IT IS DAYLY PRAYDE IN THE CHVRche of god , good Christiane reader of as many as knowith and felith in them selfes there weakenys , how soone man is Caryd away , ether with affections , ether by forse of temptacion ( whych , the nature of man corruptyd in no wyse ( can resist ) unto all Kynd of abhominacion . that god of his mercye woulde defende , those dangerouse assaults of the deuyl , the worold , the fleshe and synne and saith Ne inducas nos in tentationem : suffre not us to be ouer come with temptacion , nor caryd away by the forse of the dewyl , into the danger of synne and iniquite . but delyuer us from yle . gouerne us with the ligth of thyne eternal truythe . that nether by ignoraynce of knolege of thy moost holy worde . nether by thymbecillite ant weakenys of oure infirmę nature , we fall not awaye from the. Great and wonuderfull was the prudens of Dauid . yet was he diuerse tymes Caryd awaye , into manny great synnes , and so for the tyme made seruant unto the deuyl and his awne lustes , that withe great difficultye , and inspekable penitence skarse coulde he in long tyme affter , moderat those wilfull and rayshe affectyons . so dangerous a thyng is it to be seruant unto the deuyl who would haue all men creatyd , unto the similitude of god , and redemyd withe the moost pretious blud of his only sonne , to be th eternall uesselles of godes yre and uengens as he is hymself . Ando to bryng thys wykyd purpose to passe he usithe not one simple and playne way but a thousand crafftye , and false subtiltes as he seithe occation promptyng to euery mannys nature and inclynation , the synne that he is moost prone and dysposyd unto and leauyth not the man that he assaultithe , untill souche tyme as he opttyne the uictorye . Except the wrechyd man kepe hymselfe with dread and fere , under the protectyon of godes mercye and desyre hym with ardent , uehement and daylye prayer , that in Chryst he may resist the forse of his mortall ennymy , who is finall pretence is none other then to beryue the soule of man of the ioyse eternall , and to haue hyme his companyon for euer , to course the lyuyng god and to blaspheme his holy name without end , but these temtations in Chryst we may ouer come , he came into the worold to destroye the workes of the deuill , 1. Ioan. 2. and no man may better ouer come the deuill , then he that is well perswadyd of his malycyous and insaciable yre towardes god and man , knowith and felyth in hymselfe that he is mortall ennymy booth unto god and unto all his moost perfet workes , redy allways to peruert godes order in all thyngis . as we may to oure payne perceaue in oure selfes , the soule that was , creatyd unto the similitude of god , replynyshyd with all uertewe and grace , full of knolege prudence , and undrestondyng , in all thyngys appertaynyng unto god , a hart moost gentle , humble , and allwayes obedyent unto god and godlynys , a wyl moost redy and prompt to imbrase , chose , and elect , the thyngis godlye , and eschewe refuse and auoyde what so euer god and reason iudgyd to be yle , but now it is contrary , for knolege , ignorancy , for light darkenys , for obedience , contumacy and rebellyon of hart boothe agaynst god and his word , and for a will that would be inclynyd and chose nothyng but uertewe . and souch thyngis as might moost appertayne unto the glory of god , a will that now chosith nothyng lesse , then toserue god and rather to blaspheme god , then to refuse thyle offryd by the deuyll contrarye unto god . thus is man spoylyd of all his orygnnall ryches , dayly woundyd more and more woundes , freshe , and newe , now percid with this syne now with that synnes , and yet lik unto men of no senses , we fyle , nether perceaue , how , nether when we ar woundyd , nether care 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 ignorant 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 meanes , departithe not only from god but also from all honesty , and fallith , he knowith not how into souche detestable crymes , and ignorancye of god , that booth god the worold and there awne consciens baryth testimonye of there iniquite agaynst them . these oure infyrmytes and great offensis we must lern to know , and ons knowen , diligently study to amend them , and to remoue the causes of these yles , then the effect is sone destroyde . the way to remedy all thys yle and to leade an upright 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 conform his lief unto the word of god , shal be out of the danger of his ennymye the deuyll , thowghe he be subiect unto th infirmytes 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 death , synne and the deuyll . as all godly men before oure tyme hathe don and lykwyce lefft behynd them in wrytyng 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 contrarye . Gal. 1. not to admyt ony false addycyon or dreame of man . but be contentyd 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 transtrangressours , and those that addyd unto the law , the dyspleasure of godes yre whyche shuld cause all men to tremble and quak for fere as many tymes as the thynkyth readyth . 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 therof , and with all study and dylygens . to folow and practyse , waht so euer be commandyd them to do by godes 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 th orygynall of mannes mysery condemnacyon and death was fyrst wrowght by the false interpretacion of the scripture , as thow mayst se by te horible and moost feare full example of adames wyckyd and detestable transgression . whych made all hys posterite and succession , prisoners eternally unto death , hell and synne , and compellyd by the same meanes the sonne of the ethernall god to sustayne th yncarnacyon of mortall fleshe to apeace thyre of god for mannes transgressyon , that by the meanes and death of his moost innocent body he myght d●ryue in to himselfe th ole dyspleasure and ucngence of mannes transgression were there no more strypture but that , that descrybyth the falle of man and the meanes how he was loost , it were sufficient to teach all the worold to be war● how to tak the word of god in awrong sense , y● adame had byn contentyd to haue usyd the word of god as it was yeuen unto hym , those myserys 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 instructyd let us beware of gloses and false interpretations , and in all maters of contrauersie and causes of religyon , belyue noman except he speak the word of god , trewly and in the same sence that god ment it for as paule saith wear ffoundyd upon the fundacion of the prophetes 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 consernyng 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 neuer decre made by ony generall councell as paule teachyth 2. Timo. 3. 2. Pet. 1. therefore Christiane reader as thow hopist to be sauid harken diligently unto the wordes 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 , th only 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 to be harde , souche as only hath there redempcion in th only death of Christ● wil be 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 unto 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 naturall blud , as my lord of wynchester teachyth in h●s booke , or not . Or whether ●ith his gloriouse body was ascendyd into heauens , heuen , herth , man , and Angell , baryng recod therof without cryes and admiracion Viri Galil●●i , quid admiramini , aspicientes in coelum , hic ●e sus , qui assumptus est à uobis in coelum , &c. Act. 1. Mark the maner , of his uisible , and corporall , ascencyon , and belyue the scripture , th angellis 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 possible that the seade of Abraam the ●rute an yssew of the bely of that g●o●yous uirgyne mary being in all thynges ( except synne ) as consubstancyall , equall , and like unto the nature of hismother , and nothyng dysferyng from the sonne of Adame , consernyng hys humanyte Ebre 2. as in hys godhed ys aegall and lyke in all thynges unto the father eternall , that hath nether begynnyngner endyng . Can be or may be agaynst the nature of atrew body . Present bodely , at the commanudement of euery pryst when he speakyth these wordes Hoc est corpus meum . whych thyng is as possible to be 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 , th end is come act 1. Matth. 24. untill that day Christiane reder loke not for hyme but belyue thy crede and what so euer thow heryst spoken by those yle persones of the newe lernyng that it schuld be present corporallie in ●he masse whych is but à yesterdayes byrd , trust thow to the hold lernyng , of godes word , Sedet ad dextram dei patris , inde uenturus est iudicare uiuos & mortuos , Act. 1. 7. 1. Ioan. 2. belyue Chrystes body to be really and corporally in the sacrament when tho seist him there with thy corporall yeies and not before . for Christ hath no body inuisible , nor insensible as men dreame , but auery trew and naturall mannys body like unto mortall man , exceptsynne and now likewyce à glorifyed body , immortall as oure shal be 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 condycyons , For a smouch as god dyffyrith from man , so far dooth th one nature in Christ differ from thother and as I must belyue , that these wordes betrewe in all thynges consernyng the godhed of Christ , deus erat u●rbum . Lik unto god and uery god . So must Ibelyue , this uerbum caro factum est Ioan. 1. Christ to be in all thyngzlike unto man , and uery trew man in all thynges except synne . And as the scripture prouyth these too natures to be unit and knyt in one person , and that god and man ne is but one Christ . So prouyth it like wyce the qualytes of th one nature to be contrarie unto the qualites of the other nature , th one mortall , thother immortall , th one to be buryd in the sepulchre , the other to resustytat the insensible and ded body 27. 29. Mar. 15. Lu , 23. Ioan. 19. th one nature uisible to be taken aster xl . dayes of his resurrexcyon from th earth 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 th one 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 contraryete may be admittyd in the scripture for if one place be false there is none trew which were ablasphemy to say . The prophete Dauid thus commendyth the scripture Psalm. 19. Lex domini perfecta , conuertens animas , testimonium domini uerum , imperitis sapi●ntiam suppeditās . Decreta domini recta sunt , cor exhilarancia , praeceptum domini repurgatum , illuminans oculos . Therefore there must be as good hede y●uento the meanyng of the wordes . As unto the wordes , or else they illuminat not , the consciens , but rather darken the consciens and led it , into all false doctrine and detestable heresis . As we may se hyre in those wordes of the lordes supper : Hoc est cotpus meum , Matt. 26 , leauyng Christes meanyng playne , and constrayng the letter , forsyng it to serue awyckyd purpose , men would make the people belyue that these wordes consecratyd the bread into the naturalle body of Christ , and tellyth the people that thowghe it repung neuer so mouch unto reson , yet it repugnyth not unto fayth which belyuyth euery thyng agaynst reson . Christ sayth they , spak these wordes and made hys body of the breade , and byd us do the same . ●o these bethey wherwith all this alteracyon of bread is made the substannce therof turnyd into the substaynce of Christis body : Hoc est corpus meum , dispute not how , belyue the words and leaue reson sai with the blessid uirgine : Ecceancilla domini Luce 1. she held here selfe contentyd , when she knew by the word of god that by diuine operacion of the holye goost she shuld be the moder of godes only sone , she stayed hereselfe by fayth in the promese , and committyd the meanes and doyng therof unto god , so say they ye must hold captyue all your reson and thynk that god is able to do it , belyue , and it sufficyth . Godis able to do all thynges , as in dead he can , and all these wordes be trew that they persuade the people withall , if they were placyd aryght . And applyed to proue à trew conclusion as they be alegyd to stablyshe afalse and detestable heresy god could haue yeuen manne wynges to flye as he gaue unto the byrdes of th ayre if he would . But he would not , therefore he could not . Quia omnia quecunque 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 nether dore nor uyne except ye undrestond by adore the only gate into heauen , and by the uyne the lycure of grace that confortithe euery troblyd conscience 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 understond by them , but that bread representyd unto his apostelles , not only his precions body . But also the manner how , and wherefore it shuld be torn and rent upon the crosse and as they them selfes brak the bread betwene , them so were they the cause that Chrystys body was broken , and slayne upon the crosse , and that by the meanes , and use of this sacrament theremight be allwayes in the church of Christ à token of godes mercy towardes us , an à remembrans of that glorious body that su●tenyd moost uyle death for the synne of the worold . How be it the bread was nomore the body , ner the winne his blud , then Christ was à lame as Ioan callyd hym . Ecce agnus dei qui tollit peccata mund Ioa. 1. so thowgh he sayd the wyne was his blud , and the breade his body , he ment none other wyce , but that it representyd hys body , and he that corporrally with trew repentence dyd eat of that corporall bread and corporall wynne , in faith dyd eat spiritually Christes body and bludd , and if thow confer Matthe and Mark. with Luke and Paule . Thow shalt fynd that these wordes cannot be so grossly taken as men say , withont trope or figure . where as Mat saythe 26. and Mark 14. Et accepto poculo grati●s actis , dedit illis dicens : 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 testamentum est in meo sanguine . Here Luke and Paule sayth playnli that the cuppe was the new testament , 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 t helpe and ayede of a trope in these wordes of Luke and Paule . Where as they say plaineli Hoc poculum 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 contentid that other men use them likewyce , as mani times as necessite requirith , by contrariete of textes . Or when without thayed of a trope we cannot saue our fayth inuiolatyd . But it may fortune . They will say that Luk and Paule must be undrestond , by Matthew and Marke . Wherfore not rather , Matt and Mark , by the wordes of Luk and Paule for asmouch as they do more manifestly declare the supper of the lord then Matt and Mark. And likwyce there wordes better agreyth with the nature and propriete of à sacrament & rerum natura quae in sacramento representatur then the wordes of Matt and Mark. Mark the worde of Luk and Paule and thow shalt perceaue playnly that this pronowne hoc , cannot be referrid unto the cuppe only but unto all th action of the hole supper wherin the lord institutyd aperpetuall memori and sacrament of his glorious passion and death . But incase this pronowne hoc could be referryd un to the bread and wyne as it cannot yet can nomam expond these wordes of the supper without atrope , for theris more difficultye in thys uerb est , then in the pronowne Hoc . Forincase when Christ sayd unto hys dystyples . Thys ys my body delyueryng them the bread . It was indeade as Christ sayed hys body before he callyd yt so . For euery thyng is callyd by hys propere name . 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 wherfore if this uerb est in these wordes of the lordes supper must neadys be simply and playnly reserryd . Vnto the bread and wyne of the sacramente the bread and the wine was the body and blud of Christ before Christ callyd it so , his body and blud , and before he speake these 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 discyples to be his body and blud . And what were the wordes that alteryd the substaynce of bread and wyne , Into the substannce of his moost precious bodye and bludd . It was not this uerbe ( est ) that dyd it , for if it had not byn his body before he 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 good faythe by there wordes . Now if it were his body . Very fleshe , blud and bones in deade what wordes of the scripture , or what wordes usyd Christ to make this alteracion . Perauenture he whisselyd some othere wordes , and put apeace of breade in hys slyffe an there secreatly consecratyd his precious body , and then sayed takeye eat ye for thys ys my body and so sayth some of these new papyshe church where before transubstanciation of breade was neuer spoken of the mother of thys Idolatrye was Rome and the father unknowen . Abaster is thys transubstancion doutles . Lan francus that ennymi● of truith and trew religion that wrot agaynst Berengarius . Paschasius , Guymundus , Guydo Aretinus , Algerus monachus Corbeiensis , Adelmannus Episcopus , Hugo , & his recentiores Lombertus . Comestor , & papa innocentius with other begate this wyckid woman transubstancion . Where as Christ , nethere his Apostelles , no nether long after unto the consell of uercellen sein the time of leo theix about the yere of our lord 1052 and 300. yere aster the death of bede . A wounders mater and an horrible practyse of the Deuill , that contrary unto the scripture and unto the olde fathers , thys mystery ys happenyd unto the sacrament . That these masters of the later dayes fyghtso sore to defend , an accidens with out à subiect . And hath taken from the supper , the thing that wese we touche , we taste , we eat we drynke and we swalow throwghe the throte , to say bread and wyne , As the Apostelles dyd and yeat say it is no bread nor wyne . If it be alteryd some were best that best can mayntayne alye to shew how and by what wordes it is changyd . By these wordes hoc est , it is not done . For noman can do more by the uertewe of those wordes then Christ him selfe . Now Christ by these wordes declaryd that it was his body . And not made his body . Then must ye shewe the other wordes that wrowght this meruelous transubstancion . Or else we shuld make Christ alyer who is the fontayne of all ueryte and truyth . But souch as defend thys alteracion of breade rather then they would say that by the wordes of Christ , Hoc est corpus meum , were not made the uery body of Christ . They will expound thys uerb ( est ) per fit . And say thus , that by the poure of god and uertewe of his wordes spoken by the minister , the substannce of the breade is alteryd into the substannce of Christe bodi . So is Christes bodi made present by this word est . But thys interpretacion the lettre without atrope will not admyt . Nether that est schuld be expoundyd by fit . Nether that the bread shuld be made the body of Christ , but that it is already the body of Christ before these wordes be spoken , Hoc est corpus meum . If it be not before he calle it the body , why dooth he lye then . And call it other wyce then it is . If it be the body as he sayth it is by what wordes of the scripture hath he made the breade te body and the wyne the bludd . By these wordes , hoc est corpus meum , there is nether breade nether wyne alteryd . But the text sayeth that the bread is the body , and the wyne the blud . Which this new doctrine will not admyt that bread shuld be booth bread and also the it glorious body of Christ . For then duo corpora essent simul in eodem loco . Which indeade reason will not graunt . Nomore then it is possible that à trew body may be , and yet ocopy no place . Souch as would defend a wyckyd and moost damnable purpose good reader Cleane contrary to the nature of thys uerbe ( est ) expound it per fit . Yet would they blynd the people and say thei use plainely with out trope Christe wordes , and with open monthe cry out upon souche as booht reuently godly and lernydly botth wryt use and speak of the sacramentz and say they be heretikes people depertid from god and all uertewe . When they them selfes use souch à trope as the scripture from the begynnyng to the latter end , neuer usith se there trope in these wordes , Hoc est corpus meum . Christ sayde takeye , eat of this , this ys my body The popes doctrine sayth , Vnder the forme of bread is Christes bodye . Thow seyst that Christ sayd not so but sayd that the bread was his body . As no dout it was , if Christis meanyng betaken as well as