A notable sermon concerninge the ryght vse of the lordes supper and other thynges very profitable for all men to knowe preached before the Kynges most excellent Mayestye and hys most honorable counsel in hys courte at Westmynster the 14. daye of Marche, by Mayster Iohn ponet Doctor of dyuinity. 1550.

¶ A notable Sermon , concernynge the ryghte vse of the Lordes supper , and other thynges very profytable for all men to knowe : Preached before the kynges most excellent May-stye , and hys most honorable counsel in hys court at Westmynster the .xiiij. daye of Marche , by Mayster Iohn Ponet , Doctor of Diuynytye . 1550. Math. xiii . Alia quidem cecideruntiuxta uiam . Some fell by the wayes side .

IN my laste sermon ( moste noble audience ) enteringe thys pece of the parable wheras our Sauiour Christ saith the sume of the sede fell by the waies syde : Matthe xiij . a. Marce. iij. a. Luke . viij . a. I promised the declaracion of fower thinges .

First what was ment by this worde waye . Secondarely what it was that hath so hardened , that thing which is fygured by this word way . Thirdly what seede it is that hath bene lost in this way .

And fourthly what byrdes they be and what men they be that hath deuowerid , & troden thesame seede . Of the two first pointes I saied somwhat my mynde the last tyme whan I was in this place . And I am come at this present to perfourme my promes touchyng the two latter pointes . Wherof the first is , touchyng what seede it is that hath bene lost in this way . For declaracion whereof ye shall vnderstande that it is the doctrine of the heuenly banket wher with our heauenly father fedeth all his elect and chosen people wyth the verye bodye and bloud of hys sonne our Sauioure Iesus Christ , which doctryne is so necessary , that without the comfort thereof it is impossyble , that any man shoulde be sauid .

It is not ynough for a man to haue a knowledge of thys doctryne : but also so many as shal be sauyd , must haue a practyse and a lyuely felynge of it in hys harte , and a pleasaunt tast of the swetnes of this heuenly comfort . The scripture sayth not that he whych knoweth the doctryne of eatynge of Christes flesh and drynkyng of hys bloude shal be sauyd , but it sayth . Nisi ederitis et biberitis . Ioh. vi . ( that is ) onles ye haue the acte of eatyng of Christes fleshe & of drynkinge his bloude .

Non habetis uitam in uobis .

Ye haue no lyfe in you , So that here is not only a knowledge & an vnderstandinge , but also an acte & a worke required at euery mans hand . Forasmuch therefore as it standeth vpon euery mans saluacion & dampnacion euerlastingly to haue or lacke the inward felyng of this comfort , it is very expedient & necessarye that all suche as be called to thys offyce of preaching goddes most holy word should instruct & leade euery man into the trew knowlege thereof especially for that it is a doctrine whiche hath not ben receaued , but ben a loste & cast away sede vpon the most sortes of people thus many yeres .

Therfore for declaracion of this doctrine of the heauenly banket , ye shall vnderstande that it is our heauenly father whiche make the this heauenly banket as it appeareth by the parable in the 22. of Mat. and the 14. of Luc. Matthe xxij . a. Luke . xiiij . b. Apoca. xix . b. And so so desirouse he is to haue all men come and fede vpon thys banket , that after his preparacion of all thinges in a readines , he sendeth fourth his seruauntes to bydde not some men only , but al men to come to hys feast . And euen as ther is no liberal harted gentelman that maketh a feast but he is desirous the his gestes should haue a lusting gredy & hungry stomake Euen so our heuenly father is desierouse , that al men which are bydden to thys feast shuld haue hungringe & thurstinge stomakes . Nota. But here ye muste note that as this banket whervnto our heuenly father byddeth vs , is a banket for our soule & not for our body , euen so must thys hungrynge & thursting , be hunger and thurste of the soule and not of the bodye : Wherefore it is conuenyente that fyrst and foremost I declare vnto you , how the soule of man is made hungry & thursty , & also when it is hungry & thurstye . Whiche lesson shall geue a great lyght to all the rest of our purpose .

For declaration whereof ye shall vnderstande that the soule of man is made hungry and thurstye by the meanes and workyng of the law , and that after thys sorte as I shal declare vnto you .

The law worketh foure Ro. iij. b vij . thynges for and in the soule of man , Fyrst and formost the Gal. iij. Heb. vij . law maketh the soule of man knowe and see her offences and synnes committyd and done againste the mayestye of almighty god . And it sheweth them as lyuely to the eye i. Co. xiij . Iac. i. c. of the soule , as a glasse sheweth the spotes and markes of mans face vnto hys bodylye eye . And if the lawe did not shewe to our soules , oure synnes after thys sort , we should not know that we be synners ( as Saint Paule witnesseth to the Romayns .

