bread nor wyne If it be alteryd some were best that best can mayntayne alye to shew how and by what wordes it is changyd By these wordes hoc est it is not done For noman can do more by the uertewe of those wordes then Christ him selfe Now Christ by these wordes declaryd that it was his body And not made his body Then must ye shewe theother wordes that wrowght this meruelous transubstancion Or else we shuld make Christ alyer who is the fontayne of all ueryte and truyth But souch as defend thys alteracion of breade rather then they would say that by the wordes of Christ Hoc est corpus meum were not made the uery body of Christ They will expound thys uerb est per fit And say thus that by the poure of god and uertewe of his wordes spoken by the minister the substannce of the breade is alteryd into the substannce of Christe bodi So is Christes bodi made present by this word est But thys interpretacion the lettre without atrope will not admyt Nether that est schuld be expoundyd by fit Nether that the bread shuld be made the body of Christ but that it is already the body of Christ before these wordes be spoken Hoc est corpus meum If it be not before he calle it the body why dooth he lye then And call it other wyce then it is If it be the body as he sayth it is by what wordes of the scripture hath he made the breade te body and the wyne the bludd By these wordes hoc est corpus meum there is nether breade nether wyne alteryd But the text sayeth that the bread is the body and the wyne the blud Which this new doctrine will not admyt that bread shuld be booth bread and also the it glorious body of Christ For then duo corpora essent simul in eodem loco Which indeade reason will not graunt Nomore then it is possible that à trew body may be and yet ocopy no place Souch as would defend a wyckyd and moost damnable purpose good reader Cleane contrary to the nature of thys uerbe est expound it per fit Yet would they blynd the people and say thei use plainely with out trope Christe wordes and with opeÌ„ moÌ„the cry out upon souche as booht reuently godly and lernydly botth wryt use and speak of the sacramentz and say they be heretikes people depertid from god and all uertewe When they them selfes use souch à trope as the scripture froÌ„ the begynnyng to the latter end neuer usith se there trope in these wordes Hoc est corpus meum Christ sayde takeye eat of this this ys my body The popes doctrine sayth Vnder the forme of bread is Christes bodye Thow seyst that Christ sayd not so but sayd that the bread was his body As no dout it was if Christis meanyng betaken as well as his wordes as it must be of euery Christianeman and where Christ sayd est They understond Fit and teach Christ to speake as thowghe he could not for lack of wordes conuenient expresse his mynd in this mater But these wordes of the supper diligently consyderyd and one Euangelist conferrid with the other with iudgment it may esely be seen that these wordes hoc est corpus meum mak no more for the transubstanciacy on of the bread and the wynne Then in noua fert animus Mutatas dicere formas corpora prouith Verbum caro factum est habitabit in nobis For if the bread and the wynne be not really and substancially the corporall and naturall body of Christ this word est Prouith nothing at all and when they interpretat these wordes Hoc est corpus meum An say that under the form of bread is the body of Christ I will not admyt that interpretacion For asmouch as it hath no good ground nether in the scripture nether in the auncient doctors as I shall declare here aâ—ter But because they accuse other men for the use of à trope I would not that they offend in the same Irequire them to byde stille in the letter And to leaue these gloses under the forme of bread With the bread in the bread or under the bread Christ usyd none of these termes nor yet the holy fathers But playnly sayd This ys my body that ys broken for youe and. Where as Christ sayse this is they say under this forme hereys à uery playne trope and figuratiue loquucion Men seyth that they admyt metonomian and say under the forme of breade is the trew bodye of Christ Thowgh it be asfalse as godis trew that they say Adome thyng without senses is no harbor nor duelling place for Christes precious body nor for the spryt of god But the penitent soroufull hart of the Christiane by fayth logyth this goostlye and spirituall gestes The soule of man creatyd unto the similitude of god By fayth is made the temple of god To liue in all uertew and godly conuersacion ffolowing the stappes of Christ and to exalt the trewth of his afflyctid and persequutid church till ye cum Let these that defend this alteracion of bread do that them selfes whych they require of other and interpretat the wordes of Christ with out ony trope And then they may the better accuse other men that use atrope Incase they suppose there troppe and maner of speach under the form of brcade may better be made godd by the maner and fraunse of the scripture then this trope that we use to call à sacrament by the name of the thing that is signifiet by the sacrament The supper of the lord the lordes body present at the contemplacy on of fayth in spryt spiritually and not corporally For asmouch as I trust I haue sufficiently declarid that the papestes dooth use atrope I would they shuld name there trope and proue it tobe trew by the scripture that may warrant there trope to be good they may not confirme there saynges with an old wyues tale and say that the holy fathers belyuid so For the contrary wilbe prouid that thauncynt fathers belyuid as Christ tawght For booth they and euery man must be iudgid by the scripture Now likwyce to the other part of the sacrament If the will refer this pronowne hoc only unto the signe ad rem simbolicam Behold Luk Paule and thow shalt fee playnely that nether Christ callyd the winne that the Apostelles drank his blud nether the prist if he beliue Luke and Paule shuld not say that under the forme of winne is Christes bludd But under the forme of the cuppe or chalyce is the blud of Christ For Christis wordes be these Hoc poculum est nouum testamentum in meo sanguine Why dooth the prist speak of the form of winne when Christ speake of the cuppe and not of the winne If there be no trope to be admyttyd in the wordes of the supper I will not admit this figure continens pro contento let them proue
by the hole undrestond the part to say the soule of man Confer not the wordes of Moses Deut. 31. with the other places of the scripture Pono ante te bonum uitam benedictionem maledictionem elige uitam ut uiuas c. and then were the pelagians doctrine trew Chiliaste by these wordes of Christ I will not drink of this wynne from heusforth tyll I drinke it new in my fathers Kingdome sayd that weshuld eat and drink affter this liefe in heauen Sabelliam sayd that god the father suffrid in the ffres he aswell as Christ and toke occacion by these wordes and like Ego pater unuÌ„sumus Ego in patre pater in me Hebionitae sayd Christe was only man and not god as the lewis at this present dooth By these wordes Deus meus deus meus ut quid dereliquistime Heluidius by the wordes of the scripture yle taken conceuid awrong opinion of the blessyd uirgine Marie And sayd she was mother of more chyldren then oneâ— Sainct Augustine lib. 21. de ciuitate dei cap. 25. â—â—ytith of asort of heretykes that sayd who so euer ons receauid the sacrament of Christes supper could neuer be damnid and defendyd there opinion with these wordes Ego sâ—m panis uiuus qui de coelo descendi si quis comederit ex hoc pane uiuet in aeternuÌ„ Arius and marcyon with many grear lernid men deâ—endyd moost detestable heresies by the mystaking of the scripture therfore no fayth owght to be yeuin unto the interpretour that rather intendyth to stablyshe an Error and false opinion then to confer place with place that no contradiction be found in the scripture ner ony uiolacion of oure catholicke faythe Saynct Augustine lib. 3. de doctrina Christiana teachith agodly waye to understond the scripture he that will ffolow his counsell shall not lightly erre in Expounding the scripture he shewith there when the wordes may be taken and when they may not be taken without atrope But the more to be Lamen tyd souche is now the condicion of all men deceauid in religion for the moost part they will raÌ„ther run still the wrong rase they haue begon then godly to return unto the truith they will not repent lest they shuld seme to haue erryd souche is the state and condicion of oure miserable nature Where as there lackyth probacion of the thing that shuld be prouid they tary in the letter yle undrestond and turnith them selfes ad peticionem principij Aske how the proue and why they make an alteracion of the bread and what place of the scripture prouith there proposicion They fle unto the text Hoc est corpus meum And for the probacion of the proposicion they aleige the proposicion itselfe Hoc est corpus meum is the proposicion where upon all this disputacion and contencion dependith They must proue by other places of the scripture that those wordes alter the substannce of the breade what union is betwen the body of Christ and the bread And how this union is made and where the scripture prouith The sone of gode â—o com into the worold to be bread and how he commyth and what profeit his body made of breade bringyth unto the worold and whether ony of the prophetes euer prophesid of souch acumming of godes sonne into the worold Shâ—w the scriptere that prouith this proposicion hoc est corpus meum To haue souch asen seas ye say that the conscience of those that ye would haue bâ—lyue this your doctrine may repose here selfe in â—rewth and uerite of godes word Or else noman wilbe lyue youre doctrine If Paule had no better fensid this generall proposicion to the Romaynes Arbitramurigiâ—ur hominem iustificari per fidem absque operibus legis Then stile to haue repetid the proposicioÌ„ There would nether lew nether gentyle belyuid his word But he confiâ—mith the proposicion and disputith the mater so pro and contra that he confutith all thargumentes that seme to repugne his purpose These men that would haue the bread to be turnid into god an man Hath none other word but still lik the cocke crye hoc est corpus meum and will hyre none other lay but this is my body so may aman aster the same sorth proue our lady to be Ioan the Euangelist mother And say allwayes what so euer text of the scripture be browghte agaynst him as Christ sayd Ioan. 19. Ecce mater tua say what ye lyst the â—e wordes be trew Christ spake them they be playne they neade no interpretacion if ony man aske à reason and confirmacion of the proposicion He may say still Ecce mater tua ye must mak no reason how it may beâ—â—t sufficit to haue the word of god the manifest text reason shall not melle with the mater it is amater of fayth And aâ—ter this sort aman may like wyce proue Ioanne the baptiste to be the person of Elias is not this ameruelous maner of resoning When they be askyd to proue the proposicion they repet the proposicion that is disputable and so false as they takeit that thextreame contrary is trew As the scripture prouith and callith the signis of the moost Diuine and sacrate supper of the lord bread and wynne 1. Cor. 10. 11. Who so euer eatyth of this bread unworthily shalbe culpable of the bodi of Christ These wordes be more playne to proue the bread to remayne aster the wordes as they call them of the consecracion then hoc est corpus meuÌ„ ar to mak à metamorphosin of the breade Now if it be the deuillis sophistrie as my lord callyth it to belyue with the auctorite of the scripture withe the iudgment of reason and by the consent and agrement of the senses that bread is breade and that god chay gith not the iust trew and uery body of his immaculat and glorious sonne in so lytle arome as too ynches of bread Then is the scripture the deuilles sophistrie whych teachyth to belyue that Christes body is in heauen and bread in the sacrament Act. 1. 3. Mat 16. 1. Cor. 10. 11. This doctrine only hurtyth not the faythe of man But also dishonorith the dignite of mannes creacion where as it was yeuen him to be lord of all the other creatures that god made Gen. 2. and more to auayle in reason Now by the malice of man this order of god is peruertyd and that that the byrdes of thayrâ— bestes of thearth and fishes of the water know to be à creature manne makyth it his god and prouithe hymselfe there by to be inferiour unto all other creatures Which is no smale offâ—nce the ymayge of god in man not to know as mouch in asensible peace of breade as the bestes unto whom god gaue onlye the iudgment of senses unto Then hath they an other defence for this wrong opinion of the sacrament they say it is don by miracle that the body of Christ is praesent doutles if I sawe the body
Christianly sayth Tertullian agaynst Marcion Posse deum nthil aliud est quam uelle econtrario Non posse idem esse in deo quod nolle it is thoffice of à Christiane to know what god can do by the word of god and not to be curious to sarche what his absolute pore is He could saue the damnyd soules in hell But he will not it were agaynst his word Non remittetur in hoâ— seculo neque in futuro He could haue sauyd Adame and all his posteryte other wyce then by the death of his only sonne For August sayth lib. 4. de Trinitate Mors Christi non fuitnecessitatis sed sue uoluntatis potestatis But he wold not By the cruâ—ltie of his death he would haue us to know how horrible athing sinne is before the face of god and there by teache us to be ware how we fall into his displeasure but we be trunkes and in maner insensible nothing mouith us to uertew He is more curiouse then wisse to sar che to know the thing that appertaynith not unto hym to know It is the next way not only to bring aman out of the fauoure of god but also out of his witt for he that sarchith to know aboue the reche of à mortall man shal be coÌ„fundid with immortall glorie of god Let no Christiane hart therefore troble it selfe with this question what god can do But lik à diligent scoler lern his lesson in the scripture what he is bound to do For the scripture was wroten to lede us unto god and unto repentaynceofyle It was wroten to teach us god and all godlynis and not to moue souch questions as ingendrithe nor fayth nor uerteue but contencion and discord and wordes with out end It was wroten to be iudge of all mennes doctrine and to saue those that Christ redemid with his precious bludd from all heresis and false opinions therin is conteynid all treuith and uerite And better was it with the church â—f god when it was only tawght and instructyd by it then aster that ony mannes decres were browght into the church Mannis wysdome yeuith as mouch light unto the worde of god as alitle can dell yeuith unto the bryght sonne in the mydde daye Yet condemne Inot the holy fathers that hath wroteso mouche in the defense of Christes Religion But yeue god thankes that he had souche organnes upon therth that would rather dye then to see the name of god and his holy word to be contemnid of the worold And à no table thing is it to mark the godly fathers in there workes wher as in the defense of the truth they à lege not only the scripture But also the testimony and Example of the primatiue church Not to stablyshe there fayth because it was so usid of antiquite But because they sawe there elders use the worde of god in the same senses that they dyd As Epiphanius wrytithe of one peter bishope of Alexandriae whom the Tyrannt Maximinus put to death in this peters tyme there was one Meletius that so wid à false doctrine and sayd that euery sinne committid was irremisseble As the nouacians and catharence say this doctrine so preuaylid that the greater part of the people in Aegypt and Syria belyuid it Peter resistit not only by the scripture But also that the disciples of the Aposteles condemnyd this doctrine for an heresie the lik may ye rede inthistorie of Ioan the Apostele apud Euseb li. 3. pag. 60. As Christ is trew and his word trew so hath there byn allwayes in the churche souch as hath folowyd the trewyth and in that they haue wroten trewly we ar greatly edified To se that they and we agre in one fayth and undrestond the scripture alike and use the sacramentes as they dyd according to institucion of Christ if ony error be in there wrytinges we may leaue it by thauctorite of the scripture and offend nothing at all they wrot not to be iudges if the scripture but to be iudgid by the scripture Were it not to satisfie the weake conscience of those that yet be ignorant of the truith I would not in this mater of the sacrament reherse the mynd of one doctor because we may so fully and playnely know by thonly scripture what the supper is and how it shuld be usid and think that souche as hath wroten of late dayes to be the first autors of this doctrine that the holy supper of the lord shuld be acommunion and no priuat masse or receauing of the sacrament by one man no thowgh danger of death seme to require the same If souch as be sycke will neades receaue the sacrament let them receaue it as Christ hath institutyd it with souch other as shalbe present at the declaracion of his fayth But alon noman may receaue it thowgh his fayth be nouer so good and the minister neuer so godly How be it boothe the scripture and lik wyce the law ciâ—ile dooth rather improue thact then alowe the doing of it In this supper we shuld folow Christ and the Aposteles there doingâ—s was absolute and perfeyth Noman for a good intencion befide the worde of god shuld add ony thing to the doing of this supper Or tak ony thing from it we reade not that they celebratyd the supper in ony priuat house for ony sick person The wordes of Iames seme to defend this religion cap. 5. infirmatur aliquis inter uos Accersat presbyteros ecclesiae orent super eum c. Vnto thâ—se syâ—ke people that he speaky the of he would like wyce haue commaundyd the bread of the holy supper to haue byn browght had it byn the maner in the Apostoles tyme Saynct paule with many wordes declarith that this supper when so euer it be celebratyd shuld be don with solemnyte in the churche Cum conuenitis in ecclesia in quit Audio dissidia esse c. Agayne Igitur cum conâ—enitis in eundem locum non licet do minicam coenam edere 3. Num sane domos habetis ad edendum biben dum 4. Itaque fratres cum conuenitis ad edendum alius aliud expectet quod si quis esurit domi edat It shall not be preiudicial nor nothing derogat thonor of the blessid sacrament thowgh it neuer be celebratyd in à priuate house nor he that absteynith from the receauing of hit out of the congregacion nothing the warse Christiane man intyme past it was sufficient for the people to celebrat openly this holy supper and was not usid to be browght unto the sicke Iustinianus imperator Conâ—stitu 57â— unto tharche bishope of CoÌ„stantinople Mâ—me hathe these wordes Etiam prisciâ—â—ancitum est legitur Nulli penitus esse licentiam domi quae sacratissima sunt agere sed publice c. and in the same place Omnibus interdicimus magnae huius ciuitatis habitatoribus magis autem totius nostre ditionis in domibus suis habere quasdam quasi orationum domus
