An answer vnto my lord of wynthesters [sic] booke intytlyd a detection of the deuyls sophistrye wherwith he robith the vnlernyd people of the trew byleef in the moost blessyd sacrament of the aulter made by Johann Hoper.

IT IS DAYLY PRAYDE IN THE CHVR∣che of god, good Christiane reader of as ma∣ny 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 dan¦gerouse 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 thy∣ne eternal truythe. that nether by ignoraynce of knole∣ge of thy moost holy worde. nether by thymbecillite ant weakenys of oure infirmę nature, we fall not awa∣ye 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 dif¦ficultye, and inspekable penitence skarse coulde he in long tyme affter, moderat those wilfull and rayshe affe¦ctyons. so dangerous a thyng is it to be seruant unto the deuyl who would haue all men creatyd, unto the simi∣litude of god, and redemyd withe the moost pretious blud of his only sonne, to be theternall uesselles of go∣des 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 sub∣tiltes as he seithe occation promptyng to euery mannys

nature and inclynation, the synne that he is moost pro∣ne and dysposyd unto aud leauyth not the man that he assaultithe, untill souche tyme as he opttyne the uicto∣rye. Except the wrechyd man kepe hymselfe with dre∣ad 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 enny¦my, 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 tem¦tations 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 hym¦selfe that he is mortall ennymy booth unto god and un∣to all his moost perfet workes, redy allways to peruert godes order in all thyngis. as we may to oure payne per¦ceaue 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, cho¦se, 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 rebel∣lyon 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 un∣to god. thus is man spoylyd of all his orygnnall ryches, dayly woundyd more and more woundes, freshe, and newe, now percid with this syne now with that syn∣nes, and yet lik unto men of no senses, we fyle, nether perceaue, how, nether when we ar woundyd, nether ca∣re to syke a remedye of thys yle, thowgh ryght well we knowe, that euery syne that man committyth, of iustyce deseruythe eternall damnation, but these thyngz mouyth nothyng at all, the man that is igno∣rant what the deuyll, the worold and synne is, he felyth nether what his dyseace is, nether knowith the craufft, malyce, and deceyte of his Ennymy, and by those mea∣nes, departithe not only from god but also from all ho∣nesty, and fallith, he knowith not how into souche de∣testable crymes, and ignorancye of god, that booth god the worold and there awne consciens baryth testimo∣nye of there iniquite agaynst them. these oure infyrmy∣tes and great offensis we must lern to know, and ons knowen, diligently study to amend them, and to remo∣ue the causes of these yles, then the effect is sone destroy∣de. the way to remedy all thys yle and to leade an up∣right and honest lyffe is to know god by hys trew an holy word who ledyth a man unto uertew only and so lye, as dauyd teachyth Psal. 119. quo pacto adolescens uitam inculpatam aget? nempe si eam custodiat, ut dictat uerbum

tuum, qum autem te queram in toto corde meo, ne sinas me errare à mandatis tuis, who so euer con¦form his lief unto the word of god, shalbe out of the danger of his ennymye the deuyll, thowghe he be sub∣iect unto thinfirmytes of the fleshe and must suffre the temptacyons ther of yet shall he not be ouer com, but in chryst able to resyst yea and to be delyueryd from de∣ath, synne and the deuyll. as all godly men before oure tyme hathe don and lykwyce lefft behynd them in wry¦tyng how we may do the samę, Saynct Paul, that kew boothe the thowghtz of the deuyl 2. Corint. 2. and also. his apert and open malyceagaynst those churches that he had prechid the gospel of Chryst unto among other he teachyth the Church of the galathyans that the principall remedy agaynst synne, is to belyue stedfastly the gospell of Chryst, that he preachyd unto them and not to admyt ony false doctryne, or other learnyng thowgh an angell from heauen shuld preache the con∣trarye. Gal. 1. not to admyt ony false addycyon or drea∣me of man. but be cōtentyd to use the same, as he lefft it. Rebukyd wonderfully, souche audacious persones, as toke upon them to set oni glose, or interpretacion, other then he had preachyd unto them. Thus tawght Moses the Chyldren of Israel. and bid them obserue the law as it was yeuyn from god and threatenyd the transtran∣gressours, and those that addyd unto the law, the dysple¦asure of godes yre whyche shuld cause all men to trem¦ble and quak for fere as many tymes as the thynkyth rea¦dyth. or hearyth readen ony part of the holy strypture because the reseaue it nat with more reuerence and honor

with harty prayer that god wyll preserue them, from all false. sinister and preuerse interpretations ther∣of, and with all study and dylygens. to folow and pra∣ctyse, waht so euer be commandyd them to do by go∣des word, in godly and uerteues lyuyng for the law was not yeuen to be wroten in perschement or paper but in the hart of man not to bable and prate of it, but to lyue as it byddyth. not to bare it in the bosom but to shew it unto the worold in godly conuersacyon and uertues lief. To mark al thyngz therin conteynid, and to thinke uerely that all togather is spoken to the, and that god requyryth that honesty and godlynys of lief in the that there is expressyd, and would the to be ware how thow transgres. hys law and to auoyd hys importable dyspleasure, by texample of other. for as god lettyd not. to puuyshe the transgression of oure fore fathers, he is the same god stylle and wyll do the lyke unto the, if thow commit like offense. Remembre that thorygy∣nall of mannes mysery condemnacyon and death was fyrst wrowght by the false interpretacion of the scriptu¦re, as thow mayst se by te horible and moost feare full example of adames wyckyd and detestable transgres∣sion. whych made all hys posterite and succession, priso¦ners eternally unto death, hell and synne, and compel∣lyd by the same meanes the sonne of the ethernall god to sustayne thyncarnacyon of mortall fleshe to apeace thyre of god for mannes transgressyon, that by the mea¦nes and death of his moost innocent body he myght d••ryue in to himselfe thole dyspleasure and ucngence of mannes transgression were there no more strypture

but that, that descrybyth the falle of man and the mea∣nes how he was loost, it were sufficient to teach all the worold to be war•• how to tak the word of god in aw∣rong sense, y•• adame had byn contentyd to haue usyd the word of god as it was yeuen unto hym, those myse rys had neuer be knowen ne••her by hym nether by his post••ryte, bu•• he wreacchyd man, forgote god and god lynis, yea and yke his awne wealthe, lefte the text and belyuid the glose, as the deuyll had tawght eue whych wrowgh•• his woo and payne, and where as he would not for the loue of god belyue the text of godes mouth the paynes that ••olowid his transgression, tawght hym to know that the glose was diabolycall, ••hus being in∣structyd let us beware of gloses and false interpretati∣ons, and in all maters of contrauersie and causes of reli∣gyon, belyue noman except he speak the word of god, trewly and in the same sence that god ment it for as pau¦le saith wear ffoundyd upon the fundacion of the pro∣phetes and the Apostoles the cheiffe corner stone being Christ Eph. 2. and let us not dout but only the scrypture is sufficien•• to theache us all uerite and treuth conser∣nyng rellygyon and to gouern our lief in all godly and honest conuersacion, and by the scripture we may cum alone unto all perfection. Confute all her••sis and false doctrine thowgh there had neuer doctor wroten ne ne¦uer decre made by ony generall councell as paule tea∣chyth 2. Timo. 3. 2. Pet. 1. therefore Christiane reader as thow hopist tobe sauid harken diligently unto the wor des of oure heneuly father, and here them not only, but undrestond them, belyue them, and do them, his wordes

be these. Matt. 17. Hi•• est filius meus dilectus, in quo m••hi complacitum est, ipsum audit•••• a few wordes but a great mater conteynid in them, thonly saluacion of all oure healthe, sufficient autoryte to ouer strow all false doctrine and all Idololatrye of the worold. He that teachyth ony thing that Christ tawght not, is not tobe harde, souche as only hath there redempcion in thonly death of Christ•• wilbe lyue nothing but that Christ commaundith, nor do ony work that cannot be aprouyd by the scripture. He holdyth alwayes, thys texct before his y••ys. That the father shewyd un∣to the worold sayng this is my sonne, in 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 ue••y natu∣rall blud, as my lord of wynchester teachyth in h••s boo∣ke, or not. Or whether ••ith his gloriouse body was ascendyd into heauens, heuen, herth, man, and Angell, baryng recod therof without cryes and admiracion Vi¦ri Galil••••i, quid admiramini, aspicientes in coelum, hic ••e sus, qui assumptus est à uobis in coelū, &c. Act. 1. Mark the maner, of his uisible, and corporall, ascencyon, and belyue the scripture, thangellis an holy Apostoles y••ys that sawe hym body ly ascend, and these wordes, Sic ue niet &c. better then this new massers, whether it be pos∣sible that the seade of Abraam the ••rute an yssew of the

bely of that g••o••yous uirgyne mary being in all thyn∣ges (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 thyn∣ges unto the father eternall, that hath nether begyn∣nyngner endyng. Can be or may be agaynst the natu∣re of atrew body. Present bodely, at the commanude∣ment 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 spo∣ken by those yle persones of the newe lernyng that it schuld be present corporallie in ••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 sacra∣ment 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 t•• 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 tho••her part, it more manisestith, openyth and declaryth his humany ••e, to be anature of other contrarye qualites and condy∣cyons, 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 thyn∣ges cōsernyng the godhed of Christ, deus erat u••rbum. Lik unto god and uery god. So must Ibelyue, this uer∣bum caro factum est Ioan. 1. Christ to be in all thyngzli∣ke 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 qualy∣tes of thone nature to be contrarie unto the qualites of the other nature, thone mortall, thother immortall, tho∣ne 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 ••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 ••hother, that manysestly repugnith the presens of Christes body. And so agre

them that no cōtraryete may be admittyd in the scriptu∣re for if one place be false there is none trew which we∣re ablasphemy to say. The prophete Dauid thus com∣mendyth the scripture Psalm. 19. Lex domini perfecta, conuertens animas, testimonium domini uerum, impe∣ritis sapi••ntiam suppeditās. Decreta domini recta sunt, cor exhilarancia, praeceptum domini repurgatum, illu∣minans oculos. Therefore there must be as good hede y••uento the meanyng of the wordes. As unto the wor∣des, or else they illuminat not, the consciens, but rather darken the cōsciens 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 un∣to reson, yet it repugnyth not unto fayth which bely∣uyth euery thyng agaynst reson. Christ sayth they, spak these wordes and made hys body of the breade, and byd us do the same. ••o these bethey wherwith all this al¦teracyon 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 domi∣ni 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 quecun{que} uoluit, f••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 ne∣ther 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 cōscience and que n••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 under∣stond by them, but that bread representyd unto his apo∣stelles, 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 mea¦nes, and use of this sacrament theremight be allwayes in the church of Christ à token of godes mercy towar∣des us, an à remembrans of that glorious body that su••tenyd

moost uyle death for the synne of the worold. How be it the bread was nomore the body, ner the win¦ne his blud, then Christ was à lame as Ioan callyd hym. Ecce agnus dei qui tollit peccata mūdi Ioa. 1. so thowgh he sayd the wyne was his blud, and the breade his bo∣dy, he ment none other wyce, but that it representyd hys body, and he that corporrally with trew repenten∣ce dyd eat of that corporall bread and corporall wyn∣ne, 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 pocu¦lo grati••s actis, dedit illis dicēs: Bibite ex eo omnes. Hic est en••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 testa∣mentum est in meo sanguine. Here Luke and Paule sayth playnli that the cuppe was the new testamēt, 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 poculū 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 i•• the cuppe. Of equite and ryght if thay can take souche lycens to expound those texctes that makith agaynst them. They must be contētid 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. Wher∣fore not rather, Matt and Mark, by the wordes of Luk and Paule for asmouch as they do more manifestly de¦clare 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 sa¦cramento 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 de∣ath. But incase this pronowne hoc could be referryd un to the bread and wyne as it cannot yet can nomam ex∣pond these wordes of the supper without atrope, for theris more difficultye in thys uerb est, then in the pro∣nowne Hoc. Forincase when Christ sayd unto hys dy∣styples. Thys ys my body delyueryng them the bread. It was indeade as Christ sayed hys body before he cal∣lyd yt so. For euery thyng is callyd by hys propere na∣me. A••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. A•• he receauyd the nature of man in the bely of the blissid uirgine wher¦fore if this uerb est in these wordes of the lordes sup∣per 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 br••ad and wynne, that he gaue unto his discy∣ples tobe his body and blud. And what were the wor∣des 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 call••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 conse∣cratyd his precious body, and then sayed takeye eat ye for thys ys my body and so sayth some of these new pa∣pyshe church where before transubstanciation of brea∣de was neuer spoken of the mother of thys Idolatrye

was Rome and the father unknowen. Abaster is thys transubstancion doutles. Lan francus that ennymi•• of truith and trew religion that wrot agaynst Berenga∣rius. Paschasius, Guymundus, Guydo Aretinus, Al∣gerus monachus Corbeiensis, Adelmannus Episco∣pus, Hugo, & his recentiores Lombertus. Comestor, & papa innocentius with other begate this wyckid wo∣man transubstācion. Where as Christ, nethere his Apo¦stelles, 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 ma∣ter and an horrible practyse of the Deuill, that contrary unto the scripture and unto the olde fathers, thys myste∣ry 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 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 de∣claryd 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 uery∣te 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 ma∣de 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 a∣trope will not admyt. Nether that est schuld be expoun¦dyd by fit. Nether that the bread shuld be made the bo∣dy of Christ, but that it is already the body of Christ befo¦re these wordes be spoken, Hoc est corpus meum. If it be not befo¦re 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 brea¦de nether wyne alteryd. But the text sayeth that the bre∣ad is the body, and the wyne the blud. Which this new doctrine will not admyt that bread shuld be booth bre∣ad and also the it glorious body of Christ. For then duo corpora essent simul in eodem loco. Which indeade rea¦son 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 uer∣be (est) expound it per fit. Yet would they blynd the peo¦ple and say thei use plainely with out trope Christe wor¦des, and with opē mōthe 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 sel∣fes use souch à trope as the scripture frō the begynnyng to the latter end, neuer usith se there trope in these wor∣des, 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 iud∣gment, it may esely be seen, that these wordes hoc est cor¦pus 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 no∣thing 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 inter∣pretacion. For asmouch as it hath no good ground ne∣ther in the scripture nether in the auncient doctors as I shall declare here a••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 loquu¦cion. 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. Ado∣me thyng without senses, is no harbor nor duelling pla∣ce, 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 sou¦le 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 o∣ther, 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 scriptu∣re, 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 con∣templacy on of fayth in spryt, spiritually, and not cor∣porally. For asmouch as I trust I haue sufficiently decla∣rid 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 ta∣le and say that the holy fathers belyuid so. For the con∣trary 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 spea∣ke of the cuppe and not of the winne. If there be no tro∣pe to be admyttyd in the wordes of the supper (I will not admit this figure continens pro contento) let them proue the goldin chalice, tobe transubstanciatid into the bludd. And say there remaynith nor gold nor syl∣uer. The substannce of the gold is chaungyd into the substannce of the blud of Christ. And then let them drink the chalice as well as the winne. And dout no mo¦re of godes poure in the cuppe, then in the Breade. For he that sayed by the bread this ys my body. Sayd likwy¦ce at the same tyme that the cuppe was the new testa∣ment. And byd them drink of it them all, and if Hoc est corpus meum. Can alter tho substance of the bread then can, Hic calix est nouum testamentum, alter the

substannce of the chalice and then as the eat the bread, they shuld drink also the chalice for these wordes of the cuppe were spoken by Christ booth god and man. The same word spoken by the same Apostellis in one sprit, at one tyme, for one purpose, to one and to the sa∣me end, and he that can change the bred with, hoc est corpus meum. Can change the chalice with. Hic est ca∣lix nouum testamentum I trow, or Christ perauenture and his word••s, auaylid not as mouche in the golde as in the br••ad. And that were wondre for the Psalmist sayth dixit & facta sunt Psal. 148. he made all the wor∣old with aworde and of nothing and now shuld his mighty poure be abrydgyd, no god Christiane reader he can do now as he hath don before tyme. Mak the thing that he purposith to mak. But to mak of bread his naturall. Phisicall and corporall body he neuer ment it. If he had donde. He would haue so made it that thow shuldes haue sinne it. As thow seyst heauen and earth, he would not be ashamyd and hyde his body now glo¦ryfied more then he was ashamyd to be trayce hym sel∣fe and open his awne person unto the wyckid compa∣nysent from the highe pristes and phariseis Ioan 18. it is not therefore as they say. For the scripture dooth not te∣stify that our saniour Christ Iesus euer tok ony other na¦ture then the nature of man, in the bely of the blessyd uirgine Marie. And untill souche time as thow seyst the chalice eatyn as well as the bread belyued not that the breadis alteryd more then the chalice. For as of the sub∣stance of an old chalice somtyme thowgh masse hath byn o••ten sayd with all is made new grotes•• So of à new

singyng looffe that hath bynne consccratyd with hoc est corpus meum somtyme hath creping wormes byn¦ingendrid. Yea and some tyme cast into the ffyre and burnyd as Benno Cardinalis writtithe of Gregorie the seuenth, other wyse callyd Hilbrandus. Good prouffe hath byn tahen that bread remaynith a••ter the consecra¦cion. For by the sacrament poysenid ther was an Empe¦roure and Abyshope of Rome poysnid in what subiect shuld this poyson remayne, in some subiect doutles, for Aristoles scole will admittyd no accidens, to be without his subiect, nether admytony accidens to peryshe wi∣thout his substance, and when these men that say the muld and rot of the bread is nothyng euery man that hath his senses knoyth it is a manyfestlye. For so long it may be kept that it will rune rowne about thaulter, y••a if man had no senses at all and knew the scripture, it we∣re sufficient to proue that bread remaynid stille a••ter the cōsecration 1. Cor. 11. and there is no papist among them all but will graunt this, moost folyshe and found con∣tradiction some thynk tobe nothing. Forse them to aus∣were what it is that corruptith. What it is that is mul∣dyd, then will they say, it is nothing thowgh ye se the uermynne ingendryd of the bred crepe byfore youre fa¦ce. If this proposicion of Aristotell shuld be disputyd an generacio unius sit corruptio alterius. And they would saye that the generacyon of wormes in the sacrament were ingendrid of the corrupcion of nothing, he would not be able in Aristotyles scole to auswere unto one ar∣gument. Farthere it is souche ablasphemy agaynst god that euery Chrtstiane man awght to abhor it to say that

ony creature, can haue his being of nothing, this is pro∣perly the Epitheton of god to be of nothing, but of hym¦selfe, and if they say god hathe made these corrupcions in the sacram••nt of nothing it repugnith the ••aythe that we haue in the scripture Gonesis 2. Igitur perfectisunt coeli & terra, & omnis ornatus corum. So that a••ter those ui dayes wherin god mad the mater of all thynges, sithe that tyme neuer thing in this worold was made of no∣thing, there fore we must for the reuerence and honor of our saythe sck a••athere for these putrifactions in the sacrament. It shalbe the bread. Say what they will boo∣the by the iudgment of the scripture and also by reason, as for there termes that they crye, sye, upō souche maner of speache and sye upon them, herytykes that bely∣u•• it is but breade and no sacrament as long as it is kept in the pyx, it forsith not god for yeue them they know not what they say. The deuyll hath closyd there yeys, they haue nether iudgmēt of senses, ner reason. But this false doctrine Lanfrancus browght deuylyshly into the church a••ter that he had optaynid of leo the ix. That the good and godly man Berengarius shuld be condem nyd for an herytyke an excellent clerk of great lernyng and notable uerteus, as platina makith mencyon in uita Ioan. 15. Who tawght and wrot that the corporall pre∣sence of Christis body could not be in the sacrament. These men hath conseuyd in them selfes acertayne per∣suacyon of new and late iuuentyd doctrine and hol∣dyth the same as a principle of infallible uerite. And ra∣ther then they would depart one iot from this adulte∣rous doctrine•• They will graunt an heresye not only folishe

