for yf nothynge were takeÌ„ here fyguratyuely thaÌ„ shuld here be no place for the wor kyng of fayth because y â— nothinge shuldbe spiritualli done but what soeuer it be we shuld take it after a fleashely intellectyon and what fayth is by the sentence of S. paul is an argumente of thynges that appere not that is not of these sub staâ—nces which ar sene but of tho se whych are not sene yet shall we here take nothynge accordyng to faythe for what so euer it be wee maye see and diserne it after oure corporall sences and what I pray you can be more foolyshe to take bread for fleshe call wyne blood and a mysterye we cannot call it wher no hyd or secret thyng is she shed â–ª here is to be vnderstande in thys holy supper of the lorde that it representeth to vs an inuisyble grace and therfore it is not alone thyng that is sene and that is beleued for these thynges that bee sene doo onelye feade the corruptyble bodye beynge corruptyble theÌ„ selues But these thynges why chear not sene do fead the immortall soules they beynge immortall them selues Oure fathers in the deserte by a spyrytuall meat and a spyrytuall â–ª drynke dyd eate Chri stes bodye and drynke hys blood as thee Apostle dothe wytnesse oure fathers saythe he haue eaten the same spyrytuall meate dron ken the same spyrytuall dryncke as ye wold say So could he in the deserte turne the manna and the the water of the roke into his fleshe and bloud Notwythstandyng hys fleshe was haÌ„ged on the crosse for vs longe after and hys blood shed and here you shall consydere what is ment by these wordes spo ken â–ª by christ except you shall eate the fleashe of the sonne of maÌ„ and drike his blood you shal not haue lyfe in you he sayd not y t his fleshe whych haÌ„ged on the crosse shuld be cute in pecys and eaten of hys Apostles nor that hys blood whych he shed for the redemption of thee world shuld be geuen his disciples to drincke for it were a wycked thynge yf hys fleshe shuld be eaten and hys blood dronken as the capharnetes and infidelles toke it beynge offended wyth hys sayinges therfore he sayd to hys dysciples yf you shall see the sonne of man ascendyng thyther where as he was before c. as thoughe he shulde saye You maye not thynke my fleshe to be eaten of you corpo rally neyther my fleshe to be deuy ded into peces for asmoch as after my resurrection ye shal se me vysyhly ascend into heaueÌ„ wyth the fulnes of my hole body and blood Then ye shall perceaue my fleashe is not to be eaten of these that beleue as the infidels thynke But that the bread and the wyne chauÌ„ged by a mysterye into my body blood is to be receaued of y â— fayth full for he saythe consequentelye The spirite is he that quickeneth the fleshe profyteth nothing after any soche sorte as the vnfaythfull vnderstande but otherwyse it geueth lyfe as the faythefull take it by a my sterye So in thys mystery of the body and blood of christ her is spirituall operacion whych ge ueth lyfe wythout the whych ope racion the mysteries be vnprofytable for wel may thei fead the bo dy but the soule they cannot here the papistes saye that those thynges be done in veritie but not in a mysterye wherin they repuge agaynst the wrytynges of the holy fathers S. augustin sayth Except ye eat sayth our sauyour the flesh of the sonne of maÌ„ and drinke his blood ye shal haue no lyfe in you he seameth sayth he to commauÌ„d a wycked thynge Therfore it is a fygure commaunding vs to be coÌ„municators of hys passion this is profytable to prynt in our memories that hys fleshe was wouÌ„ded and crucifyed for our sakes S. au gustyn doth thus affyrme the mysterye of the body blood of christ to be a fygure for it is no poynte of religion sayth he but rather inâ— quitie to take hys fleashe and hys blood carnally as they dyd whych vnderstode not Christes woordes spiritually but carnally and weÌ„t backe therfore and departed from hi. Now here is playnly seâ— forth vnto you that thys holy sacrameÌ„t of the bodye and blood of christes is a mystery certifieng thy weake coÌ„scieÌ„ce that as that sacramentall bread is brokeÌ„ â—o was christes bo dy brokeÌ„ for your synnes yf ye be faythful abyding in christ he in you but yf you be wicked vnfay thful ye do not eate hys fleshe nor drynke his blood although ye eat the sacrameÌ„t of so great a thynge These be bedes wordes vpoÌ„ the. i. epistle to the Corinth the. x. chap. Now