they change there law now for Auarice now for fere and now for placebo so thy fayth chayngithe as inconstannt as the wind And yet baryth the in hand that the moder and nest of abhominacion there uniuersall church caÌ„not lye WheÌ„ all hystorijs declarithe that thone byshope neuer stablishyd the others decrese Rede platina and let those ffew byshopes that I repet yeue the occacioÌ„ to lern thy ffayth out the law of god and let there holy churche goo in the yer of our lord 900. Stephene the sixt was byshope of Rome and for à priuate hattred he had unto his predecessour and benefactor fformosus abrogatid all the lawes and statutes that he made in the time of his being byshope pluckyd the ded body out of his sepulchre cut of too fingers of his right hand and cast them into the â—flud Tyber After the death of Stephene succedid Romanus primus and after him too orher Theodorus secundus Ioannes decimus These thre disanullid all the decrees of Stephyne and restoryd the actes and statutes of fformosus Sthephanes Ennymie Alitle aâ—ter was leo the ffyghe made byshope and within xl dayes of his inauguracion is uery ffrend Christopher cast hym in to pryson And he occupied the see and chayre tn Rome for the space of 7. monethes and then glad to ffle unto Amonastery as abanyshid man as platina sayth Then came Sergius Tercius who so abrogatyd the lawes made by fformosus that souche as were made pristes in the time of fformosus were compellyd to receaue orders agayne And toke the ded body of fformosus out of his sepulchre and causid it to be cast into Tybre Ileaue Ioan the xi and Ioan xiij amore wyckid person neuer ocopyed that Rome It were à hole booke mater to Name theÌ„ all and there detestable actes By these men we may see how litle authorite there decrees shuld haue in conscience of à Christiane man And cause euery person to syke the truithe only in the scripture and not at the hand of ony byshope or byshopes lawes ffor doutles they haue deceauid them selfes and other this many yers god yeue theÌ„ grace to amend AccoÌ„pt it not apoynt of Sophistrie god Christiane reader to what à sacrameÌ„tis by the scripture know it is thy bound on dewty for if thow ar with thy preacher in the use of Sacramentes thow shalt be an Idolatre with thy preacher and Godes Ennymye Thy preacher was commaundyd to preache nothyng unto the but the word of god as Christ towghteâ— Docete â—os seruare quecuÌ„que prae cepiuobis Matth. 28. And whether thow be lernyd or uulneryd as thow louyst thy saluation see thow be able to satiffye thy selfe in a trew knolege of the sacramentes like wyse be able to declare the same openly apertly and trewly unto thy famyly and howshold Remembre the commaundement of God unto all and singuler of the Israelitis Erit quoque cum dixerint ad uos filij uestri quis est hic cultus uester Dicetis Est oblatio pesah Ddmini qui transendit domos filiorum Israel in Aegypto cuÌ„ per cuteret Aegyptios domos nostras liberauit The ffathers knew not only themselfes what the lambe ment but were bount to teache ther infantes the knolege therof as theydyd by the word of God would tho our lord Christiane men would study to do the same ffyrst to know them selfes and theÌ„ to teache there ffamilie by the Testament And not to say unto there Chyldren see thy God knele downe serea and hold upp thy handes the scriptures reprouith that idolatrye theach the lordes super by the scriptures and suffre not thy familie to blaspheme God before they know what god is And beliue not this persuacioÌ„ that it is not à Christiane manÌ„es of fice to know what à sacrament is as well as the pryst for if thow do thow makyst thy selfe gilty of godes yre and displeasure and declaryste thy selfe to be none of Christes rede the 10. chap. of IoaÌ„ and he that will minister the sacrament unto the let hym say as Paule sayd to the cor Ego accepâ— Ã domino quod tradidi uobis and know by the scripture that he sayth trewthe trust not his word if thow canst not rede desire some other to rede unto the institution of Christ and know whether he saythe truythe or not Euery man is bound to know the commaun dementes of god and the workes there of Now the sacramentes be all conteynid in this coÌ„maundement Memomento ut diem sabbati sanctifices How canst thow honor the lyuing god and if thow be ignorant of his law Was this precept yeuin unto the pristes alon that they shuld only kepe holy the sabbot no but as they by the word of god ar bound to preache the gospell and minister the sactamentes with knolege and reuerence so ys euery Christiane man bound to use them with knolege and incase he knowithe not what à sacrament is and why it is usid refrayne ffrom the use of them for godes promese and godes sacramentes must be receauid one way with knolege and faithe This reason ofmy lordes is not godly for doutles he that goithe to plowghe all the weke is bound to know trewly what à sccrament is and how and why and to what end it shuld be usid as well as my lord And my lord withe all the byshoppes and pristes in Inglond shall Lament ffull sore there ignorancye and there blud requirid at there handes and yet the poure ignorauÌ„t persones excusid ffrom thyre of god nothâ—g the rathere The secoÌ„d reson to stab lyshe thalteracion of bread he takyth of the Nature of ffayth Who beliuithe thinges coÌ„trary unto reason and the iudgment of carnall senses It is trew that faythe so doothe As it beliuithe the worold to be made of nothyng the sonne of God to be made man in the bely of the uirgine This we belyue because the scripture commaundith us to belyue it But my lord cannot infer there by that faythe belyuithe euery canterbury ta le ffaythe is not à light opinion groundid upon maâ— but afirme persuacion and constant assurance stablysâ— hid in the scripture Ebre 11. it signifiyth not only knolege But also firme confidence in the thing knowyn Aâ— the Ebrew frase usithe maÌ„ny times the word belyue for trust Asre col hose bo Psalm 2. blyssid ar all that trust in hym Paul citi h à place out of Esay 18. ca. hammaemin lo â—a hish qui credit noÌ„ festinet Likwice Dan. 6. Psal 78. duo synonima coniunguntur quia non crediderunt deo non confusi sunt in salutare suo the examples of the testament likwyce declarithe that fayth signifithe coÌ„fidence in the promesse of god O mulier magna est fi des tua Item fides tua te saluam fecit Thus doothe emeneh in the Ebrew and pistis in the greace signifie There for Laurentius Vall. and budeus in Pandct Iuris ciuilis callith pistis
persuacionem as Quintiliane dooth Now if we be persuadyd that the scripture is trew and that ffayth must be groundyd there upon we must belyue no alteracion of the bread but belyue that the bred remaynithe aâ—ter the wordes of confecracion as Paule â—aith 1. Cor. 11. the scripture saythe it is à memory of Christes bodye and not the body The scriptnre saythe of Christes body ascendit ad coelos sedet ad dexteram dei patris omnipoteÌ„tis inde uenturus iudicare uiuos mortuos Expedit ut ego uadaÌ„ pauperes semp habebitis uobiscum menoÌ„ semper habebitis Christes body is aboue and nowhere else this saythe faythe groundid upon the scripture And asfor that my lord comparyth souche as trustithe unto there senses and say there styll remanythe bread unto the ffoly of the Epicures that would beliue the sonne to be but too fote brode because it semyd no greater unto the Iye Verely if my lord would haue studid à hole iere he could not haue fouÌ„d amore apt and propre simâ—litude to condemne the wrong opinyon that he defendithe nether better haue accusyd his awne igno rancye The Epicures by reasone of the great distayunce betwen the zodiack and the erth could not iudge the sonne as bygg as it is in dede but folowyd there senses and sayd it was abyg as the knew These men that belyue alteracion of bread be not so far of the aulter but they may iudg what it is and how bygg it is the may tak the bread in there hand and wey it if the lyst take and proue all experience and warrant booth reason and sensesthat it is alitle peace of bread and noman Had the Epicures byn as Nere the sonne as the Aposteles were unto the hody of Christ at his departure out of this worold they would haue iudgid of the sonne other wyce but for asmouche as they iudgyd affter there senses they be more to be commendyd then those men that nether belyuythe the word of god nether reason nor there senses but plainly deny the thing theysee and say à peace of bread is god and man wher as is not at all one ynche of a man nor of mannys proporcion These men ar worthy to be persuadyd as he that seyth the snow whyt and yet wil not belyue it uerberibus as the scoles theachithe non ratione then hathe my lord an other mocpareson and would make godd the thyng that he purposith And saythe why be men more offendyd to belyue the body of Christ to be in the sacrameÌ„t more then wheÌ„ that god beyng immensus could be holy includyd in the uirginnesbely the wherfore is that the scripture coÌ„maundiâ—â— us to belyue the on and not the other Conceptus est de spiritu sancto natus ex Maria uirgine Matt. 12. Luc. 12. Men saw him in the worold and when he departid out of the worold Now my lord knowith right well that in Christ be too natures one diuine and the other humane And eche of them hathe his proper qualites God was holye in the bely and holye out of the bely man was holy in the bely and not out of the bely till the time of his byrthe then holy out of the bely and not within the bely So sayth Augustine fuit totus in uentre totus in cruce totus in inferno totus in sepulchro But this is the property of his godhed and not of his manhed that is in one place and neuer with out place the other in all places andyet in no place Dâ—us est totus in toto totus in qnalibet eius parte as the soule of man is And asfor the auctorite of loan Chrysost he prouith not my lordes purpose but disprouith for he saythe oculis intellectus perspiciamus there is noman but saith the body of Christe is present to the faythe of man how be it not carnally nather bodely receauid of him that receauithe the sacrament De modo presentiae est totum dissidium Chrysost declarith how he is present in sprit unto fayth and not in the body unto the Mouthe And godly spokeÌ„ of this doctor so sayd Ireneus before him that there is too thin ges in the sacrament one to the senses and the other to the sprit for if there were nothing representid unto the faythe by the sacramentes then were they no sacramentes but bare signes which noman saythe then accusi the my lord those that say it is the btead that muldy the and saythe the deuill hathe tawght men to say somwhat if it be not bread let some man tell us what it is that muldith it cannot be nothing he would make men helyue that nothing corruptithe by miracle this is à wounderfull miracle that is wrowght in nothing Here is thre thinges putrefactioÌ„ nothing And à miracle by the poure of god and yet all thre nothing after my lordes mind I deny ony miracle at all to be in the sacrament But euery thing wrowghthe by god accustomydly by â—ayth remission of sinne and augmeÌ„tacion of godes yefftes and the signes to remayne in there propere nature so dooth Augnstine deny ony miracle to be in the sacrament lib. de Trinit 3. cap. 10. It is innocentius 3. that would proue this wrong opinion of transubstanciacion by miracle in his booke de officio missae Then doothe my lord name 1500. Yers that the churche hath belyuid it If it be trew why dooth not he name thauctors that makyth godd his sayng all the scripture and old doctors be agaynst him The breaking of the bread hath byn usid in the churche this 1500. yeres and od but not in à priuate masse as it is at this day but unto all the churche Gregories time was ouer chargid with supersticion yet was the communion of booth kyndes usid then among the people And this manne died not for 1500. hundrithe yers sithe He was creatyd byshope of Rome 157. yers aster the dethe of August And died Anno 604. in the reigne of phocas themperour That first deâ—rede te church of Rome to be the hed of Grekys and Latinnes thowghe the churche of Constantinople neuer consentid there unto The name of the masse beganne then ffyrst tobe knowen among the people how be itâ— it was à communion and no priuate masse Souch as make Iames the Apoâ—â—elâ— and Basilius thauctors of this wyckid and deuillyshe priuat Masse Moost proue that they say by good auctorite Except the meane by the name of the masse the communion of the lordes supper It shuld seme by the canon of the masse That is at this day redyn which was wroten iâ— Gregories time that the masse was à communion for the pryst offryd the yeâ—â—tes of the people the bread ad wâ—nne unto god with thankes by these wordes Per Christum dominum nostrum per quem haec omnia domine semper bona creasâ— sanctificas uiuificas benedicis c. so callith Ireneus and Tertullian the bread of thankes yeuing the
An Answer vnto my lord of wynchesters booke intytlyd a detection of the deuyls Sophistrye wherwith he robbith the vnlernyd people of the trew byleef in the moost blessyd sacrament of the aulter made by Iohann Hoper Psalm 119. Vestigia mea dirige in uerbo tuo domine non dominabitur mei ulla iniquitas Pryntyd in Zurych by Augustyne Fries Anno M. D. XLVII Iohan Hoper wyshythe grace and the yefftes of the holy Gooste unto my lord of wynchester YOure booke my lorde intytlid à detection of the deuilles Sophistrie c. Was delyueryd unto me in Zurych the xxx of Aprell last past the whyche I haue withe leasure and diligence perusid Markyd youre intencion and how ye sense à wrong opinion withe many ffere wordes and diuerse reasones sufficient to confirme the ignoraunt in his ignorancie to stablyshe his errour and likewyce it may put in dāger the good and sim ple conscience unlernid that is perswadid and seythe the truithe yet for lacke of knolege cannot nor is not able to defend the same when argumentes subtille and crauffti shal assaulte his simple and playne ffaythe aboue the reche and capacite of his intendemente Therfore Because Idesire souche as know the trewthe to perseuer in the same and souche as yet be ignoraunt therof to comme unto the trewithe that in Christ they might withe the churche of truithe ffind eternall saluaciō I haue made this answer unto your booke to succur and warrant the conscience of the reader ffrom the snares and sophisticacions wherwithe all youe or ony other shuld troble and unquiete the peace and tranquillite of him that restyth only under the shadow and protection of godes holye word being deliuerid ffrom the darkenys of Egypt the detestable doctrine of man I haue likewyce dedicatyd the same unto youre lordshyppe to declare that it is agaynst youre cause and opinion that I writ and not agaynst youe to whom I wyshe the same grace and ffauour of god that I would unto my selfe and the loue that Paule wyshid unto his contre men the Iewes of whoe ssaluacion he was moost desyrows thowghe there obstinacy and blindenis so meritid the punishement and seuerite of godes Ire that he was compellyd to wryt the inditement and condemnacion of there infidelite as it aperithe by his moost louing and affectionat hart Ro. 9. before his entre into that lamentable and seuere disputacion of there departure and reiection ffrom the promesse of god Taking god and his conscience to record that he wrot of no Malyce nor pretensid yle wille but constraynid there unto to serue the glorie of god and the truithe of his word Whyche must be preferrid before all other loues of the worold Therefore wrote he as I do in the defense of the uerite to gaynesouche as he wrote unto untogod and to defend them that knew the truithe ffrom the subtiltie and crauffte of souche as pretendyd the subuersion of the truithe by crafftye and subtill argumētacion It is not ignorant unto youe what may be donne by the uerteue of a fere and well orderyd oracion How mouche it auaylythe whether it persuade à trewthe or à falsite No nede to syke examples therof in Demosthenes Cicero or ony other prophane wryter the scripture is playne that it hathe souche uehemency and effect in it selfe with the helpe of the deuyll that it persuadithe the falsyst lye of the worold to be trewe make the man to belyue not only that godd is yle the treuthe falshod but that god his word and all that speaky the his word befalse as we may se Nu. 13. by the oracyon of those 10. that were sent by the churche of the Israelites with Iehosua and Caleb to inquire and sarche the condicione and nature of the land of coenaan at there Returne as treatoures of the commune wealthe and not as faythe full inquisitoures as it was commaundid them in there embassayge and cōmission made this oracion and aduertismēt of there expedicion Venimus ad terram ad quam nos misisti utique fluit lacte melle hicest fructus eius Nisi quod populus est fortis qui habitat in terra ciuitates munite grandes ualde quin filios Anac uidimus ibi Amalec autem habitatin terra meridionali c. This bryue oracion so preualyd among the Israelitis that it browght the hole multitude and congregacion of the churche into desperacion into à contempt of god and there lawfull apoyntid Emperoure Moses And highe prist Aron Confer theffect of this oracion whyche ye may see in the begynning of the xiiij chapiter of Num. with god and all the miracles that euer he wrowght for them and yet more aualyd this false oration to persuade à false effect then god his word Moses or Aron God Among all the people of the worold Chose this people to be peculier unto hym selfe and byd Moses say unto Pharo that he shuld dimisse his people to do sacrifice unto hym Exod. ◠This singuler fauor and priuilayge aualyd nothing they would returne into Egypt Num. 14. agayne and serue Pha rao there mortall Ennymie and leaue the lyuing god He that deuidid the red see kyllid all the ffyrst begoten of Egypt Exod. 12. fed them with mete from heauen Wonderfully preseruid boothe there ffathers and them of his mercyfull fauour promisid them not 〈◊〉 lyffe eternall but also à pleasaunt ryche and moost commodious realme and kyngdon in this worold Now hathe this ffalse oracion of the 10. treatures wrowght souche an opinion in there heddes that they denye god and hathe no more trust nor confidence in hym nor will not hyre him spoken of in so mouche that all the hole congregacion agreyd to stone Iehosua and Caleb to deathe because they contraryd there wyckyd pretence yet was it not the ffere of stones ffyre nother swerd that could fere these too godly men ffrom preaching the truthe of god they had wordes agaynste wordes and an oracion agaynst an oracion and sayd if it pleace the lord he can bring us into this land and trewly because he hathe promysid it unto us he will yeue it be not ye Rebellious agaynst hym Nether fere ye not the people of the land they shall be our breade we shall deuore thē for zilam there protection is departid from them And the lord is withe us Litle à uaylyd this godly oration it persuadyd nothyng at all yet dyd these too there dewtys to shewe the truythe whiche is an Example that we shuld do the same all wayes confesse the the truythe and defend the word of god thowghe there belitle hope or none that it shall take effectt yet it is oure dewtys whether we be lernyd or unlernyd euery man to confesse his faythe for he that saythe in thy hart thow shalt haue nomore Godes but one the same god saythe thow shalt not take my name in uayne Exo. 20. and in forbyddyng the negatyue he commaundythe