but also detestable. A worme or muld in the bread, to beingendiyd of nothing which is so far wyde from the fayth of 〈◊〉〈◊〉 Christiane man that itnedythe no proba∣cyon. God sayth Atanasius the ••ather à nullo est ••actus, nec creatus, nec genitus. God when he would destroy the worold with water, by myracle, gatheryd to gather too of cucry kind that lyuyd into thark of no•• that they might in there kind replynis the worold agayne as we at this day se, and mad not euery thing agayne of no∣thing, no he made aster thei ui dayes at the beginnyng neuer othing of nothing. But that the substannce of one thing was made by and of the substāce of othere creatu∣res. Euery thing in his kynd. Man, by god and man, best by god and best, Christ hymself god and man, by god and the blessid uergyne mary. The muld and bestes that ar ingendryd in the bread if there be no mater wherof they shuld be ingendryd, they were no creatures. But whatlerning is this tobe preachid and defendid among the people good Christiane reader, to proue some thing, nothing. God of his infinite goddenys r••store agayne his holy worde unto the people. And the right use of his sacramentes, and yeue grace unto the people to undre∣stond the maner of speache usyd in the scripture, and to admyt that trope and figur•• in this holy supper of the lord that best apperteynithe unto the nature of à sacra∣ment. Moost commuely usyd and ••amilier in all other sacramentes and to the use of oure sacramentes. By the scripture, con••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 u••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 Ba∣ptisme 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 Chri¦stes church as well as we, as well was Christ delyūid 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 muli••ris conteret caput s••rp••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 be∣lyuid from the course and malediction of Adames sinne and to stablysthe the weak infirmites of those that recea¦uyd 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 go∣d••s mercy dew unto oure faith in Christ and were as sea l••s and confirmacions of godes promises where he war∣rantyd 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 si∣gnes 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 ••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 b••be∣bant. Bibebant autem de spirituali, quae illos cōmittaba∣tur 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 cōsernyng 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 a••ter to declare the iudg∣ment 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 wor¦de of god we must know what the nature and use of à sa¦crament 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 ap∣plicat and aplye uttwardy unto hym that in fayth recea∣uyth them, the same grace, the mercy, the same benefites that is representid by the sacra••entes but not so by the ministracion of the sacramentes as thowghe they that receaue them, were not before assuryd of the same gra∣ces 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 testi¦monyes of promese, and declare unto us, for an infal∣lible 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 sa∣cramētes which or nothyng else but abaygge and open signe of godes ffauour unto us, and that we by this liue∣ry 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 re∣reauing of the uttward signe and sacrament, and bryn∣gith not Christ in his hart to the sacrament he may make ••ymselfe assuryd rather of the deuyll and eternall de¦ath

as Iudas and Cayn dyd Matt.26. Gen.4. For the sa∣crament makyth not the unyon peace and concord bet∣wen god and us but it ratifith. Stablisshyth and confir∣myth, the loue and peax that is betwen god and us befo¦re for, his promese sake. what is, the moost principall, si∣gnificacion, and to what end euery sacrament was or∣deynid, 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 pro∣messe 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 con∣syder the wordes of baptisme, the which conteynith in them selfes, thole, and somne of the testament, the bene∣diction wherewith we ar consecratyd, dedicatid and offe¦ryd unto god, and godes name inuocatid upon us, a••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 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 promes¦se made unto thy father and his posterite: for the promes¦se 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 (re∣presentyd 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 bet¦wen god, an hym, is agreyd upon, by thintercession of Christ whom fayth before baptisme, browght before•• the iudgment set of god to plede this charter of remis∣sion 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 appertay∣ning unto god that be thus callid openly into the uisible church and congregacion (except death preuent the act) and souch as cōtemne this sacrament be not of god as Paule sayth. Quos praedefinierat, eosdem & uocauit Rom. 8. When they may be receauid as they were insti∣tudyd, and ministrid by souch as the law of god apoyn∣tid 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 suf∣frid 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 by••ayth into the penitent and sorowfull consciens except it ryd allwayes in 〈◊〉〈◊〉 cherot and externall sacra∣ment. 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 cer¦tayne 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 suf¦ficient 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. Notwith¦stonding they may like wyce confirme there by, the ba∣ptisme of infannce by this reason, Ero deus tuus & semi∣nis tui post te. Deducing this argument of those wordes, to whom so euer the promes of god apertayne to thesa∣me the signes annexid unto the promes apertayne. To thin••auntes the promesse appertaynith. Ero deus semi∣nis 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, thin••antes of the Christians of whois salua∣cion we may not dout, of thinfidels infanntes I will te∣merously nor damne nor saue, saynct agustayne is of the contrary part agaynst me, how be that holy doctor ye∣uith 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 Christe∣ning. 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 praeceptū esset sacrificare deo, aut regulariter quicquam agere in ecclesia, oportebat magis ipsum mariam sacri∣ficium 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 go∣spell, 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. Sa∣ynct Paule teachith Rom. 4. Where he callithe circunci¦sion Sphragida eius iusticiae 1. acceptationis in gratiam∣dei, quae per••idem apprehenditur. It is the Marke and sea¦le of acceptacion into godes grace. Reseauyd before by

••aythe and this externall sacrament was as the conclu∣sion and sealing upp of all that god had promisid unto Abraam before. To say inte benedicentur omnes gen∣tes 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. Sphra∣gizo 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 recea¦uid, is confirmid. For Paule discernit applicationem gra∣tiae, 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 sacra∣ment, 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 requi∣ryd of them before they receaue ony sacrament. There is not so mouch as the specheles infant but by his paren∣tes is bonnd to yeue accompt of his faytk, befo••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 belyuid Acto. 10. and as one came unto the sacrament our father Abraam as the frend of god. So cummyth all the wo∣••old that folow his fayth and confirmith godes promes

with an externall signe as Ishall declare more playnly from the fyrst sacrament unto the last, Adame offryd sa¦crifice unto god so dyd Abell, Genes. 4. they had certay manifest and open sacramentes gyu••n unto them by god, that there oblations were acceptable, because the sprank out of the fountayne and lief of all godd workes from fayth and the fere of god, Abe••les ••amme was by miracle bornyd with celestiall fier, and Caynes sacrifice nothing acceptyd to broothers hauing one father and one mother what shuld be the cause that one receauyd an open an externall testimony of godes loue and not thother Paule declarith the cause Ro. 14. Ebre. 11. sine fi∣de impossibile est placere deo, accedentem ad deū opor∣tet credere. Abell because, before the sacrifice, he was acceptyd by fayth into godes fauor the religion of his hart was declaryd openly unto all the worold. Cayne that thowgh god would be pleasid with an externall ce¦remony, with out an internall reconsiliacion, was open∣ly declaryd tobe an hypocrite with out faith or ony god¦ly mocion. Therayne boue yeuen unto Noe was à sa∣crament of godes and corfirmyd thes wordes. Non adij¦ciam ut amplius maledicam humo propter hominem. Ethoc signum ••oederis quod ego do inter me & te, & in∣ter omnem animam uiuentem quae est uobiscum, in ge∣nerationes perpetuas. Arcum meum posui in Nube &c. Gen. 9. had not Noe fyrst belyuid the promes of god and byn acceptyd into the fauor of god this arke in the clluddes had as mouch edified hym, as all the miracles that wrowght by Moses in Aegypt before Pharao Exo¦di 7. 8. 9. 10. 11. Pesah Exodi 12. nothing auaylid, no nor

was not used without the dew circunstannces there pre¦scribit, that souch as eat of it were first instructid what it ment, an but in remembrance of godes benefitz an mer∣cyes unto them an then as people of godlynis an godly religion, they eat it with thankes. What is thermore to be sayde. As the promese of god is receauid by fayth, so must the sacramentes be also. And where as fayth, is not no sacrament auaylithe, Rede 8. chapiter of thactes of the Apostoles. And confer Symon magus. With the quene of candes seruant, and Mark what d••fferens is betwen hym that lokyth to find Christe in an externall sacrament and hym that comith with penitence and as∣surance that god is his throwgh Christ. Thone Symon woold haue had the poure to haue yeuen the holy∣goost to whom he lyst, not for his belyffes sake, but for mony. Peter sayd, Non est tibipars, ne{que} sors in parte hac, the quenes seruant conuertyd from the boten of his hart, belyuing the preaching of Philippe, would be 〈◊〉〈◊〉 Christiane also utwardely. Sayd unto the seruāt of god. Ecce aqua quid uetat quo minus baptizer. Dixit Philip pus, Si credis ex toto corde, licet. If thow belyue with all thy hart, it is Lawfull. The godly man s••yd. Credo filiū dei esse Iesum Christum. Ibelyue the sonne of god to be Iesus Christ. Thus fyrst assuryd of Christ, toke openly. Christes ••euery. The same diuersite may be sene Mat. 26 Mar. 14. & Luce 22. by Iudas and the rest of the Apostel¦les concerning the receauing of Christes supper. So that I proue here by that all sacramentes appertaynith unto none but, unto souch as fyrst receaue the promes of god to say remission of his sinne in Christes blud, of the

which promes these sacramentes be testimonys Wy••∣nysses. As the seale annxyd unto the wryting is à stab∣lyshment an makyng godd of all thinges cō••••ynid and specified within the wryting this is usid in all bargayns, exchanges, purcheses an contractes. When the mater intreydyd betwene too partes is fully concludyd upon. it is confirmyd with obligacions sealyd entrechangeble that for euer those sealys may be awytnis of souch coue¦nantes as hath ben agreyd upon betwen the booth par∣thes, and these wrtingz and seales makith not the bargai¦ne. But cōfirmith the bargyn that is made. Nomā usith to yeue his obligacion of debetr, before there is some cō¦tract agreyd upon betwyne him and his creditour. No∣mam usith to Mark his neyghbores Ox or horse in his Marke before he be at à full pryce for the Ox. Or else were it felony and thyffte to robb his neyhgbowre, eue¦ry••man••usith••to••Mark his awne goddes and not another mannes. So god in the comnue wealth of his church dooth not Marke ony man in his Mark untill souch ti∣me as the person that he Markith be his. There must ffyrst be had acommunicacion betwen god, an the man to know how ••e can mak ony contract of frendship∣pe with his ennymie, the lyuing god he confessith his de¦fault and desirith mercy, usith no purgacion, nor transla¦tion of his sinne. But onlie besechithe mercy, and layth Christ to gayge and saith for asmouch as thow hast ye¦uen thy only sone for the sinne of the worold mercyfull ••ord, hast thow not likewice yeuen all thing unto sin∣ners that repent with hym. Then likewice lord for yeue me, and be my god, booth in fayth and also in thy sacramentes,

and as trewlie shall I ferue the during my lief as thes wordes passe my monthe, I renownce the deuil, the worold an sinne upon this fayth and promesse mad to god we be markyd in godes mark. An none other wice. For the church euer teachyth amendement of life befo∣re he prom ese grace. So god prechyd to Adam Gen. 3. Esa. 1. Matth. 3. Mar. 1. Recipistite & credite Euangelio. Men may not com like swyne unto the sacramentes. With cry god mercy godd gostely father and youe. But he must repent from the botom of his hart, and leaue the thinges that erst hath byn committyd agaynst god. The Idolatre his Idolatry. The swerer, his othes thadulterer his adultery, the dronkerd his dronkenys, men that tra∣dith in the worold, all false and in iust cōtractes. The sla¦underer his deuillishe tong. Or else neuer com to sermō nor receaue sacrament. But Alas with souch faith as the receaue the sacramentes in the same faith the lyuith, not as people creatyd unto the similitude of god, to obey iu∣stes and honeste, but to serue all uncleanlynis and abho¦minacion. As it is dayly tobe seen as well among then that yetlyue in supersticion. As among them that pro∣fessith to know Christis gospell. There liuing as mouch lik unto à Christiane manes, as antechrist unto Christan god unto the deuill, if they that know, at lest way they say the know the gospell will nobetter folow the go∣spell, let them cast the testament into the fier, for they know to there damnacion that will not folow there knolege. To be achristiane it is not so light as men make it, of all the crastes in the worold it is the hardyst, not to pratle and prate of it. But to practyse it in lief. For it is à

sciens••practyue and not speculatyue. Consistitin Actio∣ne & non in lingua. God yeue grace these holy sacra∣mentes may be moore often, and more reuerently usid, the neglecting of them is to be condemnyd, mouch mo∣re, 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 a∣best, and applye his lief to an other end, then god made it for, to serue hym in iustice and uerteus liefe, he appli∣eth it more like adogg and Brute beste contrary unto the order of god and makyth the ymayge of god, they∣mayge 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 peo∣ple 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 lie¦fe, so that we make uery litle or no resistaince at all. As∣sensus est infirmus, & cor habet contrarios impetus pu∣gnantes cum lumine dtuitus insito mentibus. Trew or the wordes of Medea. Video meliora, probo{que}, deterio ra sequor ac fertur equis auriga, nec audit currus habe∣nas of euery thing the principall cause must be knowy∣ne, to say the cause finall the which is fyrst to be conside¦r••d. As in a commue wealth, the finall cause of all lawes

••nd the commue wealth likewice is to lyue well. The f••nall cause of phesike to cure the sike well. The finall cau¦se 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 obe∣dient unto the word of god. It is bound unto no title or name of men, nor unto ony ordinary succession of bis∣hoppes or prystes, longer then they teache the doctri∣ne contaynid in the scripture, nomam shuld yeue hy∣ring unto them but folow the rule of Paule. Si quis ali∣ud Euangeliū 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 deliue∣rid the same unto the churche and bound the church un to this booke. As Christe sayth Ioan. 14. paracletus au∣tem ille qui est spiritus sanctus, quem spiritū mittet pater noie meo ille uos docebit omnia, & suggeret uobis om∣nia, quaecun{que} dixi uobis. He sayth that his holy sprite shall teache none other doctrine thē he himselfe tawght and the same that he tawght. Therefore with drawe thy hart, frō 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 ••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, sermonē meū seruabit, & qui habet praecepta 〈◊〉〈◊〉 & seruat ea, ille est qui me diligit Ioan. 14. Paule commaundedyd, Timo∣the 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 Chri∣sti 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 un¦der booth kindes, and not to be made amasse of, that blas¦phemit 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 h••c in generatione altera, & populus qui creabitur, laudabit dominum, to what purpose hath Christe yeuen us, his sacramentes, and wroten openly, manifestly an suffici∣ently, the trew use how they shulde be usid in the scri∣pture. When nomam or few men will obserue the com¦maundement of the scripture. But rather the dreames and detestable decrees of hereticall an pharisaicall Bis∣hopes. 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 thē moost the holi bible s••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, a••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 prin∣ces 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 Idola∣trie, 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 remo∣ue 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 no∣ble an famous commune wealth that euer was, the com¦mune wealthe of the Israelites. Was this order apoyn∣tid. 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 whē and whyche way they shulde

marche foreward in the Iourney in the forth place of this commune wealth was Moses apoyntid as supre∣me head and prince next unto god in the fight place was appoyntyd the pristes then the princes inferiour, and capitaynes. Then the people, then all thynges ne∣cessarys to mayntayne this commune wealth whe∣therit were in tyme of peace or tyme of warre. Now he that consyderith the face of this cōmune wealth. May ••e many notable thinges, and ••pecially for my purpose on which shall proue that princes susteyne wrong by ••ouch bishopes as be within there realmes. Thowgh that Aron and his sones with the rest of the pristes had the ministery of te church committ••d unto them, yet we¦re they neuer so bold to make ony law for the people conserning consciens or to bring ony ceremony into the church without the iudgment and knolege of go∣des word, and Moses the prince. As it may be well sey∣ne by souch as could not celebrat Pesah in the tyme apo¦yntid, because of certayne impedimentes re••ersid. Nu. 9. this cause of religion, was not browght unto the bys∣hope and pristes to be definid. But unto Moses, who counselyd the lord and there upon wysid his subiectes what was to be don in souch acase. Rede the place. This declarith that no generall councell, no prouinciall as∣••emble, no byshopes of ony Realme or prouince, may charge the subiectes therof with ony law or ceremony otherwice then the prince of the Land, by the word of god can yeue accompt to be godd and godly. For the people ar committid unto the, prince, to susteyne the right of them all, and not only to defend there bodis,

but also there soules. As it may be seen by the cōplaynt of Moses unto god Nu. 11. Curafflixisti seruum tuum, & quare non inueni gratiam in oculis tuis, ut poneres onus uniuersi populi huius super me &c. he was so care full, that no law was among then. But that he was able to assure euery of his subiectes, that god was thauctor therof. Now if we consider the commune wealth of Christes church, in oure dayes, is there ony prince that can warrant all the lawes of the church to be good and that god is the auctor therof. No god knowith they can not do it. And right well iam assuryd, souch as make the princes belyue they ar good cannot Bringforth and mak good thauctor, except the say the deuyll (auctor of all yle) is thauctor. Now to remoue this petyfull and m••¦serable ruyne of the churche let all princes for the loue of god, and for the restoring of there awne princely ho∣nor. Take Moses and the Prophetes, the Euangelistes, and the Aposteles to iudge whether the yoke of there subiectes be tollera, ble or not, if it be not, of gracious pe¦tye to remoue it, and lik aprince, warrant them from all other mennys subiection and lawes, and let not abysho¦pe be check mate and hayle felow wel•• met, if the prince rule the body the byshope to sit in the quere an rule the soule, as in deade there is more bishopes Decrees, lawes and Statutes in the church, for the soule, then ciuile la∣wes in ony Realme for the body. Where as euery com∣mune whealth owght to haue but too goueruers. God and the prince thone to make a law for the soule, tho∣ther for the body all the kynges officers to be minister•• of the lawe made to the conseruacion of the commune

wealthe, and the byshopes to be ministers in techurch, of the law that is prescribid by god, as all iustice, Meres, Shereues, constables and bayliffes. Be ministers of the law made unto them, to gouern the commune whealth. So must the byshopes. Pristes and all other preachers, be ministers of Christ and gouerne the people in there uocation according unto the law prescribid by god. As Paule willid the people to iudge of hym and of his com¦panyous 1. Corint 4. Sic nos estimet homo ut ministros Christi, & dispensatores mysteriorum dei, quod super∣est autem, i••lud requiritur in dispensatoribus, ut fid us ali quis reperiatur, There is no more requirid of the bysho¦pe but that he be d••ligent, and faythfull in thexecution of godes worde. It is not requirid that he shuld make ony lawe for the people. But to preache godes law with all diligens and study. As they do must negligētly. The yere last past upon certayne occacious at my beyng in Inglond for lack of expedicion of myne affayrs I was compellyd to remayne in A towne longer then I would hauing communicacion with certayne of the citicus of many maters sowgh of my part, only to haue occacion to healpe there poure consciens, from the snare of igno∣rancy. When I perceauyd, I had optaynid there willing audiens. Idemanudyd of them when there byshope (for of the towne the byshope hathe his name) prechyd a∣mong them. And the contentes of his sermones. They told me that he neuer preachyd sermon in the towne. Iaskyd what deputes he had in the towne apayntid to preach, they sayde none. And Ibelyue it the better, for aslong as I was in that towne, there was neuer sermon,

