Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	king_n	pope_n	3,065	5	6.1057	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19563	An aunsvvere by the Reuerend Father in God Thomas Archbyshop of Canterbury, primate of all England and metropolitane, vnto a craftie and sophisticall cauillation, deuised by Stephen Gardiner Doctour of Law, late Byshop of Winchester agaynst the true and godly doctrine of the most holy sacrament, of the body and bloud of our sauiour Iesu Christ Wherein is also, as occasion serueth, aunswered such places of the booke of Doct. Richard Smith, as may seeme any thyng worthy the aunsweryng. Here is also the true copy of the booke written, and in open court deliuered, by D. Stephen Gardiner ...; Answer of the Most Reverend Father in God Thomas Archebyshop of Canterburye, primate of all Englande and metropolitane unto a crafty and sophisticall cavillation devised by Stephen Gardiner doctour of law, late byshop of Winchester, agaynst the trewe and godly doctrine of the moste holy sacrament of the body and bloud of our saviour Jesu Christe	Cranmer, Thomas, 1489-1556.; Cranmer, Thomas, 1489-1556. Defence of the true and catholike doctrine of the sacrament of the body and bloud of our saviour Christ. Selections.; Gardiner, Stephen, 1483?-1555. Explication and assertion of the true catholique fayth, touchyng the moost blessed sacrament of the aulter.; Foxe, John, 1516-1587. Actes and monuments.	1580 (1580)	STC 5992; ESTC S107277	634,332	462

or contrary to the Scripture or direct not the forme of life accordyng to the same then it is not the piller of truth nor the Church of Christ but the sinagogue of Sathan and the temple of Antichrist which both erreth it selfe and bringeth into errour as many as do folow it And the holy Church of Christ is but a small herd or flocke in comparison to the great multitude of them that folow Sathan and Antichrist as Christ him selfe sayth and the word of God and the course of the world from the begynnyng vntill this day hath declared For from the creation of the world vntill Noes floud what was then the open face of the Church How many godly men were in those thousand and sixe hundred yeares and moe Dyd not iniquitie begyn at Cain to rule the worlde and so encreased more and more that at the length God could no lenger suffer but drowned all the world for sinne except viij persons which onely were left vpon the whole earth And after the world was purged by the floud fell it not by and by to the former iniquitie agayne so that within few yeares after Abraham could find no place where he might be suffered to worshyp the true liuyng God but that God appointed him a straunge countrey almost clearely desolate and vnhabited where hee and a fewe other contrary to the vsage of the world honored one God And after the great benefites of God shewed vnto his people of Israell and the law also geuen vnto them wherby they were taught to know him and honor him yet how many tymes did they fal from him Did they not from tyme to tyme make them new Gods worshyp them Was not the open face of the Church so miserably deformed not onely in the wildernesse and in the tyme of the Iudges but also in tyme of the kynges that after the diuision of the kyngdome amongest all the kyngs of Iuda there was but onely three in whose tymes the true Religion was restored among all the kynges of Israell not somuch as one Were not all that tyme the true Priestes of God a few in number Did not all the rest maintaine Idolatry and all abhominatiōs in groues and mountaines worshippyng Baal and other false Gods And did they not murther and slea all the true Prophetes that taught them to worshyp the true God In so much that Helias the Prophet knowyng no mo of all the whole people that folowed the right trade but him selfe alone made his complaint vnto almightie God saying O Lord they haue slayne thy Prophetes and ouerthrowen thine aultars there is no mo left but I alone and yet they lye in wayte to flea me also So that although almighty God suffered thē in their captiuitie at Babylon no more but lxx yeares yet he suffered them in their Idolatry folowyng their owne wayes and inuentions many hundred yeares the mercy of God beyng so great that their punishment was short and small in respect of their long and greeuous offences And at the tyme of Christes cōmyng the hygh Priests came to their offices by such fraude simony murther and poysonyng that the like hath not bene often read nor heard of except onely at Rome And when Christ was come what godly religion found he What Annasses and Cayphasses what hypocrisie superstition and abhomination before God although to mens eyes thyngs appeared holy and godly Was not then Christ alone his Apostles with other that beleued his doctrine the holy true Church Although they were not so takē but for heretickes seditious persons blasphemers of God were extremely persecuted and put to vilanous death by such as accompted them selues were taken for the Church which fulfilled the measure of their fathers that persecuted the Prophets Upon whō