whom I delyt and dooth also with reuerence and honor inbrace and receaue hys commanudement whych is ipsum audite hyre hym Now let us with the healpe of his holy spryt se whether Christ euer tawght thys doctrine that in the sacrament of his holy supper he ment ony alteracyon or transubstanciacion of the bread into hys uery naturall body and the wynne into his ueâ—y naturall blud as my lord of wynchester teachyth in hâ—s booke or not Or whether â—ith his gloriouse body was ascendyd into heauens heuen herth man and Angell baryng recod therof without cryes and admiracion Viri Galilâ—â—i quid admiramini aspicientes in coelum hic â—e sus qui assumptus est à uobis in coeluÌ„ c. Act. 1. Mark the maner of his uisible and corporall ascencyon and belyue the scripture thangellis an holy Apostoles yâ—ys that sawe hym body ly ascend and these wordes Sic ue niet c. better then this new massers whether it be possible that the seade of Abraam the â—rute an yssew of the bely of that gâ—oâ—yous uirgyne mary being in all thynges except synne as consubstancyall equall and like unto the nature of hismother and nothyng dysferyng from the sonne of Adame consernyng hys humanyte Ebre 2. as in hys godhed ys aegall and lyke in all thynges unto the father eternall that hath nether begynnyngner endyng Can be or may be agaynst the nature of atrew body Present bodely at the commanudement of euery pryst when he speakyth these wordes Hoc est corpus meum whych thyng is as possible tobe donne by aword as to make an end of the worold when he would for when so euer hys gloryons body shall descend from aboue thend is come act 1. Matth. 24. untill that day Christiane reder loke not for hyme but belyue thy crede and what so euer thow heryst spoken by those yle persones of the newe lernyng that it schuld be present corporallie in â—he masse whych is but à yesterdayes byrd trust thow to the hold lernyng of godes word Sedet ad dextram dei patris inde uenturus est iudicare uiuos mortuos Act. 1. 7. 1. Ioan. 2. belyue Chrystes body to be really and corporally in the sacrament when tho seist him there with thy corporall yeies and not before for Christ hath no body inuisible nor insensible as men dreame but auery trew and naturall mannys body like unto mortall man exceptsynne and now likewyce à glorifyed body immortall as oure shalbe in tyme tocum and as many places of the new tâ— stament prouyth Chrystes humanyte as prouyth hys deyte and more and as the word attributyth unto the one nature dyuine all qualites condicyons and propertyes appertayning unto the godhed so of thoâ—her part it more manisestith openyth and declaryth his humany â—e to be anature of other contrarye qualites and condycyons For a smouch as god dyffyrith from man so far dooth thone nature in Christ differ from thother and as I must belyue that these wordes betrewe in all thynges coÌ„sernyng the godhed of Christ deus erat uâ—rbum Lik unto god and uery god So must Ibelyue this uerbum caro factum est Ioan. 1. Christ to be in all thyngzlike unto man and uery trew man in all thynges except synne And as the scripture prouyth these too natures to be unit and knyt in one person and that god and man ne is but one Christ So prouyth it like wyce the qualytes of thone nature to be contrarie unto the qualites of the other nature thone mortall thother immortall thone tobe buryd in the sepulchre the other to resustytat the insensible and ded body 27. 29. Mar. 15. Lu 23. Ioan. 19. thone nature uisible to be taken aster xl dayes of his resurrexcyon from thearth into heauens Mark 16. Act. thother nature inuisible to contynew with his electis in â—e churche untill the woroldis end Matt. 28. he that kno with thus by the scripture that thone nature of Christ uery man is taken out of the worold And shall not be in the worold till the great day of iudgment Act. 3. Can not be persuadyd Contrary unto the word of god That the same body maybe naturrally and corporally under the forme of bread But will diligently incase the scripture seme by wordes to proue the same sarch how that place may be agreyd wy â—hother that manysestly repugnith the presens of Christes body And so agre them that no coÌ„traryete may be admittyd in the scripture for if one place be false there is none trew which were ablasphemy to say The prophete Dauid thus commendyth the scripture Psalm 19. Lex domini perfecta conuertens animas testimonium domini uerum imperitis sapiâ—ntiam suppeditaÌ„s Decreta domini recta sunt cor exhilarancia praeceptum domini repurgatum illuminans oculos Therefore there must be as good hede yâ—uento the meanyng of the wordes As unto the wordes or else they illuminat not the consciens but rather darken the coÌ„sciens and led it into all false doctrine and detestable heresis As we may se hyre in those wordes of the lordes supper Hoc est cotpus meum Matt. 26 leauyng Christes meanyng playne and constrayng the letter forsyng it to serue awyckyd purpose men would make the people belyue that these wordes consecratyd the bread into the naturalle body of Christ and tellyth the people that thowghe it repung neuer so mouch unto reson yet it repugnyth not unto fayth which belyuyth euery thyng agaynst reson Christ sayth they spak these wordes and made hys body of the breade and byd us do the same â—o these bethey wherwith all this alteracyon of bread is made the substannce therof turnyd into the substaynce of Christis body Hoc est corpus meum dispute not how belyue the words and leaue reson sai with the blessid uirgine Ecceancilla domini Luce 1. she held here selfe contentyd when she knew by the word of god that by diuine operacion of the holye goost she shuld be the moder of godes only sone she stayed hereselfe by fayth in the promese and committyd the meanes and doyng therof unto god so say they ye must hold captyue all your reson and thynk that god is able to do it belyue and it sufficyth Godis able to do all thynges as in dead he can and all these wordes be trew that they persuade the people withall if they were placyd aryght And applyed to proue à trew conclusion as they be alegyd to stablyshe afalse and detestable heresy god could haue yeuen manne wynges to flye as he gaue unto the byrdes of thayre if he would But he would not therefore he could not Quia omnia quecunque uoluit fâ—cit in coelo in terra And as for the literall senses of these wordes Hoc est corpus meum which they say must be undrestond with out ony trope or figure prouy the nothing Christ callid hymselfe adore Ioan. 10. auyne Ioan. 15. and yet was nether dore nor uyne except ye
undrestond by adore the only gate into heauen and by the uyne the lycure of grace that confortithe euery troblyd coÌ„science and que nâ—ith thyre and displeasure of god the father agaynst us for our synnes So lyke wyce in these wordes Hoc est corpus meum there is none other thyng to be understond by them but that bread representyd unto his apostelles not only his precions body But also the manner how and wherefore it shuld be torn and rent upon the crosse and as they them selfes brak the bread betwene them so were they the cause that Chrystys body was broken and slayne upon the crosse and that by the meanes and use of this sacrament theremight be allwayes in the church of Christ à token of godes mercy towardes us an à remembrans of that glorious body that suâ—tenyd moost uyle death for the synne of the worold How be it the bread was nomore the body ner the winne his blud then Christ was à lame as Ioan callyd hym Ecce agnus dei qui tollit peccata muÌ„di Ioa. 1. so thowgh he sayd the wyne was his blud and the breade his body he ment none other wyce but that it representyd hys body and he that corporrally with trew repentence dyd eat of that corporall bread and corporall wynne in faith dyd eat spiritually Christes body and bludd and if thow confer Matthe and Mark. with Luke and Paule Thow shalt fynd that these wordes cannot be so grossly taken as men say withont trope or figure where as Mat saythe 26. and Mark 14. Et accepto poculo gratiâ—s actis dedit illis diceÌ„s Bibite ex eo omnes Hic est enâ—m sanguis meus qui est noui testamenti qui pro multis effunditur in remissionem peccatorum Luke and Paule sayt 22. 1. Cor. 11. Hoc poculum nouum testamentum est in meo sanguine Here Luke and Paule sayth playnli that the cuppe was the new testameÌ„t and attributith the same to the cuppe that Mattheu and and Mark attributithe unto the winne And sayth that the cuppe and not the wine conteynid in the cuppe is the new testament in the bludd of Christ Which was to be shed for the sinnes of the worold These wordes of Luke and Paule they will understond by a figure And let the letter passe what auctorite haue they to use thelpe and ayede of a trope in these wordes of Luke and Paule Where as they say plaineli Hoc poculuÌ„ est testamentum nouum in meo sanguine And exponud est in thys plae per Metonymiam And that Christ ment not that the cupp was the new testament but the wyne contaynid iâ— the cuppe Of equite and ryght if thay can take souche lycens to expound those texctes that makith agaynst them They must be conteÌ„tid that other men use them likewyce as mani times as necessite requirith by contrariete of textes Or when without thayed of a trope we cannot saue our fayth inuiolatyd But it may fortune They will say that Luk and Paule must be undrestond by Matthew and Marke Wherfore not rather Matt and Mark by the wordes of Luk and Paule for asmouch as they do more manifestly declare the supper of the lord then Matt and Mark. And likwyce there wordes better agreyth with the nature and propriete of à sacrament rerum natura quae in sacramento representatur then the wordes of Matt and Mark. Mark the worde of Luk and Paule and thow shalt perceaue playnly that this pronowne hoc cannot be referrid unto the cuppe only but unto all thaction of the hole supper wherin the lord institutyd aperpetuall memori and sacrament of his glorious passion and death But incase this pronowne hoc could be referryd un to the bread and wyne as it cannot yet can nomam expond these wordes of the supper without atrope for theris more difficultye in thys uerb est then in the pronowne Hoc Forincase when Christ sayd unto hys dystyples Thys ys my body delyueryng them the bread It was indeade as Christ sayed hys body before he callyd yt so For euery thyng is callyd by hys propere name Aâ—ter that it hathe his being and not before The lygt was not callyd the day nether the darknes nyght Vntill souche tyme as god had mad the sonne and the mone and appoyntyd eche of them there propre officyce Gen. 1. and the sonne of god was not callyd the sonne of of man untill souch time Aâ— he receauyd the nature of man in the bely of the blissid uirgine wherfore if this uerb est in these wordes of the lordes supper must neadys be simply and playnly reserryd Vnto the bread and wyne of the sacramente the bread and the wine was the body and blud of Christ before Christ callyd it so his body and blud and before he speake the se wordes that they call wordes of consecracion Hoc est corpus meum when then began these externall signes of brâ—ad and wynne that he gaue unto his discyples tobe his body and blud And what were the wordes that alteryd the substaynce of bread and wyne Into the substannce of his moost precious bodye and bludd It was not this uerbe est that dyd it for if it had not byn his body before he callâ—d it so Christ would neuer haue namyd it so For he can not lye he usith not to mysname ony thyng He leuyth fraude and false inuentyd termes unto the deuyll and souch as meane no godd faythe by there wordes Now if it were his body Very fleshe blud and bones in deade what wordes of the scripture or what wordes usyd Christ to make this alteracion Perauenture he whisselyd some othere wordes and put apeace of breade in hys slyffe an there secreatly consecratyd his precious body and then sayed takeye eat ye for thys ys my body and so sayth some of these new papyshe church where before transubstanciation of breade was neuer spoken of the mother of thys Idolatrye was Rome and the father unknowen Abaster is thys transubstancion doutles Lan francus that ennymiâ— of truith and trew religion that wrot agaynst Berengarius Paschasius Guymundus Guydo Aretinus Algerus monachus Corbeiensis Adelmannus Episcopus Hugo his recentiores Lombertus Comestor papa innocentius with other begate this wyckid woman transubstaÌ„cion Where as Christ nethere his Apostelles no nether long after unto the consell of uercellen sein the time of leo theix about the yere of our lord 1052 and 300. yere aster the death of bede A wounders mater and an horrible practyse of the Deuill that contrary unto the scripture and unto the olde fathers thys mystery ys happenyd unto the sacrament That these masters of the later dayes fyghtso sore to defend an accidens with out à subiect And hath taken from the supper the thing that wese we touche we taste we eat we drynke and we swalow throwghe the throte to say bread and wyne As the Apostelles dyd and yeat say it is no
unto the people And the right use of his sacramentes and yeue grace unto the people to undrestond the maner of speache usyd in the scripture and to admyt that trope and figurâ— in this holy supper of the lord that best apperteynithe unto the nature of à sacrament Moost commuely usyd and â—amilier in all other sacramentes and to the use of oure sacramentes By the scripture conâ—erring oneplace with other and not to send to the hygh pryst of Egypt or unto the booke of byshoppes decrees to know what our sacramente meane Let us sarch the scripture and makeit the gyde of our study as dauyd dyd Psal 119. Lucerna pedibus meis uâ—rbum tuum lumen semitis meis This we know that as the supper of the lord is à sacrament unto us so was Pesah unto the Chuldren of Israel and for our Baptisme they had circumficyon As well was the promes of eternall lief made unto them as unto us as well they belyuid tobe sauyd by Christ as we They were of Christes church as well as we as well was Christ delyuÌ„id un to them in the use of there sacramentes as unto us But not so openly because he was not then born nor had not suffiyd the death that there sacramentes representyd as ours do declaring unto us what Christ hathe donne for us that now sittith at theright hand of god the father so that the sacramentes of thold testament and the new in effect be one and yeue aright censure and iudgment of thone and then ar we instructid aright in boothe For as all the promyses of god from this unto Adame Semen muliâ—ris conteret caput sâ—rpâ—ntis Gene. 3. unto the last and finall promesse unto the Apostelles Sedebitis uos super sedes iudicantes 12. tribus Israel were made unto the church in Christ and for Christ to saue souch as belyuid from the course and malediction of Adames sinne and to stablysthe the weak infirmites of those that receauyd by fayth the promese god annexyd unto the promese these externall signes Which we call sacramentes that they myght sett before oure yeis the benefitz of godâ—s mercy dew unto oure faith in Christ and were as sea lâ—s and confirmacions of godes promises where he warrantyd and assuryd his churche openlye that he would be her god and she tobe his spouse for euer made here adowre of liefe eternall and gaue her these externall signes wherin she myght allwayes exercyse here fayth and in spryte haue the godly conuersacion of Christ when she would As we may haue dayly in the use of the sacramentes thowgh not bodely yet in spryt and as uerely as we eat and drinke Christ in the holy supper so dyd the fathers eat Christ in there sacramentes no lease Christis body then to be born Then we now that heis borne then to come in â—he fleshe into the worold and now in the fleshe departide out of the worold As sainct Paule sayth 1. Cor. 10 omnes eandem escam spiritualem comedebant omnes undem potum spiritualem bâ—bebant Bibebant autem de spirituali quae illos coÌ„mittabatur petra Petra uero fuit Christus He teachyth manifest ly that the fathers eat in there sacramentes Christ to cum as well as we that be after his byrth in this earthe and ua le of miserie This was Christ the stone that coniunyd the church of the prophetes tyme with the church of the Apostelles times and mad booth these churches one too in externall signes and sacramentes one in effect to be sauyd in Christ one coÌ„sernyng the substance and effect of sacramentes I would aleyge for my purpose saynd August who undrestondyth and expoundid one way and by one figure and trope these too textes Petra erat Christus hoc est corpus meum Sauing that our fayth is not groundyd upon saynct Augustine nor ony other man but upon the word of god thonly scripture and also because I mynd here aâ—ter to declare the iudgment of Augustine and other of the holy ffathers concernyng this mater Be cause they make with tholde truyth agaynst this new papistrye But ffyrst by the worde of god we must know what the nature and use of à sacrament is thoffyce of à sacrament is this to shew unto us uttwardly that the merites of Christ is made oures for the promes sake which god hath made unto those that belyue and these sacramentes by fayth doothe applicat and aplye uttwardy unto hym that in fayth receauyth them the same grace the mercy the same benefites that is representid by the sacraâ—entes but not so by the ministracion of the sacramentes as thowghe they that receaue them were not before assuryd of the same graces and benefites representid by the sacramentes that we re amanyfest errour for incase the sacramentes could yeue us ueri Christ the promesse of god were inuayne the which allwayes appertayne uuto the people of god before they receaue ony sacrament But they be the testimonyes of promese and declare unto us for an infallible uerite and unto the church of Christ that we be the people that god hath chosen unto his mercy and that by fayth we possessyd before Christ and in fayth frendshyppe and amyte with god we receaue thefe sacrameÌ„tes which or nothyng else but abaygge and open signe of godes ffauour unto us and that we by this liuery declare our selfes to lyue and dy in his fayth agaynst the deuyll the worold and sinne But he that supposith tho make Christe his and all Christes merites by the rereauing of the uttward signe and sacrament and bryngith not Christ in his hart to the sacrament he may make â—ymselfe assuryd rather of the deuyll and eternall death as Iudas and Cayn dyd Matt. 26 Gen. 4 For the sacrament makyth not the unyon peace and concord betwen god and us but it ratifith Stablisshyth and confirmyth the loue and peax that is betwen god and us before for his promese sake what is the moost principall significacion and to what end euery sacrament was ordeynid it may be lernid best by the promesse annexyd unto the sacramentes Qui crediderit inquit Christus baptisatus suerit saluus erit Mar. ult therefore baptisme is callid à sacrament because it is annexid unto the promesse of eternall Ioy to testifie that the promes of grace uerely appertaynith unto hyme that is Christenyd yet to declare the uerteue of this more playnely Let us consyder the wordes of baptisme the which conteynith in them selfes thole and somne of the testament the benediction wherewith we ar consecratyd dedicatid and offeryd unto god and godes name inuocatid upon us aâ—ter this sort I sayth the minister by the comanndement of god and in the place of Christ Do Christine the. To say do testifie by this externall signe thy sinnes to be wayshid away and that thow art reconsilyd unto the lyuing god of our mediatoure Iesus Christ this is the signe wherwith all god markith all that be