••amentyd the people, for. I sound a great many apt, and redy, by inspiracion of godes sprit, to hyre the truith, if they had à preacher. For at one talke and communica∣cion, as mouche as they could comprehend they bely∣uid, the rest they stode in dout of. Then I willid them di∣ligently to lern the gospell, to auaynce it in word, and to set it forte with thexāple of all honest liefe. And told thē, that there were, too generall rules to lern and know god by, the first, by his worde wherby oure fathers, befo¦re thowsandes of yers knew hym. The second was to know god, by his dere sonne, openid and declarid in Hierusalem, unto the worold, and that god can, nor will beknowen, none other wais, then by his word, and by h••s sonne Christ Iesus. Ioan. 10. Here in this towne the byshope of the dioces, from the tyme that he was appo∣yntid by the Kynges maiestatie, unto that moost payn∣full office, he preachid nether god, nether the deuill. But let his floke wander, as shepe without à sheperd. They say yet all, that there diaeceses be well instructid and go∣uernyd, and they do according unto there ••ffices. For south as mouche there diligens is correspondent, and there factes, agreyng with there name for they ar callyd diaecesani. Of diaeceo that signifith to gouern and to de∣fend. As Absolom factes agreyde with his name. His name signifieth the peace and tranquillite of his father. But his factes was the affliction of his father, and bauys¦hyd him out of his realme. 2. Samuelis 17. so dooth the byshopes gouern the churches committyd unto there charges, and defend tem from false doctrine. They be in structyd in the pater noster. The crede, and the cōmaun¦dementz

and hath the sacramētes, ministrid unto them (would to god aryght) what all this. It is noti nowgh, the may haue all these thinges, and yet nothing the bet∣ter. 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 ea∣sy. When Christ sayth Ioan. 4. Veri adoratores adora∣bunt patrem in spiritu & ueritate. The trew worship∣pers shall wurshyppe god in sprit and uerite. The diffi∣cultie (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 necessa¦ry, 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 sin∣ne, and tak solace and confort in his mercyfull promises for Christ. Only the commaundementes of god contay¦ne souche acopiouse, and profunde doctrine, that it can neuer be knowen sufficientli. Nor neuer with sufficient diligence declaryd unto the people. It is the Abrydg∣ment and Epitome of thole bible, compendiously con∣teyning 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. The∣re 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 ci••le we∣alth•• of what condicion so euer he be, there may he lerne how to folow his uocacion. It is not sufficient for à Chr••¦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 sa••••h, Ambula coram me & esto integer, What auaylith the bragg of ••ayth, where as is no uerteues lief. He that sayd, iustifica¦ti igitur ex fide, pacem habemus erga deum, per domi∣num nostrum Iesum Christum. Roman. 5. Et nulla con∣demnacio 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 moriemi∣ni Rom. 8. And as we belyue that Christ died for our sin¦nes. 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 mor¦tuus fuit semel. Roma. 6. Peter sayth: Cum igitur Chri∣stus passus sit pro nobis carne, uos quo{que} iuxta eandem cogitationem armemini, quod qui paciebatur in carne, destitit à peccato in hoc, ut iam non concupiscencijs ho∣minum, 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, pre¦ach 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 spea∣kith 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 scriptu∣re and as the scripture teachyth hym. If he be aiudge, to kepe iustice without respect of persones, if alawer to de∣fend nothing but te right. If Aphisiciane, diligētly to cu¦re 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 paris∣his 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 pro∣fetable, but damnable. As ye may see Esay 1. yea when they be not usid according to there institucion. God so

abhorrith them as thinges repugnāt 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 ceremonies¦ar requirid of ony man, without the knolege and confi∣dens of the promes, confirmid by the ceremony or wi∣thout trew repentaynce, and fayth, for the sacramentes in the church of Christ nether makyth the loue nor re∣consiliacion 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 sacramētes 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 wor∣kes of the thyrd communndement wherin all ceremo∣nies ar conteynid must allwayes precead, the workes of the fyrst cōmaundement and of the seconde, an inward faith an certayne knolege of god, and an owtward pro∣fession of his holy name, to acertayne the church, that he is godes ffrende, and reconsilid in Christ, or else it we¦re à praeposterous order to set the cart before the horse. Lik as if the Kynges maiestis officers, shuld yeue his ly¦uery, 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, be∣fore I entryd the disputacion of this moost holy cause

conserning, the blessyd sacrament of Christes holy pas∣sion an death. That he shuld know that god yeuith his gracies an promese of re myssion of sinne only for Chri∣stes sake, which we receaue by inuisible faith, and stab∣lys the same, by the use and exercise of sensible sacra∣mentes. Thewhich in place an tymear neuer to be spo∣ken agaynst, with tong nor wroten agaynst by penne. Now that these wordes, can make no alteracyon, of the breade an wynne, nor, make the naturall, corporall, nor phisicall presens of Christes body. The fyrst reason is, that the wordes, Hoc est corpus meum, prouith that the bread is already the body, before the wordes be spoken, or else thei mi••name the thing and call bread fleshe. The second reason. If the wordes and the thing ment by the wordes be one, th••n is the cuppe and not the winne in ••he cuppe, the testamēt in Christes blud Luce 22. 1. Co. 11. Thirdly if it were the uery body of Christ corporally present, Christes wordes were not trew, for he bid them do it in te Remembraunce of hym. Now the Remem∣braunce of a••hing is not the same selfe thing, that is re∣membrid, as many men use to remem hre aweyghty ma¦ter, by alitle ring upon there finger. If Christes moost ho¦norable body were present corporally in the sacrament it were no nede remembraunce at all, for the thing pre∣sent, presentith it selfe without thealpe of memory. Tur¦ne they whiche wayes the lyste, these wordes, Hoc est corpus meum, will not serue for there purpose, except they adde there interpretacion, the best glose they haue, is this, that these wordes, Hoc est corpus meū, bringith withe them the body of Christ but this is there interpretacion

of the text, and not the meaning of the text. Pon∣dre euery word and first this pronowne hoc. Which de montratiue they refer unto the bread and winne only. How be it we may withe saynct Paule referr hoc unto ••hole action an ceremonie of the supper, as well as unto the breade an winne. Paule sayth not, Hic panis est com¦munio corporis Christi, as thowgh we shuld thinke, that he spake of the bread only. But with playne wordes sayth, Panis quem frangimus, to declare that the bread is not the sacramēt of Christes body, till it be broken un∣to the church, according to thinstitucion of Christe à spi¦rituall meat. As Paule callith it, so that the bread lyffte upp ouer the prystes hed, nor kept in the boxe is not the sacrament, but the bread ryghtly distributid. And in the same place he callith the bread broken, the table of the lord by the whiche is undrestond thole institucion of Christes supper. And where men contend so much of this word corpus repeting thole hoc corpus meum. Sainct Paule the trew interpretour of Christes wordes, resoluith them thus. Nonne panis quē frangimus com∣munio corporis Christi est. Where Christ sayd this is my body: Paule sayth, is not the bread that we breake à communion of the body of Christ. Now what differen¦ce is betwene the communion of Abodi and the body it selfe, and what Paule ment, by this word Coenonia, cōmunion it wilbe best knowen by the processe of the text, when we perceaue what Paules purpose was, to proue in the same place. Paule mēt in that place, to with draw souch as had rec••••uid the faith of Christ at Cor. ffrom ffesting of souch, a•• usid to eat of the meates dedicatyd

unto Idoles Logismos talis est. His consideracion and intencion was to declare that it was Idolatryre, to eat of ydoles meat with ydolatres. And prouith his pro∣posicion deducing his argument à comparatis if thisrae lites, in etyng the sacryfices dedicatyd unto god, were participant of the thing that the sacrifices were offryd for. Then souch as eat of meates dedicatyd unto ydoles were pertakers of the same religion wherfore this mea∣tes unto ydoles were offryd. The first part of the reason is trew by the wordes that he à legith out of Moses. Vi∣dete Israclem, iuxta carnem &c. They were suer to be pertakers of the temple that eat the meat dedicatyd into the temple. So were they sure that eat of the meates de∣dicatyd unto ydoles, pertakers of ydolatrye. Therefore Paule concludith thus. Non potestis poculum domini bibere, & poculum daemoniorum. Non potestis mensae domini participes esse, & mensae daemoniorum. They that communicatid with the fideles, were participant of there religion: they that communicatid with ydolatres, were like wyce participant of the ydolatrie. Now the sa¦me wayes that thinfideles were participant of the deuil∣les that they worshippid, the same wayes the fideles we reparticipant of Christes body: in false fayth were the knyt and unit unto the deuill in trew fayth the fideles unit unto Christ. And as the ydolatres dyd not by hand with the meat dedicatyd unto ydoles exhibit and dely∣uer the deuill to him that eat of the deuilles sacrament, so those that eat of the bread broken by the minister, as Christ commaunded had not the body of Christ deliue∣ryd by hand unto them but ••••re in communion and societe

with Christ and therfore dyd eat of one bread, de∣dicatid to be the mistery of his glorious death. So dooth Paules argument procede that because wear by fayth one body mystically with Christ we eat of one mysticall bread, to testifie the same, Quoniam inquit, unus panis & unum corpus multi sumus, Nam omnes ex eodem pa¦ne participamus 1. Corin. 10. Paule in this place put too churches, one of Christe, and thother of the deuill all those at Corinth that were of Christes church, came un∣to Christes sacrament, participatyd and communicatyd with the companye and societe of Christes body, souch as were infideles, or souche as were nether hot nor cold associatyd them selfes with lik unto then selfes. And so declaryd manyfestly, that they were of the deuill, as the other wer of god, not that the deuill was yeuen I say by hand (perauenture he had other businis at Ephesus or other where) but it sufficid him that his membres assem¦blyd to gather and ty participaciō of the meat dedicatyd unto his ydoles, in sprit communicatid with his sprit. Re¦pet agayne the proposicion of Paule 1. Corint. 10. Panis quem frangimus nonne communicatio corporis est••in this word communio dependyth all the weyght of Pau¦les argumentacion. I haue shewyd what communion is and which wayes it is made by à sacrament, conserning god, or the deuill in this place of Paule where he callith Epulas immolaticiorum esse daemoniorum Coenonian & illarum conuiuas daemoniorum Caenonous. As com¦munio in one place is taken in this purpose of Paule, so must it be taken in thother, or else Paule could proue no cōclusion att all, by reoson of aequiuocacion of the wor

de•• And thowgh the word cōmunio be indifferent and may be taken boothe actyuely, and passiuely. Vtapud Latinos. Communicare dicimur siue al••s imparciamus aliquid, siue ipsi cum al••s in participationem ••eniamus But in this place of Paule it cannot be taken actiuely, as men say, that the minister dooth exhibit, and yeue, by hand, the corporall body of oure moost blessyd sauiou∣re Iesus Christ. For incase Paule had mentony exhibi∣tion, dystribution or deliueraunce of Christes bodie. He would haue declaryd his mynd a••ter an other sort. And haue sayede: we ar one body, and that for the distri¦bucion and delyueraynce of Christes body: and not ha∣ue sayed we ar one body, and that by the participacion of one bread. These wordes shewith playnely that Pau¦le ment nothing of yeuing or distributing of Christes bo¦dy. But ••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 signi∣fiyd 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 sacramēt. This is Pau¦les 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 bet∣ter then this place of Paule whos, purpose was onlye to destroy this error among the Corinthions, that was re∣pugnant to trew religion, souche as had proffessyd one god thowght yet they myght eat an drinke wit in••id••lis of of souche meates as was offryd unto Idoles. Paule de∣nith it, and sayth noman can be the membre of too con∣trarie churches, I would souch as god hathe yeuen kno∣leg unto, what is trew, and what is false, would l••kewice remembre these wordes better and refrayne from the doing of souch thinges as there awne conscience is per∣suadyd, to be yle, they be to fauorable unto them sel••es agreat dele and extenuat godes Ire ad displeasure aga∣ynst Idolatri••, to mouche. They will not be able to ma∣ke good there act at the cumming of the great iudge to iudgment. To saue à litle mucke and inconstant treasu∣re of this worold, and to offend the maiestie of the ly∣uing god, that hath pore to loost booth body and soule in eternall fier. Better it were to ffolow the commaunde¦ment of Paule. Charissimi fugite idolatriam. Vobis pru¦dentibus loquor. God hath ye••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 Ido∣latrie, 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 mo••ions, and uiolent resistaynce unto uertew, that men neuer consent so willingly and sted fastly, unto the kno∣lege of uertew as they shuld do. Rom. 1. S••d u••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 drawy¦ne 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 disho¦nestie and Idolatrie. This auersion and malicious obsti∣nacie 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 cōsentist not as well and assone to the iugmēt of reason and folow it in the principles practyue as spe∣culatiue. Nomam douttith of this principle too and too, to be foure. ffoure and foure eight. With all other geo∣metricall and physicall principles. Men dooth not only acknolege them tobe trew, but cōsentith 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 pri••ciporum. And man shuld consent unto these princi¦ples and knolege of them, scilicet deo obediendum esse. Adulterium est uitandum. Honesta pacta sunt seruan∣da, quod tibi, nō uis fieri, alteri ne facias, thes. I say shuld be assone consentyd unto, as to consent quod bis qua∣tuor sunt octo. The knolege remanyth of these thynges but the assent is infirm, by reason of contumacie and re∣bellion 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 enny∣mie of god, and will not be subiect unto the law of god this infirmyte, makith that men be ner hot nor could, cānot tell which part to take, in there chambre to profes¦se 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 mo∣ost 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 asha∣myd to confesse, if he be not god, let hym go. God ab∣horrith 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 apea∣ce of bread booth god aman and teachith people to ho∣ner it, why dooth they not consent unto there knolege, and folow it he that is partaker of the sacrifice in the aul¦ter, 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 ••ewyth, wyh shuld we breake this knot by external cere¦monyes, 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 go¦des 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 coniu∣nyd 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 the union in our selfes, and to shew the lege of amyte unto the church. And to under¦stond the bettet what this word Caenoniae, communio is Red the fist capiter of the first Epistole of Ioan•• 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 ••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. Therefo∣re to manifest myne obedience and loue, by this baner I procleame liefe and death agaynst his contraries. So

those that be Christ••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 be•• so the auaryce mind, and detestable loue of the worold be satisfied it is godd Inowgh to thē, with y••y. For south and nay for south, as incōstāt 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 certay¦ne and infallible uerites. With great penalty as mouche as Iieue wz worthe. But what man wilbe so made to lea¦de his cōscience by souch inconstāt 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 thē grace to know there offences. And to promote the only word of god. And theach the people, therby to know god and his sa∣cramentes. 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 prome¦se unto the churche to eat his precious body ln the sacra¦ment, Panis quē ego dabo, caro mea est. And that Chri∣ste performyd this promesse in his last supper, when he made the breade his bodye•• And the rest of ••he wordes,

quam ego dabo pro mundi uita, is à promesse that his bo dy shuld be slayne for the redempcyonof the wo∣rold. 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 sacra∣ment. 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 Chri¦stes promes Ioan. 6. Panis qu••m ego dabo caro mea est. Read the hole sermon of Christ Ioan. 6. and then thow shalt perceaue that this interpretation cannot be admit∣tyd. Christ ment to bring his audience unto the knolege of ••aythe, that they might be pertakers of godes prome∣ses throwgh him onlie. And shewid them that he was the bread of consolacion and solace, to satisfie the con∣sciens 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 wor∣des, the bread that I shall yeue is my fleshe, he promysid to yeue the breade by these first wordes, that was his fles ••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 liff•• uppe ouer the pristes head, and there sacrificid. Orelse upon the crosse to sacrifice him selfe. Christ that allwa∣yes, promisith with the thing promisid, how the thing promisid may be reseauid, and usid prescribith the ma∣ner howe and after what sort he would yeue his fleshe unto the worold, quā dabo pro mundi uita. I will yeue

i•• 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 decla¦rith, quam ego dabo pro mundi uita. The same fl••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 sentēce speakith of his body to be s••ayne and not eatyn, so dooth thother this may be prouid by Chri∣stes wordes ••n the same place, for he speakyth of his bo∣dy 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 Chri¦stes institution is trewly obseruid, there is nothing but Amemory of this death where of Christ all togather spake in the 6. of Ioan, and interpre••atith many times in ••hat place this word eat, for belyue, qui confidit inquit mihi habet uitam ęternam. Nether the repeticion of this word dabo is none other thing then accustomyd repeti¦cion of one and the same thing, by more expresse wor∣des. 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 spiri∣••uall undrestonding. As he ment: thes wordes, Hoc est corpus meum, & panis quem frangimus, nonne com∣municatio corporis Christi est•• 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 the•• se wordes shuld not be taken with conuenient tropes•• and figures, with out atropelo what shuld folow, Chri∣stes body to be. Pantotopon, Christ must haue so great abody as might fill heauen and earthe, if it be corporal∣ly present booth in heauin and in earthe. Also it were inuaine to looke for him at the day of iugmēt or to com¦playne that the spouse is taken away from us. For as the say, they haue hym suere inough in the pyx, and will ha¦ue till the woroldes end. If it be trew. I will say nomore. Inde uenturus i••dicare ••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 eūy 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 uide∣tis habere Luce 24. how do••th this lerning that sayth Christes body to be euery where agre with the wordes of thangelles, Surrexit non esthic, uenite & uidete lo∣cum &c. Mat. 28. Pauperes hab••bitis uobiscum, me non habebitis. Vnderstond the wordes, hoc est corpus me••, without à trope, and there shall folow souche conttadi∣ction 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 a∣gree these places, with inuisibiliter, & modo celesti. To say that Christes uere naturall body is here, but insen∣sible. And dooth ocopy, no pla••e, althow it be as uery naturalle and trew abody, as mannes body is except sinne and

immortalite•• 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 loco•• if Christ haue atrew body it must occopy place, in the sacramēt it occopyyth no place thē 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 wil∣lith. Semper autem in ••ide quid senseris, non quid dixe•• ris eogitandum••. lib. offic. Because we shuld neuer be troblyd with these gloses, inuisible insensible, and my∣raclousment. He causid his immortall and glorifi••d fle•• he, to be senseble to chid and tried by the fingers of Tho¦mas Ioan. 20. As for the wordes of Paule ad Ephes. 4. Philippen. 2. that seme to shew Christes body now glo∣rified 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 al••ige the text in A•• rong sense. For the scripture in many other places, do∣oth confesse Christ to be ascendyd Into heaueus. Ther∣fore it is uerylik that Paule would, not set him out of heauen. But rather by these wordes he ascendid abo∣ue all heauynes, be would amplyfy the inspeakable Ioy of those glories that his most precious body pos∣sessyth. The which in therth was debasyd and abiectyd unto moost uile ignominie and contempt•• so Paule declarit••

these too cōtraries•• moost uile in therth mortale•• moost glorious in heauen immortall. Illud ascēdit quid est, nisi e••iam quod descendat prius in infimas partes ter¦rae? Etaddit, qui descenditidemille est; qui acendit su∣pra omnes coelos. Paule dooth waye these too proposi∣tas 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, thereforū he is in no place, for out of heuean is no place. Then maye, likwyce gather of thother wordes this argu∣mēt. Christus in infimas partes terrae descēdit, ergo nul∣nullum locum habuit in terra. But Paule Christiane rea¦der ment no souche subtil tes in this place, is holy inten∣cion 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 do••he likwyce the same. 2. Corint. 5. this is à tr••w fayth which I beliue. And where as the call Chrystes body athyng ce¦lestial and Diuine trew it is immortall and delyueryd from all mortall qualites according to Paules wordes. Ro. 6. Viuit Deo & ••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 ••••••eshe an blud as it was hanging upon the crosse im∣mortalle 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 cōtencious, arrogaunt and prode hart to take out of the scripture some souch propositiōs assound for there pur∣pose, to defend a wrong opiniō, thowghe the meaning make nothing at all of there part•• 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 cōuenient wordes to expres¦se his mind with all. And when his wrong conceyuid opinion must be defendid, he s••ttyth the wordes of the scripture in the ffore ffrount agaynst his cōtrary, 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 em¦brasse none opinion, what men so euer he is fanty sid un to. But say with Dauid turris fortitudinis nomen dei. Antropomorphitae•• 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 wor∣des without atrope sound euen so but thexcellent diui∣nes, that knowith by the scripture what god is and what man ys, will streyght way perceaue that there is •• tropo¦••e, and 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 fa¦thers 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 unūsumus, Ego in patre & pater in me Hebionitae sayd Christe was on∣ly man and not god as the lewis at this present dooth. By these wordes, Deus meus, deus meus ut quid dereli∣quistime. 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 one•• Sainct Augustine lib. 21. de ciuitate dei cap. 25. ••••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 wor¦des, Ego s••m panis uiuus qui de coelo descendi, si quis comederit ex hoc pane, uiuet in aeternū Arius and mar∣cyon with many grear lernid men, de••endyd, moost detestable

heresies, by the mystaking of the scripture ther∣fore no fayth owght to be yeuin unto the interpretour that rather intendyth to stablyshe an Error and false opi¦nion, then to confer place with place, that no contradi∣ction be found in the scripture, ner ony uiolacion of ou∣re catholicke faythe. Saynct Augustine lib. 3. de doctri∣na Christiana teachith agodly waye to understond the scripture, he that will ffolow his counsell, shall not light¦ly 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 rāther, 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 mi¦serable 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 proposi¦cion, they aleige the proposicion itselfe. Hoc est corpus meum is the proposicion where upon all this disputa∣cion 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 bo∣dy of Christ and the bread. And how this union is ma∣de, and where the scripture prouith. The sone of gode

••o com into the worold to be bread and how he com∣myth, and what profeit his body made of breade brin∣gyth unto the worold, and whether ony of the prophe∣tes euer prophesid of souch acumming of godes sonne into the worold. Sh••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 b••lyue this your doctrine, may repose here selfe, in ••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 Arbitramurigi¦••ur hominem iustificari per fidem abs{que} operibus legis. Then stile to haue repetid the proposiciō. There would nether lew nether gentyle belyuid his word: But he con¦fi••mith the proposicion, and disputith the mater so, pro and contra that he confutith all thargumentes, that se∣me to repugne his purpose. These men that would ha∣ue 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 ••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 be•• ••t sufficit to haue the word of god, the manifest text, rea∣son shall not melle with the mater, it is amater of fayth.