came al the righteous bloud that was shed vpon the earth from the bloud of iust Abell vnto the bloud of Zachary the sonne of Barachie whom they slew betwene the Temple and the aultar And how many persons remayned constantly in the true liuely fayth at the tyme of Christes passion I thinke M. Smith will say but a very fewe seyng that Peter denyed Christ his Maister three tymes and all his Apostles fled away and one for hast without his clothes What wonder is it then that the open church is now of late yeares fallen into many errours and corruption and the holy church of Christ is secret and vnknowne seing that Sathan these 500. yeares hath beene let lose and Antichrist raigneth spoyling and deuouring the simple flocke of Christ. But as almighty God sayd vnto Helias I haue reserued and kept for mine ownne selfe seuen thousand which neuer bowed their knee to Baall so it is at this present For although almighty God hath suffered these foure or fiue hundred yeares the open face of his church to be vggely deformed and shamefullye defiled by the sects of the Papistes which is so manifest that now all the world knoweth it yet hath God of his manifold mercy euer preserued a good number secret to himselfe in his true religion although Antichrist hath bathed himselfe in the bloud of no small number of them And although the Papistes haue ledde innumerable people out of the right way yet the church is to be folowed but the Church of Christ not of Antichrist the church that concerning the fayth contayneth it selfe with in gods word not that deuiseth daily new artcles contrary to gods word The church that by the true interpretation of scripture and good example gathereth people vnto Christ not that by wrasting of the scripture and euill example of corrupt liuing draweth them away from Christ. And now forasmuch as the wicked church of Rome counterfayting the church of Christ hath in this matter of the sacrament of the blessed bodie and bloud of our sauior Christ varied from the pure and holy Church in the Apostles tyme and many hundred yeares after as in my booke I haue plainely declared manifestly proued it is an easy matter to discerne which church is to be folowed And I cannot but maruaile that Smith alleadgeth for for him Vincentius Lirenensis who contrary to D. Smith teacheth playnly that the canon of the Bible is perfect and fufficient of it selfe for the truth of the Catholicke fayth and that the whole church cannot make one article of the fayth although it may be taken as a necessary witnes for the receiuing and establishing of the same with these three conditions that the thing which we would establish thereby hath bene beleued in all places euer and of al men Which the Papistical doctrine in this matter hath not bene but came from Rome sins Beringarius time by Nicolas the ii Innocentius the third and other of their sort where as the doctrine which I haue set forth came from Christ and his Apostles and was of all men euery where with one consent taught and beleued as my book sheweth plainly

the sayd M. Peter Martyr and other iiij or v. which I shall chose will by Gods grace take vpon vs to defend not onely the cōmon prayers of the Church the ministration of the Sacraments and other rites ceremonies but also all the doctrine and Religion set out by our soueraigne Lord kyng Edward the vi to be more pure accordyng to Gods word then any other that hath bene vsed in Englād this M. yeares so that Gods word may be the Iudge and that the reasons and profes vpon both parties may be set out in writing to the intent aswell that all the world may examine and Iudge thereon as that no man shall start backe from his writyng And where they boast of the fayth that hath bene in the Church this M. and v. hundreth yeares we will ioyne with them in this point and that the doctrine and vsage is to be followed which was in the Church a M. v. hundreth yeares past and we shall proue that the order of the Church set out at this present in this Realme by Act of Parliament is the same that was vsed in Church .1500 yeares past and so shall they be neuer able to proue theirs ¶ An Epistle to a certaine Lawyer for his aduise and counsell touchyng his Appeale THe law of nature requireth of all mē that so farforth as it may be done without offence to God euery one should seeke to defend and preserue his owne life Which thyng whē I about three dayes agoe bethought my selfe of and there withall remembred how that Martin Luther appealed in his tyme from Pope Leo the tenth to a generall Councell least I should seeme rashly and vnaduisedly to cast away my selfe I determined to Appeale in like sort to some lawfull and free generall Counsell But seyng the order and forme of an Appeale pertaineth to the Lawyers wherof I my selfe am ignoraunt and seyng that Luthers Appeale commeth not to my hand I purposed to breake my mynde in this matter to some faythfull frend and skilfull in the law whose helpe I might vse in this behalfe and you onely among other came to me remembraunce as a man most meete in this Uniuersitie for that