where as these dasyng drea mers lowsy locustes doth teach that the presentes of christes natu ral body is holy coÌ„tayned in y e sacrameÌ„t that is easyer sayd theÌ„ pro ued For this sayth S. aug to Hie to his body wherin he rose muste be in one place but his truth is di spersed in al places also writing vnto DardamuÌ„ doth proue that y â— natural body of christ must neades be in one place onely also y t his soule can be but in one place at ones further saythe yf we shulde graunt christ to be in al places as touching his manhode we shulde take awaye the truthe of his body for he playnly affyrmethe as touching his godhode he is in euerye place as touching hys manhode he is in heaueÌ„ as this doctryne of christ doth playnly proue spokeÌ„to his disciples sayig yet a lytle whi le I am with you theÌ„ I depart to him y t sent far he sayd agayne it is expedieÌ„t for you that I depart for except y t I depart that coÌ„forter shal not come vnto you And yet he sayth further forsake y â— world goo to my father more fully to touche thys matter he also sayth poore meÌ„ ye shal euer haue w t you but me you shall not euer haue here it appereth as touching hys godhead he forsoke not the world wheÌ„ he ascended vnto hys father and therfor it must neades folowe that as touching hys fleshe and manhede he forsâ—ke the world as al the old doctours and faythfull fathers de fyne that christ ment not that hys natural fleshe shuld be present in the sacrameÌ„t to be eaten with our teth and therfore whoso beleueth hys body naturall to be theyr is begyled and is robbed of the true beleue therin wyth theyr craftye coÌ„ueyaunces vnwrytteÌ„ truthes by whyche they brynge the people into bondage and captyue theyr consciences in blyndnesse to the vtter destruction of soule body Teachyng them a straung doctryne contrary vnto the gospel But euery plant that my heaueuly father hath not planted shalbe plucked vp by the rootes sayth christ and now accordynge to my fyrste parte and preposicion of thys mat ter I saye y â— ther is sufficieÌ„t scrip tures wrytten for
¶ A declaration of thee power of Gods worde concerning the holy supper of the Lord confutynge all lyers and fals teachers whych mayntayne theyr maskynge masse inuented agaynst the woorde of God and the Kynges Maiesties most godly proceadynge compyled Anno dnÌ„i M. D. XLVIII Ezechi ii ¶ Theyr fathers haue broken my couenaunte euen to thys day and they to whom I send they ar chyldren wythout all shame of such an hart as cannot be reclamed SAinct ThoÌ„ saith y â— worlâ— malignaune Is sore infected in great â—eoperdyt through vaynglory which is repungnauÌ„t To gods preceptes hys lawe and veritie For people they be of soch malignitie and corrupt mindes seducig what theâ— may Al godly proceadinges vtterly to delay Maruel not you bishops prelates of dig nitie Though in y e zeel of Phynes also Helias I stomock your sturdines so ful of impietie thus stubburnly to staÌ„d against our Iosias which to reforme hys church brig it as it was To her primer state yet seduce ye what ye maye Hys godly reformacion vtterly to delaye This practyse you that sâ—â—tful generacioÌ„ Under cloked ypocrisy your grauÌ„tshire to mayntayne much after your brother Iudas is yourâ— coÌ„ uersacion w t your lowsy â—urkig to play legerdemayn your craft is ê‘ceiued because ye coÌ„uay not cleane Yet are ye not ashamed seducing what ye maye His godly reformacioÌ„ vtterly to delay What câ—science had your forefathers to put in theyr treasurye the. xxx siluer plates which was for blood the pryce But no coÌ„science at al had those beastes so bloody To murther the son of god accordiÌ„g theyr practyse such lyke ar our spiritual leaders â— their de uyse Whych be not ashamed seduce what they may his godli reformacioÌ„ â—â—terli to delay Sought they not by al meanes vtterly to quenche The fayth of christes moost glorious resurrectioÌ„ and as y â— damosel y â— inquisitiue weÌ„che to haue trapped peter she asked him a questioÌ„ do not these biting beares so ful of coÌ„â—eÌ„â—ioÌ„ wythout al shame inuent what they maye His godly reformacioÌ„ vtterly to delay These waged souldiours they shuld surmyse a lye That christ was stolne they being a slepe this exercise our ministers doth vse ocâ—pâ— by their hyrede sophisters to blemish kepe this heaueÌ„lâ— veritie froÌ„ vs hongrie shepe And as shameles lyers seduce what