by hand the corporall body of oure moost blessyd sauioure Iesus Christ For incase Paule had mentony exhibition dystribution or deliueraunce of Christes bodie He would haue declaryd his mynd aâ—ter an other sort And haue sayede we ar one body and that for the distribucion and delyueraynce of Christes body and not haue sayed we ar one body and that by the participacion of one bread These wordes shewith playnely that Paule ment nothing of yeuing or distributing of Christes body But â—awght the Corin that souch as dyd eat of this holy sacrament according to thinstitucion of Christe were pertakers of the spirituall graces and communion of Christes body and blud representyd by the breade and as Christ was not really ner corporally present in those sacramentes and sacrifice of thisraelites that signifiyd Christ to cum But by fayth in effect they receauid the thing ment and representyd by the sacrifices So like wice we thowgh that gloriouse body of Christe be in heauen that this holy and moost honorable sacrament representyth yet when with trew penitence we receaue the externall sacrament faith receauithe theffect of that precious body representyd by the sacrameÌ„t This is Paules doctrine he ment of no delyuerayncener exhibicion of that body ascendid into heauens there is no place of the scripture shewith the nature of Christes supper better then this place of Paule whos purpose was onlye to destroy this error among the Corinthions that was repugnant to trew religion souche as had proffessyd one god thowght yet they myght eat an drinke wit inâ—idâ—lis of of souche meates as was offryd unto Idoles Paule denith it and sayth noman can be the membre of too contrarie churches I would souch as god hathe yeuen knoleg unto what is trew and what is false would lâ—kewice remembre these wordes better and refrayne from the doing of souch thinges as there awne conscience is persuadyd to be yle they be to fauorable unto them selâ—es agreat dele and extenuat godes Ire ad displeasure agaynst Idolatriâ— to mouche They will not be able to make good there act at the cumming of the great iudge to iudgment To saue à litle mucke and inconstant treasure of this worold and to offend the maiestie of the lyuing god that hath pore to loost booth body and soule in eternall fier Better it were to ffolow the commaundement of Paule Charissimi fugite idolatriam Vobis prudentibus loquor God hath yeâ—en unto many men this prudence to know that the masse is yle yet as yle as it is they let nether to say it nor to hyre it which is uery Idolatrie and shalbe cruelly reuengid with out they amend Thenature of man by the infection of originall sinne is so corruptyd and the hart so oppressid with contrarie moâ—ions and uiolent resistaynce unto uertew that men neuer consent so willingly and sted fastly unto the knolege of uertew as they shuld do Rom. 1. Sâ—d uâ—ritatem dei in iniustitia detinent This knolege that men hath of god is deteynid with iniustice as prisoner captiue it can bare no rule in the soule for the impetie of iniustice which repugnith this trew knolege The man is drawyne with his awne lustes and loue of the worold unto the contempt of god and consentith not unto his trew knolege nethere unto the law that for biddith all dishonestie and Idolatrie This auersion and malicious obstinacie of the will must be dayly mortified or els it will work thyne eternall displeasure and make the the euela sting ennymie of god Lament abuse of knolege and that thow coÌ„sentist not as well and assone to the iugmeÌ„t of reason and folow it in the principles practyue as speculatiue Nomam douttith of this principle too and too to be foure ffoure and foure eight With all other geometricall and physicall principles Men dooth not only acknolege them tobe trew but coÌ„sentith unto the same knolege The other shuld be likewice as manifest and as sone consentyd unto as these To say thole naturalle diuersite of all thinges honest and dishonest and this light in mannis reason the philorophers call noticiam priâ—ciporum And man shuld consent unto these principles and knolege of them scilicet deo obediendum esse Adulterium est uitandum Honesta pacta sunt seruanda quod tibi noÌ„ uis fieri alteri ne facias thes I say shuld be assone consentyd unto as to consent quod bis quatuor sunt octo The knolege remanyth of these thynges but the assent is infirm by reason of contumacie and rebellion of thart Of all enymies an Ennymie most to be feryd whom Paule describit with these wordes sensus carnis inimicitia est contra deum ann horrible description of mannes natures that it is the perpetuall ennymie of god and will not be subiect unto the law of god this infirmyte makith that men be ner hot nor could caÌ„not tell which part to take in there chambre to professe god where as none can bare record but amusse nor none edified by his knolege Abrode in the worold where as god shuld be spoken of they know hym not but as wisse and discreat men Will do then as the moost part of people doothe And would all were well thowgh not long of them for they will Kepe silence for euer rather then to speake as they know yea and with there exemple stablyshe the thing that they know is nowgh If god be god wy ar people for fere so ashamyd to confesse if he be not god let hym go God abhorrith souch as be nor hot ner cold If Christes bodye be in heauen wherfore is ony man so hardye to resort unto the place where as the pristes of Baall make apeace of bread booth god aman and teachith people to honer it why dooth they not consent unto there knolege and folow it he that is partaker of the sacrifice in the aulter is Partaker of the religion ment by the sacrifice and those that be pertakers of like signes and sacramentes be declaryd there by to be the membres of one church Wear unit and knyt to gather made one by one sprit of â—ewyth wyh shuld we breake this knot by external ceremonyes we ar not made by eating of Christes bodye corporally nether the scripture teachith of no souch union betwen him and his churche But by the sprit of god receauid by saythe as thow mayst well perceaue how god the father and his sonne our sauiour hath yeuing this office and defense unto the holy sprit lik god with them Remembre thy creade Credo in spiritum sanctum sanctam ecclesiam catholicam Sanctorum communionem and thynk that it is by the yeuing of godes sprit into our hartes for the moost mercifull deathe of Christ that makith this communion of saynctes which is the churche of Christ and thus all redy coniunyd with god we receaue the holy meat of his blessyd body in sprit by fayth not to make the union betwen god and us but confirm
then thole right title or Cleme that is confirmid by the seale thowghe the mater of the seale be nothing but wax not for the ualew of the mater for too pence will by ten times asmouche wex But for the use that the mater is apoyntid unto And he that would take upon him to deny the Kynges seale in souch à purpose and say it is but apece of wax it were nolese then treason and à uery contempt of the Kyng him selfe Because the kyng hathe apoyntid that seale to be honorable receauid and reuerently usid of all men And as the wrytinges sealyd dooth confirme and declare the right of the honowre unto all he worold so dooth the sacramentes confirm thassurannce of euer lasting liefe unto the fayth fulles and declarith the same to all the worold And as the mater substance and land itselfe is not corporally nor really conteynid in the wryting nor annexid to the writingâ— nether browght when ony mater of contrauersie is for the lond before the iudge with the wryting Nomore is the corporall body of Christ browght before the church neque cum pane neque in pane neque sub pane neque per panem neque ante panem neque post panem But when the minister delyuerith unto me the thing that is in his poure to delyuer to say the bread and wynne rehersing the wordes of Christes institucion the holy goost deliuerithe unto my fayth which is mountyd and ascendid into heauen the precious body and bludd of my sauiour Iesus Christ spiritually and not corporally so dooth the merites of this precious body in heaueÌ„ fede my poure wrechid soule upon therthe and no contradiction or impossibilite for Christes body so to do It may be in heauen and yet extend his uerteue by the operacion of the holy gost into my soule by the meanes of fayth which at the time of the receauing of this sacrament is in my soule and out my soule as the sprit of god is in euery godly hart and out of the hart in heauen with god so was god at the creacion of man unto his awnelyknice in man and out of man Yet to make it more playne as the sone in heauen dooth extend downe his beames and ligthyn the hearthe So dooth Christes body by fayth in sprit expulse all darknis and sinne out of the hart mouith not bodely but is euery where where faythe is spiritually an at one tymeâ— As a man Remaining in one place may adresse his thowgh tes into heauen or in to hell as many times as he lystithe to meditat ether thone place or the other So Paule exordith the Christiane man Ebr. 4. Accedamus ad tronum gratiae ut misericordiam gratiam axilium opportunum inueniamus Calling the trone of grace our sole mediatour to say the peace maker betweÌ„ god and man This body of Christ is only in heauen and no where else as Io sayth 1. Epist 2. so dooth August writ tractat in Ioan. 30. Sursum est dominus iterum corpus enim domini resurrexit in uno loco oportet esse so dooth the master of the sentence alege his wordes and not in uno loco esse potest as the later edicion redith How ffonde doctrine the scole men teachith it is playne Lambertus in the sentence innocentius in the decretales De summa trinitate fide Cath. ca. ffirmiter and Nicolaus pape de consec Dict. 2. cap. Ego Berengarius This doctrine subuertith it selfe if men Mark it well For assone as they haue confessid the breade to be the essenciall and substanciall body of Christ and the wyne his naturall bludd they add sed inuisibiliter ineffabiliter non ut in loco non qualitatiue ant quantitatiue So doth Thomas aquinas parte 3. Quaest 76. and Lombertus lib. sentent 4. Distinct 10. sophistically dispute the mater Is it not à wounder that men will not mark what contradiction is in there wordes ffirst the say Christes uery naturall corporall phisicall substanciall and reall body is in the sacrament The body that died upon the crosse Was burid that ryse the third day that was taken into heauens and yet they mak it with out qualite and quantite es notis this amerueloê° doctrine to say Christe now hatâ— abody that is nether great nether smale trewly if he haue now souche abody as is inuisible without all qualites and quantites then had he neuer upon therth à trew body but à phantasticall body as they make him to haue in the sacrament But I confirm my faythe by the scripture that teachith of his incarnacion and uery manhod Matt. 1. Luc. 1. Rom. 1. Ebrâ— 1. 2. 9. 10. Matt. 26. 27. Mark 14. 〈◊〉 and by all the scripture and let this â—alse imaginacion of Christes body passe that they speake of to be in the sacrament And would the Christiane reader not to be mouid with this doctrine at all But to set saynct August agaynst the master of the sentence and all other scole doctors be the realistes or fformalistes He declarith playnly that no body can be except it ocopy place Epist ad Dardanum 57. Spatia inquit locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Tolle ipsa corpora qualitatibus corporum noÌ„ erit ubi sint ideo necesse est ut non sint Thowgh Christ be Absent bodely from his churche yet with his ayed Helpe and consolacion he is present in sprit which sufficit untill the end of the worold where as we shall sâ— his glorious body in dead really and corporally that now haue but à signe and sacrament therof whiche sufficithe to kepe that holy sacrifice in memorie and is profetable so that 〈◊〉 Christiane man be well instructid what differens is betwene the signe and the thing representid by the signe and takythe not the one for the other as saynct Augustine teachith lib. 3. de doctrina Christiana ca. 5. 8. and as Paule teachith Roma 4. interpretating the wordes of Moses Ge. 17. Hoc est pactum meum And saith that Abraam receauid Sphragida iusticiae quae per fideÌ„ apprehenditur and sayth playnly that circunsicion was not the allyance betwene god and Abraam But the coÌ„firmacion of the promesse grauntyd and yeuen before And so be all othere sacramentes whether they be of thold churche or of the New callid Sphragides signes and confirmacions quia sunt uacalia uisibilia quaedam palpabilia testimonia ac ueluti consignationes promissionis dei accepte per fidem in Christo Therfore it shalbe necessarie for the Christiane Reader to lern be hart what à signe is and to know the nature and office therof Asigne is athing subâ—ect unto the senses where by is remembrid the thing signified by the sinne This thâ—ng knowen men must tak hede they attribute nomore nor no lesse unto the signes then is to be attributid of right And what so euer uerteue be representid by the signe
to be as god The memorie of saynctes is god if it be well usid The right honor of sainctes is to folow god by thâ—re example as few men dooth god amend it the thing the shuld do the leue undon and that they do is for bidden them by the scripture When they hyre of the cruell martyrdom of ony saynct they be mouid with so great petie they put the finger in the Iye and wepe because the saynct suffrid so cruell paynes for the defense of Christes religion and would pleace this blessid martyre with pater noster and aue Maria. That he shuld pray with hym and for him as the byshoppes booke in Englond teachithe unto god And doutles the saynct prayth for him if at lest way he know in heauen what is donne upon thert and his prayer is this Vsuuequo domine qui es sanctus uerax non iudicas uindicas sanguinem nostrum de his qui habitaÌ„t in terra Apocal. 6. Moost holy and trew god when wolt thow reuenge our blud upon them that be in the Erthe Who shede there blud but souche Idolatres as he that sayth godes prayer unto saynctes This martyr helpith his clâ—eÌ„t well to god and saith lord when wolt thow kyll and destroy all these Idolatres that blaspheme thy name lâ—uâ— prayng unto them and pray to god to folow them in godly and honest liue Applie the wordes of Epiphanius uÌ„to eueri thing usid in te church and know what honor thow mayst yeue unto it thowg the sacramentes be holy thinges yet not to be honorid for god nor for the thing theirepresent thowgh the scripture use to call the sacrament and signe the thing representid by the signe As circumsicion was an under signe and cutting away of the fore ffleshe thalliance signtfied by the signe was the knot and chayne where with all god and Abraam was coplid to gather as ffrendes thone to be as master thother as seruaunt The which coniunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knyt and concludid that AbraaÌ„ shuld be here of Eternall lyue before ony ffleshe was circuÌ„sicid And thus is it withe all sacra mentes for they do nothing but signifi and coÌ„firme the thing that they represent Baptisme the absolution of sinne Mat. 3. the sacrameÌ„t of Christes body Christes bodyâ— Thowgh they be good necessari and coÌ„mendable to be usid of euery Christiane yet not to be honorid for the thing that theirepresent as these men teache that would alter bread in to the body and wynne into the blud of Christ euery thing is god when it is well usid The apple that Eue saw in Paradyse Ge. 3. was godd how be it not to be eatyn she sowght here wealthe and found here wo as we moost wofull wrecchis right well perceane blacke sope is godd but not to be layde unto amannis Iye The holy sacrament of Christes body is good But not to be honorid for Christ it is godd to be receauid of the congregacion and not to be massid with all we must use euery thing to the same end that god made it for or else the thing is not usid but abusid Christ saw before that false preachers would bring this Idolatrie into the churche to honor à sacrament for god and therfore to preuent the Ile He sayd hoc facite ad memoriam mâ—i A gracious caucat and notable caucion were it not coÌ„temnid Do it in the memorie of me He saw that people would offre it as à sacrifice for the ded and the lyue and make it egall with his deathe Therfore gaue us his word that shewich us it is but Amemorie of his deathe Repete the wordes and Marke them Hoc facite ad me moriam mei do it in the memorie of me Too thinges in this word memoria is to be markyd the one present and the other absent The thing present is all the promises of god the which the death of Christ hath merytid To say the frute of his hlessid passion receuid by ffaithe into the soole that is à ryght instructid what Christ hath doune for ns For there is no faythe where as is no knolege Ioan 17. Haec est uita aeterna te nosse eum quem misisti Iesum Christum To optayne the thing present in this holy supper is to haue Christe and all his merites de liueryd unto the soole by the sprit of god throwgh faythe which eatith nether fleshe nether blud corporallye But fedith upon the causes why and wherfore the bodi of Christ shuld dye and his blud to be shedd untill souche time as the sprit of god warrauntith and assurethe the consciens where ffaythe is that as Christ died for sinne so by cause fayth beliuith and prayeth for remission of sinne the conscience shall not be condemnid for sinne In this commemoracion and Remembrayunce of Christes deathe by faythe is apprâ—heÌ„did not only atrew knolege and undrestonding of the mystery of Christes death but also the promisse of lyffe Remission of sinne and the gyfftes of the holy goost which necessarely folow yth the remission of sinne Of these too thinges thone is the light to iudge all thinges aryght The other yeuith strenghe to do all thinges aryght so that this fayth delyuerith ffrom desperacion and all other yle Aduersus omnia nos erigat doceat mundum uincere Itaque ut memorate rei memoriam â—ides sequitur Sic eius rei notitia memoriam praecedit The thing present in this sacrament is Christ hymselfe spiritually the thing absent is Christes body corporally Knolege of the scripture assurith me off the fact and death of Christ past and nomo re present but now is in heauen with the father omnipotent the spritt of god by faythe makith present the fact past and contendith in iudgment with godes ire upon the merites of Christes And as all wayes in mannes nature is sinne present so is there all wayes aremediâ— agaynst sinne present the which we applye unto our selfes by fayth and desyre mercie for Christes sake the punishement that man hath deseruid the sonne of god beyng made man hath suffrid for And this sacrament is à memory therof and not the thing it selfe Thowghe it be the maner of the holy gost in the scripture to call the signes by the name of the thing signified by the signe if we will nedes add ony wordes to make the matter more playne Let us not abhor from the old termes Panis est corpus Christi symbolice uel sacramentaliter And then by godes grace we shall be out of danger of all Idolatrie and like wyce kepe the sacramentes in there dewe honor and râ—uerence As for these new termes transubstanciacion and then Essencialiter Substancialiter Naturaliter Corporaliter Mirabiliter Inuisibiliter ineffabiliter in pane cum pane sub speciebus panis uini The se be termes that the old churche knew not of They haue browght into te church of