purpose But this is a matter that requireth great silence so that no mā know of it before it be done It is so that I am summoned to make myne answere at Rome the xvi day of this moneth before the which day I thinke it good after sentence pronoūced to make myne Appeale But whether I should first Appeale from the Iudge delegate to the pope so afterward to the generall Councell or els leauyng the Pope I should Appeale immediatly to the Councell herein I stand in neede of your counsell Many causes there be for the whiche I thinke good to Appeale First because I am by an Othe bound neuer to consent to the receiuyng of the Byshop of Romes authoritie into this Realme Besides this whereas I vtterly refused to make aunswere to the Articles obiected vnto me by the Byshop of Gloucester appointed by the Pope to be my Iudge yet I was content to aunswere Martin and Story with this Protestation that myne aunswere should not be taken as made before a Iudge nor yet in place of Iudgement but as pertainyng nothyng to Iudgement at all and moreouer after I had made myne aunswere I required to haue a Copy of the same that I might either by addyng thereunto by alteryng or takyng from it correct and amend it as I thought good The which though both the Byshop of Gloucester and also the kyng and Queenes proctors promised me yet haue they altogether brokē promise with me and haue not permitted me to correct my sayd aunsweres accordyng to my request and yet notwithstandyng haue as I vnderstand Registred the same as actes formally done in place of iudgement Finally forasmuch as all this my trouble commeth vpon my departyng from the Byshop of Rome and from the popish Religion so that now the quarell is betwixt the Pope him selfe and me and no man can be a lawfull and indifferent Iudge in his owne cause it seemeth me thinke good reason that I should be suffered to Appeale to some generall Councell in this matter specially seyng the law of nature as they say denieth no man the remedy of Appeale in such cases Now since it is very requisite that this matter should be kept as close as may be if perhaps for lacke of perfect skill herein you shall haue neede of further aduise then I beseech you euen for the fidelity and loue you beare to me in Christ that you will open to no creature aliue whose the case is And for asmuch as the tyme is now at hand and the matter requireth great expedition let me obtaine this much of you I beseech you that laying aside all other your studies and businesse for the tyme you will apply this my matter onely till you haue brought it to passe The chiefest cause in very deede to tell you the truth of this myne Appeale is that I might gayne tyme if it shall so please God to liue vntill I haue finished myne aunswere agaynst Marcus Antonius Constantius which I haue now in hand But if the aduersaryes of the truth will not admit myne Appeale as I feare they will not Gods will be done I passe not vpon it so that God may therein be glorified be it by my life or by my death For it is much better for me to dye in Christes quarell and to raigne with him then here to be shut vp and kept in the prison of this body vnlesse it were to continue yet still a while in this warrefare for the commoditie and profite of my brethren and to the further aduauncyng of Gods glory to whom be all glory for euermore Amen There is also yet an other cause why I thinke good to Appeale that whereas I am cited to goe to Rome to aunswere there for my selfe I am notwithstandyng kept here fast in prison that I can not there appeare at the tyme appointed And moreouer for asmuch as the state I stand in is a matter of lyfe and death so that I haue great neede of learned coūsell for my defence in this behalfe yet when I made my earnest request for the same all maner of counsell and helpe of proctors aduocates and lawyers was vtterly denied me Your louyng frend T. C. ¶ To maistres Wilkinson a godly matrone exhortyng her to flye in the tyme of persecution and to seeke her dwellyng where she might serue God accordyng to his word THe true cōforter in all distresse is onely God through his sonne Iesus Christ and who soeuer hath him hath company enough although he were in a wildernesse all alone and he that hath xx thousād in his company if God be absent is in a miserable wildernesse and desolation In him is all comfort and without him is none Wherfore I beseech you seeke your dwellyng there as you may truely and rightly