Peccatum non cognouissem nisi per legem ,

I had not knowen synne but Ro vij . b by the law . Therfore is thys one office and worke of the lawe to make mans soule knowe here offences .

The seconde thynge that the law worketh for the soule of man is , that it sheweth vnto man goddes displeasure & goddes punishement for synne , & euerlastinge death & hell fyer for her offences . Stipendium peccati mors the reward of syn is death . Ro. v. b. vi . c.

The third office & worke of the law is to make man dispaire quiet of hym selfe . For when the law of God hath geuen thus muche knouledge to the soule of man , then doth mans soule begyn , to dispaire and to thinke verely that there is no way with her but one which is euerlasting damnacion .

Now when mans soule seeth her self in such great daunger , then is man in a wonderfull agony and sorow , & quiet out of all comfort , and is driuen to seeke som other meanes for helpe then at the handes of the law whiche sheweth no mercy Deut. xxvij . c. xxviij . b. Ie. xi . a. but extreme punishment . And for this forssyng that the lawe straineth man with al , the law is called pedagogus ad christum a sholemaster whiche teacheth man to goo to christ for helpe & Gal. iij. this is the fourth office of the lawe but all men cannot by & by se christ in this agony , mans nature is so naturally by reason blinded the first man seketh all other means for helpe and comfort before it seke for the true and right helpe . For declaracion whereof ye shall vnderstande that when mannes soule seeth her selfe in suche daunger , first and formost peraduenture man will fall to abstinence from this or that kynde of meate , and once or twice a weeke , or els at some such time in the yere when as the pleasantenes of the bloud increaseth see whether he can pacify God the father , by that meanes for that thing wherwith the law doth charge his conscience or not . But the law replieth vnto hym and telleth hym that that abstinence whiche he now vseth wil not satisfie and make amendes for his former offendyng almighty God . And the law telleth him that in absteining now he doth no more but his duty . For if absteining from this or that kynde of meate were acceptable in the sight of God for it self , then shoulde man bee alwayes bound to asteine from this or that kinde of meate , because , that man is alwaies bound to doo that thinge whiche is acceptable in the sight of God . And so man doing that thyng whiche semeth to hym acceptable in the sight of almightie God , doth nothing els but his dutie . So that this abstinence now can not bee a recompense for his former offenses . Then the soule of man beyng thus thwartid and charged by the law doth remayne and stande still in her former feare , thynkynge verely that she shall be dampned not withstandinge al here abstinence . Well when it wil not be this way them peraduenture this soule of man moueth hym to weare a shirte of hayre or to weare no lynnen next his body or to lye withoute a bed vpon the ground eyther in straw only or vpon the harde stones or elles to forsake the company of men and to go into wyldernes , or elles to wyppe and beat wyth roddes and scourges that body whyche hath offended & hath brought hym in to suche distres and misery :

All thys notwythstandinge the lawe layeth dampnacion to mennes charge , Ro. vij . and telleth man that he is a sinner thoughe he haue committed but one synne , And that he is not onely bounde to haue so muche care for him selfe onely and for hys owne saluacyon , but he must haue the lyke care for the saluacyon of the soule of hys brother , Mat. v. yea euen of hys very enemy , by meanes whereof man standeth still in hys comfortles estate consyderynge his negligence eyther in that or elles in sum other poynt .

When all thys wyll not serue then falleth man to aske counsell , and here almightye God knoweth that it is most mennes chaunces to lyghte i. Reg. xxviij . vpon naughty counsellares , for when man commeth to hys ghostly father as they cal him haue hys conscyence loused from those boundes wherein the law hath bound it , The byshopp , person , vycar , paryshe prieste , or other vsuall mynisters therevnto appointed , commonly hath not the keye of knowledge , wherewith to open and lose theresaied consciences , and delyuer them from the charge of the lawe , And therfore of custome such blind counsellars , which men cal confessors , send man being in this agony , to fasting , praiyng , and geuing of almes , & to other workes of mannes owne handes . But allwaye the lawe is at hande and telleth man that thys can be no satisfaction for the former offenses , For in so doing he doeth nothinge els , but his dewtye if it stand with Goddes glory . When all thys wyll not serue man is so afraid of almightye God , that he dareth not goo immediatly vnto him for help , but thinketh that he shall find more mercy at S. Peter his hand or S. Paules hande , or S. Iames hand , or S. Iohns hand , or at the blessed virgin Maries hande , then at the hande of allmightye God , by meanes whereof man falleth on callinge vpon some or many of them trustynge to haue some help that way . But when man perceaueth not that way to be alowed in scripture , but in consyderyng fyndeth that thys comminge fyrst to sayntes before he commeth to god , semeth rather to include a distrust in allmightie god , then to be a frut of a suer belefe in him , still she remaynet in hys former agony & vnquietnes , and harkeneth to the saynge of Saint . Iohan.