stablyshe his opinion with all He saith that it is the Fyrst and Cheiffe poynt of sophistry to make euery man thynk of hymselfe farther then is in deade in hym These wordes may haue diuerse undrestonding and be referryd unto diuerse endes If ony man unlernyd or meanely lernid would say hewere as Able to interpretat the scripture to shew the art therof open the frase the rof declare the wryters intent and purpose And refer all the sentences ad Argumentes to the same purpose that thauctor meÌ„t them And say he can defend and â—en â—e the proposityon that the Prophet and EuaÌ„gelist with souch other places of the scripture as may serue to the purpose to coÌ„fute all thargumentes ofhis contrarie and say he is able by disputacion to warraunt boothe hym selfe and the mater he takythe in hand what so euer his contrary may obiect as well as à lernyd man exercise of â—oÌ„g tyme in the scripture it were not only the fyrstpoynâ— of Sophistrye But the â—yrst and Cheyffe poynt of folie I haue hard but of ffew men that laboryth with that uice But the unlernid glad to lern of hym that is lernyd if my lordmeÌ„t à redresse of souch an ille and tell the unler nyd that it is not possible to be as à good adyuine as Augustine as good An oratour as Demostenâ—s or as well know how to gouâ—rn the commune welt as Cicero my lordes wordes were trew How be it they meane an other thing to say he that is unlernid cannot know nor comprehend the trew use of the sacramentâ—s in Christes church and what they be as well as the lernid man and say it shalbe suffâ—cient for them to trust untoother mennes iudgmentes This opinion of my lordes is not trew As the commune lawes of eueuery Cytie must be knowen of euery man that wilbe à good Citicyne so must the commune lawes of Christes church be knowyn of euery one that wilbe à good Christiane It is not sufficient for à commune wealth thowghe he that pleadythe at the barr in westemynster haule know there is nor aught to be in ony Monarchy more then on kyng and all other to be subiectes But that the moost unlernid of the Realme must know the same or else he shuld be iud gid for à treatour to gyue souche honor as is dew only to the kyng unto an other person that is not king and is not god in the church as well to be knowen ffrom à saynct or sacrament of euery Christiane man as à kyng in his Realmeâ—yes doutles and as he that would make à subiect the kyng and so with toouth and nayle procleame hym to be kyng agaynst the hynges honor and agaynst all the lawes of his Realme ignorancie could not excuse this transgressour from Treason doutles Nome re shall these that procleame and fyght so sore for the God of Breade whych is à creature and no God be excusyd from â—dolatry the kyng of equite is bound to kyll the body of thes treatur and god can do nolesse of his iu stice then kyll booth body and soulle of this ydolater if he repent not And as noman is permittid to by or sell or to mak ony other coÌ„tractes in ony Realme for his commodite except in the doyng therof he obserue the law of the land nomore can noman use to bargayne or contract with god for his commoditâ— in te churche of Chrâ—stes except he obsâ—rue the lawes prescribid by god As in à commune wealth all men cannot be princes and go uerners nor all men lernid Yet for asmouche as the commune wealth is the societe an coniunction of the prince with all his subiectes be they of noble parentayge or of basse lynayge Lernid or unlernid it is nâ—cessary that as well the lowyst as the highest the unlernid as the lernid know how to lyue lyke à trew subiect and not to runne allwayes unto à man of lawe to aske whether it be lawfull to yeue the same honor unto the kynges subiect that is dewe only unto the kyng So the church of Christe ia not the assemblance of princes byshopes and lernid men only but of all kind and degrees of people in the worold and the moost inferiour person of te church he that lackyth his senses is bound to know what god and his sacrameÌ„tes be and the differeÌ„ce betwene the one and the other as well as the best byshope of the church for as the commune proclamacions of princes Conseruing ffaythe subiect on and obedience is not yeuing to one sort of his subiectes but unto all and singuler persones of his Realme so is the gospell of Chtist conserning the articles of oure ffayth and the use of sacramentes proclemid unto all the membres of Christ as well as unto one god sayd not unto Moses and Aron alone Ego dominus deus qui eduxi te de terra Egypti Et noÌ„ erâ—nt tibi dij alieni coraÌ„ facie mea Exo. 20. he would not Moses and Aron alon tobe ware of Idolatrie But all the church Not that they alone shuld know the word of god but to make all the church to know the word Conserning the sacrameÌ„tes euery man wos bound to know the use of them as well as Moses and to teache there chyldre to know what à sacrament was and how to use it Exod. 12. Gen. 17. What was the commaundement of Christ unto his Aposteles to teache the lernid to cum to heauen onâ—y No he sayd Facite mihi discipulos omnes gentes Mar. ult he that belyuithe and is baptiâ—id shalbe â—auid he that belyuith not shalbe damnyd How can he belyue well that knowith not god ffrom à sacrament à trew body of Christ ffrom the sacramente of his body Mark all the sermones of the prophetes and the Apostelles and they appertaynid unto all the churche and not unto one lernid man of the churche What lerning is this to say it is the deuilles sophistrie that à simple and unlernid man shuld not and is not bound to be ascertay ne and sure to know god ffrom an Idoll and Christes body ffrom à sacrament of his body as the best byshope of the worold Was not â—oseph and the blessid uirgine as well lernid troo ye in tharticles of therfaythe as Anna and Cayphas they had bynne well assurid incase they had led ther fayth after the iudgment of the holy churche of the Pharises and not knowen god and his sacramentes themselfes by the scripture But I will put the Christiane in mind of the ffyrst word of his crede Whiche is credo Isay I beliue in god whiche is asmouche to say as it profetith nothing me that Abraham Isaac and Iacob or that the Aposteles with other holy and lernid men belyue But I must be lyue the promeses of god and Imust lyue godly therafter Now poore wrecchyd man and coÌ„fortles person how canst thow belyue the thing thow knowist not thy conscience is à Iaques for euery deuillyshe byshopes decrees and as
the affyrmatiue it is not sufficient to refrayne the tong ffrom swering and speking of yle but that it must confesse the treuth of god and speake well as Dauid saythe declina à malo fac bonum It is not sufficient to leaue yle undon but that we must do the godd commaundid by god and his lawe As Dauid saythe Psal 1. blessid is he that walkythe not in the concell of the yle c. but hathe his meditacions in the law of god day and nyght Wyste I that my laboure shuld neuer do good ner healpe the cōscience of one manne yet for the cōmaundementes sake would I haue wroten to set one oracion agaynst the other because I se the Name of god blasphemid by the opinion that ye defend But I haue hope that it shall somwhat auayle to confound the falshode and bring the truithe the soner to light I know it is the condicion of god to permit unto euery oracion his nature and condicion as we se som tymes by preaching of the trew word of god people ar conuertyd unto faythe some tyme by preaching the doctrine of men people ar seducid and caryd ffrom the faythe It is not the nature of god to make the false oratour domme when he would perswade à false opinion Nether to make his auditours deffe but as Isay he suffrethe the oracion to work his uertewe and leauithe ffre election unto the audience to imbrace whiche part they lyst by grace and à consenting will the good by the deuill and there awne malyce the yle Now the oratour of god must persuade withe none othere argumentes or wordes then the master of the scole Christ hathe tawght The Prophetes and aposteles wrotē It is no orator of Christes that contrarie unto his Canones Rules and preceptes would perswade in the churche ony thing more thē is prescribid in the sccipture the whiche is moost perfete and sufficiēt to persuade in causes of Religiō all thinges That law must nedes be moost perfete that can haue nothing addid unto it nor nothing taken from it of this cōdition is the scripture as ye know by the wordes of Moses and the reuelacion of Iohan. Luc. in his later booke saythe Superiore uolumine diximus Theophile de omnibus quae cepit Iesus facere docere The whych wordes Ioan. Chrysost thus interpretith de omnibus non omnia de omnibus ad salutem necessarijs Consernyng doctrine and how to lede oure liffe it is sufficiently tawght in the scripture Those that will stablishe the Masse as ye do my lord and defend Idolatrye Must proue the thyng ye speke by the scripture and playnly satisfie the places of the scripture browgte agaynst youe ye must not darken the places with gloses of your ymagyon But dissolue the places and content boothe the scripture whyche ys youre mortall Ennymie in this mater and likewyce satisfye the reason of man whyche ye neglect in this cause of the sacrament other wyshe then ye shuld do and for à good reason ye bryng an inuisible miracle God that can resuscitat the Chyldren of Abraham out of the hard stones send youe of his mercyfull grace to take away the uele of blyndenys and yeue youe his light Amen Tiguri 9. Septembris M. D. XLVII Iohannes Hoperus Anglus uoluntate ac legibus IT IS DAYLY PRAYDE IN THE CHVRche of god good Christiane reader of as many as knowith and felith in them selfes there weakenys how soone man is Caryd away ether with affections ether by forse of temptacion whych the nature of man corruptyd in no wyse can resist unto all Kynd of abhominacion that god of his mercye woulde defende those dangerouse assaults of the deuyl the worold the fleshe and synne and saith Ne inducas nos in tentationem suffre not us to be ouer come with temptacion nor caryd away by the forse of the dewyl into the danger of synne and iniquite but delyuer us from yle gouerne us with the ligth of thyne eternal truythe that nether by ignoraynce of knolege of thy moost holy worde nether by thymbecillite ant weakenys of oure infirmę nature we fall not awaye from the. Great and wonuderfull was the prudens of Dauid yet was he diuerse tymes Caryd awaye into manny great synnes and so for the tyme made seruant unto the deuyl and his awne lustes that withe great difficultye and inspekable penitence skarse coulde he in long tyme affter moderat those wilfull and rayshe affectyons so dangerous a thyng is it to be seruant unto the deuyl who would haue all men creatyd unto the similitude of god and redemyd withe the moost pretious blud of his only sonne to be theternall uesselles of godes yre and uengens as he is hymself Ando to bryng thys wykyd purpose to passe he usithe not one simple and playne way but a thousand crafftye and false subtiltes as he seithe occation promptyng to euery mannys nature and inclynation the synne that he is moost prone and dysposyd unto aud leauyth not the man that he assaultithe untill souche tyme as he opttyne the uictorye Except the wrechyd man kepe hymselfe with dread and fere under the protectyon of godes mercye and desyre hym with ardent uehement and daylye prayer that in Chryst he may resist the forse of his mortall ennymy who is finall pretence is none other then to beryue the soule of man of the ioyse eternall and to haue hyme his companyon for euer to course the lyuyng god and to blaspheme his holy name without end but these temtations in Chryst we may ouer come he came into the worold to destroye the workes of the deuill 1. Ioan. 2. and no man may better ouer come the deuill then he that is well perswadyd of his malycyous and insaciable yre towardes god and man knowith and felyth in hymselfe that he is mortall ennymy booth unto god and unto all his moost perfet workes redy allways to peruert godes order in all thyngis as we may to oure payne perceaue in oure selfes the soule that was creatyd unto the similitude of god replynyshyd with all uertewe and grace full of knolege prudence and undrestondyng in all thyngys appertaynyng unto god a hart moost gentle humble and allwayes obedyent unto god and godlynys a wyl moost redy and prompt to imbrase chose and elect the thyngis godlye and eschewe refuse and auoyde what so euer god and reason iudgyd to be yle but now it is contrary for knolege ignorancy for light darkenys for obedience contumacy and rebellyon of hart boothe agaynst god and his word and for a will that would be inclynyd and chose nothyng but uertewe and souch thyngis as might moost appertayne unto the glory of god a will that now chosith nothyng lesse then toserue god and rather to blaspheme god then to refuse thyle offryd by the deuyll contrarye unto god thus is man spoylyd of all his orygnnall ryches dayly woundyd more and more woundes freshe and newe now percid with this syne
lyuing in this worold and his ffrendes by these meanes hesealith in the thassurance of remission of sinne whych thow haste fyrst in sprit receauyd by fayth and for the promesse made unto thy father and his posterite for the promesse of god the remission of synne appertaynith not only unto the father but all so unto the seade and succession of the father As it was sayd unto Abraam Gen. 17 Ere firmacion of godes benefites towardes hym and then to manifest open and declare unto the hole church representyd by the minister and souche as be present at thact Christ that allredy secreatly dwellith in his soule that they may bare record of this loue amyte peax an concord that is betwen god and hym by Christ And for asmouche as all dlspleasure ire uengeance an hatred betwen god an hym is agreyd upon by thintercession of Christ whom fayth before baptisme browght beforeâ— the iudgment set of god to plede this charter of remission it is thoffyce of the church which hath an open an manifest declaracion therof to yeue god thankes for the preseruacion of his churche and for the acceptacion of this crystenid person into the comune wealth of his sauid people Remembring that only those be appertayning unto god that be thus callid openly into the uisible church and congregacion except death preuent the act and souch as coÌ„temne this sacrament be not of god as Paule sayth Quos praedefinierat eosdem uocauit Rom. 8. When they may be receauid as they were institudyd and ministrid by souch as the law of god apoyntid in the ministery of te church no Christiane shuld omit for ony occacion the doyng of them But where as souche take upon them as be not lawfulli callid unto the ministration of sacramentes as where the sayge fame or mydwiffe for danger of the chyldes soule will Christine it It is aprophacion of the sacrament and not to be suffrid the child shall reyoyce eternally in heauen with Abraam Isaac an Iacob for Christes sake whois merites apertaynith unto thinfant for his fathers fayth This un godly opinion that attribuith the saluacion of man unto the receauing of an externall sacrament Dooth derogat the mercy of god as thowgh his holy sprit could not be caryd byâ—ayth into the penitent and sorowfull consciens except it ryd allwayes in 〈◊〉 cherot and externall sacrament This errour hath ignorance browght into church because the ministers this many yers knew not to what end à sacrament was institutyd They contend upon certayne wordes of the scripture Ioan. 3. Mar. ult How be it understond aryght an the circumstannce of the text markyd it prouit nothing Nicodemus was aman of sufficient health and ayge and nocause why he shuld not receaue that holy ceremony of baptisme Marks wordes appertayne likwyce cheiffely unto souch as were apt to hyre the gospell and souch to be Christenyd Notwithstonding they may like wyce confirme there by the baptisme of infannce by this reason Ero deus tuus seminis tui post te Deducing this argument of those wordes to whom so euer the promes of god apertayne to thesame the signes annexid unto the promes apertayne To thinâ—auntes the promesse appertaynith Ero deus seminis tui Likwyce the signes of the promes Wher as they say that baptisme appertaynith unto the saluacion of all men that be of godes electes I grant but not unto euery of godes electes I except those that dy before they be Christenid thinâ—antes of the Christians of whois saluacion we may not dout of thinfidels infanntes I will temerously nor damne nor saue saynct agustayne is of the contrary part agaynst me how be that holy doctor yeuith me leaue to leaue his wrytingz and bylyue the scripture If it were my porpose to reason that mater I would get great ayede out of other his workes to serue myne opinion And as for thexcuse of the mydwiues Christening By thexample of Zippora moses wief Exo. 4. that circunsicid in the time of nede it may not proue the myd wiffes fact tobe godd For of one priuat and singuler fact nomam may make à generall law Epiphanius that great clerk libro 3. contra hereses To. 2. cap. 79. prouith mine opinion with strong argumentes Si mulieribus praeceptuÌ„ esset sacrificare deo aut regulariter quicquam agere in ecclesia oportebat magis ipsum mariam sacrificium perficere in nouo testamento c. at non placuit read the chapiter Moses was in danger of death because he neglectyd the commanndemet of god whyche was to circunsice the viij day Ge. 17. As he supposid after the iudgment of the flesh it shuld haue hindrid the chyldes health be cause they had along Iourney to trauell Souch good intencions contrary unto the word of god wese cruelly reuengyd diuerse times The sacramentes must be usyd as they be commaundyd and to the same end that they be commanndyd The ministeri of Christes church cheyffly dependyth in the preaching of the gospell and the ministracion of the sacramentes and as the preaching of the word is not thoffyce of awoman no more is the ministracion of the sacramentes To what end and to whom the sacramentes must be yeuen Saynct Paule teachith Rom. 4. Where he callithe circuncision Sphragida eius iusticiae 1. acceptationis in gratiamdei quae perâ—idem apprehenditur It is the Marke and seale of acceptacion into godes grace Reseauyd before by â—aythe and this externall sacrament was as the conclusion and sealing upp of all that god had promisid unto Abraam before To say inte benedicentur omnes gentes terrae With many other promeses as is expressid in the book of Genesis from the 12. chapiter unto the 17. where as circuncision was yeuen For this word Sphragizo signifieth Sigillo notare insignire concludere By the which word an text of Paule it is manifest that by the sacramentes godes promeses be not fyrst yeuen unto man But that by the sacramentes the promes receauid is confirmid For Paule discernit applicationem gratiae ab ipsa circuncisione as in the same 4. chapiter he she with more playnely Wher he declaryth the condicion of Abraam what he was before he receauid this sacrament prouith hym fyrst to be the frend of god credidit Abraam deo imputatum est ei ad iusticiam As aman fyrst assuryd of god he receauid this sacrament and sawght not fyrst to find hym in an externall signe So dooth allmen at this day if they markyd what is requiryd of them before they receaue ony sacrament There is not so mouch as the specheles infant but by his parentes is bonnd to yeue accompt of his faytk befoâ—e he be Christenid and as Ioan sait 1. cap. dedit eis utliceret filios dei fieri uidelicet his qui credidissent in nomine ipsius So that none is admittid unto the sacramentes but souch as be godes ffrendes fyrst by fayth Abraam credidit Abraam belyuid Thinfant belyuith Cornelius