they may His godly ê“cediÌ„ges vtterly to deley Great is y â— diligeÌ„â—e labour study of these whorish apostals apostels I shuld say which vnder y â— similitude of vertue â—o holi lyke popish ypocrites craftely do thei play yet of their duble deliÌ„g ashamed are not thei by al subtil meaÌ„es to seduce what thei may His godly procedinges vtterly to deley But truly they labour trauel in vayn Lyke besheles of gods wrath to kyck spew and spurne yet shal the truth haue his passourth playn though they wold kyl head hange burne for the word of god shal not in vayn turne but shal worke gods wil seducet what they maye â–ª His godly precedinges vtterly to deley Christ sayth the tree is knoweÌ„ by y e fruyte TheÌ„ must ye be iudged at the eye ymyneÌ„te By youre subtyll sleyghtes though ye seame mute Yet worke ye heythny she lawes and rytes pestelente mayntayniÌ„g mysteris of madnes bitormeÌ„t And tyrable terrours seduciÌ„g what ye may His godly reformacion vtterly to delay A plant set was in the corrupte councell Of your alicâ—eÌ„t grauÌ„t syre of soch laudatioÌ„ That yf al your â—ugling shuld you yet fayl That shuld bring you to your estemacion this captyue you meÌ„s coÌ„scieÌ„ces by collusioÌ„ Wyth your venemous vanities seducyng what ye maye Thys most godly reformacioÌ„ vtterly to de laye Go lytle boke god send the good successe In their harres mindes which wil y â— puse and not to be blamed bicause y u doest expres theypocrisi of soch as gods word doth abu se Thy name manifest here y u doest refuse Yet in this myter who that applyeth hys mynde Thy holy name wrytteÌ„ therin shal he fynd To the hyghe excellent and most gracious Prynce Edward Duke of Somerset Erle of Hertforthe viscounte Beane Campe. Lorde Semer Gouerner of the Kynges Maiesteis person and Protector of al hys realmes hys leauetenauÌ„ te general of al hys armyes boht by lande by sea treasoroure and Erle marshall of England Gouernour of the Ylles of Gernsey Iersey and knight of the most noble order of y â— garter ¶ Ihon Mardeley wysheth grace peace abundaunce of knowledge in gods truthe securitie of body wyth long lyfe in the lyuinge God Thorowe Christe Iesus oure onely sauioure COnsyderynge redupted and moost noble prynce howe prone and ready the malig ners of gods veritie â—e w t all theyr exacte diligence to depraue and say yll aswel of the true doctrine of that infallable and syncier truth as al so of thee teachers preachers of the same it hath in manner coÌ„pelled me â—oundering the great dysceatfulnesse and sturdynesse of the se wycked wordlinges whych bee so pernyscyously bent to blynde y e people of god wyth lyes old wy fe â—â—ables to depresse holde dow ne the gospel of christe and styl to vpholde and mayntayne mannes inuencyons dreames tradicioÌ„s Thus moste gracious lord hath in maner coharted me to set fourthe thâ—s symple worke touchyng the most holy body and bloud of christ whyche is the food of oure soules and confortable pledge of our saluacion sertyfyenge the true beleuers to be made heyres of eternal lyfe and the partakers of all christes merytes Death and resurrection the whych moste sacred mysterie hathe bene bothe learnedly and pythely by soundrye notable clerckes and learned menne devulgated vnto the congregacyon as well in theyr Sermoones as in wrytynges therein confutyng all errours and false opynyons whyche the vngodlye malygners haue seduced thee people in and yet doo bothe by wrytâ—nge and preachynge contrarye vnto the instytution of Christe the symple meanynges of the Scriptures and the Kynges Maiesties mooste godlye proceadynges where of youre gra ce is a fortherer of the same I haue most redoupted lord as one moste vnworthy and indynge wythout profound knowledge of learning confes me far vnhable to enter in the discussing of so hygh a matter yet albeyt I haue according vnto the talente whych I haue receaued not hydyng it in the grounde as dyd that euel seruaunte but to y â— measure and vnderstaÌ„ding which I haue receaued of god by y e gyfte of hys spyryte I wyll lyke vnto ruthe the mohabite grayne some parte aswell vpoÌ„ the land of scrip ture as vpon auncient Doctours approued and theÌ„ so gathered as it were in a bundell together the true vnderstanding of this mystical meate of christes body bloud Declaring the right vse therof as by the worde of God shalbe playn lye approue and for bycause as yet this holy misterie hangeth as it were in a ballaunce and not the true weyghe therof as yet