body from his spirite affirming that in Baptisme we receaue but his spirite and in the communion but his flesh And that Christes spirit renueth our life but increaseth it not and that his flesh increceth our life but geueth it not And agaynst all nature reasō and truth you confound the substance of bread and wine with the substance of Christes body and bloud in such wise as you make but one nature and person of them all And against scripture and all comformity of nature you confound and iumble so together the natural members of Christes body in the sacrament that you leaue no distinction proportion nor fashion of mannes body at all And can your church be taken for the true naturall mother of the true doctrine of Christ that thus vnnaturally speaketh deuydeth and confoundeth Christes body If Salomon were aliue he would surely geue iudgement that Christ should be taken from that woman that speaketh so vnnaturally and so vnlike his mother and be geuen to the true church of the faithful that neuer digressed from the truth of Gods word nor from the true speeche of Christes natural body but speake according to the same that Christes body although it be inseparable annexed vnto his Godhead yet it hath all the naturall conditions and properties of a very mans body occupying one place and being of a certayne height and measure hauing all members distinct and set in good order and proportion And yet the same body ioyned vnto his diuinitye is not only the beginning but also the contynuance and consummation of our eternall and celestiall life By him we be regenerated by him we be fedde and nourished from time to time as hee hath taught vs most certainly to beleue by his holy word and sacraments which remayne in their former substaunce and nature as Christ doth in his without mixtion or confusion This is the true and naturall speaking in this matter like a true naturall mother and like a true and right beleeuing christian man Marye of that doctrine which you teach I cannot deny but the church of Rome is the mother therof which in scripture is called Babilō because of commixtion or confusion Which in all her doinges and teachinges so doth mixte and confound error with truth superstition with religiō godlines with hipocrisie scripture with traditions that she sheweth her selfe alway vniforme and consonant to confound all the doctrine of Christ yea Christ him selfe shewing her selfe to be Christes stepmother and the true naturall mother of Antichrist And for the conclusion of your matter here I doubt not but the indifferent reader shal easely perceiue what spirit moued you to write your boke For seeing that your booke is so full of crafts sleightes shiftes obliquities manifest vntruthes it may be easely iudged that what soeuer pretence be made of truth yet nothing is lesse intended then that truth should ether haue victory or appeare and be seene at all Winchester And that thou reader mightest by these markes iudge of that is here intreated by the author agaynst the melt blessed sacrament I shall note certayne euident and manyfest vntruthes which this author is not afraid to vtter a matter wonderfull considering his dignity if he that is named be the author in déede which should be a great stay of contradiction if any thing were to be regarded agaynst the truth First I will note vnto the reader how this author termeth the faith of the reall and substanciall presence of Christes body and bloud in the sacrament to be the faith of the papistes which saying what foundacion it hath thou mayest consider of that foloweth Luther that professed openly to abhorre at that might be noted papish defended stoutly the presence of Christes body in the Sacrament and to be present really and substancially euen with the same wordes and termes Bucer that is here in England in a solemne worke that he wryteth vpon the Gospels professeth the same faith of the reall and substanciall presence of Christes body in the Sacrament which be affirmeth to haue béen beleued of all the church of Christ from the beginning hetherto Iustus Ionas hath translated a Catechisme out of dutch into latin taught in the citie of Noremberge in Germany where Hosiander is chiefe preacher in which Catechisme they be accounted for no true Christian men that deny the presence of Christes body in the Sacrament The wordes really and substancially be not expressed as they be in Bucer but the word truly is there and as Buter saith that is substancially Which Catechisme was translated into englishe in this authors name about two yeares past Phillip Melancton no papist nor priest writeth a very wise epistle in this matter to Decolampadius and signifiyng soberly his beléefe of the presence of Christes very body in the Sacrament and to proue the same to haue béen the fayth of the old church from the beginning alleadgeth the sayinges of Irene Ciprian Chrisostome Hillary Cirill Ambrose and Theophilacte which authors he estemeth both worthy credite and to affirme the presence of Christes body in the Sacrament plainly without ambiguity He answereth to certain places of S. Augustine and saith all Decolampadius enterprise to depend vpon coniectures and argumentes applausible to idle wittes with much more wise matter as that epistle doth purport which is set out in a booke of a good volume among the other Epistles of Decolampadius so as no man may suspecte any thing counterfayte in the matter One Hippinus or Oepinus of Hamborough greatly estéemed among the Lutherians hath written a booke to the Kinges Maiesty that now is published abroad in printe wherein much inueyng against the church of Rome doth in the matter of the sacrament write as followeth Encharistia is called by it selfe