his wordes as it must be of euery Christianeman and where Christ sayd est . They understond . Fit and teach Christ to speake , as thowghe he could not for lack of wordes conuenient , expresse his mynd in this mater . But these wordes of the supper diligently consyderyd , and one Euangelist conferrid with the other with iudgment , it may esely be seen , that these wordes hoc est corpus meum , mak no more for the transubstanciacy on of the bread and the wynne . Then in noua fert animus . Mutatas dicere formas , corpora , prouith , Verbum caro factum est , & habitabit in nobis . For if the bread and the wynne , be not really and substancially the corporall and naturall body of Christ , this word est . Prouith nothing at all , and when they interpretat these wordes , Hoc est corpus meum . An say that under the form of bread is the body of Christ . I will not admyt that interpretacion . For asmouch as it hath no good ground nether in the scripture nether in the auncient doctors as I shall declare here 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 loquucion . Men seyth that they admyt metonomian , and say under the forme of breade is the trew bodye of Christ . Thowgh it be asfalse as godis trew that they say . Adome thyng without senses , is no harbor nor duelling place , for Christes precious body , nor for the spryt of god . But the penitent & soroufull hart of the Christiane by fayth logyth this goostlye and spirituall gestes . The soule of man creatyd unto the similitude of god . By fayth is made the temple of god . To liue in all uertew and godly conuersacion ffolowing the stappes of Christ , and to exalt the trewth of his afflyctid and persequutid church till ye cum . Let these that defend this alteracion of bread do that them selfes whych they require of other , and interpretat the wordes of Christ with out ony trope . And then they may the better accuse other men that use atrope . Incase they suppose there troppe and maner of speach under the form of brcade , may better be made godd by the maner and fraunse of the scripture , then this trope that we use to call à sacrament , by the name of the thing that is signifiet by the sacrament , The supper of the lord , the lordes body , present at the contemplacy on of fayth in spryt , spiritually , and not corporally . For asmouch as I trust I haue sufficiently declarid that the papestes dooth use atrope . I would they shuld name there trope , and proue it to be trew by the scripture that may warrant there trope to be good they may not confirme there saynges with an old wyues tale and say that the holy fathers belyuid so . For the contrary wil be prouid that thauncynt fathers belyuid as Christ tawght . For booth they and euery man must be iudgid by the scripture . Now likwyce to the other part of the sacrament . If the will refer this pronowne hoc only unto the signe & ad rem simbolicam . Behold Luk & Paule and thow shalt fee playnely , that nether Christ callyd the winne that the Apostelles drank his blud , nether , the prist if he beliue Luke and Paule shuld not say , that under the forme of winne is Christes bludd But under the forme of the cuppe or chalyce is the blud of Christ . For Christis wordes be these . Hoc poculum est nouum testamentum in meo sanguine . Why dooth the prist speak of the form of winne when Christ speake of the cuppe and not of the winne . If there be no trope to be admyttyd in the wordes of the supper ( I will not admit this figure continens pro contento ) let them proue the goldin chalice , to be transubstanciatid into the bludd . And say there remaynith nor gold nor syluer . 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 more of godes poure in the cuppe , then in the Breade . For he that sayed by the bread this ys my body . Sayd likwyce at the same tyme that the cuppe was the new testament . 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 same end , and he that can change the bred with , hoc est corpus meum . Can change the chalice with . Hic est calix 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 worold 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 gloryfied more then he was ashamyd to be trayce hym selfe and open his awne person unto the wyckid companysent from the highe pristes and phariseis Ioan 18. it is not therefore as they say . For the scripture dooth not testify that our saniour Christ Iesus euer tok ony other nature 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 substance 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 byningendrid . 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 consecracion . For by the sacrament poysenid ther was an Emperoure 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 without 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 th aulter , y●a if man had no senses at all and knew the scripture , it were sufficient to proue that bread remaynid stille a●ter the consecration 1. Cor. 11. and there is no papist among them all but will graunt this , moost folyshe and found contradiction some thynk to be nothing . Forse them to auswere what it is that corruptith . What it is that is muldyd , then will they say , it is nothing thowgh ye se the uermynne ingendryd of the bred crepe byfore youre face . 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 argument . 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 properly the Epitheton of god to be of nothing , but of hymselfe , 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 nothing , there fore we must for the reuerence and honor of our saythe sck a●athere for these putrifactions in the sacrament . It shal be the bread . Say what they will boothe by the iudgment of the scripture and also by reason , as for there termes that they crye , sye , upon souche maner of speache and sye upon them , herytykes that belyu● 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 iudgment 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 presence of Christis body could not be in the sacrament . These men hath conseuyd in them selfes acertayne persuacyon of new and late iuuentyd doctrine and holdyth the same as a principle of infallible uerite . And rather then they would depart one iot from this adulterous 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 probacyon . 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 nothing , 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 substance of othere creatures . 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 to be 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 undrestond 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 sacrament . 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 Baptisme they had circumficyon . As well was the promes of eternall lief made unto them as unto us , as well they belyuid to be sauyd by Christ as we . They were of Christes 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 th old testament , and the new in effect be one and yeue aright censure and iudgment of th one 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 belyuid from the course and malediction of Adames sinne and to stablysthe the weak infirmites of those that receauyd by fayth the promese . god annexyd unto the promese , these externall signes . Which we call sacramentes , that they myght sett before oure yeis the benefitz of god●s mercy dew unto oure faith in Christ and were as sea l●s and confirmacions of godes promises where he warrantyd and assuryd his churche openlye that he would be her god , and she to be his spouse for euer , made here adowre of liefe eternall and gaue her these externall signes wherin she myght allwayes exercyse here fayth and in spryte haue the godly conuersacion of Christ when she would . As we may haue dayly in the use of the sacramentes thowgh not bodely , yet in spryt , and as uerely as we eat and drinke Christ in the holy supper , so dyd the fathers eat Christ in there sacramentes no lease Christis body then to be born . Then we , now that heis borne , then to come in ●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●bebant . Bibebant autem de spirituali , quae illos committabatur 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 consernyng 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 th only scripture , and also because I mynd here a●ter to declare the iudgment of Augustine and other of the holy ffathers concernyng this mater . Be cause they make with th olde truyth agaynst this new papistrye . But ffyrst by the worde of god we must know what the nature and use of à sacrament is , th offyce of à sacrament is this , to shew unto us uttwardly , that the merites of Christ is made oures for the promes sake , which god hath made unto those that belyue , and these sacramentes by fayth doothe applicat and aplye uttwardy unto hym that in fayth receauyth them , the same grace , the mercy , the same benefites that is representid by the sacra●entes but not so by the ministracion of the sacramentes as thowghe they that receaue them , were not before assuryd of the same graces and benefites representid by the sacramentes that were amanyfest errour for incase the sacramentes could yeue us ueri Christ the promesse of god were inuayne , the which allwayes appertayne unto the people of god before they receaue ony sacrament . But they be the testimonyes of promese , and declare unto us , for an infallible uerite and unto the church of Christ , that we be the people that god hath chosen unto his mercy and that by fayth we possessyd before Christ and in fayth , frendshyppe , and amyte with god we receaue thefe sacramentes which or nothyng else but abaygge and open signe of godes ffauour unto us , and that we by this liuery declare our selfes to lyue and dy in his fayth agaynst the deuyll the worold and sinne . But he that supposith tho make Christe his and all Christes merites , by the rereauing of the uttward signe and sacrament , and bryngith not Christ in his hart to the sacrament he may make ●ymselfe assuryd rather of the deuyll and eternall death as Iudas and Cayn dyd Matt. 26 . Gen. 4 . For the sacrament makyth not the unyon peace and concord betwen god and us but it ratifith . Stablisshyth and confirmyth , the loue and peax that is betwen god and us before for , his promese sake . what is , the moost principall , significacion , and to what end euery sacrament was ordeynid , it may be lernid best , by the promesse , annexyd , unto the sacramentes . Qui crediderit , inquit Christus , & baptisatus suerit , saluus erit . Mar. ult. therefore baptisme is callid à sacrament , because it is , annexid unto the promesse of eternall Ioy , to testifie that the promes of grace , uerely appertaynith unto hyme , that is Christenyd yet to declare the uerteue of this more playnely . Let us consyder the wordes of baptisme , the which conteynith in them selfes , th ole , and somne of the testament , the benediction wherewith we ar consecratyd , dedicatid and offeryd 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 , th assurance , of remission of sinne , whych thow haste fyrst in sprit , receauyd , by fayth , and for the promesse made unto thy father and his posterite : for the promesse of god the remission of synne , appertaynith not only unto the father , but all so , unto the seade and succession of the father . As it was sayd unto Abraam Gen. 17 . Ere firmacion of godes benefites towardes hym , and then to manifest , open and declare unto the hole church ( representyd by the minister and souche as be present at thact ) Christ that allredy secreatly dwellith in his soule , that they may bare record of this loue , amyte , peax , an concord , that is betwen god and hym by Christ . And for asmouche as all dlspleasure , ire , uengeance an hatred betwen god , an hym , is agreyd upon , by th intercession of Christ whom fayth before baptisme , browght before● the iudgment set of god to plede this charter of remission it is th offyce of the church which hath an open an manifest declaracion therof to yeue god thankes for the preseruacion of his churche and for the acceptacion of this crystenid person into the comune wealth of his sauid people . Remembring that only those be appertayning unto god that be thus callid openly into the uisible church and congregacion ( except death preuent the act ) and souch as contemne this sacrament be not of god as Paule sayth . Quos praedefinierat , eosdem & uocauit Rom. 8. When they may be receauid as they were institudyd , and ministrid by souch as the law of god apoyntid in the ministery of te church no Christiane shuld omit for ony occacion the doyng of them . But where as souche take upon them as be not lawfulli callid unto the ministration of sacramentes , as where the sayge fame , or mydwiffe for danger of the chyldes soule will Christine it . It is aprophacion of the sacrament and not to be suffrid the child shall reyoyce eternally in heauen with Abraam Isaac an Iacob for Christes sake whois merites apertaynith unto th infant 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 sacrament . This errour hath ignorance browght into church because the ministers this many yers knew not to what end à sacrament was institutyd . They contend upon certayne wordes of the scripture Ioan. 3. Mar. ult. How be it understond aryght an the circumstannce of the text markyd it prouit nothing . Nicodemus was aman of sufficient health and ayge and nocause why he shuld not receaue that holy ceremony of baptisme . Marks wordes appertayne likwyce cheiffely unto souch as were apt to hyre the gospell and souch to be Christenyd . Notwithstonding they may like wyce confirme there by , the baptisme of infannce by this reason , Ero deus tuus & seminis tui post te . Deducing this argument of those wordes , to whom so euer the promes of god apertayne to the same the signes annexid unto the promes apertayne . To thin●auntes the promesse appertaynith . Ero deus seminis tui . Likwyce the signes of the promes . Wher as they say that baptisme appertaynith unto the saluacion of all men that be of godes electes . I grant but not unto euery of godes electes I except those that dy before they be Christenid , thin●antes of the Christians of whois saluacion we may not dout , of th infidels infanntes I will temerously nor damne nor saue , saynct agustayne is of the contrary part agaynst me , how be that holy doctor yeuith me leaue to leaue his wrytingz and bylyue the scripture . If it were my porpose to reason that mater I would get great ayede out of other his workes to serue myne opinion . And as for th excuse of the mydwiues Christening . By th example of Zippora moses wief Exo. 4. that circunsicid in the time of nede it may not proue the myd wiffes fact to be godd . For of one priuat and singuler fact , nomam may make à generall law . Epiphanius that great clerk libro 3. contra heres , To. 2. cap. 79. prouith mine opinion with strong argumentes , Si mulieribus praeceptum esset sacrificare deo , aut regulariter quicquam agere in ecclesia , oportebat magis ipsum mariam sacrificium perficere in nouo testamento &c. at non placuit , read the chapiter , Moses was in danger of death because he neglectyd the commanndemet of god whyche was to circunsice the viij day . Ge. 17. As he supposid after the iudgment of the flesh it shuld haue hindrid the chyldes health be cause they had along Iourney to trauell . Souch good intencions contrary unto the word of god wese cruelly reuengyd diuerse times . The sacramentes must be usyd as they be commaundyd , and to the same end that they be commanndyd . The ministeri of Christes church cheyffly dependyth in the preaching of the gospell , and the ministracion of the sacramentes , and as the preaching of the word is not th offyce of awoman , no more is the ministracion of the sacramentes . To what end and to whom the sacramentes must be yeuen . Saynct Paule teachith Rom. 4. Where he callithe circuncision Sphragida eius iusticiae 1. acceptationis in gratiamdei , quae per●idem apprehenditur . It is the Marke and seale of acceptacion into godes grace . Reseauyd before by ●aythe and this externall sacrament was as the conclusion and sealing upp of all that god had promisid unto Abraam before . To say inte benedicentur omnes gentes terrae , With many other promeses as is expressid in the book of Genesis from the 12. chapiter unto the 17. where as circuncision was yeuen . For this word . Sphragizo signifieth . Sigillo notare , insignire & concludere By the which word an text of Paule it is manifest , that by the sacramentes , godes promeses be not fyrst yeuen unto man . But that by the sacramentes the promes receauid , is confirmid . For Paule discernit applicationem gratiae , ab ipsa circuncisione , as in the same 4. chapiter he she with more playnely . Wher he declaryth the condicion of Abraam , what he was before he receauid this sacrament , prouith hym fyrst to be the frend of god credidit Abraam deo & imputatum est ei , ad iusticiam . As aman fyrst assuryd of god he receauid this sacrament , and sawght not fyrst to find hym in an externall signe . So dooth allmen at this day if they markyd what is requiryd of them before they receaue ony sacrament . There is not so mouch as the specheles infant but by his parentes is bonnd to yeue accompt of his faytk , 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 sacrifice 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 fide impossibile est placere deo , accedentem ad deum oportet 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 ceremony , with out an internall reconsiliacion , was openly declaryd to be an hypocrite with out faith or ony godly mocion . Therayne boue yeuen unto Noe was à sacrament of godes and corfirmyd thes wordes . Non adijciam ut amplius maledicam humo propter hominem . Ethoc signum ●oederis quod ego do inter me & te , & inter omnem animam uiuentem quae est uobiscum , in generationes 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 Exodi 7. 8. 9. 10. 