And a••ter this sort, aman may like wyce proue Ioanne the baptiste to be the person of Elias, is not this amerue∣lous maner of resoning. When they be askyd to proue the proposicion, they repet the proposicion, that is dispu¦table and so false as they takeit, that thextreame contra∣ry is trew. As the scripture prouith and callith the signis of the moost. Diuine and sacrate supper of the lord, bre∣ad, 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 re∣mayne aster the wordes (as they call them) of the conse∣cracion, then hoc est corpus meū, ar to mak à metamor∣phosin 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 con¦sent 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 bo∣dy is in heauen, and bread in the sacrament Act. 1. 3. Mat 16. 1. Cor. 10. 11. This doctrine only hurtyth not the fay∣the 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 auay¦le in reason. Now by the malice of man this order of god is peruertyd, and that, that the byrdes of thayr••, be∣stes of thearth, and fishes of the water know to be à crea¦ture manne makyth it his god, and prouithe hymselfe there by to be inferiour unto all other creatures. Which

is no smale off••nce, the ymayge of god in man, not to know as mouch in asensible peace of breade, as the be∣stes 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 present, and the thing don indeade I would con∣fesse the same, and that it were agreat miracle to call Christes moost blessid body from heauen with aword. But now herin consistith this hole mater: Miracles of god be open, and theffect of the miracle so makyth ma∣nifest the miracle, tkat reason is contendyth that god shuld do his pleasure, what so euer reson would attēpt to the contrary. As for an Example the blyssyd uirgine when she hard the messayge of god by thangell that she shuld bare à child in here uirginite, it passid the capa¦cite of her intendement and thowgh reason knew not how it might be, yet sowghth reason to know the mea∣nes, how it shuld be, and sayd quomod fiatistud, when she was assurid that it shuld be, by noman, but by the holy gost. She let fall reason and belyuid the wordes of god•• And as she in fayth conceuid by the holy gost the sonn•• of god wounderfully abou•• the reche of reason. So the sonne of god made man in the bely of that bles∣sid uirgine, naturally there incressid, for the space of cer∣tayne monethes and declarid unto reason the fact that was donne agaynst reason. So that reason could not de∣nye but that the blessid uirgine, was with childe, and had testimonie therof by the mother of loan Baptist. Vnde hoc mihi, ut ueniat mater domini mei ad me Luc••••••

with souch à godly greating; as is confortable for euerie Christiane, this miracle was shewid after ward unto all the worold, by thactes that Christ dyd which prouid hym selfe to be the sone of god. Now mark al∣thowgh man cannot comprehend which wayes Ami∣racle is don by reason yet must the miracle be perceauid and knowyn by reason. Thowgh the leper Matt. 8. co∣uld not know by reason how he was helyd sodenly of his diseace, yet perceauid he right well theffect of this miracle. The Apostoles of Christ that knew not how so great à Numbre of people 5000•• beside wemen and ch••••¦dren shuld befed with 5. loues and too fishys Matt. 14. Mar. 6. Luc. 9. loan. 6. the mi••acle that passid there rea∣son, was shewid, not only to there reason, but also unto there senses. So all the worold that was inade of no∣thing, agaynst reason by miracle is declaryd manifest unto reason and senses a•• we see at this day. Now if thei would proue Christes body by miracle to be present ue¦ry god an man in the ••acrament, thowgh reason cannot comprehend how it may be, yet let them sh••w unto rea¦son and unto the senses that it is so, then men wilbe lyue it. And not before. Let them shew me ony miracle that god dyd upon the erthe lik unto there inuisible miracle. All the worold seyth the bread remayne and no body of Christe present, yet say they it is there, is god so mou∣che thennymie of man, to yeue him his senses to his de∣struction. No he hath of his aboundant mercy yeuen them to decern, whit from blak, soware from swet chal∣ke from chese, the gloriouse body of Christe from the signe of à sacrament which is bread. There miracle in

the transubstacion of bread, is asmou••h à miracle as the miracle of him that sayth he will make hole amannes blind Iy, and yet the blind man seith nothing the better. God usith no souche blind miracles. But mad eueri thing for man meruelously because man shuld honor him in his workes. According to out fayth, Credo in deum patrem omnipotentem, creatorem coeli & terrae. It agreith as well to mak the body of Christe present in the sacramēt without his corporall qualites, as to make agreat fier without het. An other glose is there, which Eckius usith to defend the alteracion of bread with all, and sayth thowgh Paule call the body of Christ bread, yet it is no bread indead, but the uery body of Christ, and attemptith to proue his sayng by the rode that Mo∣ses usid in Aegypt. Before Pharo. When the rod was turnid into Aserpent yet was the serpent callid stille arod. This simile prouith nothing, ffor when the text sayth, sed deuorauit uirga Aharon uirgas illorum Exo•• 7•• there remaynid nor form not figure of Arod, but of à uery horrible an ferfull serp••nt. If this place serue to pro¦ue thalteracion of bread into the naturall body of Christ let them shew me the form of bread changid, into as na¦turall aman, as therod was changyd into à naturall ser∣pent and then iam content. I will not dispute, of the na∣me so greatly thowgh they callyd ffleshe and bludd, bread but they must mak demonstracion of Christes bo¦dy unto thexternall senses, as Moses made of the serpent unto thygypcious. When god callyd oure first father, Adam, because he was creatyd of the earth. And Adam sayd by his wief be hold abone of myne bones Gen. 1••

there was nether Adame that had the forme of erth, nor Eue the fform of Abone. Thone was aman and the o∣ther awoman. How be it they Kept stille the name of the thing they were creatyd of. Change the form of bre∣ad in the sacramēt and make therof the form of Aman. Then th••se places will suffre the maner of speche right well that aman may be callyd bread if he be made of breade, as well as Aserpent callyd Arod because he was se made of arod. But for asmouch as there is no forme of the breade changid in the sacrament, belyue with the Euangelistes and Apostoles that it is in mater and sub∣stannce uery bread, how it apoyntid to an holy use, to be ministrid unto the church of god in the remembrace of Christes death. With these wordes. Christ tok bread and gaue it to his disciples Mat. 26. Luce 22. 1. Cor. 10. 11. These men agre with them selfes, in the sprit of god, and teachith acertayne doctrine, those that defend these ma••¦ses and transubstancion agreyth not with them selfes. And hath nothing certayne thone sayt the thing that corruptyd is nothing but accidens, thother sayth that it is the uery substannce of bread. Rede the booke of inno¦centius tercius de officio missoe, where as be these wor∣des, quod sicut miraculose substancia panis, uertitur in corpus Christi remanentibus accidentibus panis: ita mi∣raculose redire substancia prioris panis possit, de qua ge¦neretur uel uermis uel quid aliud tale. Into what sub∣staynnce the water mynglid in the chalice with the win¦ne is turnid se the mind of Clement in the 3. booke of the Decretalles it is turnid say he into ffleume. God of his mercy Delyuer his church effrom souche doctrine. Yet

haue they an other Reason where with the deceaue themselfes with all and other. The pore of god that can do all thinges. And of these moost holy wordes: they fframe many à false conclusion. Be cause god can do all thing therfore Imust belyue, that the breade in the sacra∣ment is turnid into the body of Christ. I would belyue it, were it not agaynst his word. Now agaynst his word he will do nothing, à sfull Christianly sayth Tertullian agaynst Marcion. Posse deum, nthil aliud est quam uel∣le; & 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 ho•• seculo, ne{que} 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 cru∣••ltie of his death, he would haue us to know how hor∣rible 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 mo¦uith 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 cōfundid with immortall glorie of god. Let no Chri¦stiane 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 scriptu∣re, was wroten to lede us unto god, and unto repentayn∣ceofyle. 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 wor∣des with out end. It was wroten to be iudge of all men∣nes 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 ••f god when it was only tawght and instructyd by it, then aster that ony mannes decres were browght into the church. Mannis wysdome, ye∣uith 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 wor∣kes 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 sa∣we, there elders use the worde of god in the same senses that they dyd. As Epiphanius wrytithe of one peter bis¦hope 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 ca∣tharence 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 disci∣ples of the Aposteles condemnyd this doctrine for an heresie the lik may ye rede inthistorie of Ioan the Apo∣stele 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 ha∣ue 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 of∣fend nothing at all they wrot not to be iudges if the scri∣pture, but to be iudgid by the scripture. Were it not to satisfie the weake conscience of those that yet be igno∣rant of the truith (I would not in this mater of the sacra∣ment 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 nea∣des 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 recea¦ue 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 ci••ile, dooth rather improue thact, then alowe the doing of it. In this supper we shuld folow Christ and the Aposteles, there doing••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 reli∣gion cap. 5. infirmatur aliquis inter uos? Accersat pres∣byteros ecclesiae, & orent super eum &c. Vnto th••se sy∣••ke people that he speaky the of, he would like wyce ha∣ue commaundyd the bread of the holy supper to haue byn browght, had it byn the maner in the Apostoles ty∣me. 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 con∣••enitis in eundem locum, non licet do minicam coenam edere 3. Num sane domos habetis ad edendum & biben dum. 4. Ita{que} 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 cele∣brat openly this holy supper, and was not usid to be browght unto the sicke. Iustinianus imperator. Con••stitu 57•• unto tharche bishope of Cōstantinople M••me

hathe these wordes, Etiam prisci••••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, ma∣gis autem totius nostre ditionis, in domibus suis habere quasdam quasi orationum domus, & in his sacra cele∣brare mysteria, & hinc fieri quaedam extranea catholice & Apostolice traditioni cōtraria. Sed siquidem domos simpliciter aliqui habere putant oportere in sacris suis orationis 〈…〉〈…〉 uidelicet gratia, & nullo celebrādo peni¦tus horam, quae sacri sunt mysteri••, 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, ne∣uer part of the lamme browght unto the syck man. But ••tyn in there congregations as ye rede Exo. 12. Num. 9. where as Eusebi••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 considera∣cion. The persones that receauid this sacrament in there priuate houses were before excommunicatyd by thau∣ctorite 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 pe¦nitence 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 cann•••• 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 Christe∣nyd 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 con¦trary unto the institucion of Christe, there euery man may in his priuate chambre with his Christiane and faythfull brothers, commu••icat according unto thor∣der of the scripture. As we s•• ••ct. 2, 20. how the Aposto¦les dyd when the Pharises and pristes of the temple con¦temnid Christ and his ministery as well of the sacramen¦tes as of the preaching of the gospell. where as the faith¦fulles may receaue openly the sacramēt it sufficith them it is not nede to to haue it browght unto the syckman∣nes 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 ••act and recea¦uing of the sacrament, and thowght himselfe neuer suffi¦ciently preparyd to death, but when he had rec••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 sa¦crament, 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 ceremon••es in the doing of this sacramōt or ony other in the churche then the scripture makyth menciō of then blessid and fortunat were the pore igno¦r••t people, that now by te and gnaw the bitter bark and neuer tastythe the swetnis conteynid with in this exter∣nall 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 preciou•• blude. Person and uicar, pa∣trone and byshope sha••••e wayle doutles this horrible sinne to deceaue the people of god of his moost holy worde were the yeuerse of bene••ices, so god unto there ••enentes or pore people of the paryses, as they be unto there dogges and horses it were well. for noman yeuith his dogg to k••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 sta¦ble as in the ••eld. Euery thing in the worold is better pro¦uidyd 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 cōuenient 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 ap∣pertayth to the charge that is committid unto hym, then

the lest of his pary••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, ex∣cept they knew better, what à sacramēt ment and could shew them godes promises. Which ar not only sealyd, but also openlye declarid unto the church by the sacra∣mentes. And to make more open that the masse is no ce∣remonie, nor the bread there usid, no sacrament of g••∣des, I will declare it unto the Christiane reder by the scri¦pture 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 ab¦use of sacramētes is cōdemnid, yet must we not contem¦ne the sacrament thowgh thabuse of prayer be nowgh¦te, yet prayer as god commaundythe, is good, thowgh winne, make men drouke, yet noman sayth winne is nowght, ••emoue then, thabuse of euery thing that is godd, and let the thing, remayne style. This is the diffini¦cion of the lordes supper. It is à ceremonie institutyd by Christ, to confirme and manifest oure societie and cō¦munion in his body and blud untill he he cumme to iud¦gment. Euery word in this diffinicion is in the scripture, that it is à ceremony institutyd by Christ Matt. Mark. Lu••. and Paule testifieth, that it confirmith the conium∣ction, 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 ••. Cor. 10. and that it shalbe donne till thend of the wo∣rold Paule prouith ••. Cor. 11. Mortem domini annuncia bitis donec uenerit. Now the maner how it was instit••∣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 cōuenientibus uobis &c. would the supper of the lord to be à ceremony of à pu∣plik and commune assemb••ance, and would in this as∣semblance the gospell to be preachyd, god to be callyd upon, in the remembrance and ••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 re∣cordationē mei, do it in the Remembrance of me, what the supperis. And how it was institutid we se by the scri¦pture. 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 eue∣ry thing contrary unto the scripture. Where as Paule callyth it à communion and would all the church to re∣ceaue it under booth kindes. They say it is best to be apri¦uat masse and eatyn by one pryst. Paule willith the go∣spell 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 scri∣pture neuer ment souch Idolatrye, it is à ceremony insti∣••utid by more byshopes then twentye to the great iniu∣ry of godes wotd. And thauctors therof damnyd eter∣nally 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 ye••en without à false glose, ner these membres of the deuill would not Chri∣stes church, to use Christes holy supper as it was yeuen by Christe without there deuillyshe and detestable addi¦cions yet wyckyd membres of Antechrist, they must be callyd the holy church. Thowgh all that euer they in∣tend, 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 un¦to the lordes supper as they haue inthe Masse people shuld be prouokid, to no deuocion, nor could not religi∣ous••y honor that moost holy sacrament, therfore say they is all these ceremonies addyd. Aprofound rea∣son 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 cere∣monies there expressid, and to detest the blind ceremo∣nies 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 ma∣ny times: because god hatyth sinne, he admouishid lu∣das in time to repent. But as awyckyd person he contem¦nyd 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 dil••¦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 sa∣crament. 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 win∣ne as Paule teachith 1. Cor. 11. And so to mark the word of god preachyd agaynst sinne as thowgh god himsel∣fe spake it. And remembre that when Christ sayd unto the Aposteles that one of them shuld be tray him all we¦re amasid at these wordes, and with sorowfull county∣nāce thone beheld thother with great fere who it shuld be they hard à wounderfull sine namyd, euery one exa∣minid his awne conscience, whether it were culpable of ony souch sinne or not•• 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 cōscience, 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 men∣nis. Suppo••••th that the word of god rebukith the sinne of nthers and not his, or els•• he iudgyth himselfe to be no sinner where as ••uery man hath abundannce and to many, if he knew himselfe well, and souch horrible fau∣tes 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 con∣science destitute of godes fere passith not adele of the worde is mouid nether with fere ner with loue, but con¦temnyth booth god and his worde•• as we may se, by Iu∣das, not only this sinne of obstinacy and contempt of go¦des admonicions unto penitence. But also uery Hypo∣crysie, 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 b••••holy, or an other man uerteus, except I transform my••••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 on¦ly the faythe of them. But unto souche as obey the cōma 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 wor¦ke the word, and haue there medicacions in the lawe of god the sermon must not be hard only for to know god but also to ffolow god in his commaundementes. Beati immaculati in uia, qui ambulant in lege domini Psalm. 110. Beatus qui in lege eius meditatur die ac nocte, Psal. 1. thus with an holy sermon Christ preparyd the hartes of his disciples unto the holy supper, and not with saing of masse. He exortid them to pacience. And to cōtemne the worold, thone to loue the other and thone to bare 〈◊〉〈◊〉 thinfirmites of thoter, rede the cōfortable ser∣mon of Christ from the 13. of Ioan. to the 17. and then I make thy conscience good Christiane reader iudge, which is the best wayes to prepare the wrechyd and sin full man unto the supper of the lord. And which of booth is to be preferryd à sermon as Christe usid and his aposteles. Or those uile ceremonies that the bysho∣••es hathe browght into the churche euery man baryth 〈◊〉〈◊〉 other in hand that he louithe Christ and doothe ack∣••••lege him to be wyser then man. It apperith not, for if t••ey belyuid as they say, they would not leaue his holy

testament seatyd with his precions bludd, and folow the supersticion and idolatrie, that the testament cōdem nithe. This holye sermon shuld prepare the hartes of souche as purposid, to communicat with the precious body and bludd of Christ, lest they receauid this holy sa¦crament unworthyly, to say with out penitence and the fere of god. For althowgh sinne of his awne nature be detestable and condemnyd by god. They that without repentaynce receauith this sacrament aggreuat and do∣ble there sinne be cause without condigne honor and re¦uerence contemptouslye receaue the body of Christ. After this preparacion unto the sacramēt. Consider the ceremony it selfe without all mennis addicions only prescribid in the word of god, and thow shalt perceaue the action and doing of the supper preche unto thy sen∣ses fayth and penitence. Christ toke bread gaue than∣kes unto god, brake it and gaue it to his disciples sayng take ye eat ye this is my body, that is yeuen for youe. Mat. 26. Luc. 22. Mar. 14. 1. Cor. 11. The eris of the Chri∣stiane hyrith that the body of Christ was yeuen and his bludd shed, for his sinnes. These wordes and the brea∣king of the bread betwene him and his Christiane bro∣ther, dooth certifie him that the yre of god was greata∣gaynst sinne, that would not other wyce be satisfied, then by the death of Christ his only sonne, No godly hart can iudge sinne to be lightyle, that was purchyd with so meruclous à death and inestimable pryce. The calamites of manne be great and his misereis wunder∣full as we dayly se. Sickenis pouertie, exile bauishemēt, warr not only in the fild with oure Ennymies•• But also

at home with all uertew and honesty, discord, debathe, contencion and stryffe betwen them, that shuld be in moost peax and concord. Yea dayly war in euery man∣nys conscience betwyne uice ad uerteue. Loost of god∣des. And loost of ffrendes, the greatyst loost of all loo∣stes to be robbid of the trew word of god. All these be sacramentes and signes of godes displeasure and yre a∣gaynst sinne. And we arr troblyd and afflictid with the se miserys to admonishe us of godes iudgment and au∣gre for sinne. But the testimomye of all testimonies of this great and inspekable yre is the sonne of god, swe∣ting tyres of blud, contending with the iustice of god, and fighting agaynst the deuill ad sinne only gote the ui¦ctory by deathe. He that is not mouid, nor ferd with this thowghtes of godes ire and the death of Christ, in ea∣ting, and receauing the sacrament undrestondith not what the sacrament meanith. Now except Christ shuld cum downe from heauen and dy agayn before oure faces his death cannot be more lyu ely expressid, then it is in the scripture, he knew what ways it might best be kept in remembraunce that suffrid the death in his aw∣ne body, and shewid the manner of this ceremony him∣selfe, and byd them do the same in the memorie of him. Christ preachid à sermon brake the bread and delyue∣rid the cupp unto the hole congregation Matt. 26. Mar. 14. Luc. 22. so did Paule 1. Cor. 11. and then gaue thaukes unto god and aydid the poure 1. Cor. 16. and this was the memori of Christes death, and unto this hole acciō and ceremoni of the supp must these wordes be referrid, h••c quotiescun{que} feceritis in mei memoriam facietis. And

not to the liffting upp of the chalice ouer the pristes hea de as it is usid in the masse. Christ commaundyd this ce∣remonie to break the bread among the hole congrega∣cion, that by the doyng therof the might return unto trew repētaynce and thinke when they break the bread and drink of that holy drinke, that as they breake the bre¦ad and drink of the cuppe, so it was there sinne and there fathers, that causid Christ to dye. This ceremony is god¦ly and thus dooth the scripture permit to interpretat the doing of the supper, and not to breake the bread secreat¦ly with per eundem dominū nostrum Christum filium ••uum &c. as they do in the masse. What neade hath the prist to break his cake at all if he mind not to depart of it to his neyghboure, he might eat it hole as well, it is but an Apyshe contrefeting of Christ to make good the thing that is nowght. Because Christ and Paule diuidid the bread unto the hole churche as Acommunion, they will diuid it in there priuate masses, thowgh it be yle don yet hath it à certaine shew unto the unlernid of uer tewe. Is not Christ well ffolowyd godd Christiane rea∣der of these men••yes hardely. there masse and breaking of breade as like unto the blessid communion of Chri∣stes bodi and pr••cious blud, as uice is unto uertewe, and false supersticion unto trew religion. The masse is no ce¦remony of Christes supper. But à uery prophanacion of Christes supper. ffor this is à trew and certayne rule all wayes to be had in remembrannce. No ceremonie ha∣the the nature and strenghe of à sacrament, when it is not usid as the word of god teachythe, but contrarie un∣to the word of god: and to an other end, then the word