But to practyse it in lief For it is à sciensâ—practyue and not speculatyue Consistitin Actione non in lingua God yeue grace these holy sacramentes may be moore often and more reuerently usid the neglecting of them is to be condemnyd mouch more the contempt of them But euery man must be aright instructyd why and to what end he usith them as well as to receaue them he that ys ygnorant of the causes can neuer iudge aright of theffect he that knowith not the cause why god made man Shall lyue allwayes like abest and applye his lief to an other end then god made it for to serue hym in iustice and uerteus liefe he applieth it more like adogg and Brute beste contrary unto the order of god and makyth the ymayge of god theymayge of Cacodemon obeyng euer lust that repugnith unto the will of god So far hath the deuill and sinne preuailid that in maner there is nether thone sect of people callyd papistes nether thother callyd gospellers that caryd for the lyefe of the gospell Souch custome of yle hath made so weake oure corrupt nature that it fleyth all honesty and honest lawes that shuld kepe it in order and of à spirituall libertye yeuen unto us by Christ in the gospell we take à carnall lyence and wantones of liefe so that we make uery litle or no resistaince at all Assensus est infirmus cor habet contrarios impetus pugnantes cum lumine dtuitus insito mentibus Trew or the wordes of Medea Video meliora proboque deterio ra sequor ac fertur equis auriga nec audit currus habenas of euery thing the principall cause must be knowyne to say the cause finall the which is fyrst to be considerâ—d As in a commue wealth the finall cause of all lawes â—nd the commue wealth likewice is to lyue well The fâ—nall cause of phesike to cure the sike well The finall cause of Rethoricke to perswade well And the principall aud cheiffe cause of all the sacramentes that be now in the church of Christ or euer where in the churche of Christ is that theybe and euer hath ben the signes of go des will an pleasure towardes us testimonijs and seales annexyd unto the promese of grace They be not the thing that they represend but signes and remembrances therof way the scripture diligently Christiane reader and sarch for the truith there God hath bound his church and all men that be of the churche to be obedient unto the word of god It is bound unto no title or name of men nor unto ony ordinary succession of bishoppes or prystes longer then they teache the doctrine contaynid in the scripture nomam shuld yeue hyring unto them but folow the rule of Paule Si quis aliud EuangeliuÌ„ docet anathema sit he that teachyte ony other gospell them Christes it must be à cursid God hath preseruyd in all captiuites and persequution of the churche miraculously one booke the holy bible deliuerid the same unto the churche and bound the church un to this booke As Christe sayth Ioan. 14. paracletus autem ille qui est spiritus sanctus quem spirituÌ„ mittet pater noie meo ille uos docebit omnia suggeret uobis omnia quaecunque dixi uobis He sayth that his holy sprite shall teache none other doctrine theÌ„ he himselfe tawght and the same that he tawght Therefore with drawe thy hart froÌ„ this openyon that they would deceaue thy soule with all under the pretence of holi church thei on lybe the churche that 〈◊〉 holi booke the bible hyrith it learnyth it and â—olowith the iudgment of it He is à Christiane man that leuith the word of man and kepith the word of god Si quis diligit me sermoneÌ„ meuÌ„ seruabit qui habet praecepta 〈◊〉 seruat ea ille est qui me diligit Ioan. 14. Paule commaundedyd Timothe to be studious in the scripture and not to study in Talmud nor darash or othere decrees of the Pharises 1. Timot. 4. Intende lectioni also Collos 3. uerbum Christi abundet inter uos To that purpose the holy goost would the scripture to be wroten to detect all falshode that godes name might be aright callyd upon in Christ only and not with inuocacion of ded saynces and his holy supper to be usid as à communion unto all men under booth kindes and not to be made amasse of that blasphemit god for souch as honor the bread there for god dooth nolesse ydolatrie then they that made the sonne there god or sterres Dauid saith Psal 101. scribentur hâ—c in generatione altera populus qui creabitur laudabit dominum to what purpose hath Christe yeuen us his sacramentes and wroten openly manifestly an sufficiently the trew use how they shulde be usid in the scripture When nomam or few men will obserue the commaundement of the scripture But rather the dreames and detestable decrees of hereticall an pharisaicall Bishopes And meyntayne there lawes in the churche be the neuer so deuillishe It wer as god burn the Bible as to serue to no purpose for the holy water boket sittith in the church at te right hand of the Bible and not so hardy ons to melle there till the water coniuryd call him and theÌ„ moost the holi bible sâ—rue lik à hand mai de awyckid purpose to coloure à stinking ceremonie that aspringes my dominie May proue holy water to be à good and godly ceremony And hoc est corpus meum aâ—ter thinuocacion of dead saynctes is callid to make good the wickid masse Wherin is not as mouch as one thing good sauing the scripture which they abuse to an other purpose then it was wroten for Doutles the princes of thearth unto whom god committith the ciuille gouernaunce of the people shall susteyne thire of god for there negligent indeuoure in this behalfe be cause they suffer souche preachers and byshopes to rule ouer the consciens of there subiectes wher only the law of god shuld haue place These things shuld moue all Christiane princes to à reformacion of these wronges that god susteynith by taking away his word from the people The miserable blindenis that the people bein with danger of Eternall damnacion because of Idolatrie shuld cause princes to rew upon there wofull state an condicion Yea there awne estate and princely digni te yeuen unto them by god shuld moue them to remoue this yle out of there Kealmes or els other men will usurpe falsely there auctoryte and peruert thorder of god in the commune wealth Therfore in the moost noble an famous commune wealth that euer was the commune wealthe of the Israelites Was this order apoyntid Num. 9. fyrst god then his word the celestiall signes the piller of fier and the cloud which were as gydes in there Iourney to shew them wen and where the shuld campe and likewice wheÌ„ and whyche way they shulde marche foreward in the
better Hierome writith of an heremite in uitas patrum That sayd Nullum opus difficilius quam dicere preces deo no work more difficile then to pray unto god how be it many men thynk nothing to be more facile and easy When Christ sayth Ioan. 4. Veri adoratores adorabunt patrem in spiritu ueritate The trew worshippers shall wurshyppe god in sprit and uerite The difficultie is sone perceauid let inuocacion be in sprit to say in the godly mocyon of thart not with the tongalon nor with hypocrisie It must be in truith to say in à trew knolege of god Directid unto god onliby Christ And by no dead saynct So that in prayer these too ar necessary à trew knolege of god and the spirituall mocyon of tharth Or else prayer is but inanis battologia inutile murmur The crede must wekly and dayly and also the commaundemetes be openyd unto the people there by the may know god aryght fere his iustice agaynst sinne and tak solace and confort in his mercyfull promises for Christ Only the commaundementes of god contayne souche acopiouse and profunde doctrine that it can neuer be knowen sufficientli Nor neuer with sufficient diligence declaryd unto the people It is the Abrydgment and Epitome of thole bible compendiously conteyning thole law and the gospell Not one proposicion in the scripture but hath his commune place in the 10. commaundementes And he that undrestondyth them well is à godd Christiane man if he folow them he that undrestondit not them can be no Christiane men There is euery mannes office and dewty describid what is to be donne whether it be to wardes god or man And whether he be minister in te church or in the ciâ—le wealthâ— of what condicion so euer he be there may he lerne how to folow his uocacion It is not sufficient for à Chrâ—stiane man to be lyue one part of the scripture But faith is aryght persuacion and willing consent unto the hole word of god For he that sayth Credes in deum patrem filium spiritum sanctum the same god saâ—â—h Ambula coram me esto integer What auaylith the bragg of â—ayth where as is no uerteues lief He that sayd iustificati igitur ex fide pacem habemus erga deum per dominum nostrum Iesum Christum Roman 5. Et nulla condemnacio est lex his qui insiti sunt Christo Iesu Sayth likwyce Quod si quis spiritum Christi non habet hic non est eius Et si secundum carnem uixeritis moriemini Rom. 8. And as we belyue that Christ died for our sinnes So must we belyue that he died likwyce to gyue us an Example to dy from sinne and the concupiscens of the worold Paule saith quod mortuus fuit peccato mortuus fuit semel Roma 6. Peter sayth Cum igitur Christus passus sit pro nobis carne uos quoque iuxta eandem cogitationem armemini quod qui paciebatur in carne destitit à peccato in hoc ut iam non concupiscencijs hominum sed uoluntati dei quod superest in carne uiuat 1. Pet. 4. He that sayd unto Peter pasce oues meas Ioan. 21. And to the rest of all the Aposteles Matt. 10. Acto 1. That theyshuld be mynisters of the church tawght then like wyce how the might pleace god in there uocacion Sayd not goblisse abucket of water Holow bowe Candell bell chalice fount or ony souch begery Matt. 29. but byd them teach that he had sayde unto them and repetyd the same Mar. ulti Ite in uniuersum mundum praedicate Euangelium omni creature preach the gospel unto the worold This was the maner of Christes ministeri in te churche Before this supersticion and Idolatrie was hard of So tawght Paule Acto 20. 1. Tim. 6. Peter 1. Pet. 5. thus sayd god to Hieremye Hie. 1. Fili hominis dedi uerba mea in ore tuo He that speakith in te church must speak the word of god He that will pleace god must pleace him as it is prescribid in the scripture or else all that euer he dooth is nawght if the byshope or prist will pleace god or ony other man let him applie only his uocacion oppointid by the scripture and as the scripture teachyth hym If he be aiudge to kepe iustice without respect of persones if alawer to defend nothing but te right If Aphisiciane diligeÌ„tly to cure his passion and not to take so many cures for auaryce in his haud as thone part may happen to dye whyles he curith thoter if à byshope not to haue so many parishis in his diaecesis as ten diligent lernid men can not ons in ayere know the faithe of souch foules as hath the charge of Christes flocke nethet how the poure simple people beliuithe Examyne souch as ar bound to use the secramentes of Christes church an among athowsand there is not one that knowith what à sacrament is more then an Asse And to souch the sacramentes be not profetable but damnable As ye may see Esay 1. yea when they be not usid according to there institucion God so abhorrith them as thinges repugnaÌ„t unto the lawe As we rede Hiere 7. Non praecepi patribus uestris de holo caustis Et Psal 50. Holocaustis non delectaberis The prophetes by these wordes declarid that no ceremoniesar requirid of ony man without the knolege and confidens of the promes confirmid by the ceremony or without trew repentaynce and fayth for the sacramentes in the church of Christ nether makyth the loue nor reconsiliacion betwen god and man nor reteynith it not it must be receaue and Kept by one meanes to say by lyuely sayth Rom. 5. Iudas by the sacrament receauyd not the promese nor by the sacrament was preseruid from desperacion Matt. 26. But he that will be the frend of god and godly use his sacrameÌ„tes must use them after the forme prescribid by hyme only And know what à à sacrament is by him To say an hody ceremoni a work of the thyrd commaundement Who sayth memento ut diem sabbati sanctifices Exo. 20. and before the workes of the thyrd communndement wherin all ceremonies ar conteynid must allwayes precead the workes of the fyrst coÌ„maundement and of the seconde an inward faith an certayne knolege of god and an owtward profession of his holy name to acertayne the church that he is godes ffrende and reconsilid in Christ or else it were à praeposterous order to set the cart before the horse Lik as if the Kynges maiestis officers shuld yeue his lyuery unto him that the Kyng neuer ment to take into his seruise So to were his liuere without profeit Thus I desyrid to admonishe the good Christiane reader of before I entryd the disputacion of this moost holy cause conserning the blessyd sacrament of Christes holy passion an death That he shuld know that god yeuith his gracies an promese of re
the union in our selfes and to shew the lege of amyte unto the church And to understond the bettet what this word Caenoniae communio is Red the fist capiter of the first Epistole of Ioanâ— where as this word communio is 4. times rehersid There shalt thow se the communion betwen Christes body an us how it is made and by what meanys And then shalt thow se that Paule 1. Cor. 10. and Ioan so well agreyth â—o mine interpretation that the Christiane reader wilbe satisfied I trust in the lord for as all the trew subiectes sworn to the Kyng by there fayth and alegaynce ar prest and redy where so euer the se the Kynges Baner spleyde refort ther unto and say what so euer the Kyng hath to do or with whom so euer he hath Ennymite with all I will associat my selfe to be of this part tyde what be tyde may happe well or woo Vnto this prince I unit my liefe and death the cause He is my lord the making good and reason of the cause I am his sworn subiect fayth yeuen and mi consciens bound Therefore to manifest myne obedience and loue by this baner I procleame liefe and death agaynst his contraries So those that be Christâ—s when thei see the baner of Christ the holy supper and sacrament of the death that wan the uictory of death and the deuill they will there lyue and dy with this baner to declare there obedience they that be not of Christ they care not under whois baner they beâ— so the auaryce mind and detestable loue of the worold be satisfied it is godd Inowgh to theÌ„ with yâ—y For south and nay for south as incoÌ„staÌ„t as the wind lik unto the byshoppes lawes in Inglond that ten tymes hath byn Changid sithens I knew the right hand from the leffte and yet were they proclemyd as moost certayne and infallible uerites With great penalty as mouche as Iieue wz worthe But what man wilbe so made to leade his coÌ„science by souch inconstaÌ„t persones that hathe lawes to damme one yere and to saw an other that that is good and catholike this yere shalbe heresy the next yere They be more inconstant then the wind oure lord of his mercy amend them and yeue theÌ„ grace to know there offences And to promote the only word of god And theach the people therby to know god and his sacramentes They would stablyshe the carnall presence of Christes body in the sacrament by the wordes of Christ Ioan. 6. Panis quem ego dabo caro mea est quam ego dabo pro mundi uita The bread that I will yeue is my fleshe which I will Yeue for the lyue of the worold they say that the first part of Christes wordes is à promese unto the churche to eat his precious body ln the sacrament Panis queÌ„ ego dabo caro mea est And that Christe performyd this promesse in his last supper when he made the breade his bodyeâ— And the rest of â—he wordes quam ego dabo pro mundi uita is à promesse that his bo dy shuld be slayne for the redempcyonof the worold Thus they interpretat the wordes of Christ because dabo is twysse repetyd By the first dabo he promisid his reall and corporall body in the sacrament By the second dabo he promisid the death of his body so that they would these wordes Hoc est corpus meum shuld be the fulfilling and delyueraynce of Christes promes Ioan. 6. Panis quâ—m ego dabo caro mea est Read the hole sermon of Christ Ioan. 6. and then thow shalt perceaue that this interpretation cannot be admittyd Christ ment to bring his audience unto the knolege of â—aythe that they might be pertakers of godes promeses throwgh him onlie And shewid them that he was the bread of consolacion and solace to satisfie the consciens of euery Hungery and afflictyd person Ego sum panis qui de coelo descendi si quis ederit de hoc pane ui uet in aeternum Etpanis quem ego dabo caro mea est quam ego dabo pro mundi uita Now Marke the wordes the bread that I shall yeue is my fleshe he promysid to yeue the breade by these first wordes that was his fles â—e But how to gyue it to be eatyn or to be betyn to be inuisible in the mouth of the Aposteles or uisible with all opprobrie and contempt before his iudges to be liffâ— uppe ouer the pristes head and there sacrificid Orelse upon the crosse to sacrifice him selfe Christ that allwayes promisith with the thing promisid how the thing promisid may be reseauid and usid prescribith the maner howe and after what sort he would yeue his fleshe unto the worold quaÌ„ dabo pro mundi uita I will yeue iâ— for the liffe of the worold his body rent and torn upon the crosse was the form and maner how he wold yeue it for the lyefe of the worold not to be in the sacrament But to dye upon the crosse As this relatyue quam declarith quam ego dabo pro mundi uita The same flâ—she that he spake of in the first part of the sentence Panis quem ego dabo caro mea of the same he speakith in the second part quam dabo pro mundi uita And as thone part of the senteÌ„ce speakith of his body to be sâ—ayne and not eatyn so dooth thother this may be prouid by Christes wordes â—n the same place for he speakyth of his body that shuld yeuelyue unto the worold which only is by the body slayne and not eatin as Paule saith Rom. 6. Ebre 9. 10. as for the sacramentall eating where as Christes institution is trewly obseruid there is nothing but Amemory of this death where of Christ all togather spake in the 6. of Ioan and interpreâ—atith many times in â—hat place this word eat for belyue qui confidit inquit mihi habet uitam Ä™ternam Nether the repeticion of this word dabo is none other thing then accustomyd repeticion of one and the same thing by more expresse wordes It is no meruell that people for lack of knolege and the holy sprit of god so obstinatlye defend the carnall and bodily eating of the body for Christ with all his wordes could not bring his carnall audience to à spiriâ—uall undrestonding As he ment thes wordes Hoc est corpus meum panis quem frangimus nonne communicatio corporis Christi estâ— Etpanis quem ego dabo pro mundi uita must be taken as Christ ment them and as they may best agre withe thother places of the scripture Wondrefull detrement shuld our fait take if theâ— se wordes shuld not be taken with conuenient tropesâ— and figures with out atropelo what shuld folow Christes body to be Pantotopon Christ must haue so great abody as might fill heauen and earthe if it be corporally present booth in heauin and in earthe Also it were inuaine to looke for him at the day of