11. Pesah Exodi 12. nothing auaylid , no nor was not used without the dew circunstannces there prescribit , that souch as eat of it were first instructid what it ment , an but in remembrance of godes benefitz an mercyes 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 th actes 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 assurance that god is his throwgh Christ . Thone Symon woold haue had the poure to haue yeuen the holygoost to whom he lyst , not for his belyffes sake , but for mony . Peter sayd , Non est tibipars , neque 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 seruant 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 filium 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 Apostelles 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 stablyshment 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 couenantes as hath ben agreyd upon betwen the booth parthes , and these wrtingz and seales makith not the bargaine . But confirmith the bargyn that is made . Noman usith to yeue his obligacion of debetr , before there is some contract agreyd upon betwyne him and his creditour . Nomam 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 , euery●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 time 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 frendshippe with his ennymie , the lyuing god he confessith his default and desirith mercy , usith no purgacion , nor translation of his sinne . But onlie besechithe mercy , and layth Christ to gayge and saith for asmouch as thow hast yeuen thy only sone for the sinne of the worold mercyfull ●ord , hast thow not likewice yeuen all thing unto sinners 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 before 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 th adulterer his adultery , the dronkerd his dronkenys , men that tradith in the worold , all false and in iust contractes . The slaunderer his deuillishe tong . Or else neuer com to sermon 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 iustes and honeste , but to serue all uncleanlynis and abhominacion . As it is dayly to be seen as well among then that yetlyue in supersticion . As among them that professith 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 gospell , 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 craftes 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 Actione & non in lingua . God yeue grace these holy sacramentes may be moore often , and more reuerently usid , the neglecting of them is to be condemnyd , mouch more , the contempt of them . But euery man must be aright instructyd why and to what end he usith them as well as to receaue them , he that ys ygnorant of the causes can neuer iudge aright of th effect , he that knowith not the cause why god made man . Shall lyue allwayes like abest , and applye his lief to an other end , then god made it for , to serue hym in iustice and uerteus liefe , he applieth it more like adogg and Brute beste contrary unto the order of god and makyth the ymayge of god , theymayge of Cacodemon obeyng euer lust that repugnith unto the will of god . So far hath the deuill and sinne preuailid that in maner there is nether th one sect of people callyd papistes nether thother callyd gospellers , that caryd for the lyefe of the gospell . Souch custome of yle , hath made so weake , oure corrupt nature , that it fleyth all honesty , and honest lawes that shuld kepe it in order , and of à spirituall libertye yeuen unto us , by Christ in the gospell , we take à carnall lyence and wantones of liefe , so that we make uery litle or no resistaince at all . Assensus est infirmus , & cor habet contrarios impetus pugnantes cum lumine dtuitus insito mentibus . Trew or the wordes of Medea . Video meliora , proboque , deterio ra sequor ac fertur equis auriga , nec audit currus habenas of euery thing the principall cause must be knowyne , to say the cause finall the which is fyrst to be consider●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 cause of Rethoricke to perswade well . And the principall and cheiffe cause of all the sacramentes that be now in the church of Christ or euer where in the churche of Christ , is , that theybe and euer hath ben , the signes of go des will , an pleasure towardes us testimonijs and seales annexyd unto the promese of grace . They be not the thing that they represend but signes and remembrances therof way the scripture diligently Christiane reader and sarch for the truith there . God hath bound his church and all men that be of the churche to be obedient unto the word of god . It is bound unto no title or name of men , nor unto ony ordinary succession of bishoppes or prystes , longer then they teache the doctrine contaynid in the scripture , nomam shuld yeue hyring unto them but folow the rule of Paule . Si quis aliud Euangelium docet anathema sit he that teachyte ony other gospell them Christes , it must be à cursid . God hath preseruyd in all captiuites and persequution of the churche miraculously one booke the holy bible deliuerid the same unto the churche and bound the church unto this booke . As Christe sayth Ioan. 14. paracletus autem ille qui est spiritus sanctus , quem spiritum mittet pater noie meo ille uos docebit omnia , & suggeret uobis omnia , quaecunque dixi uobis . He sayth that his holy sprite shall teache none other doctrine than he himselfe tawght and the same that he tawght . Therefore with drawe thy hart , from 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 , sermonem meum seruabit , & qui habet praecepta 〈◊〉 & seruat ea , ille est qui me diligit Ioan. 14. Paule commaundedyd , Timothe to be studious in the scripture , and not to study in Talmud , nor darash or othere decrees of the Pharises . 1. Timot. 4. Intende lectioni also Collos. 3. uerbum Christi abundet inter uos . To that purpose the holy goost would the scripture , to be wroten , to detect all falshode , that godes name might be aright callyd upon in Christ only , and not with inuocacion of ded saynces and his holy supper , to be usid as à communion unto all men under booth kindes , and not to be made amasse of , that blasphemit god , for souch as honor the bread there for god dooth nolesse ydolatrie , then they that made , the sonne , there god , or sterres . Dauid saith Psal. 101. scribentur h●c in generatione altera , & populus qui creabitur , laudabit dominum , to what purpose hath Christe yeuen us , his sacramentes , and wroten openly , manifestly an sufficiently , the trew use how they shulde be usid in the scripture . When nomam or few men will obserue the commaundement of the scripture . But rather the dreames and detestable decrees of hereticall an pharisaicall Bishopes . And meyntayne there lawes in the churche , be the neuer so deuillishe . It wer as god burn the Bible , as to serue , to no purpose , for the holy water boket , sittith in the church at te right hand of the Bible and not so hardy ons to melle there till the water coniuryd call him , and then 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 th inuocacion of dead saynctes is callid , to make good the wickid masse . Wherin is not as mouch as one thing good sauing the scripture , which they abuse to an other purpose then it was wroten for . Doutles the princes of th earth unto whom god committith the ciuille gouernaunce of the people , shall susteyne thire of god , for there negligent indeuoure in this behalfe , be cause they suffer souche preachers , and byshopes , to rule ouer the consciens of there subiectes , wher only the law of god shuld haue place . These things shuld moue all Christiane princes , to à reformacion of these wronges that god susteynith by taking away his word from the people . The miserable blindenis that the people bein with danger of Eternall damnacion , because of Idolatrie , shuld cause princes to rew upon there wofull state an condicion . Yea there awne estate and princely digni te yeuen unto them by god shuld moue them , to remoue this yle out of there Kealmes , or els other men will usurpe falsely there auctoryte , and peruert th order of god in the commune wealth . Therfore in the moost noble an famous commune wealth that euer was , the commune wealthe of the Israelites . Was this order apoyntid . Num. 9. fyrst god , then his word , the celestiall signes the piller of , fier , and the cloud , which were as gydes in there Iourney to shew them wen and where the shuld campe , and likewice when and whyche way they shulde marche foreward in the Iourney in the forth place of this commune wealth was Moses apoyntid as supreme 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 necessarys to mayntayne this commune wealth whetherit were in tyme of peace or tyme of warre . Now he that consyderith the face of this commune 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 were 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 godes word , and Moses the prince . As it may be well seyne by souch as could not celebrat Pesah in the tyme apoyntid , because of certayne impedimentes re●ersid . Nu. 9. this cause of religion , was not browght unto the byshope 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 complaynt 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 th auctor 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 th auctor , except the say the deuyll ( auctor of all yle ) is th auctor . 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 honor . 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 petye to remoue it , and lik aprince , warrant them from all other mennys subiection and lawes , and let not abyshope 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 lawes in ony Realme for the body . Where as euery commune whealth owght to haue but too goueruers . God and the prince th one to make a law for the soule , thother 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 companyous 1. Corint 4. Sic nos estimet homo ut ministros Christi , & dispensatores mysteriorum dei , quod superest autem , i●lud requiritur in dispensatoribus , ut fid us ali quis reperiatur , There is no more requirid of the byshope but that he be d●ligent , and faythfull in th execution 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 negligently . 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 ignorancy . 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 among 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 communicacion , as mouche as they could comprehend they belyuid , the rest they stode in dout of . Then I willid them diligently to lern the gospell , to auaynce it in word , and to set it forte with th example of all honest liefe . And told them , that there were , too generall rules to lern and know god by , the first , by his worde wherby oure fathers , before 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 appoyntid by the Kynges maiestatie , unto that moost paynfull 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 gouernyd , 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 defend . 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 bauyshyd 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 cōmaundementz and hath the sacramentes , ministrid unto them ( would to god aryght ) what all this . It is noti nowgh , the may haue all these thinges , and yet nothing the better . Hierome writith of an heremite in uitas patrum . That sayd , Nullum opus difficilius quam dicere preces deo , no work more difficile then to pray unto god , how be it many men thynk nothing to be more facile and easy . When Christ sayth Ioan. 4. Veri adoratores adorabunt patrem in spiritu & ueritate . The trew worshippers shall wurshyppe god in sprit and uerite . The difficultie ( is sone perceauid , let inuocacion be in sprit , to say in the godly mocyon of th art , not with the tongalon , nor with hypocrisie . It must be in truith to say , in à trew knolege of god . Directid unto god onliby Christ . And by no dead saynct . So that in prayer these too ar necessary , à trew knolege of god , and the spirituall mocyon of tharth . Or else prayer is but inanis battologia & inutile murmur . The crede must wekly and dayly , and also the commaundemetes be openyd unto the people , there by the may , know god aryght , fere his iustice agaynst sinne , and tak solace and confort in his mercyfull promises for Christ . Only the commaundementes of god contayne souche acopiouse , and profunde doctrine , that it can neuer be knowen sufficientli . Nor neuer with sufficient diligence declaryd unto the people . It is the Abrydgment and Epitome of th ole bible , compendiously conteyning th ole law and the gospell . Not one proposicion in the scripture , but hath his commune place in the 10. commaundementes . And he that undrestondyth them well is à godd Christiane man if he folow them , he that undrestondit not them can be no Christiane men . There is euery mannes office and dewty describid , what is to be donne whether it be to wardes god or man . And whether he be , minister in te church , or in the ci●le wealth● 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 , iustificati igitur ex fide , pacem habemus erga deum , per dominum nostrum Iesum Christum . Roman . 5. Et nulla condemnacio est lex his , qui insiti sunt Christo Iesu . Sayth likwyce , Quod si quis spiritum Christi non habet , hic non est eius . Et si secundum carnem uixeritis moriemini Rom. 8. And as we belyue that Christ died for our sinnes . So must we belyue , that he died likwyce to gyue us an Example to dy from sinne and the concupiscens of the worold . Paule saith quod mortuus fuit , peccato mortuus fuit semel . Roma . 6. Peter sayth : Cum igitur Christus passus sit pro nobis carne , uos quoque iuxta eandem cogitationem armemini , quod qui paciebatur in carne , destitit à peccato in hoc , ut iam non concupiscencijs hominum , sed uoluntati dei , quod superest in carne uiuat , 1. Pet. 4. He that sayd unto Peter pasce oues meas Ioan. 21. And to the rest of all the Aposteles Matt. 10. Acto . 1. That theyshuld be , mynisters of the church , tawght then like wyce how the might pleace god in there uocacion . Sayd not goblisse abucket of water . Holow , bowe . Candell , bell , chalice , fount or ony souch begery , Matt. 29. but byd them teach , that he had sayde unto them : and repetyd the same Mar. ulti . Ite in uniuersum mundum , & praedicate Euangelium omni creature , preach the gospel unto the worold . This was the maner of Christes ministeri in te churche . Before this supersticion and Idolatrie was hard of . So tawght Paule Acto . 20. 1. Tim. 6. Peter 1. Pet. 5. thus sayd god to Hieremye Hie. 1. Fili hominis , dedi uerba mea in ore tuo . He that speakith in te church , must speak the word of god . He that will pleace god , must pleace him as it is , prescribid in the scripture , or else all that euer he dooth , is nawght if the byshope or prist will pleace god or ony other man let him applie , only his uocacion oppointid by the scripture and as the scripture teachyth hym . If he be aiudge , to kepe iustice without respect of persones , if alawer to defend nothing but te right . If Aphisiciane , diligently to cure his passion , and not to take so many cures for auaryce in his haud , as th one part , may happen to dye whyles he curith thoter , if à byshope not , to haue so many parishis in his diaecesis , as ten diligent lernid men can not ons in ayere know the faithe of souch foules as hath the charge of Christes flocke nethet how the poure simple people beliuithe . Examyne souch as ar bound to use the secramentes of Christes church , an among athowsand , there is not one that knowith what à sacrament is , more then an Asse . And to souch the sacramentes be not profetable , but damnable . As ye may see Esay 1. yea when they be not usid according to there institucion . God so abhorrith them as thinges repugnant unto the lawe . As we rede Hiere . 7. Non praecepi patribus uestris de holo caustis . Et Psal. 50. Holocaustis non delectaberis . The prophetes by these wordes declarid , that no ceremoniesar requirid of ony man , without the knolege and confidens of the promes , confirmid by the ceremony or without trew repentaynce , and fayth , for the sacramentes in the church of Christ nether makyth the loue nor reconsiliacion betwen god and man nor reteynith it not , it must be receaue and Kept by one meanes to say by lyuely sayth . Rom. 5. Iudas by the sacrament , receauyd not the promese , nor by the sacrament was preseruid from desperacion Matt. 26. But he that will be the frend of god and godly use his sacramentes must use them after the forme prescribid by hyme only . And know what à à sacrament is by him . To say an body ceremoni , a work of the thyrd commaundement . Who sayth memento ut diem sabbati sanctifices Exo. 20. and before the workes of the thyrd communndement wherin all ceremonies ar conteynid must allwayes precead , the workes of the fyrst commaundement and of the seconde , an inward faith an certayne knolege of god , and an owtward profession of his holy name , to acertayne the church , that he is godes ffrende , and reconsilid in Christ , or else it were à praeposterous order to set the cart before the horse . Lik as if the Kynges maiestis officers , shuld yeue his lyuery , unto him that the Kyng neuer ment , to take into his seruise . So to were , his liuere without profeit . Thus I desyrid to admonishe the good Christiane reader of , before I entryd the disputacion of this moost holy cause conserning , the blessyd sacrament of Christes holy passion an death . That he shuld know that god yeuith his gracies an promese of remyssion of sinne only for Christes sake , which we receaue by inuisible faith , and stablys the same , by the use and exercise of sensible sacramentes . Thewhich in place an tymear neuer to be spoken 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 testament 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 Remembraunce of a●hing is not the same selfe thing , that is remembrid , as many men use to remem hre aweyghty mater , by alitle ring upon there finger . If Christes moost honorable body were present corporally in the sacrament it were no nede remembraunce at all , for the thing present , presentith it selfe without thealpe of memory . Turne 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 meum , bringith withe them the body of Christ but this is there interpretacion of the text , and not the meaning of the text . Pondre euery word and first this pronowne hoc . Which demontratiue 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 communio 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 sacrament of Christes body , till it be broken unto the church , according to th institucion of Christe à spirituall 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 th ole institucion of Christes supper . And where men contend so much of this word corpus repeting th ole hoc corpus meum . Sainct Paule the trew interpretour of Christes wordes , resoluith them thus . Nonne panis quem frangimus communio 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 difference is betwene the communion of Abodi and the body it selfe , and what Paule ment , by this word Coenonia , communion it wil be best knowen by the processe of the text , when we perceaue what Paules purpose was , to proue in the same place . Paule ment 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 proposicion 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 meates unto ydoles were offryd . The first part of the reason is trew by the wordes that he à legith out of Moses . Videte 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 dedicatyd 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 same wayes that thinfideles were participant of the deuilles 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 delyuer 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 deliueryd by hand unto them but ●●re in communion and societe with Christ and therfore dyd eat of one bread , dedicatid 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 pane 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 unto 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 them 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 assemblyd to gather and ty participacion of the meat dedicatyd unto his ydoles , in sprit communicatid with his sprit . Repet agayne the proposicion of Paule 1. Corint . 