto vs And by him our spirituall nourishment is giuen vs like as by the bread we haue our bodily foode How so euer it be we must always haue recourse vnto the true interpretation of Iesus Christ the true lawgeuer authour of the holy sacrament who putting forth his institution said in the first place that he was the bread of life than after that this bread is his flesh his body which must be geuen for the health of the world He said that his flesh is true food his blood the true drinke he saith that he that eateth his fleshe drinketh his blood shall abyde in him How doth he interpret this eating Iohn 6. Iesus Christ doth interpret it himselfe by these words He that commeth vnto me shal neuer hunger he that beleueth in me shall neuer thrust Is not this the true eating the true drinking neuer to haue hunger neuer to haue thrust Behoueth it to get faith which coÌ„sisteth in spirit behoueth it to addresse our selues vnto Iesus Christ our heauenly bread our spiritual drink to fil vs for euer to quenche euerlastingly our thrust of sinne to runne vnto a witchcraft of transubstantiation to forge an accidence without a substaunce Wherefore O Massalians haue ye inuented another interpretation than that of Iesus Christ who witnesseth that the fleshe profiteth nothing but the spirite quickeneth and that his words are not carnall but spirituall geuing spirite life by fayth hope that he is the sauiour of the worlde incarnate dead crucified to geue vs eternall lyfe after rose again ascended into heauen and sitteth on the right hand of god hys father abiding an euerlasting priest propiciator mediator redemer Let vs returne again to this terme is which tormenteth the braines of the Massayers so soore â—ohn 15. to imagin a transubstantiation If Iesus Christ hath sayde that he is the true vine â—ohn 14. that god his father is a husbande man and we are the branches Is this to bring in this terme is a Witchcrafte of chaunging god into a husbandman Iesus Christ into a vine vs into vinebranches If Iesus christ is said to be the vnspotted lambe that blotteth out the sins of the worlde is this to bring in a traÌ„substantiatioÌ„ if Iesus christ hath saide that he is the dore of the shepefold by the which we must enter to saluatioÌ„ that he is the