iugmeÌ„t or to complayne that the spouse is taken away from us For as the say they haue hym suere inough in the pyx and will haue till the woroldes end If it be trew I will say nomore Inde uenturus iâ—dicare â—iuos mortuos it nedithe not to be lyue that heshall cum from heauen to iudge the quycke and deade but to belyue that he shall cum out of the pyx that hangith at euÌ„y aulter now her inuisible and then shall be sensible But how can this lerning agrey with the scripture that sayth Videte palpate quia spiritus carnem ossa non habent quae me uidetis habere Luce 24. how doâ—th this lerning that sayth Christes body to be euery where agre with the wordes of thangelles Surrexit non esthic uenite uidete locum c. Mat. 28. Pauperes habâ—bitis uobiscum me non habebitis Vnderstond the wordes hoc est corpus meâ— without à trope and there shall folow souche conttadiction in the scripture as may not be admittyd better it is to undrestond one place by many then many shuld be made false by the mystaking of one They would agree these places with inuisibiliter modo celesti To say that Christes uere naturall body is here but insensible And dooth ocopy no plaâ—e althow it be as uery naturalle and trew abody as mannes body is except sinne and immortaliteâ— Sed hoc dicere facilius est quam do cere it is not sufficient to say but to proue that they say this argument cannot be denied in Aristoteles scole Corpus est finitum crgo est in locoâ— if Christ haue atrew body it must occopy place in the sacrameÌ„t it occopyyth no place theÌ„ it folowith it is not there Other probacion haue then none But only the sounde of these wordes Hoc est corpus meum the meaning of the wordes be agaynst them Aman may not take the letter with out the sense in amater of wayght Cicero thetnick so willith Semper autem in â—ide quid senseris non quid dixeâ— ris eogitandumâ— lib. offic Because we shuld neuer be troblyd with these gloses inuisible insensible and myraclousment He causid his immortall and glorifiâ—d fleâ— he to be senseble to chid and tried by the fingers of Thomas Ioan. 20. As for the wordes of Paule ad Ephes 4. Philippen 2. that seme to shew Christes body now glorified to ocopy no place I refer it to the iudgment and faith of the Christiane reader where Paule ment ony souch doctrine or not qui descendit idem ille est qui-etiam ascendit supra omnes coelos ut impleret omnia Thauctors of this doctrine dooth alâ—ige the text in Aâ— rong sense For the scripture in many other places dooth confesse Christ to be ascendyd Into heaueus Therfore it is uerylik that Paule would not set him out of heauen But rather by these wordes he ascendid aboue all heauynes be would amplyfy the inspeakable Ioy of those glories that his most precious body possessyth The which in therth was debasyd and abiectyd unto moost uile ignominie and contemptâ— so Paule declaritâ— these too coÌ„trariesâ— moost uile in therth mortaleâ— moost glorious in heauen immortall Illud asceÌ„dit quid est nisi eâ—iam quod descendat prius in infimas partes terrae Etaddit qui descenditidemille est qui acendit supra omnes coelos Paule dooth waye these too propositas and setteth one agaynst thother In infimas partes terrae descendere supra omnes coelos ascendere And he that will gather by these wordes of Paule souch an argument Christ ostendid aboue all heauens thereforuÌ„ he is in no place for out of heuean is no place Then maye likwyce gather of thother wordes this argumeÌ„t Christus in infimas partes terrae desceÌ„dit ergo nulnullum locum habuit in terra But Paule Christiane reader ment no souche subtil tes in this place is holy intencion was to declate booth his inspeakoble contempt that he had in this worold and also his moost glorious loy and honor that now the body hath in heauen and dooth interpretat himselfe ad Philip. 2. qua propter deus islum in summam extulit sublimitatem c. my faythis that his blessyd body is in heauen and dooth abid stille in heanen and not our of heauen Christ sayd Vbi ego sum ibl erit minister meus Erimus autem in coelis non extra coelos aut supra coelos extra omnemfci licetlocum 1. nulllbi Paule sayth Nostra connersatio in coelis est ex quo exspectamus saluatorem And doâ—he likwyce the same 2. Corint 5. this is à trâ—w fayth which I beliue And where as the call Chrystes body athyng celestial and Diuine trew it is immortall and delyueryd from all mortall qualites according to Paules wordes Ro. 6. Viuit Deo â—ultra non morietur What can be in ferryd herof the frute of the blessyd uirgine hath not lo ost his humanite but in heauen his body is as uery trew â—â—â—eshe an blud as it was hanging upon the crosse immortalle and yet uery man And so in this manhed sitty the at the right hand of god Seleuciani did deny that Christ in his fleshe dyd sit at the right hand of god but the Christianes belyue the scripture It is the nature of à coÌ„tencious arrogaunt and prode hart to take out of the scripture some souch propositioÌ„s assound for there purpose to defend a wrong opinioÌ„ thowghe the meaning make nothing at all of there partâ— And then they haue none other word in there mouth but the holy word of god the playne and manifest text the holy goost is the best oratour of all noman can speake more playne then he He hast he most apt and coÌ„uenient wordes to expresse his mind with all And when his wrong conceyuid opinion must be defendid he sâ—ttyth the wordes of the scripture in the ffore ffrount agaynst his coÌ„trary he clea uith fast unto the letter will admyt no interpretacion but as he pleasyth no collaction of places he caryth not whether it agree with other places so the worde sounde for his purpose Which hathe byn the destruction of many ffamous and excellent clerkes as Ishall repete the names of afew to scole the Christiane reader in the fere of god for it is not lerning nor wyt that preseruith the fayth of à Christiane man but godes singuler graces which must be dayly prayed for that by affection he embrasse none opinion what men so euer he is fanty sid un to But say with Dauid turris fortitudinis nomen dei Antropomorphitaeâ— Sayd that god that made man was lik unto martall man And tok occacion to Err by these wordes Genes 1. faciamus hominem in imagine nostra secundum similitudinem nostram and doules the wordes without atrope sound euen so but thexcellent diuines that knowith by the scripture what god is and what man ys will streyght way perceaue that there is â— tropoâ—e and
in his sacra celebrare mysteria hinc fieri quaedam extranea catholice Apostolice traditioni coÌ„traria Sed siquidem domos simpliciter aliqui habere putant oportere in sacris suis orationis 〈…〉 uidelicet gratia nullo celebraÌ„do penitus horam quae sacri sunt mysteriâ— id eis permittimus This godly Emperoure Raygnid Anno domini 500. whereby it aperith it was not the maner of those days to celebrat the supper no where but in the congtegacion openlye as the paesah was commaundyd to be don neuer part of the lamme browght unto the syck man But â—tyn in there congregations as ye rede Exo. 12. Num. 9. where as Eusebiâ—s lib. 6. cap. 34. Ecclesiastes wrytith of one or too to whom the bread was ministrid in there priuate houses It was doune upon à singuler consideracion The persones that receauid this sacrament in there priuate houses were before excommunicatyd by thauctorite of godes word and before there reconsiliacion fell into this danger of deathe by sickenys the deaken was commaundyd to minister the bread unto them that in the reseauing therof they might declare there trew penitence unto the churche and dye in the promeses of god that desirith not the death of sinnerse In the tyme of Cypriane it was usid to yeue the bread of the supper unto chyldren if it were yeuen them as à sacrament it was yle But I cannâ—â— belyue it graunt it were I will not folow Cypriane but the institucion of Christ I know that he was but aman and had his faultes as ye may se by his opinion where he would souch as were Christenyd of herytikes to be rebaptisid We shuld not yet by this auctorite leaue thexample of the Aposteles Except it be in souch places where as the commune ministery of the churche is corruptyd and the sacrament usid contrary unto the institucion of Christe there euery man may in his priuate chambre with his Christiane and faythfull brothers commuâ—icat according unto thorder of the scripture As we sâ—â—ct 2 20. how the Apostoles dyd when the Pharises and pristes of the temple contemnid Christ and his ministery as well of the sacramentes as of the preaching of the gospell where as the faithfulles may receaue openly the sacrameÌ„t it sufficith them it is not nede to to haue it browght unto the syckmannes bedd For the doing therof hath don hurt in the church of god causid many times the pore sick man to put his hope and confidens in thexternall â—act and receauing of the sacrament and thowght himselfe neuer sufficiently preparyd to death but when he had recâ—auid this externall signe And thus was thabuse of the blessid sacrament Men say it is nether commaundyd nether for byddin by the scripture that the sick shuld use the sacrament in there priuate houses The wordes of Paule Ego accepi à domino c. with the textes à fore rehersid shewyth not only how the supper shuld be celebratyd but also where it shuld be celebratyd Sufficiat nobis tradicio Apostolica Let us conform oure selfes unto them as nere as we may Would to the lord that there were no more ceremonâ—es in the doing of this sacramoÌ„t or ony other in the churche then the scripture makyth mencioÌ„ of then blessid and fortunat were the pore ignorâ—t people that now by te and gnaw the bitter bark and neuer tastythe the swetnis conteynid with in this externall signes and no meruell there curates be as wyse as they the blind leadith the blind into ignorancie souch godly preacheres hathe there mother the holy church apoyntyd to haue the charge of those soules that Christ redemid with his preciouâ— blude Person and uicar patrone and byshope shaâ—â—e wayle doutles this horrible sinne to deceaue the people of god of his moost holy worde were the yeuerse of beneâ—ices so god unto there â—enentes or pore people of the paryses as they be unto there dogges and horses it were well for noman yeuith his dogg to kâ—pe but unto hym that hath skyle how to diet hym and to kepe hym in breath to mayntayne his course To saue hym he wax not mange his horse unto hym that best can skyle to hand ill him as well in the stable as in the â—eld Euery thing in the worold is better prouidyd for then the soule of man God matiners for the shyppe Polityk men for the commue wealth an Expert phisicions for the body à pleasaunt coke for the mouth A well practysid capitayne for the wart none in ony affers concerning the body shall be admittid unto ony office but apt and coÌ„uenient persones the best that may be gote in the church of Christ it is no mater passyd of who bare office thowghe he know nomore what appertayth to the charge that is committid unto hym then the lest of his paryâ—he They take great payne to uisit the sick and to ministre the sacramentes it were better they neuer came anere the sick with the sacrament except they knew better what à sacrameÌ„t ment and could shew them godes promises Which ar not only sealyd but also openlye declarid unto the church by the sacramentes And to make more open that the masse is no ceremonie nor the bread there usid no sacrament of gâ—des I will declare it unto the Christiane reder by the scripture that teachith us what the sacrament is and how it must be usid That the Christiane reader by reason of thabuse contemne not the thing it selfe Thowgh the abuse of sacrameÌ„tes is coÌ„demnid yet must we not contemne the sacrament thowgh thabuse of prayer be nowghte yet prayer as god commaundythe is good thowgh winne make men drouke yet noman sayth winne is nowght â—emoue then thabuse of euery thing that is godd and let the thing remayne style This is the diffinicion of the lordes supper It is à ceremonie institutyd by Christ to confirme and manifest oure societie and coÌ„munion in his body and blud untill he he cumme to iudgment Euery word in this diffinicion is in the scripture that it is à ceremony institutyd by Christ Matt. Mark Luâ— and Paule testifieth that it confirmith the coniumction and societe of Christ and his church these wordes of Paule prouith Quoniam unus panis unum corpus multi sumus Nam omnes ex eodem pane participamus â— Cor. 10. and that it shalbe donne till thend of the worold Paule prouith â— Cor. 11. Mortem domini annuncia bitis donec uenerit Now the maner how it was institâ—tid and how it must be usid in the churche It is wroten by Matt. Mar. Luc. and Paule in the places aford reher sid And Paule by name sayth coÌ„uenientibus uobis c. would the supper of the lord to be à ceremony of à puplik and commune assembâ—ance and would in this assemblance the gospell to be preachyd god to be callyd upon in the remembrance and â—ayth of Iesus Christ with yeuing god thanges that he would saue us by the death
of his sonne Therfor it is sayd Hoc facitead recordationeÌ„ mei do it in the Remembrance of me what the supperis And how it was institutid we se by the scripture Now of the other part behold the masse and bring it to the gospell then shalt thow perceaue it is no ceremonie institutid by Christ or his Aposteles Nether nothing done therin according to the scripture but euery thing contrary unto the scripture Where as Paule callyth it à communion and would all the church to receaue it under booth kindes They say it is best to be apriuat masse and eatyn by one pryst Paule willith the gospell of Christe to be preachyd unto the congregacion they mummul and dreame à sort of collectes and other beggery unto dead saynctes as nether profetyth them selfes nor other but blasphemith godes holy name Yet say they it is a godly thing wher as god nether the scripture neuer ment souch Idolatrye it is à ceremony instiâ—utid by more byshopes then twentye to the great iniury of godes wotd And thauctors therof damnyd eternally except they repentyd before they departyd out of this worold for they nolesse deceauid the people of god then the deuill in paradyse He was not content to suffre godes commaundement as it was yeâ—en without à false glose ner these membres of the deuill would not Christes church to use Christes holy supper as it was yeuen by Christe without there deuillyshe and detestable addicions yet wyckyd membres of Antechrist they must be callyd the holy church Thowgh all that euer they intend is the pest and destruction of the church and there religion as contrarie unto Christ as darkenys is to light And say if there were not souche ceremonies addyd unto the lordes supper as they haue inthe Masse people shuld be prouokid to no deuocion nor could not religiousâ—y honor that moost holy sacrament therfore say they is all these ceremonies addyd Aprofound reason doutles as meite for the mater as can be and as farr fet as he that neuer wist what à ceremony of Christes to stamentis But as one that neuer suckt other mylke then of à cowe that hath caluid full many à thowsand Bulles of ledd therfore Iwill set before thies of the Christiane reader the ceremonys of this holy supper conteynid in the scripture and the signification of the ceremonie not ffaynid of my brayne but by thexpresse wordes of the scripture and so teach the Christiane to loue the ceremonies there expressid and to detest the blind ceremonies of men Christ the same nyght that he was betrayde unto the lewis sate at supper with his 12. aposteles and among other godly talke in his sermon unto them he sayde that one of them shuld be tray him Mat. 26. Mar. 14. Christ that knew thart of all men saw the treason that Iudas had wrowght agaynst him and knew that he was at à full poynt with the lewes to deliuer him unto them the mater was ffully concludyd upon and mony receauid This wyckyd man was not yet so far paste but there remanyd place of indulgence and for yeuenis or else Christ would neuer haue admouyshyd him so many times because god hatyth sinne he admouishid ludas in time to repent But as awyckyd person he contemnyd all admonicions desirid to finishe his treyterons purpose and after that he had eatyn of that holy supper he depertyd out of Christes companye and with all dilâ—gence sowght how to haue his admonitour slaine Ioan 13. 14. declarith more at large Christes wordes and factes at this supper But these wordes of Matt. and Mark. Shall admouishe the Christiane reader what ceremony owghte to be usid in te church before the use of the sacrament What te minister shuld do and what the rest of the people shuld do The ministers office is to make à solenne sermon to admonyshe euerie man of his deuty and office towards god and to exhort all men unto godly and unfaynid repentaynce The peoples deutiis euery one to proue and examine his conscience and fayth and so to eat of the bread and to drink of the winne as Paule teachith 1. Cor. 11. And so to mark the word of god preachyd agaynst sinne as thowgh god himselfe spake it And remembre that when Christ sayd unto the Aposteles that one of them shuld be tray him all were amasid at these wordes and with sorowfull countynaÌ„ce thone beheld thother with great fere who it shuld be they hard à wounderfull sine namyd euery one examinid his awne conscience whether it were culpable of ony souch sinne or notâ— and with fere demaundid who it shuld be this act of the Aposteles declare what euery mannes office is that cummith to the sermon wher by the word of god sinne is accusid to examine his awne coÌ„science and se that no souch sinne be in him that god condemnith by his word If he be culpable to repent from the botom of his hart and desyre for yeuenis But now adayes when sinne is rebukid ffew men entrythe into there awne conscience but rather into other mennis Suppoâ—â—th that the word of god rebukith the sinne of nthers and not his or elsâ— he iudgyth himselfe to be no sinner where as â—uery man hath abundannce and to many if he knew himselfe well and souch horrible fautes as decerue eternall death A good conscience wilbe sone pryckyd at the name of sinne and be ashamed that he hath offendyd so myghty alord and aferd also of his iudgmentes and diligently amend his liefe The conscience destitute of godes fere passith not adele of the worde is mouid nether with fere ner with loue but contemnyth booth god and his wordeâ— as we may se by Iudas not only this sinne of obstinacy and contempt of godes admonicions unto penitence But also uery Hypocrysie as raynith now adayes ouer all the worold men associat themselses in to the company of souch as fere god cum unto the sermones to hyre godes wordes and be nothing the better they amend there lief nothing at all They say it was à good sermon the man spake well But what a uaylith it that he spake well and the herer to lyueyle What am the better that god and his word bâ—â—holy or an other man uerteus except I transform myâ—â—yleliefe unto commaundement of god and lyue 〈…〉 nestly nothing at all They yoies of Abraam Isaac and Iacob in heauen appertainith not to souche as know only the faythe of them But unto souche as obey the coÌ„ma undement of god as they dyd Man must yeue place to the word of god when it is told hym and refrayne from all thinges repugnaunt unto the word to promote the worde that godes Kingdom maye raygne upon therte Who so euer prechyte it hyrith it prechid or permittith it to be preachyd except he folowe it nothing auaylithe him Those tescripture declarithe to be blessyd that worke the word and haue there medicacions in the lawe of god the sermon must