so earnestly of these thynges that he calleth heaueÌ„ and â—arth to wyt nesse wyth hym that be â—yd premo nyshe and declare to vs before of these Antichristes that shuld come Declarynge therby what care and sorowe he taketh for vs and how sore he lamenteth that we shulde be thus seduced and disceaued by soche blasphemous Antichrystes as these be whych wold appoynte vs another Gospell of theyr own braynes to feade vs wyth dreges of theyr inuented Sacramentes and lowsye Ceremonyes whyche they patched vnto thee worde of worde of God as necessarye vnto our saluacioÌ„ hauing not the scrip â—ures for the stablyshement of the same and it wold then compel the people of God as well to receyue theym wyth asmoche reuereÌ„ce as those sacrameÌ„teâ— other ordinaâ— ces instytuted by the word of god These blyndes guydes the Propâ—et Esaye threateneth the euerlastynge nyght of infydelyte or vn belefe and vnto them also that be leue eyther any new reuelatyons or els any apparicions of dead spâ— rites wythoute the worde of God the wordes be these shall the people seke counsell of theyr God or shall they aske counsel of the dead for the liuing shal thei not rather loke and searche thee lawe of thee Lorde and take the testymony of god vnto counsell for yf they tell you not sayth he accordynge vnto thys worde They shal haue no mornyng lyght Oh mercyful lord what sore and greuous saying is thys yea it is a threatenyug vnto them that vnderstaÌ„d what thys voyce is and what darkenes thys signifyeth thys mornynge lyghte sayth Esay is Christ the lyght oâ— the world as he sayth hym self byd dynge vs walke in the lyght whyle ye haue it that no darknes com passe you thye lyght the prince of all darkenes stale fyrst from mankynde thoro we infydelytie robbed vs of thee true knowledge of God and brought vs into aldarkenes of errours and supersticioÌ„ by these lyenge prophetes whyche wolde bryng vâ— to infydelitye by theyr darke doctâ—yne of vnwryteÌ„ verytâ—es but it so pleased the sonne of righteousnes to restore thys lyght vnto the world agayne and hys commynge was vnto vs thee bryght mornynge whych the prophet speaketh of in this place But alas it is no maruel that we haue so longe walked in thys darknes for we haue bene taught by BalaÌ„â— prophet a new christ and haue for sakeÌ„ the word of God and sought thys lyght in the deuylles doctryne and mens tradicions hauynge oure confydence in fantasys that wee haue beleued dead spyrytes made newe articles of our faythe as that ther is a purgatorye after thys â—yâ—â— out of the whych soules may be redemed thorow y â— sacrifyce of y â— masse whych y â— antychriste of Roâ—â— hys lying shauelinges make to be a sacryâ—yce for y â— quyck the dead â—â—trarye to y â— institucioÌ„ ordaynaâ—ce of christ HauiÌ„g not one word of y â— scripture â—or the stablishment of these theyr dreames Aâ—d â—â—t theâ— coÌ„tiâ—ue in y â— ministracioÌ„ oâ—â—â—asse dayly agaynst y â— kynges maiâ—â—â—â—eâ— mostâ— godly proceadâ—â—gâ—s â—y â—ccaâ—yon whereof the people commyt Idolatrye alas it is to be â—â—â—â—â—ied to â—e y â— sturdynes of these Babilonical papistes whyche wyl not gyuâ— place to y â— truth but shal styl coÌ„tinue in theyr maskyng contrary to the worde of god o most execrable antichristes which take vpoÌ„ you to offer vp a sygne for a sauyour whych is made by the handes of a wycked man and bringe mâ— to worship bread wyne in stede of the eternall God whych ar to fals godâ— as they are vsed by your lyftiÌ„g vp wher fynd you in the word of god y â— ye ought so to do but only by your Romysh fathers apoyntmeÌ„t Christe neuer coÌ„mauÌ„ded his word to be preched vnto bread wyâ—e whych are but two dead thinges but to soch people as had fayth to beleue folow y â— same he bad y t faythful beleuers of this holy supper to take eate this bred not to knele to it to worship it as god For S. Augu the old doctors calleth it a sacrameÌ„t a mystery mistical meat whi che is not eateÌ„ w t to the bely but w t eares fayth as touching ho nour worship to be done to it it is playn y dolatry This most odiouse veneracioÌ„ was added by your pope not w t out the ê‘petual â—urse of god as appereth in Deut. xii Apo. xxii For in your popes masse nether is y â— lordes death set out to be vnderstand or preached nor yet his body