of god assignithe it. The ••ewis and the turkes dooth use at this daye circumsicion, yet is it no sacrament. This ce∣remonie pleasithe not god, but it is a wickid supersticion damnid by god, and don cōtrary unto the word of god. Lykwice the masse where as one receauith the bread and winne, the baring about of the hoste in prosession•• Keping of it in the box. Doutles it is not à sacrament of Christes moost holy body, but à prophanacion of his holy supper. For of Christes ceremonie it was sayd. Ac∣cipite & māducate, take ye and ete ye, it agreyth nothing with à sacrament that they do. They haue not asmouch as one place of the scripture that speaky the of à priuate masse, baring it about in prosession or Keping it in the box. Beside that they applye it to an other end, then it was institutid for and make it of no lese ualew then the death of Christ, who ons for all sacrificid himselfe for sinne upon the crosse Ebre. 9. 10. They cannot tell what this word offerre meanith. When they say they offer the sonne of god. It is a great mater to offerr hym, it is to acknolege thire of god agaynst the sinne of the worold, and to submit himselfe unto this yre. And to be amedia∣toure betwene god and man kind, and likewice he must entre the holy of holynis unto god. Therefore it is sayde Hebr. 9. Per proprium sanguinem intrauit semel in san∣cta sanctorum, aeternam redemptionem inueniens, also: Qui spiritu aeterno seipsum obtulit inculpatum deo. It is an horrible heresy to say that Christ is offrid in the mas∣se for sinne. Christ ons offrid himselfe, it is oure office to confesse and acknolege, that only oblation ons offrid and to beliue that by the uertew of it god is pleacid only

and all oure lyffe yeue thankes to god for it. Let the god¦ly people consider these thinges, and conform them sel∣fes unto the example of the primatiue churche, and let the new massinges goo. I know that many men, gathe∣rit out of the scripture many places. To defend this here sie of the masse. But it shalbe thoffice of euery godly man diligentlye to decerne and iudge, notha ac adulteri¦na testimonia à ueris. The maner of the Aposteles con∣serning this holy supper is best to be obseruid. ffirst in the church there shuld be rehersid, some godly lessons out of the scripture in atong knowen. The people in∣structyd with an holy sermon, not out of the ffestiuall nor legēda aurea. But out of the holy bible. Then shuld there be commune prayere. ffyrst for remission of sinne, and the mytigacion of the peyne condign for the sinne ffor althowgh these too concurre to gather remission of sinne, and delyueraunce from eternall payne yet dooth god many times, punishe the transgressours with woun¦derfull afflictions in this liefe, as it may be seyne by Da∣uid, and Manasses with other and to be short what tro∣ble or aduersite so euer we see in this world thei be sacra¦mentes and signes, that god is displeasid with oure sin∣nes, how be it the prist or minister hath no poure to bind man to do this or that, to say this prayet or that prayer his office is only to shew by the word of god godes iu∣stice agaynst sinne, and godes mercy in Christ to souch as repent and commyt the rest to god. Who some tyme punishith in this worold, and sumn tyme punishythe not. It is yet the custome of thold churche to excommu∣nicat souche as were commune adulterers, couitous per

sones 1. Cor. 5. Idolatres, blasphemer, slaunderers. Dron∣kerdes, and extorsioners and souche as for fere denied the gospell of Christ. Except they, did open penitence. Which was accommendable use and godly act. don to yeue other men fere leste they shuld commit like offen∣ce, also it was agodd exploracion of the transgressours consciens whether his penitence were trew or faynid. But ye must undrestond that this act and discipline of the church, is but an act polytik and ciuile to souche as hath professid to lyue in the commune wealthe of Chri¦stes church in an order lest that the uicious liefe of the person shuld be aslaunder unto the word of god, this open penannce apertaynith not unto the consciens or remission of sinne before god, which is don only for the penaunce of Christ. Therfore the churche must be diligently intructid of the doctrine cōserning remission of sinne before god. It must know the differaunce bet∣wene the remission of the defaulte, and the remission of temporall payne in the which god would many times his displeasure shuld be knowen agaynst sinne, as in the peyne of Dauid and Manasses. There is no church can be gouernid without this discipline for where as it is not, there se we, no godlynis at all but carnall libertye, and uicicious liffe. As in the commune wealth where à thiffe is as mouche estimid as à trew man, à brawler and breaker of the peace, as an honest citicyne, for à conclu∣sion where as uertew is not commendid, and uice punis¦hyd, the commune wealthe shall sone com to cōfusion. Theyle doers were all wayes punishid and bauishid the company of the godd, not only among Christiane

princes and in the lawe of god 1. Cor. 5. but also among the grekes and Etnyckis souch as cōmittid murder and incest were excōmunicatid. And lost not only there offi¦ces in the commune wealth but were put out of the com¦panie of all honest men and markid with à signe in the upper uestement, that all men might know him to be as he was aman to be auoydid, and none to eat nor drinke with him, as long as he bore that signe as it is to be sene by Orestes, peleus, Antilochus. And Adrastus that ca∣me unto cresus with the signe of his transgression they had also there execrecions and curfis, agaynst these ma∣lefactors, and transgressors of honestie. As Phaenix de∣clarith in Homero. Propter stupratam coniugem pa∣tris cōtra se diras recitatas ess••. These thinges were usid of antiquite that men shuld the more depely think upon the greatnys of godes displeasure and yre, agaynst tho∣se that had offendid and by that meanes the more to ab∣hor from souche abhominacion, the gentiles that neuer knew god, kepe the religion of there ydoles and reuen∣gyd the transgression and uiolacion therof better then the Christianes. Would to god it were more diligently lockt upon. Vice more punishid and uertew more ex∣tollid. After this prayer for reconciliacion unto god ffo∣lowith. Prayer to op••ayne the protection and defense of the holy goost agaynst the deuill the worold and sinne and that it shall pleace god to gouern euery man in his uocacion to do the will of god and not there awne wil∣les then to pray for the goueruers of the commune we∣alth that they may gouern and extoll the word of god, and defend iustice, thē for the afflictid church of Christ,

that god would delyuer his people from the Rauening woulu••s of Antechrist and yeue then trew pastors and prechers that would study to gather to gether the fflock of Christ so miserable dissipatid and separatid. Then for those, that be ignorant of the truith that god would gra¦unt them grace to be sauid in Christ withe his church. More auaylith this prayers unto god then many thow∣sandes of men of warr to defend the church and cōmu∣ne wealt of Realmes. As it may be seene by Moses whē he prayed, the church of Isreal preualyd. When he sea∣fid it was put to the warst by here Ennymies. There is not the poueryst in ony Realme nor moost weake per∣son but may profit the cōmune wealth where he dwel∣lith uery mouche. And healpe to bring it to the end and perfection that the commune wealthe was and is ordey¦nid for. Thowgh he be not able to fight in the fild aga∣ynst man, he may fight at home by prayer agaynst the deuill, that mouith warr and sedicion to destroy the com¦mun•• wealth. Thowgh his uocacion be not to barerule in the commune wealth, yet may he pray that god yeue graceto souch as Rule, to rule well, as the cōmune weal∣the is commune for all men, so may all men profet this commune wealthe, if they haue the knolege and fere of god. Thus ment Paule 1. Tim. 2. where he exhortid un∣to prayer and intercession with yeuing of thankes rede the place and mark to what end they shuld pray. To o¦ptayne thend of the commune wealth and that by ex∣presse wordes, Vtplacidam ac tranquillam uitam dega¦mus cum omni pietate, & honestate &c. But hownegli∣gent men be in this behalfe all the worold seyth. I impute

agreat part of this faulte unto ignorancie, that people knowith not how great and difficile amater it is for à prince and gouerner to rule godly in his uocacion. Ne∣ther how great à sinne it is to be unmyndfull of souche gouetners in the commune prayers of the churche then aster these prayers and inuoca••ions there shuld thankes be yeuen unto god for all his mercies. Then the wordes of the supper r••hersid, and the sacrament distributyd to as many in the church as would receaue it, and demaun de to receaue it, so with th••kes yeuing and distribucion of souch goddes as god hath yeuen unto euery man for the powre to depart, with loy and tranquillite of consci∣ence. This is the ceremony that is à sacrament of Chri∣stes holy body and bludd expressid in the scripture and the auctor herof is Christ himself. Amore godli and reli¦gious thing cānot be deuisid, as ye maye se by thauctor of it, and by the diligent wryting therof by the Euange∣list and Aposteles, what shuld cause the people to leue this holy thing wher of we be assurid that it is good and godly, and to use amasse, that hathe no certayne auctor. Graunt it were not yleas it is of all great yles the warst, yet who would for sakathing certayne and moost reli∣gious, for athing uncertayne, and supersticious inuen∣cion of man. Vse the sacrament with the same ceremo∣nies, and nomore then be expressid in the new testamēt as Christ dyd, and it shall passe all the Masses that ar or∣be to be sayde in the worold. Thexternall use therof where as fayth is, may succur an inward and secreat de∣speracion of Atroblyd conscience, so that the mind be not de••titute of knolege. Those that to mouche fere and

tremble at godes seuere aud rigurous iudgwent. Kno∣wing that sinne merytithe eternall deathe, the pore con∣science thus afflictyd by the meanes of the deuill, and horror of sinne, takyth not as great hope in the mercy•• of god, as fere of his iustice: is borne in hand that mercie nothing auaylith, but by iustice to be eternally damnid. Agaynst souche imaginacions, and perilous tēptacions auaylithe greatly the ceremonie and use of Christes sup¦per. For as man is by his senses drawyne to accomplys∣he ••hact of all inwarde and secreat conceuid mystheiffe and sinne, where as the senses find externall mater and sensible occaciō to satisfie the will that willithe nothing but sinne, so where as à godd opinion is cōceuid of god in the hart, the iudgment of man perswadid aright that god is à mercifull god and will pardon euery sinne thowgh it beneuer so haynouis in Christ, the will that with great difficultie consentith unto this assurid promi¦se of god in Christ, is the more constaynid to obey the knol••ge of fayth, because the mind is not onlye inspi∣rid by deuine operacion of godes sprit that his sinnes be for gyuen, but also by thobiect representyd unto thex∣ternall senses to say the doing and celebrating of this ho¦ly supper where as the uery wofull, and cruell tragedie, of Christes death, is set before the senses with breaking of the breade, and drinking of the cuppe, declarith that uerely all hope of saluacion, were paste remedyles, we∣re it not for the paynes, trauelles, deathe and bludshed∣ding of Christ where withall he satisfied the ire of god, brake the prison of eternall deathe and sed man at liber∣tie, and leste this thing ons don by Christ shuld fall into

obliuion and out of Remembraunce, moost diligently he hymselfe shew id the maner and ••orme how hewo∣uld his churche might best be kept in mind of this inesti¦mable benefit, gaue and institutid this holy sacrament to be usid for the consolacion of the fidel••s till the worol∣des end. And why shuld ony man take upon him to change the testament of him that was so m••r••ifull to dy for us, and of souch wisdom, that heauen and earth and all other creatures were creatures were creatyd and preseruid by hym•• Truly as he would no man shuld take upō him to chan¦ge thorder of ony thing that he hath made, not to apo∣ynt the sone for the night nor the mone for the daye, the Erth to bringforth the fiishishe of the water, and water the frute of therte but euery thing to remayne in thor∣der and state as he appointyd unto them in there first creation. So noman owght to melle in the blessid sacra∣mentes, to peruert ony order institutid. By god, or say this is godd to be addid, and this tobe taken away: for there imaginacion, to deck aprist with so many ueste∣mentes, and souch othere detestable pompes and Iuday call apparellis as is in the masse, and say it is to the glory of god, take the holy communion from the people, and let the prist make apriuate masse therof is it not asmouch to say as Christe was à foule and knew not how to cele∣breat the ceremony that representyd his awne deathe with condigne honor and reuerence? doutles it blasphe mith god. For as he sayd these wordes, and would no∣man shuld add nor diminishe ony thing unto them. Germinetterram herbam uirentem. Reptificent aquae reptile animae uiuentis Genes. 1. And as he sayd unto

Abraam of circunsicion Gen. 17. unto Moses of Pe••ah Exod. 12. gaue the sacramentes and how they shuld be usid for euer as he had prescribid, Abraam ner Moses who were of meruelous and singuler holinis neuer ad∣did one lot unto the fforme prescribid of god, thei know they could use à sacrament with no more religion, then when they obseruid institucion of the yeuer. All the prophetes that were after Moses time. Were as doctors and interpretours of Moses law, yet neuer among them all none that addid or diminishid ony thing unto the sa¦cramētes. We haue a greater teacher, in our church then Moses was•• Christ himselfe. which gaue us his sacramē¦tes and the maner how they shuld be usid, the Aposte∣les and Euangelist, that be the interpretors of Christes mind and pleasure, nether in the gospell, ne in the Episto¦les, neuer changithe one lot of the sacramentes, but usid them as Christ commaundid. Souch now ê day as turn and change the sacramētes from torder yeuen by Christ Makith Christ inferiour unto Moses, The gospell unto the law. And the churche of Christ unto the church of Moses. And declarith them selfes to be more contume∣lious agaynst thē the lewys agaynst the law. Euery lew knew right well that there sacramentes were sufficiently prescribid and tawght unto them by the ex∣presse word of the scripture. These massers say that they can amend the form that Christ gaue, and celebrate the supper with more religion then the scripture teachith. And of à communion they make à priuat masse. And defend the same as athing of all thinges moost holye. Doutles if there sayng be trew and there masse of souche

holynis as the make it of, we, ar litle be holding un∣to Christ. That he would not his churche shuld haue the use of the sacramentes, playnly knowen by his testa∣ment as the use of the sacramentes unto oure fathers we re knowyn by the lawe, ffortunat then were those that were of thold church before Christ was born: for they were certayne of there ceremonies and sacramentes by the expresse word of god, which cannotlye, but we in the time of the gospell as they saye must belyue the do∣ctrine and tradicion of man, and obligat booth body and soule unto the same, as unto à treuth infallible, and prefer it before the word of god. For wher the word saith one thing thei say an other. The scripture that affir¦mith the supper to be à communion, they say it must be apriuat Masse. Christ said, Bibite ex eo omnes. And so sayd Paule 1. Cor. 11. they say thone kind is sufficient for the people. Had ony doctor amūg the Iewis usid souch Ablasphemy agaynst the law of Moses, the people would not haue browght the doctor unto the scoles to haue disputid the mater, but before the iudge to haue had sentence of death agaynst him, that they might ha∣ue slayne the blasphemoure with stones. Vnto us that be Christians agaynst Christes law they may say what the list, and haue good thank for there labour. Better ea¦re ys gyuen unto the word of man then unto the word of god. Atale of an old tubbe, better hard then à godly sermon of the new testament. People could neuer haue binne browght unto this contempt of goddes truithe had not the deuill, and the deuillishe lawes of bishopes takin the word of god from them wherin only is declarid

the will of god unto us, what-is godd, and what is yle, what to be chosen, and what to be refusid. A thow∣sand times more ignorauntar the Christianes of the go∣spell and of the hole scripture, then the lewis. Neuer met I with one lew but he could reason familierly in ony booke of the old testament as agreat lernid man among the Chtistianes in ony place of the new testament. Yea and likwice some in the new testament also, and by the New testament with many strong argumentes can pro¦ue the masse and other ceremonies to be agaynst the new testament. To the great shame of Christiane men that thennymies of Christe, know better what is contey nid in the new testament, then those that hath professid Christ, and no meruell for euery lew, is able to instruct his awne familie in the bible and beginnith to teach his child the 20. chapiter of Exod. as sonne as he can speke Aleph. God of his mercy turn them to his fayth, and then I dout not they will more auayunce godes gospell, then we, and better kepe the word of god in honor with out false gloses then we. I desire those that defend these Masses and other robbery of godes glory in the church. To make some boke of euery thing that they defend. Shew who was thauctor of there doctrine, and first browght it into the churche in whois days and what ye¦re it was don. And proue there booke to be good, by the worde of god only, or else noman wilbe lyue it. And that there use of the sacramentes is prescribid unto the church by the worde of god. And tell us what differen∣ce is betwen à sacrament and the thing signified by the sacramēt. Or whether the sacramēt and the thing ment

by the sacrament be one thing, and what I shuld iudg•• of the signes and what of the thing signified by the si∣gn••s. The scripture teachith other wyse then the popys∣he church teachith of sacramentes god sayd unto Noe that the Rayne bowe was à signe of the conu••nant bet∣wen god and him. Gen. 9. sic Abrahamo de circumsicio¦ne. Et erit leooth foederis inter me & inter uos Gen. 17. de Pesah Exo. 12. & erit hoedam uobis in signum. Eterit uobis dies ille in memoriam, & celebrabitis eum, pro fe∣sto domini in generaiiones uestras. Now let the Chri∣stiane reader mark our sacramētes and the wordes that Christ usid when he institutid them and se, how that Christ alludid unto the sacramentes of thold churche, he sayd that pesah shuld be celebratyd and the day of that solemnite kept holy as à memory, of godes mercye¦don in Aegypt when he killid by his Angell all the first be goten in Egypt and sauid the Israelites. So sayth he in the Euangelistes by his holy supper. Do it in the me∣mory of me. And paule saythe as many times as ye do it ye shall declare the death of the lord till he cum, they of thold time kept in memori the fact of thangell in Egypt and caryd not with them allwayes the Angell in the sa∣crament of pesah but thangell when he had don his offi¦ce apoyntid by god returnid agayne into heauens unto god. Souch as be of Christes churche kepe in memorie the fact of Christ don upon the earth for the saluacion of the worold by the death of his innocent body, and dooth not Carie à bout in the sacrament the body of Christ itselfe, for that after xl. dayes ascendid into hea∣uens after that it had don the office that god apoyntid it

unto, to say to be slayne upon therthe, and then to ryse a∣gayne and be exaltyd into the unspeakableloys of hea∣uen. As Paule sayth ascendit ut adimpleret omnia Ephe 4. he ascendyd to fullfill all thinges, not with his corpor all presence as some men say, but to fullfill all thinges that was wroten of him in the law, the prophetes, and Psalmes and to leue us à sacrament of his blessid sacrifi∣ce in the church, to be ameroy of that glorious deathe untill the woroldes end. Whyche sacrament is not aba∣re signe and token of his death only, as many men ima∣gine as the picture of hercles, is hercles. Or the imayge of Iubiter, to be iubiter. But I put asmouch difference bet¦wene the sacramentes of Christ, and all other signes and tokens not apoyntid for sacramentes. As I do betwen the seale of Aprince, that is annexid unto te wryting or charter that conteinith all the princes right and title that he hathe unto his Realme, and the Kynges armis pentid in à glasse window. souch seales annexid unto so waigh¦ty wrytinges be no lesse estemyd, then thole right, title, or Cleme that is confirmid by the seale, thowghe the ma¦ter 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 la∣sting 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 wry¦ting nor annexid to the writing•• nether browght (when ony mater of contrauersie is for the lond) before the iud¦ge with the wryting Nomore is the corporall body of Christ browght before the church ne{que} cum pane, ne{que} in pane, ne{que} sub pane, ne{que} per panem, ne{que} ante panem ne{que} post panem. But when the minister delyuerith un∣to me the thing that is in his poure to delyuer to say the bread and wynne rehersing the wordes of Christes insti¦tucion, the holy goost deliuerithe unto my fayth which is mountyd and ascendid into heauen the precious bo∣dy and bludd of my sauiour Iesus Christ spiritually, and not corporally, so dooth the merites of this precious bo∣dy in heauē 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 un¦to his awnelyknice in man, and out of man. Yet to ma∣ke 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 tyme•• 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 exor¦dith the Christiane man Ebr. 4. Accedamus ad tronum gratiae, ut misericordiam & gratiam & axilium oppor∣tunum inueniamus, Calling the trone of grace our sole mediatour: to say the peace maker betwē god and man. This body of Christ is only in heauen and no where el∣se, as Io sayth 1. Epist. 2. so dooth August. writ tractat in Ioan. 30. Sursum est dominus, & iterum corpus enim do¦mini resurrexit, in uno loco oportet esse, so dooth the ma¦ster of the sentence alege his wordes, and not, in uno lo∣co esse potest, as the later edicion redith. How ffonde do¦ctrine the scole men teachith it is playne. Lambertus in the sentence innocentius in the decretales. De summa tri¦nitate, & fide Cath. ca. ffirmiter, and Nicolaus pape de consec. Dict. 2. cap. Ego Berengarius. This doctrine sub¦uertith it selfe if men Mark it well. For assone as they ha¦ue confessid the breade to be the essenciall, and substan∣ciall body of Christ, and the wyne, his naturall bludd they add, sed inuisibiliter & ineffabiliter, & non ut in lo∣co, 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 hea∣uens, and yet they mak it with out qualite, and quantite,

es notis this ameruelo{us} doctrine to say Christe now hat•• abody, that is nether great nether smale trewly if he ha∣ue now souche abody as is inuisible, without all quali∣tes and quantites, then had he neuer upon therth à trew body, but à phantasticall body as they make him to ha∣ue in the sacrament. But I confirm my faythe by the scri∣pture that teachith of his incarnacion and uery manhod Matt. 1. Luc. 1. Rom. 1. Ebr••. 1. 2. 9. 10. Matt. 26. 27. Mark 14. 〈◊〉〈◊〉 and by all the scripture and let this ••alse imagina∣cion 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 Au∣gust. agaynst the master of the sentence, and all other scole doctors be the realistes or fformalistes. He decla∣rith playnly that no body can be, except it ocopy place Epist ad Dardanum 57. Spatia inquit locorum tolle cor¦poribus, nusquam erunt, & quia nusquam erunt, nec e∣runt. Tolle ipsa corpora qualitatibus corporum, nō 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 suffi¦cit untill the end of the worold, where as we shall s•• 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 diffe¦rens 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 fidē apprehenditur and sayth playnly, that circunsicion was not the allyance betwene god and Abraam. But the cō∣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 pro∣missionis 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 sub••ect unto the senses, where by is remembrid, the thing signified by the sinne. This th••ng knowen men must tak hede they attribute nomo∣re, nor no lesse unto the signes then is to be attributid of right. And what so euer uerteue be representid by the si¦gne, yet must weiudge of the signe according unto the nature of the signe, As in the time of war if the Capitay∣ne, ether by aword, ether by holding upp of his hand would signifie unto the rest of the hoost when they shuld marche forthe, or retyre backe it is nether the word, nether the beck of the hand, that is the marching for the or retyring backe. But these signes declarithe un∣to the souldiers when they shuld go backe or for the by thexamples of the scriptures I will make it more playne that euery man shall be able to iudge aright of à signe Red the 10. chapiter of Num. Where as the childrem of Israel departid from the desert of Sinai, into the desert of Pharan in warr like order, euery man apoyntid unto his