Christ great darkenis and to mouch causid the signes of the sacramentes to be este mid They shall not be contemnit nothing the rather thowghe there right use and nature be knowen god for bide that ony Christiane man shuld speke against them But it is the office of eueri maÌ„ to know the maner of speche in the scripture and to iudge according uÌ„to the meaning of the wordes and not as thei sound only for then shuld we make diuerse godes where as it but one Dauid Psalm 24. Callith tharke the lord of glorie whiche was but à sacrament of godes presence Tollite o porte capita uestra Attollimini fores sempiterne ingredietur rex rex ille gloriosus Qui est ille Rex ille gloriosus Do minus fortis heros Dominus uirtute bellica insignis Likwice Psal 68. Iakum Elohim inquit Simul atque exurgitdeus inimici eius desperguntur fugiunt à conspectueius qui ipsum odio habent The scripture is full of souch maner of speche yeat was not tharke god nor turnid into god But the substance remaynid allwayes and not douttid there of Great meruell is that Christiane men knowith not the maner of speche conserning à sacrament as well as the lewes They had sacramentes as well as we and yet Neuer brawlid about them as we do and thowghe manye superstitions happenyd in those dayes and men put there hole confydence in te externall sacramentes yet made they not there sacramentes there God as the Christians do thay ffaylyd of the end how he it not in the mater and signes And to declare the mater openly what we be bownd to beliue of godes testameÌ„t what it is I would that the Christiane shuld undrestond that it was nether circumsicion ner pesa in the old law ner baptisme ner the sacrament of Christes body in the new law no nether the death ner blud sheding of our somour Iesus Christ it seife that is the Testament or legacy that god hath bequest unto the faythful les where of Hieremie spakyth capit 31. the legaci and testament is remission of sinne and lieffe eternall which is promisyd us for the merites of Christ and this legacye and bequest is made sure sealyd and confirmyd by the death of Christ whyche the father of heauen acceptyth as à sufficient pryce for the purchesse of eternall lieffe And all the sacrament that be or in tyme past hathe bynne ar none othere thyng then testimonyes of this good will and fauour pf god tawardes us apointid in the churche to lede oure fayth unto Christ thoÌ„ly sacrifice for sinne whoys Merites eytendith not only unto us after his passion from the tyme that he was promisid unto mann in the beginning of the worold Gen. 3. as many as belyued in hym were sauyd as well before as after his passioÌ„ for he was the Mediatour betwene god and man from the begynning Iesus Christus heri hodie in secula Ebre 13. Abraam uidit diem meum gauisus est Ioan. 8. Patres eundem cibum eadem escam comederunt biberunt 1. Cor. 10. Abraam Isaac Iacob were iustified by the fayth they had in Christes Merites to cuÌ„ and were signes of this only sacrifice to cum Ioan. Chrysost ho melia 55. in Ioan. Et Ireneus contra haereses lib. 4. cap. 13. dooth interpretat these wordes diem meum Ioan. 8. for the death of Christ Saynct Augustin Tracta in Ioan. 43. dooth understond by these wordes diem meum as well the day of Christes natiuite as the liefe eternall Ego inquit non dubito patrem Abrahamum totum uidisse and that is consonant with the wordes of the scripture Lu. 16. where as is declarid the condicion of souch as died in the fay the of Christ before he suffrid and that they were in Ioye and did not as the worold now for the moost part dooth bylyue that there sacramentes were of souche uertewe to saw them They kept them with reuereÌ„ce and lyuid in the hope of the pâ—omese that they confirmid to say the death of Christ to cum And we belyue in hope of godes promesse for the Merites of hym that hath died and is passid out of the worold as it is signified by oure sacramentes Lefte unto us by Christ in the scripture sufficieÌ„tly there tawght how they shuld be usid and to what end where with all people that haue à godd opinion of Christe shuld be coÌ„tendid and thynk uerely that all the wysdom of the worold cannot deuise a better waye how to use the sacramentes then he hathe there tawght us and that noman euer louid his churche as well as he that shed his bludd for the Redemption therof and to acertayne us of this loue he gaue the testament and his sacramentes wher with all we might kepe and preserue his loue were we so gracious to ffolow this bookâ— and testameÌ„t only and not the dreames of men ffor the law of god is without faut and all imperfection Mannes lawes hath ffaultes and is unperfeyt what shuld moue man to depart ffrom trewth un to lies ffrom perfection unto imperfection from the holy gost in the scripture unto the lyyng sprit of man Nothing haue they to ffere the simple man more with all then to say if this lerning be trew oure fathers be damnyd they belyuid not so and then reherse agreat manye of holy mennes names who is doctrine they repugne for they iudgid aright of sacramentes Graunt they dyd not There auctorite must gyue place tho the scripturs And let the Christiane reader rather condemne the fact of all men that abuse the sacramentes rather then to say thorder that Christ hath ordeinid is not sufficient Hold not with the moost part but with the better and acknolege them to be of te better part that use the sacramentes as the scripture teachite And wheÌ„ they preache so moâ—che of there doctors holynis demaund whether Christ was holy or not and wheÌ„ the say the holy churche thus tea chith Masse to be good Think whether Christ were of te churche or not and when the would excuse the re addicious unto the supper of the lord with there good and holy intencions that it hath byn so ordeynid by all lernid men that hathe wroten Demaund who is better lernid then Christ or who ment better to the churche theÌ„ he and if they haue more wit to use the ceremony of Christes supper then he Or better wrytith of it then the Euangelistes Who wrytith as clene agaynst there use as light is to darkenis râ—de the scripture well and se And rather condemne all men of the worold then to graunt that the scripture teachithe us not sufficiently the use of sacramentes and all other articles of oure ffayth Let the word of god be the Lantern unto all thy liefe and confirm thy knolege there by And then art thow sure Now I will answer unto souche argumentes as my lord would
Marc speaking of the bread Acceptum inquit distributuÌ„ discipulis corpus â—uum illum fecit c. quo modo corpus suum fecit si panis non est corpus sed figâ—ra corporis eius panem fecit corpus id est sui corporis representationem consecrauit So doothe Cypriane Epistola ad Cecilium say of the chalice Non potest uideri sanguis eius quo redempti uiuificat sumus esse in calice quando uinuÌ„ desit calici quo Christi sanguis ostenditur the wyne is put into the chalice to represent the blud of Christ So in his sermon de oratione dominica say the that this supper is à mysticall and sacramentall eâ—ting and drinking of Christrs body by faythe and not carnally as this opinion of transubstaÌ„ciation would haue it Mentis non dentis sacramenta sunt pabula in quit August Saynctâ— Hiero in Epist ad Rusticum Nihil diciuâ— Exuperio Tolose episcopo ait ut qui uasis ecclesiâ—e praeciosis in pauperuÌ„ alimoniam distractis corpus Christi in canistro uimineo sanguinem portare in uitro Also li. 2. contra â—ouinianum quaestione secunda ad Hedibiam He doothe as Christ did as the Aposteles dyd as the scripture doothe call the sacrament of Christes body the body it selfe And so we read in sainct Am brose id quod panis erat ante coÌ„secrationem corpus esse Christi post consecrationem the bread was callyd the thing that the bread representid Because men shuld with the more reuerence and owsten use this holy sacrament But what his censure and iudgment was of the signe it may he knowyn in his commentaries upon the ffyrst Epistole to the Cor. capite 11. where he say the that the supper is the signe of the thyng and not the thyng it selfe he cally the the cuppe the figure of the blud and not the blud it selfe the bookes de sacramentis that be namyd to be his be not his`as those too reasones may well persuade the doctrine of them agreythe not withe the doctrine of his other workes nether withe the wrytynges of his scoler and disciple saynct Augustine Rede his 10. book de humanitate Christi assumpta in LucaÌ„ Ergo non supra terram nec in terra nec secundum carnem te querere debemus si uolumus inuenire nunc enim secuÌ„dum carnem non nouimus Christum Denique Stephanus non supra terram quesiuit qui stantem ad dextram Dei uidit Maria autem quae querebat in terra tangere non potuit Stephanus tetigit quia quesiuit in coelo thys doothe Hilarius godly declare in the 137. Psalme where so euer this later age could take occacyon of ony holy Doctors wrytyng by the lest word of the worold they wrestyd the word ffrom the Doctors meaning to stablyshe there opinioÌ„ of traÌ„substancion of bread euery doctor of antiquite makythe agaynst it and yet the will not leaw there miserable blyndnis I would repet more places of the doctors But it nedithe not those that hathe wroten ageynst this falsched before me in Latyn and in Englyshe better lernyd then I hathe gatheryd so many places to gather that it suffycythe euery hart that is not weddyd unto his opinyon Red saynct August in 6. capiter of Ioan. and in the 98. Psalmes Expondyng these wordes nisi manducaueritis carnem filij hominis in the person of Christ saythe this Spiritualiter inquit intelligite quae loquutus sum Non hoc corpus estis manducaturi quod uidetis bibituri illum sanguinem queÌ„ fusuri sunt qui me crucifigent â–ª Sacramentum aliquod uobis commendaui spiritualiter intellectum uiuificat caro non prodest quicquam c. Would to god the worold could understond this kind of eating Souche as would proue Christes body to be here upon therthe ha the nothing but wordes of there awne inuencion withe out the scripture where with the deceaue the unlernid it is sone doÌ„ne to make godd athing impossibleby wordes and à swete oracion to souche as be ignoraunt of the mater that is spoken of as Cicero Nihil tam incredibile quod non dicendo fiat probabile nihil tam horridum quod non splendescat oratione tanquam excolatur as it may well be seene in this mater of the sacrameÌ„t where as people by wordes ar constraynid to honor apeace of bred for god Then my lord would mak godd the wyckyd masse by diuersice of termes instirucion and tradicion And saythe that Paule delyuerid unto the Corinth by tradlcion the use of the lordes supper And wouâ—d make the deuillyshe masse to be the tradicioÌ„ of the Apo steles because Paule saythe Caetera cum uenero disponam And of these wordes my lord would infer that all this Romishe rites and usayges of massing were the tradicioÌ„ of the Aposteles but the place seruith nothing to pue my lordespurpose It is no nede to go by coniectures asmy lord doothe to interpretat Paules wordes the meane nothing of the supper ffor Paule saythe conâ—erning the use therof he deliuerid unto them the thing he receauid of the lord In the whiche wordes ar too thinges to benotid ffyrst as concerning the use of sacramentes in the churche it shuld be none other wice tawght nor ministrid â—nto the people than god commaundithe And that only god is thauctor of euery sacrament and hathe prescribid how they shuld be usid The second is that the Corinth were before in all thinges aright instrucâ—d according unto the institucion of Christ in the use of the â—acrameÌ„t But in other thinges Paule desirid the church of Corinth to be reformid therfore he sayd Caetera cum uenero disponam theophilact is of my part But the use of the sacrament was playnly Absolutely and moost holyly tawght and usid before in there churche As these wordes ffull of emphasis and uertew declarithe Ego accepi à domino quod tradidi uobis I wounder what mouithe my lord to say Paulement these wordes of the supper and would make Paule and the scripture auctor of souche abhominacion as the masse is that now is usid Those that redithe the histories and wrytinges of our elders knowith what byshopes of late dayes made this masse The Apostoles and primatiue churche did celebrad the lordes moost holy supper without pompe and all this rable of stinking ceremonys moost simplely My lord shuld not be offendid with those that would the supper to be usid simplely He shuld remembre that the lord himselfe and his Aposteles usid it so with the prayer of Christ Pater noster As Hieronâ— and Gregory testifithe thone li. 3. contra pelagianos Thother li. Epistolarum 8. Epist 7. The historys be playne what the byshopes of Rome hathe donne in this mater How and by whom these ceremonys hathe byn augmentid The uer be prolambano that paule usithe signifieth as budeus sayth in commentarijs linguae Graecae per manus traditum accâ—pio ut successor facit qui prouinciam
accipit Significat à maioribus accipio quasi per manus tradituÌ„ accipio Et à maioribus audiendo accipere Paule could not haue deliueryd this supper of Christ unto the churche except he had ffyrst receauid it Nor Moses the law unto the Israelites Is this à godli maner of speaking to say Moses gaue the law unto the â—ewes The Apostoles prechid the gospell unto the Iewes and gentilles Paule preactid and institutid the sacramentes commanudeid by god Therefore the lawe of god the gospell of Christ and his sacramentes be the tradicions of Moses and the Aposteles They speak neuer of them selfes and gaue nothing of there awne braynes unto the churches But Moses and the prophetes sayd this all waye sic dicit dominus So saythe Paule Ego accepi à domino quod tradidi uobis And god toke ffrom the prophetes and the Aposteles all auctorite cleane that they shuld speake nothing in te churche but as they were tawght Sic dices filijs Israell Praedicate ea quae ego dixi uobis Matt. 28. I will councell the Chrissiane reader to leaue the bookes of men and lern the scripture who only teachithe all trewthe and right use of the sacramentes And to folow the councell of Cyprianeâ— Si ad diuinae traditionis caput originem reuertamur Cessat error homanus sacramentoruÌ„ celestium rationeÌ„ perspecta quicquid sub caliginÄ™ ac nube tenebraruÌ„ obscurum latebat luce ueritatis operitur Hoc ergo oportet facere dei sacerdotes pÌ„cepta diuina seruaÌ„tes ut in aliq o si nutauerit uacillauerit ueritas ad origineÌ„ dominicaÌ„ EuangelicaÌ„ Apostolicamque traditionem reuertamur et inde surgat actus nostri ratio unde ordo origo surrexit The scripture and tradicion of the Aposteles we must ffolow The Masse hathe nether god ner the scripture nor honesty that defendythe it for lak of auctoryte they gangle an old wiefes tale that gracianus theachythe Rede of the foundacion and founders of the Masse more apud Polydorum urbinam de rerum inuentoribus lib. 5. cap. 9. 10. This is a-wofull doctryne to preache unto the people that lackyth a father My lord tellythe atalle of Ananias that was sent to PaÌ„ule Acto 9. and of Moses that lead the Chyldron of Israel in the desert yet were they belyuyd of the people But why Ananias sayd Saule frater dominus misit me ad te so sayd Moses so sayd the Prophetes wheÌ„ so euer the prechyd or tawght ony thyng We can proue by the scripture that they were sent from god Now these menne that cum to the people with transubstaÌ„cion we know by the scripture they ar agaynst god and his trewthe therfore people must ffolow this commaundement of Paule Omnia probate quod bonum est tenete For the scripture coÌ„demnythe those that preachith there awgne imagynatioÌ„s and dishonorithe the truithe God for byd that oni shuld condeÌ„ne Moses or the Prophetes or now hym that prechythe the word of the lyuyng god he commendyd Moses and other that preachyd trewly and condemnythe souche as preachythe falsly And wher my lord saythe that in the 24. of luce and the second of the actes that the supper of the lord was usid under one kyne of breade that is not so Thowghe only bread be namid yet was there wyne ministrid likwyce for Christ is lik unto himselfe all wayes and would not be à breaker of his awne institucion under boothe kindes Thowghe there be but one made mencioÌ„ of in this place My lord is not ignorant that bread is taken in the scripture for the hole ffest and baÌ„ket as we see Gen. 18. in the pater noster we say paneÌ„ nostruÌ„ quotidianum da nobis hodie And by the bread undrestond all thinges necessari for the body Victum pacem defensionem bonam uoletudinem c. This maner of speache was allso usid among the gentiles As Erasmus wrytithe in symbola Pythagorae Panem inquit ne frangito The gentiles at the making of peace and lowdes eat togather in one ffest whiche was as à confirmacion of the peace So doothe Christiane men when they be at peace with god throwghe Christ And as the Ethnikes were admonishid to kepe the peace reconsilid by there sacramentes so be the Christianes also Why dooth not my lord Mark these wordes Act. 2. EraÌ„t perseueraÌ„tes in doctrina ApostoloruÌ„ coÌ„municatione fractione panis precatio nibus Why doothe they not study to restore the doctrine of the Apostoles into the churche agayne and let this adulterous tradicions of men passe That churche was assurid of Christ by his word And this churche that men defend hathe cast out godes worde and the Aposteles also Then my lord saythe by thauctorite of Gregorie Nazianzene that it is not necessary to obserue all thinges in the fupper as Christ did I graunt the same or else we shuld haue our fet wayshid as the Aposteles had But let mi lord proue that we shuld not use the supper as à coÌ„munion distributid unto thole church under bothe kyndes And theÌ„ hathe my lord donne somwhat Then by the auctory of the prophete Malachie ca. 1. my lord would stablyshe the Masse and proue it to be à sacrifice Ab ortu solis usque ad occasum magnum est Nomen meum in gentibus in omni loco incensum offertur nomini meo atque oblatio munda The prophetes mynd was that all the ceremonies of the law shuld haue an end when Messias came and that all the Christianes shuld offer Mucktar unto god thymiama uel incensum Now this word mucktar signifieth also prayer Psal 141. adapteiur oratio me uelut incensum ante conspectum tuum And the prayer of the Christianes is this oblacion spoken of by the prophet And not the masse Nor the word that ffolowithe Minhah helpith the masse nothing at all Which signifiet farinaceaÌ„ oblationem siue molam And his taken Psalm 141. for the euening prayer By this word Minhah the prophete under stode the uocacion of the gentiles unto the ffaythe of Christ Non est mihi in uobis beneplacitum dicit dominus neque acceptum habeo munus ciboruÌ„ id est oblationem de manu uestra id est à uobis oblatam Etenim ab ortu solis ad occasum eius usque id est erit tempus gratiae quo acceptabo munus gentium quod offerent mihi in omni loco nomini meo inceÌ„sum atque mola pura offertur erit oblatum munus mundum per cultum ueteris legis intelligit cultuÌ„ nouae id est optime preces anime fidelium thus dooth the great clerk uatablus writ in his annotacions Diuus Theodoretus Episcopus Cyrensis writythe in this maner Non est mihi uoluntas in uobis dicit dominus omnipotens c. funditus uos reijciam nam permultum detestor uestra facta uictimas quas offertis execror quarum loco uniuersum