bloud frutfully theriâ— receaued nether ar y â— hearers ther of â—swaded to coÌ„tinual thaÌ„kes geuing nor yet christianli exorted to a mutual loue coÌ„cord but the deuoutest y t cometh to y â— masse of you rs one haâ—eth another one disâ—ay neth another one troubleth another one robbeth another besides y â— abhominable suê‘sticious ydo latries which ar dayly therin coÌ„mitted this your abominable ma sse bi so mani pesteleÌ„t popes duÌ„sed which were peruerters and stinâ—kinge Sodomites not regardinge the sayinge of the holy Apostle S. S. Paul but peruertyng the scrip tures for y â— mayntenauÌ„ce of theyr belies and for lucre sake whyche sayd Ro. xv I dare not speake of any of those thynges y â— christ hath not wroughte by me O shamelesse beastes theÌ„ how dare ye be so bold as contraay to gods holy worde inuent and make the vytuperable masse wherin is the gloriouse sup per of the Lorde whych was hys owne instytucyon most blasphemously blemysshed and broughte cleane out of remembraunce in y â— christen church wherfore a remeÌ„braunce of christes death to his coÌ„ gregacion was that heauenly sup per fyrst ordeyned and a vnyuersall thankes geuynge for the most frutefull benefyte of the same In that holy and sacred supper ar the mutuall members of Christes mistical body ther gathered together and knyt perfeyghtly together to theyr headde wyth the ioyntes of fayth and synowes of loue where as it is truelye mynistred But in your popysshe masse theyr is no soche godly order dyd not Iesus christ in the institucion of thys sa crameÌ„t all bread symply saye vnto hys apostles take eate he sayde not behold and worshyp dyd euer any of the Apostles prouoke anye maÌ„ to soch worshippiÌ„g as these Idolaters do Marke how far these tals ê“phetes of Baal swerue froÌ„ the doctrine of S. paul as abhomi nable scorners theues which pra ctyse nothyng els but the vtter de structyon of soules inuenters of tumulte sedicid amoÌ„ges the peo ple. BrethreÌ„ sayth he I besech you marke theÌ„ that make diuision and geue occasioÌ„s of euyl contrary to the doctryne that ye haue learned and aduoyd theÌ„ for they that are soch serue not y â— lord Iesus Christ but theyr own bellyes wyth swe te prechinges flatteriÌ„g wordes deceyue the hartes of the innocen tes what may be more plainly spo
ken agaynst thys your new inueu ted sacryfice of the masse as yeâ— cal it than that ye be sowers of diuysyon enemyes to your Kyng hurters of the publyke whelth breakers of the coÌ„maundemeÌ„tes bothe of god and the magestrates now whose subiectes be you neyther gods nor the Kynges but obedieÌ„t ministers to your father the great anthichrist of rome it manifestly appereth why holde ye not vp the eternal testameÌ„t of god to be worshipped in the whych is christ con teyned both really substauncyal ly no that were nothing for your proffect comodytie thys blindnes of meÌ„ obstenate malice wher thorow the blaspheme God hys word is rather to be lameÌ„ted theÌ„ to be conuict by the word of God the thiÌ„g is so vituperable Ye blid bussardes wher haue ye one ioynt of the worde of god to make thys holy supper a sacryfyce eyther for to be worshypped but onely ye receyued that doctryne of the wycked lanfraneus the great enemye of gods truth true religion and papa innocencius whyche added thys transubstancion thys vnkno wen god wherunto ye cause thee people to coÌ„mit ydolatrye Christe sayth math xxviii Teache them to kepe all thynges that I haue com maunded you and I hoÌ„ in the viii chap. of his gospel sayth yf ye aby de in my word ye are my disciples in dede and ye shal know y â— truth and the truthe shal make you free he that is of god he heaxeth y â— wor des of god and euerye one that is of y â— truth heareth my voyce now to worship here by loue any vysyble thynge declareth â—laynlye ye heare not the voyce of God for he hath not so commaunded you for thus sayth christ yf ye kepe my coÌ„ maundemeÌ„tes ye shal abyde in my loue ye ar my frendes yf ye doo those thynges that I coÌ„maunded you But and yf ye leaue the commaundemeÌ„tes of god mayntayne your own constitucions cast asyde the coÌ„maundemeÌ„tes of God to kepe your owne tradicions theÌ„ are ye false lyenge Prophetes of whom Hieremy wold haue vs to be ware â—â— Where he saythe take hede sayth he ye trust not in coun sels that begyle you and doâ— you no good and further he also sayth heare not