10. Panis quem frangimus nonne communicatio corporis est●in this word communio dependyth all the weyght of Paules 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 communio in one place is taken in this purpose of Paule , so must it be taken in thother , or else Paule could proue no conclusion att all , by reoson of aequiuocacion of the worde● And thowgh the word communio 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 sauioure Iesus Christ . For incase Paule had mentony exhibition , 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 distribucion and delyueraynce of Christes body : and not haue sayed we ar one body , and that by the participacion of one bread . These wordes shewith playnely that Paule ment nothing of yeuing or distributing of Christes body . But ●awght the Corin that souch as dyd eat of this holy sacrament according to th institucion 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 th israelites that signifiyd Christ to cum . But by fayth in effect they receauid , the thing ment and representyd by the sacrifices . So like wice we , thowgh that gloriouse body of Christe , be in heauen , that this holy and moost honorable sacrament representyth , yet when with trew penitence we receaue the externall sacrament , faith receauithe th effect of that precious body representyd by the sacrament . This is Paules doctrine , he ment of no delyuerayncener exhibicion of that body ascendid into heauens there is no place of the scripture shewith the nature of Christes supper better then this place of Paule whos , purpose was onlye to destroy this error among the Corinthions , that was repugnant to trew religion , souche as had proffessyd one god thowght yet they myght eat an drinke wit in●id●lis of of souche meates as was offryd unto Idoles . Paule denith it , and sayth noman can be the membre of too contrarie churches , I would souch as god hathe yeuen knoleg unto , what is trew , and what is false , would l●kewice remembre these wordes better and refrayne from the doing of souch thinges as there awne conscience is persuadyd , to be yle , they be to fauorable unto them sel●es a great dele and extenuat godes Ire ad displeasure agaynst Idolatri● , to mouche . They will not be able to make good there act at the cumming of the great iudge to iudgment . To saue à litle mucke and inconstant treasure of this worold , and to offend the maiestie of the lyuing god , that hath pore to loost booth body and soule in eternall fier . Better it were to ffolow the commaundement of Paule . Charissimi fugite idolatriam . Vobis prudentibus loquor . God hath 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 Idolatrie , and shal be 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 knolege 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 drawyne with his awne lustes , and loue of the worold , unto the contempt of god and consentith not unto his trew knolege , nethere unto the law that for biddith all dishonestie and Idolatrie . This auersion and malicious obstinacie of the will must be dayly mortified , or els it will work thyne eternall displeasure , and make the , the euela sting ennymie of god . Lament abuse of knolege and that thow cōsentist not as well and assone to the iugment of reason and folow it in the principles practyue as speculatiue . Nomam douttith of this principle too and too , to be foure . ffoure and foure eight . With all other geometricall and physicall principles . Men dooth not only acknolege them to be trew , but consentith unto the same knolege . The other shuld be likewice as manifest , and as sone consentyd unto as these . To say th ole 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 principles and knolege of them , scilicet deo obediendum esse . Adulterium est uitandum . Honesta pacta sunt seruanda , quod tibi , non uis fieri , alteri ne facias , thes. I say shuld be assone consentyd unto , as to consent quod bis quatuor sunt octo . The knolege remanyth of these thynges but the assent is infirm , by reason of contumacie and rebellion of th art . Of all enymies an Ennymie most to be feryd , whom Paule describit with these wordes sensus carnis , inimicitia est contra deum , ann horrible description of mannes natures , that it is the perpetuall ennymie of god , and will not be subiect unto the law of god this infirmyte , makith that men be ner hot nor could , cannot tell which part to take , in there chambre to professe god where as none can bare record but amusse , nor none edified by his knolege , Abrode in the worold , where as god shuld be spoken of they know hym not but as wisse and discreat men . Will do then as the moost part of people doothe . And would all were well , thowgh not long of them , for they will Kepe silence , for euer , rather then to speake as they know , yea and with there exemple stablyshe the thing , that they know is nowgh . If god be god wy ar people for fere so ashamyd to confesse , if he be not god , let hym go . God abhorrith souch as be nor hot ner cold . If Christes bodye be in heauen wherfore is ony man so hardye , to resort unto the place where as the pristes of Baall , make apeace of bread booth god aman and teachith people to honer it , why dooth they not consent unto there knolege , and folow it he that is partaker of the sacrifice in the aulter , is Partaker of the religion , ment by the sacrifice , and those that be pertakers of like signes and sacramentes , be declaryd there by to be the membres of one church . Wear unit and knyt to gather , made one by one sprit of ●ewyth , wyh shuld we breake this knot by external ceremonyes , we ar not made by eating of Christes bodye corporally , nether the scripture teachith of no souch union betwen him and his churche . But by the sprit of god receauid by saythe , as thow mayst well perceaue how god the , father and his sonne our sauiour , hath yeuing this office and defense unto the holy sprit lik god with them . Remembre thy creade . Credo in spiritum sanctum , sanctam ecclesiam catholicam . Sanctorum communionem , and thynk that it is by the yeuing of godes sprit into our hartes for the moost mercifull deathe of Christ that makith , this communion of saynctes , which is the churche of Christ , and thus all redy coniunyd with god , we receaue the holy meat of his blessyd body in sprit by fayth , not to make the union betwen god and us but confirm the union in our selfes , and to shew the lege of amyte unto the church . And to understond the bettet what this word Caenoniae , communio is Red the fist capiter of the first Epistole of 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 wil be 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 betyde may , happe well , or woo . Vnto this prince I unit my liefe , and death , the cause . He is my lord , the making good and reason of the cause . I am his sworn subiect fayth yeuen , and mi consciens bound . Therefore to manifest myne obedience and loue , by this baner I procleame liefe and death agaynst his contraries . So those that be 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 good Inowgh to them , with y●y . For south and nay for south , as inconstant as the wind lik unto the byshoppes lawes in Inglond , that ten tymes hath byn Changid , sithens I knew the right hand from the leffte , and yet were they proclemyd as moost certayne and infallible uerites . With great penalty as mouche as Iieue wz worthe . But what man wil be so made to leade his conscience by souch inconstant persones , that hathe lawes to damme , one yere and to saw an other that , that is good and catholike this yere , shal be heresy the next yere . They be more inconstant then the wind , oure lord of his mercy amend them and yeue them grace to know there offences . And to promote the only word of god . And theach the people , therby to know god and his sacramentes . They would stablyshe the carnall presence of Christes body in the sacrament , by the wordes of Christ Ioan. 6. Panis quem ego dabo caro mea est , quam ego dabo pro mundi uita . The bread that I will yeue , is my fleshe which I will . Yeue for the lyue of the worold they say that the first part of Christes wordes , is à promese unto the churche to eat his precious body In the sacrament , Panis quem ego dabo , caro mea est . And that Christe 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 shuld be slayne for the redempcyonof the worold . Thus they interpretat the wordes of Christ , because dabo is twysse repetyd . By the first dabo he promisid his reall and corporall body in the sacrament . By the second dabo he promisid the death of his body , so that they would , these wordes , Hoc est corpus meum , shuld be the fulfilling and delyueraynce of Christes promes Ioan. 6. Panis 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 admittyd . Christ ment to bring his audience unto the knolege of ●aythe , that they might be pertakers of godes promeses throwgh him onlie . And shewid them that he was the bread of consolacion and solace , to satisfie the consciens of euery Hungery and afflictyd person . Ego sum panis qui de coelo descendi , si quis ederit de hoc pane , ui uet in aeternum . Etpanis quem ego dabo , caro mea est , quam ego dabo pro mundi uita . Now Marke the wordes , the bread that I shall yeue is my fleshe , he promysid to yeue the breade by these first wordes , that was his fles ●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 allwayes , promisith with the thing promisid , how the thing promisid may be reseauid , and usid prescribith the maner howe and after what sort he would yeue his fleshe unto the worold , quam 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 declarith , 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 th one part of the sentence speakith of his body to be s●ayne and not eatyn , so dooth thother this may be prouid by Christes wordes ●n the same place , for he speakyth of his body that shuld yeuelyue unto the worold , which only is by the body slayne , and not eatin as Paule saith Rom. 6. Ebre . 9. 10. as for the sacramentall eating , where as Christes institution is trewly obseruid , there is nothing but Amemory of this death where of Christ all togather spake in the 6. of Ioan , and 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 repeticion of one and the same thing , by more expresse wordes . It is no meruell that people for lack of knolege and the holy sprit of god , so obstinatlye defend the carnall and bodily eating of the body , for Christ with all his wordes could not bring his carnall audience to à spiri●uall undrestonding . As he ment : thes wordes , Hoc est corpus meum , & panis quem frangimus , nonne communicatio 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 , Christes body to be . Pantotopon , Christ must haue so great abody as might fill heauen and earthe , if it be corporally present booth in heauin and in earthe . Also it were inuaine to looke for him at the day of iugment or to complayne that the spouse is taken away from us . For as the say , they haue hym suere inough in the pyx , and will haue till the woroldes end . If it be trew . I will say nomore . Inde uenturus 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 euery aulter now her inuisible and then , shall be sensible . But how can this lerning agrey with the scripture that sayth , Videte & palpate , quia spiritus carnem & ossa non habent , quae me uidetis habere Luce 24. how do●th this lerning that sayth Christes body to be euery where agre with the wordes of th angelles , Surrexit non esthic , uenite & uidete locum &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 conttadiction in the scripture , as may not be admittyd better it is , to undrestond one place , by many , then many shuld be made false , by the mystaking of one . They would agree these places , with inuisibiliter , & modo celesti . To say that Christes uere naturall body is here , but insensible . And dooth ocopy , no 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 docere , 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 sacrament it occopyyth no place then it folowith it is not there . Other probacion haue then none . But only the sounde of these wordes , Hoc est corpus meum , the meaning of the wordes be agaynst them . Aman may not take the letter , with out the sense in amater of wayght . Cicero thetnick so willith . Semper autem in ●ide quid senseris , non quid dixe● ris eogitandum● . lib. offic. Because we shuld neuer be troblyd with these gloses , inuisible insensible , and myraclousment . He causid his immortall and glorifi●d fle● he , to be senseble to chid and tried by the fingers of Thomas Ioan. 20. As for the wordes of Paule ad Ephes. 4. Philippen . 2. that seme to shew Christes body now glorified to ocopy no place . I refer it to the iudgment and faith of the Christiane reader where Paule ment ony souch doctrine or not , qui descendit , idem ille est , qui-etiam ascendit , supra omnes coelos , ut impleret omnia . Thauctors of this doctrine , dooth al●ige the text in A● rong sense . For the scripture in many other places , dooth confesse Christ to be ascendyd Into heaueus . Therfore it is uerylik that Paule would , not set him out of heauen . But rather by these wordes he ascendid aboue all heauynes , be would amplyfy the inspeakable Ioy of those glories that his most precious body possessyth . The which in th erth was debasyd and abiectyd unto moost uile ignominie and contempt● so Paule declarit● these too contraries● moost uile in th erth mortale● moost glorious in heauen immortall . Illud ascendit quid est , nisi e●iam quod descendat prius in infimas partes terrae ? Etaddit , qui descenditidemille est ; qui acendit supra omnes coelos . Paule dooth waye these too propositas and setteth one agaynst thother . In infimas partes terrae descendere , & supra omnes coelos ascendere . And he that will gather by these wordes , of Paule souch an argument . Christ ostendid aboue all heauens , thereforū he is in no place , for out of heuean is no place . Then maye , likwyce gather of thother wordes this argument . Christus in infimas partes terrae descendit , ergo nulnullum locum habuit in terra . But Paule Christiane reader ment no souche subtiltes in this place , is holy intencion was to declate booth his inspeakoble contempt that he had in this worold , and also his moost glorious loy and honor that now the body hath in heauen , and dooth interpretat himselfe ad Philip. 2. qua propter & deus islum in summam extulit sublimitatem &c. my faythis that his blessyd body , is in heauen and dooth abid stille in heanen , and not our of heauen Christ sayd , Vbi ego sum , ibl erit & minister meus , Erimus autem in coelis , non extra coelos , aut supra coelos , extra omnemfci licetlocum 1. nulllbi . Paule sayth : Nostra connersatio in coelis est , ex quo exspectamus & saluatorem . And 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 celestial 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 immortalle and yet uery man . And so in this manhed sitty the at the right hand of god . Seleuciani did deny that Christ in his fleshe dyd sit at the right hand of god but the Christianes belyue the scripture . It is the nature of à contencious , arrogaunt and prode hart to take out of the scripture some souch propositions assound for there purpose , to defend a wrong opinion , 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 conuenient wordes to expresse 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 contrary , he clea uith fast unto the letter will admyt no interpretacion but as he pleasyth , no collaction of places , he caryth not whether it agree with other places , so the worde sounde for his purpose . Which hathe byn the destruction of many ffamous and excellent clerkes , as Ishall repete the names of afew , to scole the Christiane reader in the fere of god , for it is not , lerning , nor wyt , that preseruith the fayth of à Christiane man , but godes singuler graces , which must be dayly prayed for that by affection he embrasse none opinion , what men so euer he is fantysid unto . 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 wordes without atrope sound euen so but th excellent diuines , 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 fathers Kingdome , sayd that weshuld eat and drink affter this liefe in heauen . Sabelliam sayd that god the father suffrid in the ffres he aswell as Christ , and toke occacion by these wordes and like , Ego & pater unūsumus , Ego in patre & pater in me Hebionitae sayd Christe was only man and not god as the lewis at this present dooth . By these wordes , Deus meus , deus meus ut quid dereliquistime . Heluidius by the wordes of the scripture yle taken conceuid awrong opinion of the blessyd uirgine Marie . And sayd she was mother of more chyldren then 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 wordes , Ego s●m panis uiuus qui de coelo descendi , si quis comederit ex hoc pane , uiuet in aeternum Arius and marcyon with many grear lernid men , de●endyd , moost detestable heresies , by the mystaking of the scripture therfore no fayth owght to be yeuin unto the interpretour that rather intendyth to stablyshe an Error and false opinion , then to confer place with place , that no contradiction be found in the scripture , ner ony uiolacion of oure catholicke faythe . Saynct Augustine lib. 3. de doctrina Christiana teachith agodly waye to understond the scripture , he that will ffolow his counsell , shall not lightly erre in Expounding the scripture , he shewith there when the wordes may be taken and when they may not be taken without atrope . But the more to be Lamen tyd , souche is now the condicion of all men deceauid in religion for the moost part they will 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 miserable nature . Where as there lackyth probacion of the thing that shuld be prouid , they tary in the letter yle undrestond , and turnith them selfes ad peticionem principij . Aske how the proue and why they make an alteracion of the bread , and what place of the scripture , prouith there proposicion : They fle unto the text , Hoc est corpus meum . And for the probacion of the proposicion , they aleige the proposicion itselfe . Hoc est corpus meum is the proposicion where upon all this disputacion and contencion dependith . They must proue by other places of the scripture that those wordes alter the substannce of the breade what union is betwen the body of Christ and the bread . And how this union is made , and where the scripture prouith . The sone of gode ●o com into the worold to be bread and how he commyth , and what profeit his body made of breade bringyth unto the worold , and whether ony of the prophetes euer prophesid of souch acumming of godes sonne into the worold . 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 wil be lyue youre doctrine . If Paule had no better fensid this generall proposicion to the Romaynes Arbitramurigi●ur hominem iustificari per fidem absque operibus legis . Then stile to haue repetid the proposicion . There would nether Iew nether gentyle belyuid his word : But he confi●mith the proposicion , and disputith the mater so , pro and contra that he confutith all th argumentes , that seme to repugne his purpose . These men that would haue the bread to be turnid into god an man . Hath none other word but still lik the cocke crye , hoc est corpus meum , and will hyre none other lay , but this is my body so may aman aster the same sorth , proue our lady to be Ioan the Euangelist mother . And say allwayes , what so euer text of the scripture be browghte agaynst him as Christ sayd Ioan. 19. Ecce mater tua , say what ye lyst , the ●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 , reason 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 ameruelous maner of resoning . When they be askyd to proue the proposicion , they repet the proposicion , that is disputable and so false as they takeit , that th extreame contrary is trew . As the scripture prouith and callith the signis of the moost . Diuine and sacrate supper of the lord , bread , and wynne 1. Cor. 10. & 11. Who so euer eatyth of this bread unworthily shal be culpable of the bodi of Christ These wordes be more playne to proue the bread , to remayne aster the wordes ( as they call them ) of the consecracion , then hoc est corpus meum , ar to mak à metamorphosin of the breade . Now if it be the deuillis sophistrie as my lord callyth it to belyue with the auctorite of the scripture , withe the iudgment of reason , and by the consent and agrement of the senses , that bread , is breade , and that god chay gith not the iust , trew , and uery body of his immaculat and glorious sonne in so lytle arome as too ynches of bread . Then is the scripture the deuilles sophistrie whych teachyth to belyue that Christes body is in heauen , and bread in the sacrament Act. 1. 3. Mat 16. 1. Cor. 10. 