Capitayne, and under what Baner he shuld. Be euery man that was of the tribe of Iuda to be under Nahson the generall Capitayne of that tribe, and under his ba∣ner. Souche as were of the Tribe of Isachar to be under Nethanaeel and his baner They of the Trybe of Zebu lon under Elyab and his baner, and so forthe as it is wro¦ten in that chapiter. Now note what à signe is in this pla¦ce à marke or open token where by euery man in the hoost knew unto what capitayne and cōpanie he shuld resort and when euery man was in his proper place, the one knew by these signes and banners of what lynayge and progenie the othere was. Here seyst thow Christia∣ne reader, what à signe is, à declaracion of the person un to what capitayne and Trybe he apperteynid. The si∣gnes made Noman of the Trybe of Iuda but declarid him that was in that ward to be of the Trybe of Iuda. Here is the signe and the thing signified by the signe well declarid. Now were it yle don to call the banner and signe the Trybe of Iuda and say the signe were the thing representyd by the signe. The signe therefore of euery thing must be iudgid after his nature if it be clo¦the the to say it is cloth: if Aman shuld haue made à garmēt of the baner of Iuda, à sayle clothe, or ony couering for souch thinges as were in the tabernacle, they would ha∣ue iudgid aright as the thing was and callid it à cote of clothe. Accord••ng to the mater where of it was made. When the keys of ony cite or•• towne be offrid unto temperoure, or prince, as unto the supreme, gouerner therof it is à signe and sacrament of the citicens obedien¦ce unto the prince to whom thei be deliuerid, but if ony

man would aske what the signe of this obedience we∣re, euery man would auswer it is à kay, or kays, and not the sub••ectes obedience under the form of à knay. Or el¦se say that the Citie and Citycins be turnid into the kna∣yes or the knays into the Cyte or Citicince or ony souch like frace. But they know that obedience is in the hart, and à signe of the obedience is the knayes. For incase the prince had no better assuraynce and warrant of the Cy∣ticins obedience, then is conteynid really and substan∣cially in the keis, they might be ffraude alure him with false hope unto the gates of the Cytie, and then bolt the gates within side agaynst him, and not only kepe hym out of the Cytie, but also by treason put him out of his liefe then receauid he nothing in the kayes. Like wyce if ony man shuld fayne himselfe to be the prince of the Citie and the Cytiens unwares therof shuld deliuer the kays and affer the deliueraynce know that he is not the∣re trew prince, well he may kepe the sacrament and ex∣ternall signe of there obedience, but he shall not entre the Cytie ony thing the rather. Now with this signe this countre fetid prince receauithe not at all the thing ment by the signe. Nomore then he that was of the Trybe of Dan could make himselfe of the trybe of Iuda, with standing under the baner of signe of luda. They say that the signe is not only à signe of the thing, that it signifiyth, but also there is cōteynid in the signe and with the signe the thing that it signifieth. That is not so. No signe inso∣mouch as it is à figne can be the signe, and the thing mēt by the signe god commaundid the Children of Israel to blowe the siluer trompetes when they entryd batell

agaynst there ennimies that there by they might remem¦bre that god had not for goten them, yet was not the mercye of god and there uictory inclosid in the trompe¦tes. So these signes in the sacramentes, because of godes promis and contract made with his churche, ar tokens that god will yeue the thing signified by the sacramētes. Nomā therfore upon payne of godes displeasure shuld cōtēne these holy sacramētes. Nor nomā of the other ••t shuld iudge of thē more thē of right may be admittyd, à haid thinge is it to kepe the meane. Or else we extolle te signes ouer mouche or else to mouche condemne them. souch as make the signes of the sacramēt whiche is brea¦de and wyn̄e god, cōmittidolatry and knoyth not what à signe is the people ar nat only abusyd in this sacramēt but also in euery other thing usyd in the church for lack of knolege. the ringing of the belles, was institutid to cō uocat and call to gether the congregacion of the church at à certayne oure to hyre the worde of god and to use the holy sacramentes. Or else to shew when there shuld be ony consultacion an assemblaynce for maters tou∣chyng the commune wealthe. The thyng is now come to that poynte, that people thynke God to be hyghly ho¦noryd by the sound of the Belles some thynke that the sounde hathe poure in the soule of man the ring so dili∣gently for the dead that the breake the Ropes to pull the soules out of purgatorie. they say that the sound candry ue away the deuyll, and Cease all Tempestes. othere say that the sounde mouythe and storyth unto deuocion, doutles thei iudge amysse, if deuocion cum whyle the bell Ryngith, it commyth not there by, but by Godes

sprit, for it is not the nature of the sound to yeue it, it may be asigne of deuocion, as the comete or blasyng starre, may be callid à signe of godes ire or angre, thowgh the starre of is nature is not to be feryd. But there is an other thing that ferithe the man, the fere of godes punis he∣ment, so the croing of the cocke is à signe of the drawing nere of the sonne unto our orizon, it may be also thocca¦cion that a man rysith erly in the morning. How be it the croyng of the cock causith it not. But the businis and af∣fayrs that he hath to do, the loue that he hath to serue god in his uocacion, or else he would not ryse at the cal∣ling of the cocke, but slepe as à slouthfull man untill he could s••epe no more. How be it it may fortune men will ob••ect and say, that these signes that I haue spokē of and the signes of the sacramentes ordeynid in the churche be not like. All one concerning the nature of signes, the diuersite is by the word annexid unto the signe, and the use wher unto the signe is apoyntid. There ar too kin∣dens and d••uerse sortes of sacramentes. And god is thau∣ctor of them boothe. Thone kind apoyntid unto the mi¦nistery of the church all wayes to be usid in the congre∣gation of god, and hath the word of god and promesse of godes mercy annexid unto it, so that who so euer con temnyd the use of those sacramētes were excludid from the promesse of god and also ffrom eternall lieffe of the∣sesort of sacramentes were too in the churche of the Is∣raelitis. Circumsicion and pesah. Gen. 17. Exo. 12. Of the other sort of sacramentes. Was the arke in the Clodes, the which god, callid the arke of his allyaunce betwen hym, of the one party, man, and best of the other party

Genesis 9. and likwice the coelestiall fier, that consu∣mid the sacrifice of our fathers in the beginning of the worold. Genes. quarto. There was none of these too apointid by god to be usid in the ministery of the church, as circumsicion and pesah was. But god at his pleasure when he lystyd, shewid by souch signes his loue and fauour unto the yyes of souch as louid him Not with stonding there was no promesse annexyd un to these sacramentes of lieffe eteruall. Now in booth the se sacramentes as well those that were apoyntyd, to the minystery of the church as those that were not. Were none other then testimonys of the promes that god had mad with them that usyd the signes before the receauid the signes, and the cause why God would annex these signes unto his promese thowg there be many yet is this the principall, to admonishe hym that receauyd them of Godes pleasure and God will to wardes hyme, to ex∣citat and confirme the fayth he hathe in te promises. To declare his obedience unto God, and by the use of these sacramētes to manifest the liuing god unto the worold and yeue occacion to other for to do the same. Then ar these sacramentes, as uery Chaynes and synewes to con¦iūge and bind to gather all the membres of Christ in one body wherof he is the hed, by the whiche exercise and use of sacramentes, the church of god, declarith it selfe, to be deuidid ffrom all other nacions that use not the sa∣me sacramentes. But beware Christiane reader when thow speakist of thend wherfore the sacramentes were institutid, that thow confound not the endes and take one for the other. For if thow do, thow hast ascendid

the next gre to neglect the sacramentes Some say the ar but signes of oure profession that discerne us from other people. As in time past the Romaynes were kno∣wen ffrom all other Nacions by there Apparell. But we must understond that the ffyrst cheyffe and principaule cause why the sacramentes were institutid. To be testi∣monies of godes pleasure to wordes us as Paule sayth by circumsicion Rom. 4. Behold the scripture, and then thow shalt se all wayes that signes of godes ffauor we re yeuen unto the faythfull, and ceremonies annexid un to the promesse of grace, ffrom the ffall of Adam unto this present day. And as the promese was renewid, so god gaue new signes and testimonys of the promesse: aff••er the ffyer unto Adam and Abell. Circumsicion unto Abraam, because the promesse of saluacion was re uewyd and made more open unto Abraam, then unto Adam. Inimicitias ponam inter te & mulierem, etsemen tuum & semen illius &c. Gene. 3. now by expresse wor∣des unto Abraam. In semine tuo benedicentur omnes tribus terrae. Shewid that in his seade all the worold shuld be blissid. And when this promese of god unto Abraam, by reason of the long captiuite of Abraames seade in Egypt was like to haue byn for gothen, and the truith of godes worde litle regardyd among the posteri te of Abraam. God sent agayne new preachers of his trewith Moses, and Aron, to call this gospell unto re∣membrayunce, in semine tuo benedicentur omnes tri∣bus terrae. And with the restoring of this light agayne unto the churche, he gaue like wyce new signes many à one as the 4. latter bookes of Moses testifiy the namely

the killing of the ••ame which was à sacrament of Chri∣stes death to cum. What occacions is there gyuen to mortall man to rendre thankes unto god, for the preser∣uaclon of his churche, that when the light of truith se∣mid to be cleane put out, he kindelid it agayne. A••ter Noe, the preacher of the promesse was Abraam. A••ter Moses, Samuel, Dauid and other, in the time of the Pha¦riseis and Saduceis, Simeon, Zacharias. Anna & Ma∣ria. When the light of the gospell was browght into the churche, there was also new ceremonys and sacramen∣tes gyuen to be signes of godes promesse. Baptisme and the supper of the lord. The which too sacramentes we haue for circumsicion and Pesah, And ar the same in ef∣fect with the sacramentes of thold law, sauing they si∣gnified Christ to cum, and oures declare and signifie Christ to be passid bodely out of the worold. And that the Elementes and mater of our sacramentes is chaun∣gid ffrom there. For the lame that signified Christ to dy we haue bread and winne that signifieth Christ to haue died, and as Christes body was not corporally in the la∣me, nomore is it in the bread and winne. ffor they be sa∣cramentes of one and the same selfe thing, institutid by god to one and the same purpose, thone to prophesie the deathe of Christ to cum, thother to preach and mani fest the deathe to be past, the one cōmaundid to be Ame mory of the thing donne in Egypt, Exo. 12. thother to be amemorie of the thing don in the mount of Caluary 1. Cor. 11. the memory of thone was not the thing that was remembrid by the memorie nomore is the other. For of thinges like, must be like iudgment yeuen, in the one remaynid

uery ffleshe, the lame, in the other uery bread and winne. In the one the iudgment of senses was not repr••hēdyd, nomore awght it to be in the other, theffect of the one sacrament, scilicet Pesah was only receauid by fayth and not by hand deliuerid into the mouthe of the receauer, so is the other. Theone had his promesses, and proper ceremonies how it shuld be usid by the word of god, and noman to change the use therof, so owght the other. For the gospell is as suffieiēt to teache us all thinges, as the law was unto the lewes, and à bet∣ter and more holy minister is Christ of our church, then Mose of the lewes church. The false interpretacion of the Iewes corruptid the iudgment of oure fathers, as ye may se by the scripture and uehement preachinges of the prophetes, so hath the decrees of byshopes corru∣ptid the iudgmen•• of the worold in oure time as ye may se when ye confer there doctrine unto the doctrine of the Aposteles. The malice of man could not utterly de∣stroye the truith in our fathers time, nomore shall it do in oure time Christ hathe prayed for his churche and his prayer is hard Ioan. 17. it shall be upon the erth till he cum to iudgment Matt. ult. thowgh allwayes afflictid and persequutid by souch as contemne boothe god and hit word. But it shall suffice the seruaunt to be as his ma¦ster was we reade how he entryd with many afflictions so must euery man that wilbe sauid Ebre. 11. Rom. ••. the churche of Christ may welbe comparid unto daniell set¦ting Among the lyons destitute of all humayne ayede and defense, deliuer it out of the caue, yet shall it wan∣der upon the••th as à contemptible thing of no Estimacion

not knowing where to rest here ••ed, pacience must suffre this opprobrie and abiection and when she can not be receauid as she is worthy into the palyce of the ryche, she must be cōtent to lodge in the stable with Christ among the brute bestes. Yet god Manie times dooth resuscitat of his great Mercy diuerse princes and godly mindyd kynges for the defense of the church, as he dyd Cyrus and Constantinus with many other. And in my dayes it pleacid god to moue the hart of the moost noble and uictorious prince Henrye theight of à blessid memorie to deliuer his subiectes ffrom the Tyrannie of the wyckid Antechrist the byshope of Rome with ma∣ny other godlye and diuine actes, which browght the light of godes worde into manie hartes. Beseching the eternall and lyuing god. That this oure moost gracious and uertewes Souerayne lord Kyng Edward is succes∣sor may godly performe the thing that is yet to be desi∣rid, and leaue nomore doctrine in the churche of in∣glond, nor other booke to instruct his subiectes with all Then the moost godly yong prince Iosijahu leste in the land of Iuda an Hierusalem. His moost noble actes be wroten 4. Reg. 23. heremouid all false doctrine and Ido¦latrie out of the churche and restoryd the booke of the lawe into the temple, bound himselfe and all his subie∣ctes to honor and obey god only as that booke tawght Manasses for the time of many yers conspirid nothing but the abolycion and destruction of godes word, kil∣lid the prophetes of god and many other godly perso∣nes, in that time of persequuciō some godd man hid in the temple an Exampler of godes law, which by deuine

operacion was found in the raygne of Iosijahu. Agod act of him that hyd the booke and à godly act of the king to bind his subiectes unto that booke. He that had sawght all te churches in inglond before 16. yeres shuld not haue found one bible but in euery church souch ab¦hominacion and Idolatrie as the like was not sith the ti∣me of Iosijahu, euery where Idoles with all abhomina∣cion, and as I perceaue by à frindes letter of mine of late in à Certayne churche in Inglond, was an inquisicion made for the bible, by the kynges maiestes officers, that in stede of the bible found the leffte arme of one of those chartechouse Monkes that died in the defense of the byshope of Rome Reuerently hyd in the hygh aulter of the church, with à wryting conteyning the day and cause of his deathe. Doutles à uery sacrament and opyn signe that they be hypocrites and desemblers, and not perswadyd of the truith in there hartes. And I trust to hyre that the Kynges maiestie, neuer put his officers to great payne to bring them to Tiburn, But put them to death in the churche upon the same aulter wherin this relique was hyd, and burnt there the bones of the trete∣rous ydolatraes, with the relique, as Iosijahu did all the false pristes 4. Reg. 23. And the doyng therof shuld not haue suspendid the churche at all, but haue byn, à better blissing therof then all the blissins of the byshopes of the worold, for god louithe those that be zealous for his glorie. But what the cause shuld be, now that the littell ydoles be cast out of the churche (thowgh the moder of them all be there yet) and yet people be ydolatres. It is easi to be perceauid. The wannt of the word of god, diligently

preachid. Rede the 33•• chapiter of the 2. bok of Pa¦ralip. Where as the good king Manasses a••ter his capti∣ue in Babylon was returnid ffrom his wyckid lieffe and restoryd unto his Kyngdom, with great diligence, he de¦stroyd souch Idolatrie as be fore he stablyshid in his Kyngdom ouer trew all the aulters of Idoles, with great diligens. How be it in the 55. yere of his Reygne he de∣partid out of his mortall lieffe before he could conue∣niently restore the booke of the lawe and the trew word of god unto the people, so that not withe stonding the kynges godly pretence and destroing all ••dolles, Popu∣lus immolabat in excelso domino deo suo 2. Paralipp. 33. Amani••est Argument that it sufficith not to remoue thoccacion ofyle, but there must be gyuen occacion of godd•• when ydoles be cast out of the churche, the word of god solye and only must be browght into the church and so preachid unto the people, that there false conce∣uid opinion may be taken out of there hartes, and taugh te to abhorre ydolatry by knolege, or else will they re∣turn agayne to there supersticion as many times as they haue occacion, yeue them. The trew word, and souch as can preach it treuly unto then, them will they swere in there conscience neuer to serue other then the lyuing god of heauen, as ye may se 4. Reg. 23. by kyng Ios••••ahu and his subiectes. Stans rex iuxta columnam, percussit foedus coram domino, quod ambularent post dominū, & obseruarent praecepta eius & testimonia eius at{que} sta∣tuta eius, toto corde, at{que} tota anima ••t exequerentur u••r ba soederis huius, qu•• scripta erantin libro illo. Staba••{que}¦cunctus populus consenciens soederi illi. When they

were perswa did by the word of god that ydolatrye was naught it was no nede to bid them beware of ydolatrie in the time of Manasse graunt father unto this uertewes Kyng Ios••••ahu, it was no meruell thowghe the people leste not there Idolatrie, because the kyng being preuen tid by death, could not with the taking awaye of the uice, plant uertew as he would haue don doutles, But the mercifull lord, ••ouche sauid to performe this old kynges godly intencion, by the yong uertewes and ho∣ly seruaunt of god that was cronid kyng in the vii••. yere of his ayge. Whois exemple I dout not but that our mo¦ost gracious Kyng will ffolow. Hauing so godly ago∣uernoure, and uertewes consolers, whois yeys cannot be darid with these manifest and open abhominacions. To haue à god of bread, or the holy and moost blyssyd supper of the lordes deathe thus abusid. There is one no table thing tobe markid in this yong kyng losiahu. When that Hilki••ahu the hyghe prist, delyuerid unto the kynges secretarie Saphan the booke of the law that he had found in the Temple, and Saphan Rede the con¦tentes of the booke before the kyng. Mouid with à wo∣underfull sorow and heuinis of hart for wo rent his clo¦thes and sayd unto those that were present ••o pray ye to the lord, for me, for the people and for Iuda. For great is the furor and angr•• of ihe lord agaynst us, because oure fathers hard not the wordes of this booke and lyuid not thera••ter. Declaring by these wordes that all the captiui¦tes, misery and troble that his predicessours susteynid, was for the contempt and neglectyng of godes worde. The obseruacion wherof is the preseruacion of all puplicke

and cōmune wealthes. The uiolacion of it to be the subuersion and destruction of the commune weal∣the. As it may be secne by those too kynges Achas and Ezechias 4. Reg. 16. 18. Ezechias was fortunat in his r••y¦gne, because he was ayedyd by god. Achas un••ortunat because he wantyd the ayed of god. To auoyd godes di pleasure, to instruct his subi••ct••s in the word of the ly∣uing god, and for the pre••••ruacion of his Realme. Cal∣lid assemblannce of all the wysyst of Iuda and Hierusa∣lem came into the temple and being present all the Cy∣ticince of Hierusalem, the pristes. Prophetis, with, all other great and smale. Rede himselfe unto the people the cōtentes of the booke that was found in the temple. Which declarith, that he would assure his subiectes himselfe of godes trewe word, that no false preachere shuld a••ter ward seduce there conscience with ony false doctrine. So I dout no, but oure moost uertewes and no∣ble king, will deliuer unto his subiectes the only bible to be p̄chid in the cōgregacion and suffre none other man¦nis wrytiges to be preachid there to seducehis faythfull su••iectes. And say with this noble kyng Ios••••ahu unto all the byshopes and pristes of his moost noble Realme auferte de tēplo dn̄i cūcta uasa quae facta fuerāt {pro} Baal, pro lucis & {pro} uniuersa militia coeli. Cast out all uesselles, uestemētes, holy water bocket, with placebo and dilexi for the ded with prayng to ded saynct all other souch trinketes as hath blasphemid the name of the god. And use the testamēt and souche sacramētes there prescribid, and as thei be there prescribid by the word. Oh how gre¦at shall the kinges maiestes and the conselles reward be