a sacrifice because it is a remēbrance of the true sacrifice offered vpon the crosse and that in it is dispensed the true body true bloud of Christ which is plainly the same in essence that is to say substāce and the same bloud in essence signifiyng though the maner of presence be spirituall yet the substaunce of that is present is the same with that in heauen Erasmus noted a man that durst and did speake of all abuses in the church liberallye taken for no papist among vs to much estéemed as his peraphrasis of the Gospell is ordered to be had in euery church of this Realme declareth in diuers of his workes most manifestly his fayth of the presence of Christes body in the Sacrament by his Epistles recommendeth to the worlde the worke of Algerus in that matter of the Sacrament whom he noteth well exercised in the scriptures and the olde doctors Ciprian Hilary Ambrose Hierome Augustine Basill Chrysostom And for Erasmus own iudgement he sayth we haue an inuiolable fountation of Christes own words this is my body rehearsed agayn by S. Paule he sayth further the body of Christe is hidden vnder those signes and sheweth also vpon what

Chrisostome declaryng at length that the priestes of the old law offered euer new Sacrifices and chaunged them from tyme to tyme and that Christian people do not so but offer euer one Sacrifice of Christ yet by and by least some might be offended with this speach he maketh as it were a correction of his wordes saying But rather we make a remembraunce of Christes sacrifice As though he should say Although in a certaine kinde of speach we may say that euery day we make a sacrifice of Christ yet in very deede to speake properly we make no sacrifice of him but onely a commemoration and remēbraunce of that sacrifice which he alone made and neuer none but he Nor Christ neuer gaue this honour to any creature that he should make a sacrifice of him nor did not ordaine the Sacrament of his holy Supper to the intent that either the priest or the people should sacrifice Christ agayne or that the priestes should make a sacrifice of him for the people but his holy Supper was ordeined for this purpose that euery man eatyng and drinkyng therof should remember that Christ dyed for him and so should exercise his fayth and comfort him selfe by the remembraunce of Christes benefites and so geue vnto Christ most harty thankes and geue him selfe also clearely vnto him Wherfore the ordinaunce of Christ ought to be folowed the priest to minister the Sacrament to the people and they to vse it to their consolation And in this eatyng drinkyng and vsing of the Lordes Supper we make not of Christ a new sacrifice propitiatory for remission of sinne But the humble confession of all penitent hartes their knowledgyng of Christes benefites their thankes giuyng for the same their fayth and consolation in Christ their humble submission and obedience to Gods will and commaundements is a sacrifice of laude and prayse accepted and allowed of God no lesse then the sacrifice of the priest For almighty God without respect of person accepteth the oblation and sacrifice of priest and lay person of kyng and subiect of maister and seruaunt of man and woman of young and old yea of English French Scot Greeke Latin Iew and Gentile of euery man accordyng to his faythfull and obedient hart vnto him and that through the sacrifice propitiatory of Iesu Christ. And as for the saying or singyng of the Masse by the priest as it was in tyme passed vsed it is neither a sacrifice propitiatory nor yet a sacrifice of laude and prayse nor in any wise alowed before God but abhominable and detestable and therof may well be verified the saying of Christ That thyng which seemeth an high thing before men is an abhomination before God They therfore which gather of the Doctours that the Masse is a sacrifice for remission of sinne and that it is applyed by the priest to them for whom he sayth or singeth they which so gather of the Doctours do to them most greuous iniury and wrong most falsely belyeng them For these monstrous thynges were neuer sene nor knowen of the old and primitiue Church nor there was not then in one Church many Masses euery day but vpon certaine dayes there was a common Table of the Lordes Supper where a number of people did together receaue the body and bloud of the Lord but there were then no dayly priuate Masses where euery priest receiued alone like as vntill this day there is none in the Greeke Churches but one common Masse in a day Nor the holy Fathers of the old Church would not haue suffered such vngodly and wicked abuses of the Lordes Supper But these priuate Masses sprang vp of late yeares partly through the ignoraunce and superstition of vnlearned Monkes and Friers whiche knew not what a sacrifice was but made of the Masse a sacrifice propitiatory to remit both sinne and the payne due for the same but chiefly they sprang of lucre and gayne when priestes founde the meanes to sell Masses to the people whiche caused Masses so much to encrease that euery day was sayd an infinite number and that no