11. This doctrine only hurtyth not the faythe of man , But also dishonorith the dignite of mannes creacion where as it was yeuen him to be lord of all the other creatures that god made Gen. 2. and more to auayle in reason . Now by the malice of man this order of god is peruertyd , and that , that the byrdes of thayr● , bestes of th earth , and fishes of the water know to be à creature manne makyth it his god , and prouithe hymselfe there by to be inferiour unto all other creatures . Which is no smale off●nce , the ymayge of god in man , not to know as mouch in asensible peace of breade , as the bestes unto whom god gaue onlye the iudgment of senses unto . Then hath they an other defence for this wrong opinion of the sacrament , they say it is don by miracle , that the body of Christ is praesent doutles if I sawe the body present , and the thing don indeade I would confesse the same , and that it were a great miracle to call Christes moost blessid body from heauen with aword . But now herin consistith this hole mater : Miracles of god be open , and th effect of the miracle so makyth manifest the miracle , tkat reason is contendyth that god shuld do his pleasure , what so euer reson would attempt to the contrary . As for an Example the blyssyd uirgine when she hard the messayge of god by th angell that she shuld bare à child in here uirginite , it passid the capacite of her intendement and thowgh reason knew not how it might be , yet sowghth reason to know the meanes , 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 blessid uirgine , naturally there incressid , for the space of certayne monethes and declarid unto reason the fact that was donne agaynst reason . So that reason could not denye 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 th actes that Christ dyd which prouid hym selfe to be the sone of god . Now mark althowgh man cannot comprehend which wayes Amiracle is don by reason yet must the miracle be perceauid and knowyn by reason . Thowgh the leper Matt. 8. could not know by reason how he was helyd sodenly of his diseace , yet perceauid he right well th effect 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 reason , was shewid , not only to there reason , but also unto there senses . So all the worold that was inade of nothing , 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 uery god an man in the ●acrament , thowgh reason cannot comprehend how it may be , yet let them sh●w unto reason and unto the senses that it is so , then men wil be 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 mouche th ennymie of man , to yeue him his senses to his destruction . No he hath of his aboundant mercy yeuen them to decern , whit from blak , soware from swet chalke 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 sacrament without his corporall qualites , as to make a great 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 Moses 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 proue th alteracion of bread into the naturall body of Christ let them shew me the form of bread changid , into as naturall aman , as therod was changyd into à naturall serpent and then iam content . I will not dispute , of the name so greatly thowgh they callyd ffleshe and bludd , bread but they must mak demonstracion of Christes body unto th externall 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 other awoman . How be it they Kept stille the name of the thing they were creatyd of . Change the form of bread in the sacrament 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 substannce 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 th one sayt the thing that corruptyd is nothing but accidens , thother sayth that it is the uery substannce of bread . Rede the booke of innocentius tercius de officio missoe , where as be these wordes , quod sicut miraculose substancia panis , uertitur in corpus Christi remanentibus accidentibus panis : ita miraculose redire substancia prioris panis possit , de qua generetur uel uermis uel quid aliud tale . Into what substaynnce the water mynglid in the chalice with the winne 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 sacrament 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 uelle ; & econtrario . Non posse idem esse in deo , quod nolle it is th office 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 , neque in futuro . He could haue sauyd Adame and all his posteryte other wyce then by the death of his only sonne . For August . sayth lib. 4. de Trinitate . Mors Christi non fuitnecessitatis , sed sue uoluntatis & potestatis . But he wold not . By the cru●ltie of his death , he would haue us to know how horrible a thing sinne is before the face of god , and there by teache us to be ware how we fall into his displeasure , but we be trunkes and in maner insensible , nothing mouith us to uertew . He is more curiouse , then wisse to sarche 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 confundid with immortall glorie of god . Let no Christiane hart therefore troble it selfe with this question what god can do . But lik à diligent scoler lern his lesson in the scripture , what he is bound to do . For the scripture , was wroten to lede us unto god , and unto repentaynceofyle . It was wroten to teach us god and all godlynis and not to moue souch questions as ingendrithe nor fayth nor uerteue but contencion and discord and wordes with out end . It was wroten to be iudge of all mennes doctrine , and to saue those that Christ redemid with his precious bludd , from all heresis and false opinions : therin is conteynid all treuith and uerite . And better was it with the church ●f god when it was only tawght and instructyd by it , then aster that ony mannes decres were browght into the church . Mannis wysdome , yeuith as mouch light unto the worde of god , as alitle can dell yeuith unto the bryght sonne in the mydde daye . Yet condemne Inot the holy fathers , that hath wroteso mouche in the defense of Christes Religion : But yeue god thankes that he had souche organnes upon th erth , that would rather dye , then to see the name of god and his holy word to be contemnid of the worold . And à no table thing is it to mark the godly fathers in there workes wher as in the defense of the truth they à lege not only the scripture . But also the testimony and Example of the primatiue church . Not to stablyshe there fayth because it was so usid of antiquite : But because they sawe , there elders use the worde of god in the same senses that they dyd . As Epiphanius wrytithe of one peter bishope of Alexandriae whom the Tyrannt Maximinus put to death : in this peters tyme there was one Meletius that sowid à false doctrine , and sayd that euery sinne committid was irremisseble . As the nouacians and catharence say this doctrine so preuaylid that the greater part of the people in Aegypt and Syria belyuid it . Peter resistit not only by the scripture . But also that the disciples of the Aposteles condemnyd this doctrine for an heresie the lik may ye rede inthistorie of Ioan the Apostele apud Euseb. li. 3. pag. 60. As Christ is trew and his word trew , so hath there byn allwayes in the churche souch as hath folowyd the trewyth , and in that they haue wroten trewly we ar greatly edified . To se that they and we agre in one fayth , and undrestond the scripture alike , and use the sacramentes as they dyd according to institucion of Christ if ony error be in there wrytinges we may leaue it by th auctorite of the scripture and offend nothing at all they wrot not to be iudges if the scripture , but to be iudgid by the scripture . Were it not to satisfie the weake conscience of those that yet be ignorant of the truith ( I would not in this mater of the sacrament reherse the mynd of one doctor because we may so fully and playnely know by th only scripture what the supper is and how it shuld be usid ) and think that souche as hath wroten of late dayes to be the first autors of this doctrine , that the holy supper of the lord shuld be acommunion and no priuat masse or receauing of the sacrament by one man , no thowgh danger of death seme to require the same . If souch as be sycke will neades receaue the sacrament , let them receaue it as Christ hath institutyd it , with souch other as shal be present at the declaracion of his fayth . But alon noman may receaue it , thowgh his fayth be nouer so good , and the minister neuer so godly . How be it boothe the scripture and lik wyce the law 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 religion cap. 5. infirmatur aliquis inter uos ? Accersat presbyteros ecclesiae , & orent super eum &c. Vnto th●se sy●ke people that he speaky the of , he would like wyce haue commaundyd the bread of the holy supper to haue byn browght , had it byn the maner in the Apostoles tyme . Saynct paule with many wordes declarith that this supper when so euer it be celebratyd , shuld be don with solemnyte in the churche . Cum conuenitis in ecclesia in quit , Audio dissidia esse &c. Agayne . Igitur cum con●enitis in eundem locum , non licet do minicam coenam edere 3. Num sane domos habetis ad edendum & biben dum . 4. Itaque fratres cum conuenitis ad edendum , alius aliud expectet , quod si quis esurit , domi edat . It shall not be preiudicial nor nothing derogat t honor of the blessid sacrament thowgh it neuer be celebratyd in à priuate house nor he that absteynith from the receauing of hit out of the congregacion , nothing the warse Christiane man . intyme past it was sufficient for the people to celebrat openly this holy supper , and was not usid to be browght unto the sicke . Iustinianus imperator . Con●stitu 57● unto tharche bishope of Constantinople 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 , magis autem totius nostre ditionis , in domibus suis habere quasdam quasi orationum domus , & in his sacra celebrare mysteria , & hinc fieri quaedam extranea catholice & Apostolice traditioni x . Sed siquidem domos simpliciter aliqui habere putant oportere in sacris suis orationis 〈…〉 uidelicet gratia , & nullo celebrando penitus 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 , neuer 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 consideracion . The persones that receauid this sacrament in there priuate houses were before excommunicatyd by th auctorite of godes word , and before there reconsiliacion fell into this danger of deathe , by sickenys : the deaken was commaundyd to minister the bread unto them that in the reseauing therof they might declare there trew penitence unto the churche , and dye in the promeses of god that desirith not the death of sinnerse . In the tyme of Cypriane it was usid to yeue the bread of the supper unto chyldren if it were yeuen them as à sacrament it was yle . But I 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 Christenyd of herytikes to be rebaptisid . We shuld not yet by this auctorite , leaue th example of the Aposteles . Except it be in souch places where as the commune ministery of the churche is corruptyd , and the sacrament usid contrary unto the institucion of Christe , there euery man may in his priuate chambre with his Christiane and faythfull brothers , commu●icat according unto th order of the scripture . As we s●●ct . 2 , 20. how the Apostoles dyd when the Pharises and pristes of the temple contemnid Christ and his ministery as well of the sacramentes as of the preaching of the gospell . where as the faithfulles may receaue openly the sacrament it sufficith them it is not nede to to haue it browght unto the syckmannes bedd . For the doing therof hath don hurt in the church of god , causid many times the pore sick man , to put his hope and confidens , in th externall ●act and receauing of the sacrament , and thowght himselfe neuer sufficiently preparyd to death , but when he had rec●auid this externall signe . And thus was th abuse of the blessid sacrament . Men say it is nether commaundyd , nether for byddin by the scripture that the sick shuld use the sacrament , in there priuate houses . The wordes of Paule , Ego accepi à domino &c. with the textes à fore rehersid , shewyth not only how the supper shuld be celebratyd , but also where it shuld be celebratyd . Sufficiat nobis tradicio Apostolica . Let us conform oure selfes unto them as nere as we may . Would to the lord , that there were no more ceremon●es in the doing of this sacramont or ony other in the churche then the scripture makyth mencion of then blessid and fortunat were the pore ignor●t people , that now by te and gnaw the bitter bark and neuer tastythe the swetnis conteynid with in this externall signes , and no meruell : there curates be as wyse as they , the blind leadith the blind , into ignorancie , souch godly preacheres hathe there mother the holy church apoyntyd , to haue the charge of those soules that Christ redemid with his preciou● blude . Person and uicar , patrone 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 stable as in the ●eld . Euery thing in the worold is better prouidyd for then the soule of man . God matiners for the shyppe . Polityk men for the commue wealth an Expert phisicions for the body , à pleasaunt coke , for the mouth . A well practysid capitayne for the wart , none in ony affers concerning the body shall be admittid unto ony office , but apt and conuenient persones the best that may be gote : in the church of Christ it is no mater passyd of who bare office thowghe he know nomore what appertayth to the charge that is committid unto hym , then the lest of his 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 , except they knew better , what à sacrament ment and could shew them godes promises . Which ar not only sealyd , but also openlye declarid unto the church by the sacramentes . And to make more open that the masse is no ceremonie , nor the bread there usid , no sacrament of g●des , I will declare it unto the Christiane reder by the scripture that teachith us what the sacrament is and how it must be usid . That the Christiane reader by reason of th abuse contemne not the thing it selfe . Thowgh the abuse of sacramentes is condemnid , yet must we not contemne the sacrament thowgh th abuse of prayer be nowghte , yet prayer as god commaundythe , is good , thowgh winne , make men drouke , yet noman sayth winne is nowght , ●emoue then , th abuse of euery thing that is good , and let the thing , remayne style . This is the diffinicion of the lordes supper . It is à ceremonie institutyd by Christ , to confirme and manifest oure societie and communion in his body and blud untill he he cumme to iudgment . Euery word in this diffinicion is in the scripture , that it is à ceremony institutyd by Christ Matt. Mark . Lu● . and Paule testifieth , that it confirmith the coniumction , and societe of Christ , and his church these wordes of Paule prouith . Quoniam unus panis , unum corpus multi sumus . Nam omnes ex eodem pane participamus ● . Cor. 10. and that it shal be donne till th end of the worold 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 afore rehersid . And Paule by name sayth conuenientibus uobis &c. would the supper of the lord to be à ceremony of à puplik and commune assemb●ance , and would in this assemblance 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 recordationem mei , do it in the Remembrance of me , what the supperis . And how it was institutid we se by the scripture . Now of the other part behold the masse and bring it to the gospell , then shalt thow perceaue it is no ceremonie institutid by Christ or his Aposteles . Nether nothing done therin according to the scripture but euery thing contrary unto the scripture . Where as Paule callyth it à communion and would all the church to receaue it under booth kindes . They say it is best to be apriuat masse and eatyn by one pryst . Paule willith the gospell of Christe to be preachyd unto the congregacion , they mummul and dreame à sort of collectes and other beggery unto dead saynctes as nether profetyth them selfes , nor other but blasphemith godes holy name . Yet say they it is a godly thing wher as god nether the scripture neuer ment souch Idolatrye , it is à ceremony insti●utid by more byshopes then twentye to the great iniury of godes wotd . And th auctors therof damnyd eternally except they repentyd before they departyd out of this worold , for they nolesse deceauid the people of god then the deuill in paradyse . He was not content to suffre godes commaundement as it was ye●en without à false glose , ner these membres of the deuill would not Christes church , to use Christes holy supper as it was yeuen by Christe without there deuillyshe and detestable addicions yet wyckyd membres of Antechrist , they must be callyd the holy church . Thowgh all that euer they intend , is the pest and destruction of the church , and there religion as contrarie unto Christ as darkenys is to light . And say if there were not souche ceremonies addyd unto the lordes supper as they haue inthe Masse people shuld be prouokid , to no deuocion , nor could not religious●y honor that moost holy sacrament , therfore say they is all these ceremonies addyd . Aprofound reason doutles , as meite for the mater as can be and as farr fet , as he that neuer wist what à ceremony of Christes to stamentis . But as one that neuer suckt other mylke then of à cowe that hath caluid full many à thowsand Bulles of ledd therfore Iwill set before thies of the Christiane reader the ceremonys of this holy supper conteynid in the scripture and the signification of the ceremonie not ffaynid of my brayne , but by th expresse wordes of the scripture and so teach the Christiane to loue the ceremonies there expressid , and to detest the blind ceremonies of men . Christ the same nyght that he was betrayde unto the lewis sate at supper with his 12. aposteles and among other godly talke in his sermon unto them he sayde that one of them shuld be tray him Mat. 26. Mar. 14. Christ that knew th art of all men saw the treason that Iudas had wrowght agaynst him and knew that he was at à full poynt with the lewes , to deliuer him unto them the mater was ffully concludyd upon , and mony receauid . This wyckyd man , was not yet so far paste but there remanyd place of indulgence and for yeuenis or else Christ would neuer haue admouyshyd him so many times : because god hatyth sinne , he admouishid ludas in time to repent . But as awyckyd person he contemnyd all admonicions , desirid to finishe his treyterons purpose , and after that he had eatyn of that holy supper , he depertyd out of Christes companye , and with all 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 sacrament . What te minister shuld do and what the rest of the people shuld do . The ministers office is to make à solenne sermon , to admonyshe euerie man of his deuty and office towards god , and to exhort all men unto godly and unfaynid repentaynce . The peoples deutiis euery one to proue and examine his conscience and fayth , and so to eat of the bread and to drink of the winne as Paule teachith 1. Cor. 11. And so to mark the word of god preachyd agaynst sinne as thowgh god himselfe spake it . And remembre that when Christ sayd unto the Aposteles that one of them shuld be tray him all were amasid at these wordes , and with sorowfull countynance th one beheld thother with great fere who it shuld be they hard à wounderfull sine namyd , euery one examinid his awne conscience , whether it were culpable of ony souch sinne or 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 conscience , and se that no souch sinne be in him that god condemnith by his word . If he be culpable to repent from the botom of his hart , and desyre for yeuenis . But now adayes when sinne is rebukid , ffew men entrythe into there awne conscience , but rather into other mennis . 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 fautes as decerue eternall death . A good conscience wil be sone pryckyd at the name of sinne , and be ashamed that he hath offendyd so myghty alord , and aferd also of his iudgmentes , and diligently amend his liefe . The conscience destitute of godes fere passith not adele of the worde is mouid nether with fere ner with loue , but contemnyth booth god and his worde● as we may se , by Iudas , not only this sinne of obstinacy and contempt of godes admonicions unto penitence . But also uery Hypocrysie , as raynith now adayes ouer all the worold , men associat themselses in to the company of souch as fere god , cum unto the sermones to hyre godes wordes , and be nothing the better they amend there lief nothing at all . They say it was à good sermon , the man spake well . But what a uaylith it , that he spake well and the herer to lyueyle . What am the better that god and his word 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 only the faythe of them . But unto souche as obey the comma 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 t herte . Who so euer prechyte it , hyrith it prechid , or permittith it to be preachyd , except he folowe it , nothing auaylithe him . Those tescripture declarithe to be blessyd that worke the word , and haue there medicacions in the lawe of god the sermon must 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 contemne the worold , th one to loue the other and th one to bare 〈◊〉 th infirmites of thoter , rede the confortable sermon 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 condem 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 sacrament 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 doble there sinne be cause without condigne honor and reuerence contemptouslye receaue the body of Christ . After this preparacion unto the sacrament . 