the wordes of the Prophetes that preche theyr own drea mes and y â— prophet Ezechiel both in the. xviii xxxiiiâ— of hys boke saythe hâ—are o ye house of Israell sayth y â— lord is not my way ryght or ar not your wayes rather wycked The chyldren of thy people of thy people saye tuâ—â—he the way of the lord is not ryghte wher as theyr own way is rather vnrighte what can be more playnly sette forth to declare your abhominaci on not only concerning the abuse of y â— holy supper of y e Lord in these thiges before spokeÌ„ but also your olde leuen wherwythe ye haue so sowred poysoned the veritye of gods word by your beggetly tradiâ—â—â—s vnwritten verities that therby ye haue spoyled robbed y â— people of the true ministracion of thee Sacramentes as vnlawfull biers and sellers of gods mystery Lyke robbers theues ydolaters â—urtherers whych ought to be dryuen oute of gods church wyth whyppes for dysceauyng the peo ple as ye long haue done yet do to thys daye they be not ashamed both to wryt and preche that the very natural body of christe both in quantite and qualitie is coÌ„tay ned â—yally vnder the forme of bred in the sacrameÌ„t and is a dayly oblacion both for the quicke and the dead and muste also be taken for a sacrifice of no lesse value effecaâ—ye theÌ„ the body which christ hym self offered vpon the crosse who that beleueth not this shall be an heretique what abominable theues and mockers be these whyche teache the doctryne they practyse nothynge els but vtter destructioÌ„ of soules what aâ— these els but spi rituall theues seysmatiques and soule murtherers Rebeles tray tours to god and to man Neuer dyd crewell pharao holde the peo ple of Israel in so wycked captiui tie as dothe these supersticious ge neracion these ydle Sodomyties holde the most dearly redemed heretage of the Lord Yf any thynge vnder the heauens hath neade of reformacion let all men that myn deth any godlynes thinke thys to be one let vs beware of these traÌ„sgressores of gods commaundemeÌ„tes for theyr own tradicions for these be they whoÌ„ S. paule dothe admonyshe vs of in hys fyrste Epystle to Time â—he vi chapter Yf any man teache otherwyse and is not contente wyth the Doctryne of godlynesse he is pufâ—e vp kno weth nothynge but wastethe hys braynes about questioÌ„s and stryfe of wordes wherof spryng enuy raylinges euel â—urmyâ—ynges and haâ—ne disputacions of men with corrupte myndes and destituâ—e of the truth â–ª whych thynke y t lucre is godlynesse from soch seperate thy selfe And say not Ihon in the second pystie the fyrst chapter sayth Whosoeuer transgresseth and aby deth not in the doctryne of christ hath not god He that endureth in the doctryne of christ hath both y â— father and the sonne Yf ther come any to you y â— bryng not thys lear â—ynge wyth hym receaue not him to your house nether byd him god spade for he that byddeth him god spede is partaker of his euel dedes and Hebre. xiii be not carryed about wythe dyuerse and straunge learnyng here is to be perceaued Whether thee teachynge of these mermaydes songe be swete accordynge to the scriptures or els full of poysone ar not to them y â— geue hearing to this theyr daÌ„pnable meolody which ledeth to death the hearers therof But yet neuer was Gnato vnredy of hys flatteryng seates to compase his cloked â—olusioÌ„s where he fyndethyching cares by hys ypocrytical speache but now to proue by gods infalla ble word whether Christes natural body be in y â— sacrameÌ„t as they say wold make you to beleue or not you shal not ê‘ceaue by y e scrip tures nether by y â— ordinaÌ„ce of chri ste nor yet by any reason it can so be now let vs heare what wytnesse christ him self the euerlasting word of god geueth of his scriptu re The hyghe doctours dysputed here of eueÌ„ in christes tyme which thought y t the scripture w tout the tradicioÌ„s of thelders was not suf fycieÌ„t for theyr saluaâ—ioÌ„ and for y â— enstructioÌ„ her of one of those doctors came vnto christ said May ster what may I do to inheret euerlastinge lyfe Christe answered this curious doctour sending him to thee scripture sâ—yinge what is wrytteÌ„ in y â— lawe or what doest y â— red therin as though he shuld say thynkest y â— that god is a chaâ—gling or a wauerig red which wil alter his mide euery hour as meÌ„ chauÌ„ge their lawes ymagyn dayly new opinioÌ„s of god thou shalt wel vnderstand that the worde