priest would receiue the Communion at an other priestes hand but euery one would receiue it alone neither regardyng the godly decree of the most famous and holy Councell of Nice which appointed in what order priestes should be placed aboue Deacons at the Communion nor yet the Canons of the Apostles which commaund that when any Communion is ministred all the priestes togither should receiue the same or els be excommunicate So much the old Fathers mysliked that any priest should receiue the Sacrament alone Therfore when the old fathers called the Masse or Supper of the Lord a sacrifice they ment that it was a sacrifice of laudes and thankes geuyng and so aswell the people as the priest do sacrifice or els that it was a remembraunce of the very true sacrifice propitiatory of Christ but they ment in no wise that it is a very true sacrifice for sinne and applicable by the priest to the quicke and dead For the priest may well minister Christes woordes and Sacramentes to all men both good and bad but he can apply the benefite of Christes passion to no man beyng of age and discretion but onely to such as by their owne fayth do apply the same vnto them selues So that euery man of age and discretion taketh to him selfe the benefites of Christes passion or refuseth them him selfe by his owne fayth quicke or dead That is to say by his true and liuely fayth that worketh by charitie he receiueth them or els by his vngodlynes or fayned fayth reiecteth them And this doctrine of the Scripture clearely condemneth the wicked inuentions of the Papistes in these latter dayes which haue deuised a Purgatory to torment soules after this life and oblations of Masses sayd by the priestes to deliuer them from the sayd tormentes and a great number of other commodities do they promise to the simple ignoraunt people by their Masses Now the nature of man beyng euer prone to Idolatry frō the begynnyng of the world and the Papistes beyng ready by all meanes and police to defend and extoll the Masse for their estimation and profite and the people beyng superstitiously enamoured and doted vpon the Masse bicause they take it for a present remedy agaynst all maner of euils and part of the princes beyng blinded by papisticall doctrine part louyng quietnesse and loth to offend their Clergy and subiectes and all beyng captiue and subiect to the Antichrist of Rome the estate of the world remainyng in that case it is no wonder that abuses grew and encreased in the Church that superstition with Idolatry were taken for godlynesse and true Religion and that many thynges were brought in without the authoritie of Christ. As Purgatory the oblation and sacrificyng of Christ by the priest alone the applicatiō and appointyng of the same to such persons as the priest would sing or say Masse for and to such abuses as they

the spirite doe onely blesse or say well how shall he that occupieth the place of a priuate person say Amen to thy thanksgeuing for he perceiueth not what thou sayth Thou doost geue thankes well but the other is not edifie● And not onely the ciuill law and all other writers a thousand and fiue hundred yeares cōtinually together haue expounded S. Paule not of preaching onely but of other Seruice sayd in the church but reason also geueth the same that if men be commaunded to heare any thing it must be spoken in a language which the hearers vnderstād or els as S. Paule sayth what auayleth it to heare So that the pope geuing a contrary commaundement that the people comming to the church shall heare they wer not what and aunswere they know not whereto taketh vpon him to commaunde not onely agaynst reason but also directly agaynst God And agayne I sayd whereas one sauiour Christ ordayned the Sacrament of his moste precious body and bloud to be receiued of all Christian people vnder the formes both of bread and wine and sayd of the cup drinke ye all of this the Pope geueth a cleane contrary commaundement that no lay man shall drinke of the cup of their saluation as though the cup of Saluation by the bloud of Christ pertayneth not to lay men And wherefore as Theophilus Alexandrinus whose works S. Hierome did translate about eleuē hundred yeares passed sayth that if Christ had bene crucified for the Deuils his cup should not be denied them yet the Pope denieth the cup of Christ to christen people for whome Christ was crucified so that if I should obay the Pope in these thinges I must needes disobay my sauior Christ. But I was aūswered hereto as commonly the Papistes do aūswere that vnder the forme of bread is whole Christs flesh and bloud so that whosoeuer receiueth the forme of bread receiueth aswell christes bloud as his flesh Let it be so yet in the forme of breade onely Christs bloud is not drunken but eaten nor receiued in the cup vnder forme of wine as Christ commaunded but eaten with the flesh vnder forme of bread and moreouer the bread is not the sacrament of his bloud but of his flesh only nor the cup is not the sacramēt of his flesh but of his bloud onely and so the pope keepeth from all lay persons the sacrament