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 senses fayth and penitence . Christ toke bread gaue thankes 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 Christiane hyrith that the body of Christ was yeuen and his bludd shed , for his sinnes . These wordes and the breaking of the bread betwene him and his Christiane brother , dooth certifie him that the yre of god was greatagaynst 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 wunderfull 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 mannys conscience betwyne uice ad uerteue . Loost of goddes . And loost of ffrendes , the greatyst loost of all loostes to be robbid of the trew word of god . All these be sacramentes and signes of godes displeasure and yre agaynst sinne . And we arr troblyd and afflictid with these miserys to admonishe us of godes iudgment and augre for sinne . But the testimomye of all testimonies of this great and inspekable yre is the sonne of god , sweting tyres of blud , contending with the iustice of god , and fighting agaynst the deuill ad sinne only gote the uictory by deathe . He that is not mouid , nor ferd with this thowghtes of godes ire and the death of Christ , in eating , 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 awne body , and shewid the manner of this ceremony himselfe , and byd them do the same in the memorie of him . Christ preachid à sermon brake the bread and delyuerid 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 accion and ceremoni of the supp must these wordes be referrid , h●c quotiescunque feceritis in mei memoriam facietis . And not to the liffting upp of the chalice ouer the pristes heade as it is usid in the masse . Christ commaundyd this ceremonie to break the bread among the hole congregacion , that by the doyng therof the might return unto trew repentaynce and thinke when they break the bread and drink of that holy drinke , that as they breake the bread and drink of the cuppe , so it was there sinne and there fathers , that causid Christ to dye . This ceremony is godly and thus dooth the scripture permit to interpretat the doing of the supper , and not to breake the bread secreatly with per eundem dominum 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 reader of these men●yes hardely . there masse and breaking of breade as like unto the blessid communion of Christes bodi and pr●cious blud , as uice is unto uertewe , and false supersticion unto trew religion . The masse is no ceremony 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 hathe the nature and strenghe of à sacrament , when it is not usid as the word of god teachythe , but contrarie unto 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 ceremonie pleasithe not god , but it is a wickid supersticion damnid by god , and don contrary 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 . Accipite & manducate , 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 amediatoure 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 sancta 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 masse 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 godly people consider these thinges , and conform them selfes unto the example of the primatiue churche , and let the new massinges goo . I know that many men , gatherit out of the scripture many places . To defend this heresie of the masse . But it Shal be th office of euery godly man diligentlye to decerne and iudge , notha ac adulterina testimonia à ueris . The maner of the Aposteles conserning 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 instructyd with an holy sermon , not out of the ffestiuall nor legenda 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 wounderfull afflictions in this liefe , as it may be seyne by Dauid , and Manasses with other and to be short what troble or aduersite so euer we see in this world thei be sacramentes and signes , that god is displeasid with oure sinnes , 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 iustice 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 excommunicat souche as were commune adulterers , couitous per sones 1. Cor. 5. Idolatres , blasphemer , slaunderers . Dronkerdes , 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 offence , 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 Christes 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 conserning remission of sinne before god . It must know the differaunce betwene 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 conclusion where as uertew is not commendid , and uice punishyd , the commune wealthe shall sone com to confusion . They le 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 committid murder and incest were excōmunicatid . And lost not only there offices in the commune wealth but were put out of the companie 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 came unto cresus with the signe of his transgression they had also there execrecions and curfis , agaynst these malefactors , and transgressors of honestie . As Phaenix declarith in Homero . Propter stupratam coniugem patris contra 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 those that had offendid and by that meanes the more to abhor from souche abhominacion , the gentiles that neuer knew god , kepe the religion of there ydoles and reuengyd the transgression and uiolacion therof better then the Christianes . Would to god it were more diligently lockt upon . Vice more punishid and uertew more extollid . After this prayer for reconciliacion unto god ffolowith . 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 willes then to pray for the goueruers of the commune wealth that they may gouern and extoll the word of god , and defend iustice , them 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 graunt them grace to be sauid in Christ withe his church . More auaylith this prayers unto god then many thowsandes of men of warr to defend the church and commune wealt of Realmes . As it may be seene by Moses when he prayed , the church of Isreal preualyd . When he seafid it was put to the warst by here Ennymies . There is not the poueryst in ony Realme nor moost weake person but may profit the commune wealth where he dwellith uery mouche . And healpe to bring it to the end and perfection that the commune wealthe was and is ordeynid for . Thowgh he be not able to fight in the fild agaynst man , he may fight at home by prayer agaynst the deuill , that mouith warr and sedicion to destroy the commun● 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 commune wealthe 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 unto prayer and intercession with yeuing of thankes rede the place and mark to what end they shuld pray . To optayne th end of the commune wealth and that by expresse wordes , Vtplacidam ac tranquillam uitam degamus cum omni pietate , & honestate &c. But hownegligent men be in this behalfe all the worold seyth . I impute a great 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 . Nether 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 demaunde 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 conscience . This is the ceremony that is à sacrament of Christes holy body and bludd expressid in the scripture and the auctor herof is Christ himself . Amore godli and religious thing cannot be deuisid , as ye maye se by th auctor of it , and by the diligent wryting therof by the Euangelist 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 religious , for athing uncertayne , and supersticious inuencion of man . Vse the sacrament with the same ceremonies , and nomore then be expressid in the new testament as Christ dyd , and it shall passe all the Masses that ar orbe to be sayde in the worold . Th externall use therof where as fayth is , may succur an inward and secreat desperacion of Atroblyd conscience , so that the mind be not de●titute of knolege . Those that to mouche fere and tremble at godes seuere and rigurous iudgwent . Knowing that sinne merytithe eternall deathe , the pore conscience 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 temptacions auaylithe greatly the ceremonie and use of Christes supper . For as man is by his senses drawyne to accomplyshe ●hact of all inwarde and secreat conceuid mystheiffe and sinne , where as the senses find externall mater and sensible occacion to satisfie the will that willithe nothing but sinne , so where as à godd opinion is conceuid 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 promise of god in Christ , is the more constaynid to obey the knol●ge of fayth , because the mind is not onlye inspirid by deuine operacion of godes sprit that his sinnes be for gyuen , but also by th obiect representyd unto th externall senses to say the doing and celebrating of this holy 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 , were it not for the paynes , trauelles , deathe and bludshedding of Christ where withall he satisfied the ire of god , brake the prison of eternall deathe and sed man at libertie , 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 hewould his churche might best be kept in mind of this inestimable benefit , gaue and institutid this holy sacrament to be usid for the consolacion of the fidel●s till the woroldes 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 upon him to change th order of ony thing that he hath made , not to apoynt 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 t herte but euery thing to remayne in th order and state as he appointyd unto them in there first creation . So noman owght to melle in the blessid sacramentes , to peruert ony order institutid . By god , or say this is good to be addid , and this to be taken away : for there imaginacion , to deck aprist with so many uestementes , 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 celebreat the ceremony that representyd his awne deathe with condigne honor and reuerence ? doutles it blasphemith god . For as he sayd these wordes , and would noman 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 addid 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 sacramentes . We haue a greater teacher , in our church then Moses was● Christ himselfe . which gaue us his sacramentes and the maner how they shuld be usid , the Aposteles and Euangelist , that be the interpretors of Christes mind and pleasure , nether in the gospell , ne in the Epistoles , neuer changithe one lot of the sacramentes , but usid them as Christ commaundid . Souch now ê day as turn and change the sacramentes 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 contumelious agaynst than the lewys agaynst the law . Euery Iew knew right well that there sacramentes were sufficiently prescribid and tawght unto them by the expresse 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 a thing 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 unto Christ . That he would not his churche shuld haue the use of the sacramentes , playnly knowen by his testament as the use of the sacramentes unto oure fathers were knowyn by the lawe , ffortunat then were those that were of th old 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 doctrine 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 affirmith 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 th one 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 haue 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 eare 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 thowsand times more ignorauntar the Christianes of the gospell and of the hole scripture , then the lewis . Neuer met I with one Iew but he could reason familierly in ony booke of the old testament as a great 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 proue the masse and other ceremonies to be agaynst the new testament . To the great shame of Christiane men that th ennymies of Christe , know better what is conteynid in the new testament , then those that hath professid Christ , and no meruell for euery Iew , 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 th auctor of there doctrine , and first browght it into the churche in whois days and what yere it was don . And proue there booke to be good , by the worde of god only , or else noman wil be lyue it . And that there use of the sacramentes is prescribid unto the church by the worde of god . And tell us what difference is betwen à sacrament and the thing signified by the sacrament . Or whether the sacrament 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 sign●s . The scripture teachith other wyse then the popyshe church teachith of sacramentes god sayd unto Noe that the Rayne bowe was à signe of the conu●nant betwen god and him . Gen. 9. sic Abrahamo de circumsicione . 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 festo domini in generaiiones uestras . Now let the Christiane reader mark our sacramentes and the wordes that Christ usid when he institutid them and se , how that Christ alludid unto the sacramentes of th old churche , he sayd that pesah shuld be celebratyd and the day of that solemnite kept holy as à memory , of godes mercyedon 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 memory 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 th old time kept in memori the fact of th angell in Egypt and caryd not with them allwayes the Angell in the sacrament of pesah but th angell when he had don his office 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 heauens after that it had don the office that god apoyntid it unto , to say to be slayne upon th erthe , and then to ryse agayne and be exaltyd into the unspeakableloys of heauen . 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 sacrifice in the church , to be ameroy of that glorious deathe untill the woroldes end . Whyche sacrament is not abare signe and token of his death only , as many men imagine as the picture of hercles , is hercles . Or the imayge of Iubiter , to be iubiter . But I put asmouch difference betwene 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 waighty wrytinges be no lesse estemyd , then th ole right , title , or Cleme that is confirmid by the seale , thowghe the mater of the seale be nothing but wax , not for the ualew of the mater , for too pence will by ten times asmouche wex . But for the use that the mater is apoyntid unto . And he that would take upon him to deny the Kynges seale in souch à purpose and say , it is but apece of wax it were nolese then treason and à uery contempt of the Kyng him selfe . Because the kyng hathe apoyntid that seale to be honorable receauid and reuerently usid of all men . And as the wrytinges sealyd dooth confirme and declare the right of the honowre unto all he worold , so dooth the sacramentes confirm th assurannce of euer lasting liefe unto the fayth fulles , and declarith the same to all the worold . And as the mater , substance , and land itselfe is not corporally , nor really conteynid in the wryting nor annexid to the writing● nether browght ( when ony mater of contrauersie is for the lond ) before the iudge with the wryting Nomore is the corporall body of Christ browght before the church neque cum pane , neque in pane , neque sub pane , neque per panem , neque ante panem neque post panem . But when the minister delyuerith unto me the thing that is in his poure to delyuer to say the bread and wynne rehersing the wordes of Christes institucion , the holy goost deliuerithe unto my fayth which is mountyd and ascendid into heauen the precious body and bludd of my sauiour Iesus Christ spiritually , and not corporally , so dooth the merites of this precious body in heauen fede my poure wrechid soule upon th erthe , and no contradiction or impossibilite for Christes body so to do . It may be in heauen and yet extend his uerteue by the operacion of the holy gost into my soule by the meanes of fayth , which at the time of the receauing of this sacrament is in my soule and out my soule , as the sprit of god is , in euery godly hart and out of the hart in heauen with god , so was god at the creacion of man unto his awnelyknice in man , and out of man . Yet to make it more playne as the sone in heauen dooth extend downe his beames , and ligthyn the hearthe . So dooth Christes body , by fayth in sprit , expulse all darknis and sinne out of the hart mouith not bodely , but is euery where , where faythe is spiritually , an at one tyme● As a man Remaining in one place , may adresse his thowghtes into heauen or in to hell as many times as he lystithe to meditat ether th one place or the other . So Paule exordith the Christiane man Ebr. 4. Accedamus ad tronum gratiae , ut misericordiam & gratiam & axilium opportunum inueniamus , Calling the trone of grace our sole mediatour : to say the peace maker betwen god and man . This body of Christ is only in heauen and no where else , as Io sayth 1. Epist. 2. so dooth August . writ tractat in Ioan. 30. Sursum est dominus , & iterum corpus enim domini resurrexit , in uno loco oportet esse , so dooth the master of the sentence alege his wordes , and not , in uno loco esse potest , as the later edicion redith . How ffonde doctrine the scole men teachith it is playne . Lambertus in the sentence innocentius in the decretales . De summa trinitate , & fide Cath. ca. ffirmiter , and Nicolaus pape de consec . Dict. 2. cap. Ego Berengarius . This doctrine subuertith it selfe if men Mark it well . For assone as they haue confessid the breade to be the essenciall , and substanciall body of Christ , and the wyne , his naturall bludd they add , sed inuisibiliter & ineffabiliter , & non ut in loco , non qualitatiue , ant quantitatiue . So doth Thomas aquinas parte 3. Quaest 76. and Lombertus lib. sentent . 4. Distinct. 10. sophistically dispute the mater . Is it not à wounder that men will not mark what contradiction is in there wordes , ffirst the say Christes uery naturall corporall , phisicall , substanciall and reall body is in the sacrament . The body that died upon the crosse . Was burid that ryse the third day , that was taken into heauens , and yet they mak it with out qualite , and quantite , es notis this ameruelous doctrine to say Christe now hat● abody , that is nether great nether smale trewly if he haue now souche abody as is inuisible , without all qualites and quantites , then had he neuer upon th erth à trew body , but à phantasticall body as they make him to haue in the sacrament . But I confirm my faythe by the scripture that teachith of his incarnacion and uery manhod Matt. 1. Luc. 1. Rom. 1. Ebr● . 1. 2. 9. 10. Matt. 26. 27. Mark 14. 〈◊〉 and by all the scripture and let this ●alse imaginacion of Christes body passe that they speake of to be in the sacrament . And would the Christiane reader , not to be mouid , with this doctrine at all . But to set saynct August . agaynst the master of the sentence , and all other scole doctors be the realistes or fformalistes . He declarith playnly that no body can be , except it ocopy place Epist ad Dardanum 57. Spatia inquit locorum tolle corporibus , nusquam erunt , & quia nusquam erunt , nec erunt . Tolle ipsa corpora qualitatibus corporum , non erit ubi sint , & ideo necesse est , ut non sint . Thowgh Christ be Absent bodely from his churche , yet with his ayed . Helpe and consolacion he is present in sprit which sufficit untill the end of the worold , where as we shall 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 differens is betwene the signe and the thing representid by the signe , and takythe not the one for the other as saynct Augustine teachith lib. 3. de doctrina Christiana ca. 5. 8. and as Paule teachith Roma. 4. interpretating the wordes of Moses Ge. 17. Hoc est pactum meum . And saith that Abraam receauid Sphragida iusticiae quae per fidem apprehenditur and sayth playnly , that circunsicion was not the allyance betwene god and Abraam . But the confirmacion of the promesse grauntyd and yeuen before . And so be all othere sacramentes , whether they be of th old churche or of the New callid Sphragides : signes and confirmacions quia sunt uacalia , uisibilia quaedam & palpabilia testimonia , ac ueluti consignationes promissionis dei accepte , per fidem in Christo . Therfore it shal be necessarie for the Christiane Reader to lern be hart what à signe is and to know the nature and office therof . Asigne is a thing 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 nomore , nor no lesse unto the signes then is to be attributid of right . And what so euer uerteue be representid by the signe , yet must weiudge of the signe according unto the nature of the signe , As in the time of war if the Capitayne , 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 unto the souldiers when they shuld go backe or for the by th examples 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 baner . Souche as were of the Tribe of Isachar to be under Nethanaeel and his baner They of the Trybe of Zebulon under Elyab and his baner , and so forthe as it is wroten in that chapiter . Now note what à signe is in this place à marke or open token where by euery man in the hoost knew unto what capitayne and companie 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 Christiane reader , what à signe is , à declaracion of the person unto what capitayne and Trybe he apperteynid . The signes 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 clothe the to say it is cloth : if Aman shuld haue made à garment of the baner of Iuda , à sayle clothe , or ony couering for souch thinges as were in the tabernacle , they would haue 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 obedience unto the prince to whom thei be deliuerid , but if ony man would aske what the signe of this obedience were , euery man would auswer it is à kay , or kays , and not the sub●ectes obedience under the form of à knay . Or else say that the Citie and Citycins be turnid into the knayes 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 Cyticins obedience , then is conteynid really and substancially 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 there trew prince , well he may kepe the sacrament and externall 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 conteynid in the signe and with the signe the thing that it signifieth . That is not so . No signe insomouch as it is à figne can be the signe , and the thing ment 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 remembre that god had not for goten them , yet was not the mercye of god and there uictory inclosid in the trompetes . 