for there thus doing, they shall triumphe for euer with god in souch Ioys as neuer can be expressid with tong or penne with out end in heauen with Dauid Ezechias and Ios••••ahu. The trew preaching of godes word hathe byn so long out of use that it shall be uery difficile to re∣store it agayne, except m••n knowe the maner of speache usid••in the scripture. What hathe browght this blinde∣nis ••nd Idolatrye into te ch••••che but ignorancie when the bible and trew preachers therof be restoryd into the churche god shall restore like wyse souch light, as shall decern euery thing aright, what god is, what à sacramēt is, what saynct is and what honor is, to be yeuen unto them. Where now is souche confusion as thone thing confoundith the other Prayng unto saynctes as well as to god, Attributing unto the sacramentes and externall signes, that, that only shuld be attributid unto the pro∣mese of god ratified by the signes. Thowgh the sacra∣m••tes godly usid be holy and godly thinges, yet be they n••ther god, nor godes promises which thing men shuld use as confirmacions of godes promises, and gyue only thonor unto god for the graces that they confirme, as they do that inherit there fathers right and possession, usith to kepe well there Euidens and wrytinges leste un to them for the cōfimacion of there land, yet dooth they nether honor the wax printid annexid with the wrytin∣ges as thowgh it were there naturall fathers, nor attri∣but the yeff••e and donacion of the land unto the wry∣ting and seale, but unto the yeuer of the lond, that consir¦mid the donacion or purchesse of the lond with the sea∣le. The preaching of godes word is of all thinges in this

worold moost necessary ffor the people, and Paule cal•• lith the gospell the uertew of god to the saluacion of all that belyue Ro. 1. yet is the word of god of no souch effi cacie, for the wordes can do nothing but signifie and cō firm the conscience of him that beliuid. And when I say the word of god is the poure of god unto the saluacion of those that byliue, trew it is, when it is preachid, un∣drestond and folowid, Hoc est m••ns & medulla uerbi. This is tawgh daily in oure Pater noster. When we say sanctificetur nomen tuum, yeue grace that the knolege of thy name may be preachid in the hole worold. Then folowith the second peticion, Adueniat regnum tuum, the which speakith of nothing but of theffect of the first peticion. Lord when thow hast dispersid the uoyce of thy gospell into the worold. So gouern us with thy ho∣ly sprit, that we may belyue and receaue the gospell. He re se we quod spiritus sanctus operatur salutem median te uerbo, quod est ipsa mens sententia & uoluntas dei, quam sententiam diuine uoluntatis tunc capit humanū¦pectus, quando trahitur à patre. As ye may: Rede Act. 13. 16. Ioan. 6. thowghe it pleace god to send his holy sprit into oure ha••tes by this menis yet is not the worde the grace yeuin, ner the holy goost that yeuith it, let us re∣uerently use the meanes and honor the y••uer of the gra∣ce onlye•• Lerne good reader to know god from his sa∣cramētes that thow make not of hony, gall, and of à pro¦fetable medicine ordeinid for thy healt, à necessarie po•• son to thy destruction Remembre the wordes of Epi∣phanius lib. 3. contra here. To. 2. There were to sortes of people, thone as he wrytith contemnid the blessid uirgine

to mouch the other, extollid here to mouche. Equale est ••nim in utris{que} his ••••ctis detrimentum, quum illi qui∣dem uilipendant sanctam uirginem. Hi uero rursus ul∣tra decorum glorificent. Reuera sanctum erat corpus Mariae nō tamen deus. Mark w••ll how he takyth away ••from the blessid uirgine souch honor as she shuld not haue and yet yeuithe her dew reuerence. Reuera inquit uirgo ••rat & honorata, sed non ad adorationem nobis data, sed ipsa adorans ••um, qui ex ipsa carn•• genitus est, de coelis uero ex sinibus patris ace••ssit. Agayne sit in ho¦nore Maria. Pater & filius, & spiritus sanctus adoretur. Mariam nemo adoret, non dico mulierem, imo ne{que} ui∣rum. Deo debetur hoc mysterium. The saynctes ar to be remembryd, to folow there humilite, and paciens, to preache the word of god as they dyd, to dy ffrom doing of yle as they did, to contemne the worold as they dyd, they ar not tobe prayed unto, nor to be as god. The me∣morie of saynctes is god if it be well usid. The right ho∣nor of sainctes is to folow god, by th••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 scri∣pture. 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 un∣to 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 habitāt 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 Ido∣latres as he that sayth godes prayer unto saynctes. This martyr helpith his cl••ēt well to god, and saith lord when wolt thow kyll and destroy all these Idolatres that blas∣pheme thy name, l••u•• prayng unto them and pray to god to folow them in godly and honest liue. Applie the wordes of Epiphanius ūto 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 scri¦pture use to call the sacrament and signe the thing repre¦sentid 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 tho∣ne to be as master, thother as seruaunt. The which con∣iunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knyt and con∣cludid that Abraā shuld be here of Eternall lyue before ony ffleshe was circūsicid. And thus is it withe all sacra mentes for they do nothing but signifi and cōfirme, the thing that they represent Baptisme the absolution of sin¦ne Mat. 3. the sacramēt of Christes body Christes body•• Thowgh they be good necessari and cōmendable 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 ap∣ple that Eue saw in Paradyse Ge. 3. was godd, how be it not to be eatyn she sowght here wealthe and found he∣re wo, as we moost wofull wrecchis right well percea∣ne, blacke sope is godd, but not to be layde unto aman∣nis Iye. The holy sacrament of Christes body is good. But not to be honorid for Christ, it is godd to be recea∣uid 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 ther¦fore to preuent the Ile. He sayd hoc facite ad memoriam m••i. A gracious caucat, and notable caucion, were it not cōtemnid. Do it in the memorie of me. He saw that peo¦ple 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 promi¦ses, 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 kno∣lege 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 fay∣the, 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 sou∣che time as the sprit of god warrauntith and assurethe the consciens where ffaythe is, that as Christ died for sin¦ne, so by cause fayth beliuith and prayeth for remission of sinne the conscience shall not be condemnid for sin∣ne. In this commemoracion and Remembrayunce of Christes deathe by faythe is appr••hēdid 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 fo∣low, yth the remission of sinne. Of these too thinges tho¦ne is the light to iudge all thinges aryght. The other ye∣uith strenghe to do all thinges aryght so that this fayth delyuerith ffrom desperacion and all other yle. Aduer∣sus omnia nos erigat, & doceat mundum uincere. Ita{que} ut memorate rei memoriam ••ides sequitur: Sic eius rei notitia memoriam praecedit. The thing present in this sa¦crament is Christ hymselfe spiritually, the thing absent is Christes body corporally. Knolege of the scripture as¦surith me off the fact and death of Christ past, and nomo re present but now is in heauen with the father omnipo¦tent, 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 na∣ture is sinne present, so is there all wayes aremedi•• aga∣ynst 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 me∣mory therof, and not the thing it selfe. Thowghe it be the maner of the holy gost in the scripture to call the si∣gnes, 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 Idola∣trie, and like wyce kepe the sacramentes in there dewe honor and r••uerence. As for these new termes transub∣stanciacion and then. Essencialiter, Substancialiter, Na∣turaliter, Corporaliter, Mirabiliter, Inuisibiliter, ineffabi¦liter, in pane, cum pane, sub speciebus panis & uini. The se be termes that the old churche knew not of. They ha∣ue browght into te church of 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 mā to know the maner of spe¦che in the scripture, and to iudge according ūto the mea∣ning, of the wordes and not as thei sound only, for then shuld we make diuerse godes where as it but one. Da∣uid Psalm. 24. Callith tharke the lord of glorie, whiche was but à sacrament of godes presence. Tollite o porte capita uestra, Attollimini fores sempiterne, & ingredie∣tur 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 at{que} exurgitdeus,

inimici eius desperguntur, & fugiunt à con∣spectueius, 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 Christia∣ne 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 ex¦ternall sacramentes yet made they not there sacramen∣tes there God as the Christians do, thay ffaylyd of the end, how he it not in the mater and signes. And to decla¦re the mater openly what we be bownd to beliue of go∣des testamēt 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 she∣ding of our somour Iesus Christ it seife that is the Testa¦ment or legacy that god hath bequest unto the faythful les where of Hieremie spakyth capit. 31. the legaci and te¦stament 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 byn¦ne, ar none othere thyng then testimonyes of this good will and fauour pf god tawardes us apointid in the chur¦che to lede oure fayth unto Christ thōly 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 bely∣ued in hym were sauyd as well before as after his passiō 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 cū and we∣re 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 ui∣disse, and that is consonant with the wordes of the scri∣pture 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 we¦re of souche uertewe to saw them. They kept them with reuerēce, and lyuid in the hope of the p••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 sufficiētly there tawght how they shuld be usid and to what end, where with all people that

haue à godd opinion of Christe shuld be cōtendid, 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 Redem¦ption 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 ffo∣low this book•• and testamēt only, and not the dreames of men. ffor the law of god is without faut, and all im∣perfection, Mannes lawes hath ffaultes and is unper∣feyt, what shuld moue man, to depart ffrom trewth un to lies. ffrom perfection unto imperfection from the ho¦ly gost in the scripture, unto the lyyng sprit of man. No∣thing haue they to ffere the simple man more with all, then to say if this lerning be trew oure fathers be dam∣nyd 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 ackno∣lege them to be of te better part that use the sacramentes as the scripture teachite. And whē they preache so mo••¦che of there doctors holynis demaund whether Christ was holy or not, and whē the say the holy churche thus tea chith Masse to be good. Think whether Christ we∣re of te churche or not, and when the would excuse, the

re addicious unto the supper of the lord with there go∣od and holy intencions that it hath byn so ordeynid by all lernid men that hathe wroten. Demaund who is bet¦ter lernid then Christ or who ment better to the churche thē 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 r••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 con∣firm thy knolege there by. And then art thow sure Now I will answer unto souche argumentes, as my lord would 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 interpre∣tat 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 mēt them. And say he can defend and ••en ••e, the proposityon that the Prophet and Euāgelist, with souch other places of the scripture as may serue to the purpose to cōfute 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

••ōg tyme in the scripture: it were not only the fyrstpoyn•• of Sophistrye. But the ••yrst and Cheyffe poynt of folie. I haue hard but of ffew men that laboryth with that ui∣ce. But the unlernid glad to lern of hym that is lernyd, if my lordmēt à redresse of souch an ille, and tell the unler nyd that it is not possible, to be as à good adyuine as Au¦gustine, as good. An oratour as Demosten••s, or as well know how to gou••rn the commune welt as Cicero my lordes wordes were trew. How be it they meane an o∣ther thing to say he that is unlernid cannot know nor comprehend the trew use of the sacrament••s in Christes church and what they be as well as the lernid man, and say it shalbe suff••cient for them to trust untoother men∣nes iudgmentes. This opinion of my lordes is not trew. As the commune lawes of eueuery Cytie must be kno∣wen 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 suffici∣ent 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 Realme••yes doutles and as he that would make à subiect the kyng and so with toouth and nayle proclea∣me 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 ex∣cusyd from ••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 cōtractes in ony Realme for his com∣modite except in the doyng therof he obserue the law of the land, nomore can noman use to bargayne or con∣tract with god for his commodit•• in te churche of Chr••¦stes, except he obs••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 com¦mune wealth is the societe an coniunction of the prin∣ce with all his subiectes be they of noble parentayge or of basse lynayge, Lernid or unlernid it is n••cessary that as well the lowyst as the highest the unlernid as the ler∣nid, 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 sub∣iect, 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 sacramētes be, and the differēce 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 perso∣nes 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 un¦to one god sayd not unto Moses and Aron alone. Ego dominus deus, qui eduxi te de terra Egypti. Et nō er••nt tibi dij alieni corā facie mea Exo. 20. he would not Mo∣ses 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. Con∣serning the sacramētes 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 on••y. No he sayd, Facite mihi discipulos omnes gentes Mar. ult. he that belyuithe and is bapti••id shalbe ••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 Apo∣stelles, 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 bo¦dy ffrom à sacrament of his body as the best byshope of the worold. Was not ••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 chur∣che of the Pharises, and not knowen god and his sacra∣mentes themselfes by the scripture. But I will put the Christiane in mind of the ffyrst word of his crede. Whi∣che 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 cōfortles person how canst thow belyue, the thing thow knowist not, thy conscience is à Iaques for euery deuillyshe byshopes decrees, and as they change there law now for Auarice, now for fere, and now for place∣bo, 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 cānot lye. Whē all hystorijs declarithe that thone byshope neuer stablis¦hyd the others decrese. Rede platina and let those ffew byshopes that I repet yeue the occaciō 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 prede¦cessour and benefactor fformosus abrogatid all the la∣wes 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 ••flud Tyber. After the death of Stephene succedid Ro∣manus primus, and after him too orher. Theodorus secundus,

& Ioannes decimus. These thre disanullid all the decrees of Stephyne, and restoryd the actes and sta∣tutes of fformosus Sthephanes Ennymie. Alitle a••ter was leo the ffyghe made byshope, and within xl. da∣yes of his inauguracion, is uery ffrend Christopher cast hym in to pryson. And he occupied the see and chay∣re tn Rome for the space of 7. monethes and then glad to ffle unto Amonastery as abanyshid man as plati∣na sayth. Then came Sergius Tercius, who so abro∣gatyd the lawes made by fformosus, that souche as we∣re made pristes in the time of fformosus were compel∣lyd 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 wy∣ckid person neuer ocopyed that Rome. It were à hole booke mater to Name thē all and there detestable actes. By these men we may see how litle authorite there de∣crees 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 bysho¦pes lawes. ffor doutles they haue deceauid them selfes and other this many yers god yeue thē grace to amend. Accōpt it not apoynt of Sophistrie god Christiane rea∣der to what à sacramētis 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 com¦maundyd to preache nothyng unto the but the word of god as Christ towghte•• Docete ••os seruare quecū{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 quo{que} cum dixerint ad uos filij uestri, quis est hic cultus uester? Dicetis: Est oblatio pesah Ddmini, qui transendit domos filiorum Israel in Aegypto, cū per cuteret Aegyptios, & domos nostras liberauit. The ffa∣thers knew not only themselfes what the lambe ment. but were bount to teache ther infantes the knolege the∣rof 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 thē 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 bla∣spheme God before they know what god is. And beli∣ue not this persuaciō, that it is not à Christiane man̄es 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 Chri∣stes rede the 10. chap. of Ioā and he that will minister the sacrament unto the let hym say as Paule sayd to the cor. Ego accep•• à 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 sa∣cramentes be all conteynid in this cōmaundement Me∣momento 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 recea∣uid one way with knolege and faithe. This reason ofmy lordes is not godly, for doutles he that goithe to plowg∣he all the weke is bound to know trewly what à sccra∣ment is and how and why and to what end it shuld be usid as well as my lord. And my lord withe all the bys∣hoppes and pristes in Inglond shall Lament ffull sore, there ignorancye, and there blud requirid at there han∣des, and yet the poure, ignoraūt persones excusid ffrom thyre of god noth••g the rathere. The secōd reson to stab lyshe thalteracion of bread he takyth of the Nature of ffayth. Who beliuithe thinges cōtrary unto reason and the iudgment of carnall senses. It is trew that faythe so doothe. As it beliuithe the worold to be made of no∣thyng: the sonne of God to be made man in the bely of the uirgine. This we belyue because the scri∣pture 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 ma•• but afirme persuacion and constant assurance stablys•• hid in the scripture. Ebre. 11. it signifiyth not only knole∣ge. But also firme confidence in the thing knowyn. A•• the Ebrew frase usithe māny 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 ••a hish, qui credit nō 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 cōfidence in the promesse of god, O mulier magna est fi des tua. Item fides tua te saluam fecit. Thus doothe eme∣neh 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 re∣maynithe a••ter the wordes of confecracion as Paule ••aith 1. Cor. 11. the scripture saythe it is à memory of Chri¦stes bodye, and not the body. The scriptnre saythe of Christes body, ascendit ad coelos, sedet ad dexteram dei patris omnipotētis, inde uenturus iudicare uiuos & mor¦tuos, Expedit ut ego uadā, pauperes semp habebitis uo∣biscum, menō 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 remany∣the bread unto the ffoly of the Epicures that would be∣liue 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 foūd amore apt and propre sim••litude to condemne the wrong opinyon that he defendithe, nether better haue accusyd his awne igno rancye. The Epicures by reasone of the great distayun∣ce 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 bely∣ue 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 as∣mouche as they iudgyd affter there senses they be more to be commendyd then those men, that nether belyuy∣the 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 sacramēt, more then whē that god beyng immensus could be holy includyd in the uirgin∣nesbely, the wherfore is that the scripture cōmaundi••••

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 ho¦ly 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 be∣ly. So sayth Augustine fuit totus in uentre, totus in cru∣ce, 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 pla∣ces, andyet in no place. D••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 Chri¦ste is present to the faythe of man, how be it not carnally nather bodely receauid of him that receauithe the sacra¦ment. 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 spokē 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 sacramen∣tes 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 mul∣dith, it cannot be nothing he would make men helyue, that nothing corruptithe by miracle, this is à wounder∣full miracle that is wrowght in nothing. Here is thre thinges putrefactiō, nothing, And à miracle by the pou¦re of god and yet all thre nothing after my lordes mind. I deny ony miracle at all to be in the sacrament. But eue∣ry thing wrowghthe by god accustomydly, by ••ayth re¦mission of sinne and augmētacion 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 mas∣se 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 peo¦ple. 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 de••rede te church of Rome to be the hed of Grekys and Latinnes thowghe the churche of Constantinople neuer consentid there un¦to. The name of the masse beganne then ffyrst tobe kno¦wen among the people how be it•• it was à communion

and no priuate masse. Souch as make Iames the Apo••••e¦l•• and Basilius thauctors of this wyckid and deuillyshe priuat Masse. Moost proue that they say by good aucto¦rite. Except the meane by the name of the masse the com¦munion of the lordes supper. It shuld seme by the canon of the masse. That is at this day redyn which was wro∣ten i•• Gregories time, that the masse was à communion for the pryst offryd the ye••••tes of the people the bread ad w••nne unto god with thankes by these wordes. Per Christum dominum nostrum, per quem haec omnia do∣mine semper bona creas•• sanctificas, uiuificas, benedicis &c. so callith Ireneus and Tertullian the bread of than∣kes yeuing the creature of god wher by is notyd the difference betwyne commune bread and the bread de∣dycadyd unto an holy use and memo••y of Christes dea∣the•• yet not with stonding they call the bread and the wynne creatures and not the accidence of creatures as oure men of late dayes doothe. Were there nomore bookes but the Masse booke wherin is conteynyd all ••his prophanacion and abuses of Christes supper, it is ea¦sy to be prouyd by the prayers therin conteynyd and u∣••yd, in Gregoryes tyme that the Masse was à cōmunion thus the pryst and the people prayed. Corporis ••acri & preciosi sanguinis repleti libaminae, que••umus domine Deus noster &c. Agayne. Saciasti domine ••amiliam tuāmun••ribus sacris. Beda that was 90. yers a••ter the dea∣the of Gregorie in the time of Sergius primus knew not of transubstantiacion nor of pryuat Masses. No in the ••yme of Carolus the great 200. yers a••ter deathe of Gre∣gorie there was no souche Massyng as my lord speakythe

of. But Masses then beganne to 〈◊〉〈◊〉 into estimacion when the order of Benedict inlargyd there Closters in f••roaunce (other orders were not then begoten) These Monkes sayde pryuate Masses and applyd the Merites therof for the synnes of other. A••ter the death of Ca∣rolus Raygnyd his sonne Hludouicus Anno 815. in whois dayes priuate Masses came into souche estima∣cion that people neglectyd the cōmunion, and thowght it sufficiēt if the pryst sayd Masse and receauid the bre•• for them wher upon the prince made al aw that the peo¦ple shuld cōmunicat with the church thre tymes in the yere. As Ausegisus whrytyth canone, 38lib. 2. yet people estimed the Masse more holy and better thē the instituti¦on of Christ and passyd nether of god, nether of the law of the prince. Then was there an other law made that all men shuld ons in the yere communicat and use the lordes supper as the Canon: Omnis utrius{que} sexus testy∣fieth. This priuate breaking of bread is not of souche an¦tiquite as my lord speakythe of. as we may se by the de∣crees of Clement the thyrd de peniten•• & Rem••ss. Who lyuid in Anno 1200 Lombartus dooth à lege in the sen∣tence no elder auctor then Sergium 2. Os porci cogno∣minatum who reynid Anno 842. 30. yere a••ter the dea∣the of Carolus Magnus. The causes of this ffraction dooth Bonauentura shew distinct. 12. li. 4.