of their redemption by Christes bloud which Christ commaunded to geue vnto thē And furthermore Christ ordayned the sacrament in two kindes the one seperated from the other to be a representation of his death where his bloud was separated from his flesh which is not represented in one kind alone so that lay people receiue not the whole sacrament whereby Christes death is represented as he commaunded Moreouer as the pope taketh vpon him to geue the temporall sword or royall and imperiall power to kinges and princes so doth he likewise take vpon him to depose them frō their imperiall states if they be disobedient to him and commaundeth the subiectes to disobay their princes assoyling the subiects aswell of their obedience as of their lawfull othes made vnto their true Kinges and princes directly contrary to Gods commaundement who commaundeth all subiectes to obay their kinges or other rulers vnder them One Iohn Patriarche of Constātinople in the time of S. Gregory claymed superiority aboue all other bishops to whom S. Gregory writeth that therein he did iniury to his iii. brethren which were equall with him that is to say the bishop of Rome of Alexandria and of Antiochia which iii. were Patriarchall seas aswell as Constantinople and were brethren one to an other But sayth S. Gregory if any one shall exalt himselfe aboue all the rest to be the vniuersall Byshop the same passeth in pride but now the bishop of Rome exalteth himselfe not onely aboue all Byshops but also aboue all Kinges and Emperours and aboue the whole world taking vpon him to geue and take away to set vp and put downe as he shall thinke good And as the deuill hauing no such authority yet tooke vpon him to geue vnto Christ all the kingdomes of the world if he would fall down and worship him in like manner the Pope taketh vpon him to geue Empyres and Kingdomes being none of his to such as will fall downe and worship him and kisse his feete And moreouer his Lawyers and glosers so flatter him that they say he may commaund Emperours and Kinges to hold his stirrop when he lighteth vpon his horse and to be his footemen and that if any Emperour or King geue him any thing they geue him nothing but that is his owne and that he may dispense agaynst Gods word against the old and new Testament agaynst S. Paules Epistles and agaynst the Gospell And furthermore whatsouer he doth although he draw innumerable people by heapes with himselfe into hell yet may no mortall mā reproue him because he being iudge of all men may be iudged of no man and thus he sitteth in the temple of God as he were a God and nameth himselfe Gods Uicar and yet be dispenseth agaynst God If this be not to play Antichristes part I cānot tell what is Antichrist which is no more to say but Christs enemy and aduersary who shall sit in the temple of God aduauncyng himselfe aboue all other yet by hipocrisy and fayned Religion shall subuert the true Religion of Christ and vnder pretense and colour of Christian religion shall worke agaynst Christ and therefore hath the name of Antichrist Now if any man lift him selfe higher then the Pope hath done who lifteth him selfe aboue all the world or can bee more aduersary to Christ then to dispense agaynst Gods lawes and where Christ hath geuen any commaundement to cōmaunde directly the contrary that man must needes be taken for Antichrist But vntill the tyme that such a person may bee founde men may easly coniecture where to finde Antichrist wherefore seyng the Pope thus to ouerthrow both Gods lawes and mans lawes taketh vppon him to make Emperours and Kyngs to be vassals and subiectes vnto him specially the crowne of this Realme with the lawes and customes of the same I see no meane how I may cōsent to admit this vsurped power within this Realme contrary to myne othe myne obedience to Gods law myne allegeaunce and duetie to your Maiestie and my loue and affection to this Realme This that I haue spokē agaynst the power authoritie of the Pope I haue not spokē I take God to record and iudge for any malice I owe to the Popes person whom I know not but I shall pray to God to geue him grace that he may seeke aboue all thynges to promote Gods honour and glory and not to follow the trade of his predecessours in these latter dayes nor I haue not spoken it for feare of punishmēt and to auoyde the same thinkyng it rather an occasion to aggrauate then to diminish my trouble but I