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 sacramentes . Noman therfore upon payne of godes displeasure shuld contemne these holy sacramentes . Nor noman of the other ●t shuld iudge of them more than 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 sacrament whiche is breade and wynne god , cōmittidolatry and knoyth not what à signe is the people ar nat only abusyd in this sacrament but also in euery other thing usyd in the church for lack of knolege . the ringing of the belles , was institutid to con 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 touchyng the commune wealthe . The thyng is now come to that poynte , that people thynke God to be hyghly honoryd by the sound of the Belles some thynke that the sounde hathe poure in the soule of man the ring so diligently for the dead that the breake the Ropes to pull the soules out of purgatorie . they say that the sound can dryue 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 hement , so the croing of the cocke is à signe of the drawing nere of the sonne unto our orizon , it may be also th occacion that a man rysith erly in the morning . How be it the croyng of the cock causith it not . But the businis and affayrs that he hath to do , the loue that he hath to serue god in his uocacion , or else he would not ryse at the calling 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 spoken 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 kindens and d●uerse sortes of sacramentes . And god is th auctor of them boothe . Thone kind apoyntid unto the ministery of the church all wayes to be usid in the congregation 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 sacramentes were excludid from the promesse of god and also ffrom eternall lieffe of thesesort of sacramentes were too in the churche of the Israelitis . 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 consumid 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 unto these sacramentes of lieffe eteruall . Now in booth these 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 excitat and confirme the fayth he hathe in te promises . To declare his obedience unto God , and by the use of these sacramentes 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 coniunge 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 same sacramentes . But beware Christiane reader when thow speakist of th end 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 knowen 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 testimonies 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 were 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 renewyd and made more open unto Abraam , then unto Adam . Inimicitias ponam inter te & mulierem , etsemen tuum & semen illius &c. Gene. 3. now by expresse wordes 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 remembrayunce , in semine tuo benedicentur omnes tribus 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 Christes death to cum . What occacions is there gyuen to mortall man to rendre thankes unto god , for the preseruaclon of his churche , that when the light of truith semid 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 Phariseis and Saduceis , Simeon , Zacharias . Anna & Maria . When the light of the gospell was browght into the churche , there was also new ceremonys and sacramentes 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 effect with the sacramentes of th old law , sauing they signified 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 chaungid 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 lame , nomore is it in the bread and winne . ffor they be sacramentes of one and the same selfe thing , institutid by god to one and the same purpose , th one to prophesie the deathe of Christ to cum , thother to preach and manifest the deathe to be past , the one commaundid 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 th one 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 , th effect 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 suffieient to teache us all thinges , as the law was unto the lewes , and à better 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 corruptid 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 destroye 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 master was we reade how he entryd with many afflictions so must euery man that wil be sauid Ebre . 11. Rom. ● . the churche of Christ may welbe comparid unto daniell setting Among the lyons destitute of all humayne ayede and defense , deliuer it out of the caue , yet shall it wander 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 content 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 th eight of à blessid memorie to deliuer his subiectes ffrom the Tyrannie of the wyckid Antechrist the byshope of Rome with many 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 successor may godly performe the thing that is yet to be desirid , and leaue nomore doctrine in the churche of inglond , 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 Idolatrie out of the churche and restoryd the booke of the lawe into the temple , bound himselfe and all his subiectes 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 , killid the prophetes of god and many other godly persones , in that time of persequucion some good 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 abhominacion and Idolatrie as the like was not sith the time of Iosijahu , euery where Idoles with all abhominacion , 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 treterous 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 Paralip . Where as the good king Manasses a●ter his captiue in Babylon was returnid ffrom his wyckid lieffe and restoryd unto his Kyngdom , with great diligence , he destroyd 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 departid out of his mortall lieffe before he could conueniently 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 , Populus immolabat in excelso domino deo suo 2. Paralipp . 33. Amani●est Argument that it sufficith not to remoue th occacion 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 conceuid opinion may be taken out of there hartes , and taughte to abhorre ydolatry by knolege , or else will they return 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 dominum , & obseruarent praecepta eius & testimonia eius atque statuta eius , toto corde , atque tota anima ●t exequerentur u●r ba soederis huius , qu● scripta erantin libro illo . Staba●quecunctus 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 preuentid 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 holy seruaunt of god that was cronid kyng in the vii● . yere of his ayge . Whois exemple I dout not but that our moost gracious Kyng will ffolow . Hauing so godly agouernoure , 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 to be 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 contentes of the booke before the kyng . Mouid with à wounderfull sorow and heuinis of hart for wo rent his clothes 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 captiuites , 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 commune wealthes . The uiolacion of it to be the subuersion and destruction of the commune wealthe . As it may be secne by those too kynges Achas and Ezechias 4. Reg. 16. 18. Ezechias was fortunat in his r●ygne , 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 lyuing god , and for the pre●●ruacion of his Realme . Callid assemblannce of all the wysyst of Iuda and Hierusalem came into the temple and being present all the Cyticince of Hierusalem , the pristes . Prophetis , with , all other great and smale . Rede himselfe unto the people the contentes 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 noble king , will deliuer unto his subiectes the only bible to be prechid in the congregacion and suffre none other mannis 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 templo dni cuncta uasa quae facta fuerant ꝓ Baal , pro lucis & ꝓ uniuersa militia coeli . Cast out all uesselles , uestementes , 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 testament and souche sacramentes there prescribid , and as thei be there prescribid by the word . Oh how great 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 restore it agayne , except m●n knowe the maner of speache usid●in the scripture . What hathe browght this blindenis ●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 sacrament is , what saynct is and what honor is , to be yeuen unto them . Where now is souche confusion as th one 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 promese of god ratified by the signes . Thowgh the sacram●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 t honor 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 wrytinges as thowgh it were there naturall fathers , nor attribut the yeff●e and donacion of the land unto the wryting and seale , but unto the yeuer of the lond , that consirmid the donacion or purchesse of the lond with the seale . 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 con 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 , undrestond 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 th effect of the first peticion . Lord when thow hast dispersid the uoyce of thy gospell into the worold . So gouern us with thy holy sprit , that we may belyue and receaue the gospell . Here se we quod spiritus sanctus operatur salutem median te uerbo , quod est ipsa mens sententia & uoluntas dei , quam sententiam diuine uoluntatis tunc capit humanūpectus , 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 reuerently use the meanes and honor the y●uer of the grace onlye● Lerne good reader to know god from his sacramentes that thow make not of hony , gall , and of à profetable medicine ordeinid for thy healt , à necessarie po● son to thy destruction Remembre the wordes of Epiphanius lib. 3. contra here . To. 2. There were to sortes of people , th one as he wrytith contemnid the blessid uirgine to mouch the other , extollid here to mouche . Equale est ●nim in utrisque his ●●ctis detrimentum , quum illi quidem uilipendant sanctam uirginem . Hi uero rursus ultra decorum glorificent . Reuera sanctum erat corpus Mariae non 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 honore Maria. Pater & filius , & spiritus sanctus adoretur . Mariam nemo adoret , non dico mulierem , imo neque uirum . 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 to be prayed unto , nor to be as god . The memorie of saynctes is god if it be well usid . The right honor of sainctes is to folow god , by 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 scripture . When they hyre of the cruell martyrdom of ony saynct , they be mouid with so great petie they put the finger in the Iye and wepe , because the saynct suffrid so cruell paynes for the defense of Christes religion . and would pleace this blessid martyre with pater noster and aue Maria. That he shuld pray with hym and for him as the byshoppes booke in Englond teachithe unto god . And doutles the saynct prayth for him , if at lest way he know in heauen what is donne upon thert and his prayer is this . Vsuuequo domine qui es sanctus & uerax , non iudicas & uindicas sanguinem nostrum de his qui habitant in terra Apocal. 6. Moost holy and trew god when wolt thow reuenge our blud upon them that be in the Erthe . Who shede there blud but souche Idolatres as he that sayth godes prayer unto saynctes . This martyr helpith his cl●ēt well to god , and saith lord when wolt thow kyll and destroy all these Idolatres that blaspheme thy name , l●u● prayng unto them and pray to god to folow them in godly and honest liue . Applie the wordes of Epiphanius unto eueri thing usid in te church and know what honor thow mayst yeue unto it , thowg the sacramentes be holy thinges , yet not to be honorid for god , nor for the thing theirepresent , thowgh the scripture use to call the sacrament and signe the thing representid by the signe . As circumsicion was an under signe and cutting away of the fore ffleshe th alliance signtfied by the signe , was the knot and chayne where with all , god and Abraam was coplid to gather as ffrendes th one to be as master , thother as seruaunt . The which coniunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knyt and concludid that Abraam shuld be here of Eternall lyue before ony ffleshe was circunsicid . And thus is it withe all sacra mentes for they do nothing but signifi and confirme , the thing that they represent Baptisme the absolution of sinne Mat. 3. the sacrament of Christes body Christes body● Thowgh they be good necessari and commendable to be usid of euery Christiane , yet not to be honorid for the thing that theirepresent , as these men teache that would alter bread in to the body and wynne into the blud of Christ , euery thing is god when it is well usid . The apple that Eue saw in Paradyse Ge. 3. was good , how be it not to be eatyn she sowght here wealthe and found here wo , as we moost wofull wrecchis right well perceane , blacke sope is good , but not to be layde unto amannis Iye . The holy sacrament of Christes body is good . But not to be honorid for Christ , it is good to be receauid of the congregacion , and not to be massid with all , we must use euery thing to the same end that god made it for or else , the thing is not usid but abusid . Christ saw before , that false preachers would bring this Idolatrie into the churche , to honor à sacrament for god , and therfore to preuent the Ile . He sayd hoc facite ad memoriam m●i . A gracious caucat , and notable caucion , were it not contemnid . Do it in the memorie of me . He saw that people would offre it as à sacrifice for the ded and the lyue , and make it egall with his deathe . Therfore gaue us his word that shewich us it is but Amemorie of his deathe Repete the wordes and Marke them . Hoc facite ad me moriam mei do it in the memorie of me . Too thinges in this word ( memoria ) is to be markyd the one present , and the other absent . The thing present is all the promises , of god the which the death of Christ hath merytid . To say the frute of his hlessid passion , receuid by ffaithe into the soole that is à ryght instructid what Christ hath doune for ns . For there is no faythe , where as is no knolege Ioan 17. Haec est uita aeterna , te nosse , & eum quem misisti Iesum Christum . To optayne the thing present in this holy supper , is to haue Christe and all his merites deliueryd unto the soole by the sprit of god throwgh faythe , which eatith nether fleshe nether blud corporallye . But fedith upon the causes why and wherfore , the bodi of Christ shuld dye and his blud to be shedd , untill souche time as the sprit of god warrauntith and assurethe the consciens where ffaythe is , that as Christ died for sinne , so by cause fayth beliuith and prayeth for remission of sinne the conscience shall not be condemnid for sinne . In this commemoracion and Remembrayunce of Christes deathe by faythe is 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 folowyth the remission of sinne . Of these too thinges th one is the light to iudge all thinges aryght . The other yeuith strenghe to do all thinges aryght so that this fayth delyuerith ffrom desperacion and all other yle . Aduersus omnia nos erigat , & doceat mundum uincere . Itaque ut memorate rei memoriam ●ides sequitur : Sic eius rei notitia memoriam praecedit . The thing present in this sacrament is Christ hymselfe spiritually , the thing absent is Christes body corporally . Knolege of the scripture assurith me off the fact and death of Christ past , and no more present but now is in heauen with the father omnipotent , the spritt of god by faythe makith present the fact past and contendith in iudgment with godes ire upon the merites of Christes . And as all wayes in mannes nature is sinne present , so is there all wayes aremedi● agaynst sinne present , the which we applye unto our selfes by fayth , and desyre mercie for Christes sake , the punishement that man hath deseruid , the sonne of god beyng made man hath suffrid for . And this sacrament is à memory therof , and not the thing it selfe . Thowghe it be the maner of the holy gost in the scripture to call the signes , by the name of the thing signified by the signe if we will nedes add ony wordes to make the matter more playne . Let us not abhor from the old termes . Panis est corpus Christi symbolice , uel sacramentaliter . And then by godes grace we shall be out of danger of all Idolatrie , and like wyce kepe the sacramentes in there dewe honor and r●uerence . As for these new termes transubstanciacion and then . Essencialiter , Substancialiter , Naturaliter , Corporaliter , Mirabiliter , Inuisibiliter , ineffabiliter , in pane , cum pane , sub speciebus panis & uini . The se be termes that the old churche knew not of . They haue browght into te church of 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 man to know the maner of speche in the scripture , and to iudge according unto the meaning , of the wordes and not as thei sound only , for then shuld we make diuerse godes where as it but one . Dauid Psalm. 24. Callith tharke the lord of glorie , whiche was but à sacrament of godes presence . Tollite o porte capita uestra , Attollimini fores sempiterne , & ingredietur rex rex ille gloriosus . Qui est ille Rex , ille gloriosus ? Do minus fortis & heros , Dominus uirtute bellica insignis . Likwice Psal. 68. Iakum Elohim inquit . Simul atque exurgitdeus , inimici eius desperguntur , & fugiunt à conspectueius , qui ipsum odio habent . The scripture is full of souch maner of speche , yeat was not tharke god , nor turnid into god . But the substance remaynid allwayes , and not douttid there of . Great meruell is that Christiane men knowith not the maner of speche conserning à sacrament as well as the lewes . They had sacramentes as well as we , and yet . Neuer brawlid about them as we do , and thowghe manye superstitions happenyd in those dayes and men put there hole confydence in te externall sacramentes yet made they not there sacramentes there God as the Christians do , thay ffaylyd of the end , how he it not in the mater and signes . And to declare the mater openly what we be bownd to beliue of godes testament what it is I would that the Christiane shuld undrestond , that it was nether circumsicion ner pesa in the old law , ner baptisme , ner the sacrament of Christes body in the new law no nether the death ner blud sheding of our somour Iesus Christ it seife that is the Testament or legacy that god hath bequest unto the faythful les where of Hieremie spakyth capit. 