Hostia diuiditur, in partes, tincta beatos Plane sicca notat uiuos, seruata sepultos

He that lystith to rede more of this yle let hym re∣de the 4. booke of Lombert. There keping of it in the box, and kneling downe at the time of sacring is but

the commaundement of Honorius 3. bishope of Rome as it apperith by his wordes lib. 3. decretalium Titulo de celebracione Missarū. And this Honorius died Anno 1226, As conserning the boothe kindes of the sacramen∣tes it was not for byddyn in the time of the master of the ••••ntence who lyuid Anno 11••2. Friderycho Sueuo Impe¦ratore Augusto. Nor in the time of Tomas Aquinas for in à certayne Hymne he speakythe thus of the distry¦bution of the sacrament unto the hole churche.

Sic sacrificium istud instituit Cuius officium committi uoluit Solis presbyteris quibus sic congruit Vt sumant & dent caet••ris

If the prist gaue unto the people that he receauid himsel¦fe there was no part of the sacrament taken ffrom them as it is at this daye. Yet Shame they not yle men to say there masse is 1500. yeres old. No no this yle came into the church after the condemnacion of the great clark Be¦r••ngarius as is sayde before. When my lord woulde stablyshe his doctrine by the auctorite of the doctors be cause thei say the winne and the bread is changid. They make not for my lordes purpose for they speake of one alteracion, and my lord speakith of an other•• They say not that the substance and mater of the bread and win∣ne is changid. But that the use of it is changid, for where before it was commune bread and commune wynne, now it is with great religion takyn for the presentacion and confirmacion of all godes promyses unto his chur∣che for the deathe of his sonne. The doctors doothe w•••• to call the bread the body and the wynne the bludd. For

Christ so callid it. As it hath byn usid ffrom the begyn∣ning of the church untill this day to call à sacrament by the name of the thing ••ignified by the sacrament. V••e thy selfe unto the scripture Christiane Reder and then thow shalt perceaue all the doctors for the space of 900. yers to stand of thy part and neuer mindid this transub∣stancion of the bread and winne. Red Augustine de ser¦monibus fidelium, quia Christus inquit, Passus ••st pro nobis, commendauit nobis in isto sacramento, corpus et sanguinem suum, quem etiam ••ecit & nos ipsos. Nam et nos ipsius corpus ••acti sumus, per misericordiam ipsius, quod accipimus & nos sumus and in the same sermon he sayth in nomine Christi tanquam ad calicem uenistis ibi uos estis in mensa, & ibi uos estis in calice. As oure bo¦dies naturally ar not the body of Christ nor corporally oure bodis be not in the chalice but by ••ayth we ar h is membres and spiritually coniugnid with him in the cha¦lice, so spiritually he yeuithe us his bodye•• if Christe cor∣porally be yeuine unto us in the sacrament, then corpor¦ally ar those that receaue the sacramēt in the chalice whi¦che were an absurdite to graunt. So likewice he interpre¦tatith this spirituall rec••auing of Christes body in sermo¦ne ad infantes Expounding these wordes of Paule, V∣nus panis & unū corpus multl sumus. Tertul. lib. 4. con¦tra Marcionem dooth expounde these wordes, Ho•• est corpus m••um. And prouithe there by, that the bread is not the body naturally of Christ. But prouithe by these wordes that C••rist had à treue body and was uery man, sayng phantasma non capit figuram sed ueritas, aliud enim à pane corpus Iesus habet nec pro nobis panis traditus,

sed ipsum Christi uerum corpus traditum in cr••∣cem, quod panis figura in coena exhibitum est. He calli∣the this sacrament the signe of his body, and yet neuer condemnid for an hery tike. And this shuld the berter content the mind of man that wher as August. in lib. de heresibus doothe note certayne erroures of Tertullian: yet conserning this mater of the sacrament he speaky the not one word agaynst him. ffor Augustine himselfe be∣liuithe as Tertullian did. As he testifiethe contra Ada∣mantum. Non dubitauit dominus dicere, Hoc est cor∣pus meum, cum signum daret corporis sui. Why is not Augustine condemnyd for an heretick and his bookes burnid berause he sayth that the lord douttid not to say this is my body. When he graue the signe of his body. Tertullian denith playnly the bread to be his body li. 4. contra Marc, speaking of the bread, Acceptum inquit, & distributū discipulis corpus ••uum illum fecit &c. quo modo corpus suum fecit, si panis non est corpus, sed fig••¦ra corporis eius: panem fecit corpus, id est sui corporis re¦presentationem consecrauit. So doothe Cypriane Epi∣stola ad Cecilium say of the chalice. Non potest uideri sanguis eius quo redempti & uiuificat sumus, esse in ca∣lice quando uinū desit calici, quo Christi sanguis osten∣ditur 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 e••¦ting and drinking of Christrs body, by faythe and not carnally as this opinion of transubstāciation would ha∣ue it. Mentis non dentis sacramenta sunt pabula in quit August. Saynct•• Hiero in Epist. ad Rusticum. Nihil diciu••

Exuperio Tolose episcopo ait, ut qui uasis ecclesi••e praeciosis in pauperū alimoniam distractis, corpus Chri¦sti in canistro uimineo, & sanguinem portare in uitro. Also li. 2. contra ••ouinianum, & quaestione secunda ad Hedibiam. He doothe as Christ did, as the Aposteles dyd, as the scripture doothe. call the sacrament of Chri∣stes body the body it selfe. And so we read in sainct Am brose id quod panis erat ante cōsecrationem, 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 sacra¦ment. 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 na∣myd 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 wrytyn∣ges of his scoler and disciple saynct Augustine. Rede his 10. book de humanitate Christi assumpta in Lucā. Ergo non supra terram, nec in terra, nec secundum carnem, te querere debemus, si uolumus inuenire, nunc enim secū∣dum carnem non nouimus Christum. Deni{que} Stepha∣nus non supra terram quesiuit qui stantem ad dextram Dei uidit. Maria autem quae querebat in terra, tan∣gere 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 opiniō of trāsubstancion 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. ca∣piter of Ioan. and in the 98. Psalmes, Expondyng these wordes (nisi manducaueritis carnem filij hominis) in the person of Christ saythe this, Spiritualiter inquit in∣telligite quae loquutus sum. Non hoc corpus estis man∣ducaturi quod uidetis, & bibituri illum sanguinem, quē fusuri sunt qui me crucifigent▪ Sacramentum aliquod uobis commendaui, spiritualiter intellectum uiuificat caro non prodest quicquam &c. Would to god the wo∣rold 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 dōne to make godd athing impossibleby wordes and à swete oracion to souche as be ignoraunt of the ma¦ter 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 sacramēt whe¦re as people by wordes ar constraynid to honor apeace of bred for god. Then my lord would mak godd the wy¦ckyd

masse by diuersice of termes instirucion and tradi∣cion. And saythe that Paule delyuerid unto the Corinth by tradlcion the use of the lordes supper. And wou••d make the deuillyshe masse to be the tradiciō of the Apo steles because Paule saythe, Caetera cum uenero dispo∣nam. And of these wordes my lord would infer that all this Romishe rites and usayges of massing, were the tra¦diciō of the Aposteles but the place seruith nothing to p¦ue my lordespurpose. It is no nede to go by coniectures asmy lord doothe to interpretat Paules wordes, the mea¦ne nothing of the supper. ffor Paule saythe con••erning the use therof he deliuerid unto them, the thing he recea¦uid 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 mi∣nistrid ••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 instruc••d according unto the institucion of Christ in the use of the ••acramēt. 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 the∣se 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 cele∣brad 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 pra∣yer of Christ Pater noster. As Hieron•• and Gregory te∣stifithe thone li. 3. contra pelagianos. Thother li. Episto∣larum 8. Epist. 7. The historys be playne what the bys∣hopes 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 tradi∣tum acc••pio, ut successor facit qui prouinciam accipit. Significat & à maioribus accipio, & quasi per manus traditū 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 ••ewes. The Aposto¦les prechid the gospell unto the Iewes and gentilles. Pau¦le preactid and institutid the sacramentes commanude∣id 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 spea∣ke nothing in te churche but as they were tawght. Sic di¦ces filijs Israell: Praedicate ea quae ego dixi uobis Matt. 28. I will councell the Chrissiane reader to leaue the boo¦kes of men and lern the scripture who only teachithe all trewthe and right use of the sacramentes. And to folow the councell of Cypriane•• Si ad diuinae traditionis caput & originem reuertamur, Cessat error homanus: & sacra¦mentorū celestium rationē perspecta, quicquid sub cali∣ginę ac nube tenebrarū obscurum latebat. luce ueritatis operitur. Hoc ergo oportet facere dei sacerdotes, p̄cepta diuina seruātes, ut in aliq^o si nutauerit, & uacillauerit ueri¦tas ad originē dominicā, & Euangelicā, Apostolicam{que} traditionem reuertamur, et inde surgat actus nostri ratio unde & ordo & origo surrexit. The scripture and tradi∣cion of the Aposteles we must ffolow. The Masse ha∣the nether god ner the scripture, nor honesty that defen∣dythe 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 urbi¦nam 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 Pāule Acto. 9. and of Moses that lead the Chyl∣dron 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 whē so euer the prechyd or tawght ony thyng. We can pro∣ue by the scripture that they were sent from god. Now

these menne that cum to the people with transubstācion we know by the scripture they ar agaynst god and his trewthe, therfore people must ffolow this commaunde∣ment of Paule: Omnia probate, quod bonum est tenete. For the scripture cōdemnythe those that preachith there awgne imagynatiōs and dishonorithe the truithe. God for byd that oni shuld condēne 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 se∣cond 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 kin∣des. Thowghe there be but one made menciō of in this place. My lord is not ignorant that bread is taken in the scripture for the hole ffest and bāket as we see Gen. 18. in the pater noster we say panē nostrū quotidianum da no¦bis hodie. And by the bread undrestond all thinges ne∣cessari for the body. Victum pacem, defensionem, bo¦nam uoletudinem &c. This maner of speache was allso usid among the gentiles. As Erasmus wrytithe in sym∣bola Pythagorae, Panem inquit ne frangito. The genti∣les 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 admonis∣hid to kepe the peace reconsilid by there sacramentes so

be the Christianes also. Why dooth not my lord Mark these wordes Act. 2. Erāt perseuerātes in doctrina Apo∣stolorū & cōmunicatione & fractione panis & precatio nibus. Why doothe they not study to restore the doctri¦ne 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 Apo∣steles also. Then my lord saythe by thauctorite of Gre∣gorie 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 sup¦per as à cōmunion distributid unto thole church under bothe kyndes. And thē 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 sa∣crifice. Ab ortu solis us{que} ad occasum magnum est, No∣men meum in gentibus, & in omni loco incensum offer∣tur nomini meo at{que} oblatio munda. The prophetes mynd was that all the ceremonies of the law shuld ha∣ue an end when Messias came, and that all the Christia∣nes shuld offer Mucktar unto god, thymiama uel incen¦sum. Now this word mucktar signifieth also prayer Psal. 141. adapteiur oratio me uelut incensum ante con∣spectum 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 mas¦se nothing at all. Which signifiet farinaceā 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, ne∣que acceptum habeo munus ciborū, id est, oblationem de manu uestra, id est, à uobis oblatam. Etenim ab ortu solis ad occasum eius us{que} id est, erit tempus gratiae quo acceptabo munus gentium, quod offerent mihi in omni loco nomini meo incēsum at{que} mola pura offertur (erit) oblatum munus mundum per cultum ueteris legis, intel¦ligit cultū nouae, id est, optime preces & anime fidelium thus dooth the great clerk uatablus writ in his annota∣cions. Diuus Theodoretus Episcopus Cyrensis writy∣the in this maner. Non est mihi uoluntas in uobis, dicit dominus omnipotens &c. funditus uos reijciam, nam permultum detestor uestra facta & uictimas, quas offer∣tis execror quarum loco uniuersum orbem terrarum, me summa religione colentem habeo. Nam omniū habi¦tatores terrarum, quas sol ex oriens & occidens, suis ra∣dijs illustrat, cum ubi{que} incensum offerrent, tum etiam sa crum, purum{que} mihi gratū conficient, cognoscent enim nomen meum, & uoluntatem, & debitum honorem pre stabunt, & accommodatū cultum adhibebunt. Sic enim dominus ad Samaritanam. Mulier crede mihi, quia ue∣nit hora quando nec in monte hoc, ne{que} Hierosolymis adorabitis patrem. Vos adoratis quod nescitis, nos ado∣ramus quod scimus, quia salus ex Iudaeis est. Sed uenit hora, & nunc est, quando ueri adoratores adorabunt pa¦trem in spiritu & ueritate. Paulus his edoctus, in omni loco iubet orare, leuantes puras manus sine ira & disce∣ptatione. Et diuinus Malachias plane nos ex his docet

eam pictatem quam nunc profitemur, in omni loco obi∣tum iri. Nam circumscriptio loci ad sacra obeunda dele ta est, Omnis locus accommodatus ad dei cultum est exi¦stimatus, et uictimarum ratione carentium caedes, imma¦culatus agnus & tanquam signum uirtutis odoratum incensum existit. Iudaei autem iuxta Malachiae praedi∣ctionem, reiecti sunt. Ideo nomen meū, inquit, magnum inter gentes. The prophet neuer ment nor none other lernid man that knowith the tonges, to bring à Iewishe ceremonie into the churche of the gentiles. And to inclo¦se Christ in this Mealy sacrifice of the aulter. Rede the 12. chapiter of Paule to the Ro. and se what sacrifice is re¦quirid of the Christiane. My lord hathe the sound of one word more of the Ebrew Missah. And would that the sacrifice in the law callid Missah, shuld be à figure and type of this popishe masse facies solemnitatē ebdo∣madarum domino deo tuo, cum leuacione uoluntaria manus tuae, quam dabis, secundum quod benedixerit te dominus deus tuus. Deut. 16. god commaundid in the end of haruist to celebrat this solenne ffest and to offer unto the lord part of euery grayne that came of the er∣the not only because they shuld yeue hym thankes ffor the preseruacion of the people ffrom hungre and faymi ne but also to acknolege hym to yeue all thinges only and not to attribut the plentiouse and aboundant har∣uest unto ffortune as the Epicures doothe. And likewy¦ce to confesse that his grace and ffauor makithe ryche, and his displeasure poure and not to attribut the giff∣tes they receauid unto the second causes as the Stoykes doothe that say god is bound to do as the second cause

is disposid, it is not so for he can make skarsite and nede of corne where as is good fertill ground, and aboundan¦ce, in the baryn feles, and Now if, an oten or barley she∣fe that was offrid for the purpose that I haue shewid fi∣gurid the masse let the Christiane reader iudge, I meruell my lord is so ffull of Alligories and speakythe nothing of the text whē an allegorie {pro}uithe nothing. But is usid to declare the thing that we would proue. Let him ffirst proue his proposicion by, the scripture. And then I will admit the figuratiue loquucion as truithe shall forse me my lord in the end of his booke speakyth of them that study to impung this stablyshyd uerety as he callyth it of the churche the ministracion of the sacrament under one kynde and then saythe they ar not only in that hyg∣he mater of the sacrament. But also in ceremonys and namely souche as garnyshe Christes religion wherin he saythe the deuyll usythe A meruelouse poynt of Sophi∣strye by deuision, and examyning partes alone whyche partes so consyderyd seuer allye be nothyng, and yet ioy¦nyd to gather be som what &c. My lord wyll open this poynt of Sophistrye he saythe, whiche consystethe in di¦uision betwene the hole and the part. And puttithe this example if one were askyd whether à farthyng would make à ryshe man? A simple man would say: nay &c. Then makythe he his simile: like wysse in the discussion of ceremonyes, semelynys, and oders, the deuyll fframy¦the his quaestions by deuysyon and askythe of eche thyng alone. as for example whether à shauen crowne makythe à pryst: then answer is made nay. doothe a long gowne make à prystnay and so fforthe as my lord telly∣the

his tale. My lord hathe well openyd a poynt of So∣phistrye doutles as he that ment nothing else but to set à whicche candell before the Iyes of the simple that they shuld not see the truithe. And would carie them by so∣phistrye whether he lystythe. He that will argue of à similitude must put all wayes too thinges alyk that the one may open the other. Now my lord makith à cōpari¦cion of too thinges unlike as the qualites of gall shuld, in swetnis be comparid unto the qualites of hony. Eue∣ry man knowithe that this is trew in tweny pound ne∣cessaryly to be conteynid twenty nobles. Twenty gro∣tes, twenty pence, twenty halfpence, and twenty far∣thinges, and not possible to haue the greater somme wi¦thout the lasse. Is the like in the dignite of à byshope or prist suppose ye, that who so euer was or is à godd pryst must haue necessayly that shauen crowne, and long gowne. I report me to the scripture they benethere neces¦sary nor cōmēdable signes to know à prist by. As thow hnowist the lest nombre to be cōprehēdyd in the more. So be these uertewes comprehendid in à trew byshope and not à crowne. Maritus unius uxoris uigilancia sobrietas modestia, temperātia. Hospitalitas &c. 1. Tim. 3. Tit. 1. What deuil hathe mad à crowne, à long gowne or à typpid to be à thing necessary for à bishope Restore it to Rome agayne ffrō whēs it came. and deuide the ho¦le into his partes by the scripture. My lord speakithe of Ioan ffrith and others: and saith they made the sacramentes actes indifferēt to be usid and not to be usid, as it plea¦sith man. Iwould to our lord my lord of wynchester spa¦ke, nether, wrote more ungodly of the sacramentes then

theye. There was à sort of herytikes callyd Enthusiasta•• that were of that yle opinion but not Tyndall, ffryth. nor none other that wrytithe or hathe wroten in our dayes. Except the ungodly Anabaptistes. And asfor that my lord saythe Bucer, Luther, and mani other with the hole churche of truithe, Be agaynst souche as would haue no corporall presense of Christes body in the sacra¦ment. The churche of trewth is with them and the word of god as euery man may se and rede in there workes. And that those great lernid men be agaynst them and the trewth, in this mater it is an Argument that faythe is the sole yefft of god and commithe not into the solle of man because he is lernid. But because his name is wroten in the boke of lyffe and preseruid by grace that he honor not the best that blasphemithe the lyuing god Apoc. 13. god shall opē boothe there yyes, ad my lordes also to see the truythe whē it shalbe his blessyd pleasure for the whiche eueri man is boūd to pray, that knowithe the truythe in this mater and not to boost ner bragg his knolege but to remembre he stondith only by the mercy of God, and ffaythe, let hym beware he fall not, accor∣ding to the commaundement of Paule Rom. 11. he that is persuadyd in his conscience by the word of god, that he knowithe god and his Sacramentes I exhort hym in Chryst to ffolow and obey the word of god and lyue there after that the word be not slaunderyd by his un∣godly lieffe and beware he fall not ffrom one yle into a∣warse yle ffrom à papyst to be à libertyne, but as he incre sithe in knolege, so to incresse in godly and uerteues lief∣fe. Remembring that the kyngdom of heauen consistithe

not in wordes, but in the doyng and practising of go des will and cōmaundemēt. Eccles. 12. finis uniuerse rei auditus est. Deū ergo time, & p̄cepta eius custodi. Si ••dē ••••c omnis ••••mo (facere debet) let euery man ••ere of the ••entēce that 〈◊〉〈◊〉 ••ithe wher withe all Solomon cōcludi the his booke. Nam omne opus adducet deus in Iudiciū, una cum omni secr••to siue bonum sit siue m••lum. At that day it shall à uayle nothing the gospeller 〈…〉〈…〉 I knew thy trewthe, and ••olyly pratyd of the 〈…〉〈…〉 the papist and souche as defendid ••dolatrye and su¦per••ticiō, now yeue me the loyes that the go••pell promi¦sid. No it shalbe sayd unto hym depart in the deuilles name thow wyckyd person to eternall payne. For all thy r••ligion was in the tong, noman can possesse the Ioyes promisid in the gospell but souche as study withe all diligence to lyue a••ter the gospell as god yeue us all grace so to∣do Amen.

Psalmo 119.

Bonum mihi domine lex oris tui quam multa talenta nummorum aureorum & Argenteorum.