but to be often remēbred The body and bloud of Christ is the onely sacrifice propritiatory for all the sinnes of the world Christes body is the christen mans sacrifice An issue De sacrificio lege Roffen Oecol lib. 3. cap. 2. 3. The sacrifice propitiatory not christes very body but hys death in that same body Chap. 1. The sacrifice of the Masse Chap. 2. Heb. 9. The difference betwene the sacrifice of Christ of the priestes of the old lawe Heb. 10. Heb. 7. Chap. 3. Two kindes of sacrifices The sacrifice of Christ. The sacrifices of the Church Psal. 50. 1. Pet. 2. Heb. 13. Chap. 4. A more playne declaration of the sacrifice of Christ. Heb. 8. Chap. 5. The sacrifice of the old law Heb. 9. Chap. 6. The Masse is not a sacrifice propitiatory Heb. 7. Heb. 8. Chap. 7. A confutatiō of the Papistes cauillation Chap. 8. The true sacrifice of all Christen people Galath 5. Chap. 5. The Popish Masse is detestable idolatry vtterly to be vanished from all christen congregations Cap. 10. Euery manne ought to receiue the sacrament himself and not one for an other Acc. 2. Math. 26. Cap. 11. The difference betwene the priest the lay man Chap. 12. The aunswere to the Papists Heb. 5. Malac. 1. Chap. 13. An aunswere to the Authours Augustinus ad Bonifa De Ciuita Lib. 10. cap. 5. Lombardus Lib. 4. Dist. 12. Chrisostom ad Heb. Hom. 17. Chap. 14. The lay persons make a sacrifice as well as the Priest Chap. 15. The Papisticall Masse is neither a sacrifice propitiatory nor of thāks geuyng Luke 16. Chap. 16. There was no Papisticall Masses in the Primitiue Church Consilium Nicenum cap. 14. Canones Apostolorum cap. 8. Chap. 17. The caused meanes howe Papisticall Masses entred into the church The abuses of the Papisticall Masses Chap. 18 which Church is to be folowed A short instruction to the holy Communiō Myne Issue Nicene counsell Priestes sacrificers An issue Iohn 1. De conse dist 2. cap. Semel est prosperj Semel Immolatus c. christus in semetipso tamen quotidie immolatur in sacramento glosa ibidem id est eius immolatio representatur fit memoria passionis Gal. 3. Petrus Lombardus Immolatur 71 ante The diuersity of Christes sacrifice and ours The sacrifice of Christ. Heb. 7.8 Heb. 7.8 The sacrifice of the church Actes 1. Ephe. 4. Penaunce The Masse is a sacrifice propitiatory Good woorkes sacrifices propitiatory The Masse is a sacrifice satisfactory Rome 3. 1. Iohn 2. The difference betwene a sacrifice propitiatory gratificatory Psal. 49. Heb. 13. Rom. 3. 5. Actes 4. Satisfactory Masses Priestes in the Mas offer that is shewed forth Christes death Heb. 7. Christ is offred really not his sacrifice remembred or represented onely The effect of Christes sacrifice is both to geue life and to continue the same Ihon. 10. Gala. 2. Cyril in Ephesine counsell What is and wherin stādeth the sacrifice of the church The sacrifice of the church geueth life Cyrill Mala. 1. Inconstancy Falshood feareth the light but light desireth to be tryed Fayth ought to be grounded vp on Gods word but the Papists ground their faith vpon them selues Ephesine coūcell Cyrill the author of the words in the counsell Smith beleueth the counsell Smith belieth me twise in one place The first lye The second ly Smith sayth that Christ called not bread his body Luke 12. 1. Cor. 10. Setting of the cart before the Horses Math. 26. 1. Cor. 11. Of the wōderfull workes of God Iohn 6. Iohn 4. Iohn 6. The place of S. Paule 1. Cor. 11. Master Peter Martyr 1. Cor. 13. The Argumēt of the doore and Sepulchre Math. 28. Mar. 16. Iohn 20. Actes 5. The appearyng of Christ in his Ascention Actes 13. S. Augustine Math. 3. 17. Actes 7. The Church The true fayth was in the Church frō the begynnyng and was not taught first by Berengarius What Churche it is that cā not erre S●p 5. Psal. 7. 2. Ti. 2. ● Tim. 3. Luke 12. Gene. 7. Gene. 12. Eccle. 49. 3. Reg. 19. Iere. 25. and. 29 Act. 14. Math. 13. Math. 26. Mar. 24. 3. Reg. 19. Contrary in this deuils sophistry 27. 70. Contrary in the deuils sophistry 5. Falsa Falsum Falsum Falsum Nota. Concessum Concessum Concessum Sacramenta in signis fuerunt diuersa si in re paria Nota. Concessum etiā Concessum Concessum Concessū etiam Concessum Concessum The kyng and Queene make themselues no better then subiectes in complaining of their owne subiect to an outwarde iudge as thogh they had no power to punishe him The first cause why hee would not make aunswere to the Popes Commissary is to auoyde periury The second cause is for that the Popes lawes are contrary to the crowne and lawes of England The Othe of the Kyng and Iustices and the duety of subiectes The Popes lawes and the lawes of England are contrary The Papistes to set vp a kingdome of their owne dissemble the knowne truth and are false to the crowne The third cause why he could not allow the Pope The Popes Religion is against Christes Religion Why Latin seruice ought not to be restored in English 1. Cor. 14. The Pope cōmaundeth both agaynst God naturall reason The Sacrament ought to be receaued in both kyndes of all Christians The deuill and the Pope are like The Pope is Antichrist that is Christs enemy Wherfore the Pope is Antichrist Luke 12. Math. 10. The Sacraments haue the names of those thinges wherof they are Samentes The Papistes make Christ two bodyes They put to hym three questions but they suffred him not to aunswere fully in one Behold Sathā sleepeth not Their cruell desire to reuēge could abide no delay This was D. Thornton afterward a cruell murderer of Gods Saints of whose horrible end read in the booke of Martyrs in the last Edition Fol. 1990. Col. 1. This Constātius was Stephen Gardiner as constant in deede as a wethercocke who thus named him selfe writyng agaynst this good Father Math. 3. Iohn 4. Math. 5. 1. Cor. 2.