31. the legaci and testament is remission of sinne and lieffe eternall which is promisyd us for the merites of Christ , and this legacye and bequest is made sure , sealyd , and confirmyd , by the death of Christ , whyche the father of heauen acceptyth as à sufficient pryce for the purchesse of eternall lieffe . And all the sacrament that be or in tyme past hathe bynne , ar none othere thyng then testimonyes of this good will and fauour of god tawardes us apointid in the churche 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 belyued in hym were sauyd as well before as after his passion 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 cum and were signes of this only sacrifice to cum . Ioan. Chrysost. ho melia 55. in Ioan. Et Ireneus contra haereses lib. 4. cap. 13. dooth interpretat these wordes diem meum . Ioan. 8. for the death of Christ . Saynct Augustin . Tracta . in Ioan. 43. dooth understond by these wordes diem meum , as well the day of Christes natiuite , as the liefe eternall . Ego inquit non dubito patrem Abrahamum totum uidisse , and that is consonant with the wordes of the scripture Lu. 16. where as is declarid the condicion of souch as died in the fay the of Christ before he suffrid , and that they were in Ioye and did not as the worold now for the moost part dooth , bylyue that there sacramentes were of souche uertewe to saw them . They kept them with reuerence , 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 sufficiently there tawght how they shuld be usid and to what end , where with all people that haue à godd opinion of Christe shuld be contendid , and thynk uerely that all the wysdom of the worold cannot deuise a better waye how to use the sacramentes , then he hathe there tawght us , and that noman euer louid his churche as well as he that shed his bludd for the Redemption therof , and to acertayne us of this loue he gaue the testament , and his sacramentes wher with all we might kepe and preserue his loue , were we so gracious to ffolow this book● and testament only , and not the dreames of men . ffor the law of god is without faut , and all imperfection , Mannes lawes hath ffaultes and is unperfeyt , what shuld moue man , to depart ffrom trewth unto lies . ffrom perfection unto imperfection from the holy gost in the scripture , unto the lyyng sprit of man . Nothing haue they to ffere the simple man more with all , then to say if this lerning be trew oure fathers be damnyd they belyuid not so , and then reherse a great 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 th order that Christ hath ordeinid is not sufficient . Hold not with the moost part , but with the better , and acknolege them to be ofte better part that use the sacramentes as the scripture teachite . And when they preache so mo●che of there doctors holynis demaund whether Christ was holy or not , and when the say the holy churche thus tea chith Masse to be good . Think whether Christ were of te churche or not , and when the would excuse , there addicions unto the supper of the lord with there good and holy intencions that it hath byn so ordeynid by all lernid men that hathe wroten . Demaund who is better lernid then Christ or who ment better to the churche than 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 confirm 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 interpretat the scripture , to shew the art therof open the frase the rof , declare the wryters intent and purpose . And refer all the sentences ad Argumentes to the same purpose that th auctor ment them . And say he can defend and ●en ●e , the proposityon that the Prophet and Euangelist , with souch other places of the scripture as may serue to the purpose to confute all th argumentes 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 ●ong 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 uice . 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 Augustine , 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 other 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 shal be suff●cient for them to trust untoother mennes iudgmentes . This opinion of my lordes is not trew . As the commune lawes of eueuery Cytie must be knowen of euery man that wil be à good Citicyne so must the commune lawes of Christes church be knowyn of euery one that wil be à good Christiane . It is not sufficient for à commune wealth thowghe he that pleadythe at the barr in westemynster haule , know there is nor aught to be in ony Monarchy more then on kyng and all other to be subiectes . But that the moost unlernid of the Realme must know the same , or else he shuld be iud gid for à treatour to gyue souche honor as is dew only to the kyng , unto an other person that is not king , and is not god in the church , as well to be knowen ffrom à saynct or sacrament of euery Christiane man as à kyng in his Realme●yes doutles and as he that would make à subiect the kyng and so with toouth and nayle procleame hym to be kyng agaynst the hynges honor , and agaynst all the lawes of his Realme . ignorancie could not excuse this transgressour from Treason doutles . Nome re shall these that procleame and fyght so sore for the God of Breade whych is à creature and no God be excusyd from ●dolatry the kyng of equite is bound to kyll the body of thes treatur and god can do nolesse of his iustice 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 contractes in ony Realme for his commodite except in the doyng therof he obserue the law of the land , nomore can noman use to bargayne or contract with god for his 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 commune wealth is the societe an coniunction of the prince with all his subiectes be they of noble parentayge or of basse lynayge , Lernid or unlernid it is n●cessary that as well the lowyst as the highest the unlernid as the lernid , know how to lyue lyke à trew subiect , and not to runne allwayes unto à man of lawe to aske whether it be lawfull to yeue the same honor unto the kynges subiect , that is dewe only unto the kyng . So the church of Christe is 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 sacramentes be , and the difference betwene the one and the other as well as the best byshope of the church for as the commune proclamacions of princes , Conseruing ffaythe subiect . on and obedience is not yeuing to one sort of his subiectes but unto all and singuler persones of his Realme so is the gospell of Chtist conserning the articles of oure ffayth and the use of sacramentes proclemid unto all the membres of Christ , as well as unto one god sayd not unto Moses and Aron alone . Ego dominus deus , qui eduxi te de terra Egypti . Et non er●nt tibi dij alieni coram facie mea Exo. 20. he would not Moses and Aron alon to be ware of Idolatrie . But all the church . Not that they alone shuld know the word of god but to make all the church to know the word . Conserning the sacramentes 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 shal be ●auid he that belyuith not shal be damnyd . How can he belyue well that knowith not god ffrom à sacrament à trew body of Christ ffrom the sacramente of his body . Mark all the sermones of the prophetes and the Apostelles , and they appertaynid unto all the churche and not unto one lernid man of the churche . What lerning is this to say it is the deuilles sophistrie that à simple and unlernid man shuld not and is not bound to be ascertay ne and sure to know god ffrom an Idoll , and Christes body ffrom à sacrament of his body as the best byshope of the worold . Was not ●oseph and the blessid uirgine , as well lernid troo ye in th articles of therfaythe as Anna and Cayphas , they had bynne well assurid incase they had led ther fayth , after the iudgment of the holy churche of the Pharises , and not knowen god and his sacramentes themselfes by the scripture . But I will put the Christiane in mind of the ffyrst word of his crede . Whiche is ( credo ) Isay I beliue in god whiche is asmouche to say as it profetith nothing me that Abraham Isaac and Iacob , or that the Aposteles with other holy and lernid men belyue . But I must be lyue the promeses of god and Imust lyue godly therafter . Now poore wrecchyd man , and confortles 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 placebo , so thy fayth chayngithe , as inconstannt as the wind , And yet baryth the in hand that the moder and nest of abhominacion there uniuersall church cannot lye . When all hystorijs declarithe that th one byshope neuer stablishyd the others decrese . Rede platina and let those ffew byshopes that I repet yeue the occacion to lern thy ffayth out the law of god and let there holy churche goo , in the yer of our lord 900. Stephene the sixt was byshope of Rome and for à priuate hattred he had unto his predecessour and benefactor fformosus abrogatid all the lawes and statutes that he made in the time of his being byshope , pluckyd the ded body out of his sepulchre , cut of too fingers of his right hand and cast them into the ●flud Tyber . After the death of Stephene succedid Romanus primus , and after him too other . Theodorus secundus , & Ioannes decimus . These thre disanullid all the decrees of Stephyne , and restoryd the actes and statutes of fformosus Sthephanes Ennymie . Alitle a●ter was leo the ffyghe made byshope , and within xl . dayes of his inauguracion , is uery ffrend Christopher cast hym in to pryson . And he occupied the see and chayre tn Rome for the space of 7. monethes and then glad to ffle unto Amonastery as abanyshid man as platina sayth . Then came Sergius Tercius , who so abrogatyd the lawes made by fformosus , that souche as were made pristes in the time of fformosus were compellyd to receaue orders agayne . And toke the ded body of fformosus out of his sepulchre and causid it to be cast into Tybre Ileaue Ioan the xi . and Ioan xiij . amore wyckid person neuer ocopyed that Rome . It were à hole booke mater to Name then all and there detestable actes . By these men we may see how litle authorite there decrees shuld haue in conscience of à Christiane man . And cause euery person to syke the truithe only in the scripture and not at the hand of ony byshope or byshopes lawes . ffor doutles they haue deceauid them selfes and other this many yers god yeue than grace to amend . Accompt it not apoynt of Sophistrie god Christiane reader to what à sacramentis by the scripture , know it is thy bound on dewty for if thow ar with thy preacher in the use of Sacramentes , thow shalt be an Idolatre with thy preacher , and Godes Ennymye . Thy preacher was commaundyd to preache nothyng unto the but the word of god as Christ towghte● Docete ●os seruare quecumque prae cepiuobis , Matth. 28. And whether thow be lernyd or uulneryd as thow louyst thy saluation , see thow be able to satiffye thy selfe in a trew knolege of the sacramentes like wyse be able to declare the same openly apertly and trewly unto thy famyly and howshold . Remembre the commaundement of God unto all and singuler of the Israelitis Erit quoque cum dixerint ad uos filij uestri , quis est hic cultus uester ? Dicetis : Est oblatio pesah Ddmini , qui transendit domos filiorum Israel in Aegypto , cum per cuteret Aegyptios , & domos nostras liberauit . The ffathers knew not only themselfes what the lambe ment . but were bount to teache ther infantes the knolege therof as theydyd by the word of God would tho our lord Christiane men would study to do the same , ffyrst to know them selfes and then to teache there ffamilie by the Testament . And not to say unto there Chyldren see thy God , knele downe serea and hold upp thy handes . the scriptures reprouith that idolatrye . theach the lordes super by the scriptures , and suffre not thy familie to blaspheme God before they know what god is . And beliue not this persuacion , that it is not à Christiane mannes of fice to know what à sacrament is as well as the pryst for if thow do thow makyst thy selfe gilty of godes yre and displeasure , and declaryste thy selfe to be none of Christes rede the 10. chap. of Ioan 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 sacramentes be all conteynid in this commaundement Memomento ut diem sabbati sanctifices . How canst thow honor the lyuing god and if thow be ignorant of his law . Was this precept yeuin unto the pristes alon , that they shuld only kepe holy the sabbot , no but as they by the word of god ar bound to preache the gospell , and minister the sactamentes , with knolege and reuerence , so ys euery Christiane man bound , to use them with knolege and incase he knowithe not what à sacrament is and why it is usid refrayne ffrom the use of them for godes promese and godes sacramentes must be receauid one way with knolege and faithe . This reason ofmy lordes is not godly , for doutles he that goithe to plowghe all the weke is bound to know trewly what à sccrament is and how and why and to what end it shuld be usid as well as my lord . And my lord withe all the byshoppes and pristes in Inglond shall Lament ffull sore , there ignorancye , and there blud requirid at there handes , and yet the poure , ignoraunt persones excusid ffrom thyre of god noth●g the rathere . The second reson to stab lyshe th alteracion of bread he takyth of the Nature of ffayth . Who beliuithe thinges contrary unto reason and the iudgment of carnall senses . It is trew that faythe so doothe . As it beliuithe the worold to be made of nothyng : the sonne of God to be made man in the bely of the uirgine . This we belyue because the scripture commaundith us to belyue it . But my lord cannot infer there by that faythe belyuithe euery canterbury tale . 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 knolege . But also firme confidence in the thing knowyn . A● the Ebrew frase usithe many 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 non 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 confidence in the promesse of god , O mulier magna est fi des tua . Item fides tua te saluam fecit . Thus doothe emeneh in the Ebrew and pistis in the greace signifie . There for Laurentius Vall. and budeus in Pandct . Iuris ciuilis callith pistis persuacionem as Quintiliane dooth . Now if we be persuadyd that the scripture is trew and that ffayth must be groundyd there upon , we must belyue no alteracion of the bread , but belyue that the bred remaynithe a●ter the wordes of confecracion as Paule ●aith 1. Cor. 11. the scripture saythe it is à memory of Christes bodye , and not the body . The scriptnre saythe of Christes body , ascendit ad coelos , sedet ad dexteram dei patris omnipotentis , inde uenturus iudicare uiuos & mortuos , Expedit ut ego uadam , pauperes semp habebitis uobiscum , menon semper habebitis Christes body is aboue and nowhere else this saythe faythe groundid upon the scripture . And asfor that my lord comparyth souche as trustithe unto there senses and say there styll remanythe bread unto the ffoly of the Epicures that would beliue the sonne to be but too fote brode because it semyd no greater unto the Iye . Verely if my lord would haue studid à hole iere , he could not haue found 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 distayunce betwen the zodiack and the erth could not iudge the sonne as bygg as it is in dede but folowyd there senses and sayd it was abyg as the knew . These men that belyue alteracion of bread be not so far of the aulter but they may iudg what it is and how bygg it is , the may tak the bread in there hand and wey it if the lyst take and proue all experience and warrant booth reason and sensesthat it is alitle peace of bread and noman . Had the Epicures byn as Nere the sonne as the Aposteles were unto the body of Christ at his departure out of this worold they would haue iudgid of the sonne other wyce , but for asmouche as they iudgyd affter there senses they be more to be commendyd then those men , that nether belyuythe the word of god , nether reason nor there senses but plainly deny the thing theysee , and say à peace of bread is god and man , wher as is not at all one ynche of a man , nor of mannys proporcion . These men ar worthy to be persuadyd , as he that seyth the snow whyt and yet wil not belyue it , uerberibus as the scoles theachithe & non ratione . then hathe my lord an other mocpareson , and would make good the thyng that he purposith . And saythe why be men more offendyd to belyue the body of Christ to be in the sacrament , more then when that god beyng immensus could be holy includyd in the uirginnesbely , 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 holy in the bely and not out of the bely till the time of his byrthe , then holy out of the bely and not within the bely . So sayth Augustine fuit totus in uentre , totus in cruce , totus in inferno & totus in sepulchro . But this is the property of his godhed and not of his manhed , that is in one place and neuer with out place , the other in all places , andyet in no place . 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 Christe is present to the faythe of man , how be it not carnally nather bodely receauid of him that receauithe the sacrament . De modo presentiae est totum dissidium Chrysost declarith how he is present in sprit unto fayth and not in the body unto the Mouthe . And godly spoken of this doctor , so sayd Ireneus before him , that there is too thinges in the sacrament one to the senses and the other to the sprit , for if there were nothing representid unto the faythe by the sacramentes , then were they no sacramentes but bare signes which noman saythe then accusi the my lord those that say it is the btead that muldy the , and saythe the deuill hathe tawght men to say somwhat , if it be not bread , let some man tell us what it is that muldith , it cannot be nothing he would make men helyue , that nothing corruptithe by miracle , this is à wounderfull miracle that is wrowght in nothing . Here is thre thinges putrefaction , nothing , And à miracle by the poure of god and yet all thre nothing after my lordes mind . I deny ony miracle at all to be in the sacrament . But euery thing wrowghthe by god accustomydly , by ●ayth remission of sinne and augmentacion 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 th auctors that makyth godd his sayng : all the scripture , and old doctors be agaynst him , The breaking of the bread hath byn usid in the churche this 1500. yeres and od , but not in à priuate masse as it is at this day but unto all the churche . Gregories time was ouer chargid with supersticion , yet was the communion of booth kyndes usid then among the people . And this manne died not for 1500. hundrithe yers sithe . He was creatyd byshope of Rome 157. yers aster the dethe of August . And died Anno 604. in the reigne of phocas th emperour . That first de●rede te church of Rome to be the hed of Grekys and Latinnes thowghe the churche of Constantinople neuer consentid there unto . The name of the masse beganne then ffyrst to be knowen among the people how be it● it was à communion and no priuate masse . Souch as make Iames the Apo●●el● and Basilius th auctors of this wyckid and deuillyshe priuat Masse . Moost proue that they say by good auctorite . Except the meane by the name of the masse the communion of the lordes supper . It shuld seme by the canon of the masse . That is at this day redyn which was wroten 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 domine semper bona creas● sanctificas , uiuificas , benedicis &c. so callith Ireneus and Tertullian the bread of thankes yeuing the creature of god wher by is notyd the difference betwyne commune bread and the bread dedycadyd unto an holy use and memo●y of Christes deathe● 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 easy to be prouyd by the prayers therin conteynyd and u●yd , in Gregoryes tyme that the Masse was à communion 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 deathe 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 Gregorie 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 Carolus Raygnyd his sonne Hludouicus Anno 815. in whois dayes priuate Masses came into souche estimacion that people neglectyd the communion , and thowght it sufficient if the pryst sayd Masse and receauid the bre● for them wher upon the prince made al aw that the people shuld communicat with the church thre tymes in the yere . As Ausegisus whrytyth canone , 38lib . 2. yet people estimed the Masse more holy and better than the institution 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 utriusque sexus testyfieth . This priuate breaking of bread is not of souche antiquite as my lord speakythe of . as we may se by the decrees of Clement the thyrd de peniten● & Rem●ss . Who lyuid in Anno 1200 Lombartus dooth à lege in the sentence no elder auctor then Sergium 2. Os porci cognominatum who reynid Anno 842. 30. yere a●ter the deathe of Carolus Magnus . The causes of this ffraction dooth Bonauentura shew distinct. 12. li. 4.