Si dixerimus quia peccatium non habemus mendaces sumus & ueritas in nobis non est . i. Ioh. i.

Yf we say that we haue no synne we belyars and ther is no truth in vs . Thus mans soule travellith from one devise to another devise , and so to the thyrd , & so to the fourth and so forth serchinge if she can helpe herself or not . And in conclusion she perceaueth well that she can not helpe her self with all the wittes that she hath . Euen as a man who by chaunce is fallen into a deepe drye pyt farr from succor can not by any meanes possible help him selfe out onles , some man come with some ladder or other instrument to help him out : desiereth to be deliuereid oute of the pit , but by his own wit he can not tell how : euen so the soule of man desiereth to be deliuerid of this sorowfull agony , but she can not tell how . This earnest desier that the soul of man hath to be made rightuouse again when she is fallen from god by synne is the .iiij. office & working of the lawe . And it is called in scripture the Psal. xiij . hungring & thurstinge of the soule . And that thing which doth satisfye that desier , and doeth comfort the soule in this agony is called in the scrypture meate and drynke , Ioh. vii because of the symylytude and lyklyhod that it hath wyth meate and drynke . For euen as that thing which comforteth the desyrefull body in extreme hunger and thurst is callid meate and drinke . Euen so the same thinge whych comforteth the desierfull soule in this extreme agony and miserie is called meat and drinke .

So doth our sauiour Christ him self in the fift of Mathew & in the sixt of Luke . Mat. v. Luk. vi . Terme and name the desyer of the soule , calling this desyer hungryng and thursting in these wordes .

Beati qui esuriunt & sitiunt iustitiam , quoniam ipsi saturabuntur . Mat. v.

Happy be they that hunger and thurst for rightuousnes , for they shal be fylled : By the whyche wordes it is euydent , that Christ calleth the desyering of the soule for rightuousnes a hungring and a thurstynge . So is this desier called hungringe and thurstinge in sundry other places of the scrypture . As the desier to heare Gods words , is called hunger in the .viij. of Amos.

Mirtam famem in terram , non famem panis , neque Amos. viij . sitim aquae , sed audiendi uerbum Domini .

I will send a hunger into the earth , not a hunger for bread , but a hunger for hearing of the word of the lorde . Here ye see that the desier to heare Goddes worde is called hunger . And in the , 55. cha. of Esai .

Omnes sitientes , uenite ad aquas , Venite emite absque Esai . lv . argento .

Al ye that be thyrsty come to the waters , Eccls. lv come & bey it wythout money . Thyrsting in this place is a desier of comforte & saluation . And also in the first of Luke . in the hymne of the blessed virgin Mary . Luk. i. v 〈…〉

Esurientes impleuit bonis , & diuites dimisitinanes .

He fylled them that were hungry with good thinges , That is to say , he satisfied the desier of them , which instructed them selfes and ther own worckes , and dyd put there hole truste in him onlye . But contrarywyse , suche as dyd put some trust in themselues , and were not so desierouse of Christ , as the other were , not so hungry as the other were , them he sent away empty , leuynge them to themselues . And in the seuenth of Saynt Iohn . Ioh. vij . This desier is likened to a thurstynge .

Si quis sitiat , ueniat ad me & bibat .

If any man be a thirst , that is to saye , if his soule be desierouse to haue remission of synne , let hym come to me and dryncke . And also in the .21 . chapter of the Apocalypse .

Ego sitienti dabo de fonte aque uite . Apo. xxi

A will geue to him that is thyrsty the water of lyfe . By all these places it is playne , that the desier which the soule of man hath to haue forgeuenes of her synne , is called in scripture hungring and thurstynge .

Now then agayn , the scripture calleth that thing which doth comfort and satisfye this desier of the soule , meate and drynke . And when the soule of man hath that same thinge geuen vnto her that she desiered and longed for so sore , them is she fed . For a profe where of Mathew and the reste of the Euangelistes doeth vse these termes , faturabuntur , & aqua & cibus . And in the .4 . of S. Iohns Gospell . Ioh. iiii . Christe was desierouse to satisfy the wyll of his father , and he called the satisfyenge of that desier hys mete .

Meus cibus est , ut faciam uoluntatem patris mei .

My metes ( sayeth he ) is to doe the wyll of my father . His hunger and his thurst that he had , was the desier that he had to doe the will of hys father : And the doing of it , was his meat and drynke , as it appeareth before in this texte , when as answering to hys disciples he said ,

Ego habeo alium cibum comedendum , quem nos nescitis .

I haue other meate to eat , whych ye know not .

Thus farre I haue declared vnto you , most noble audyens , howe the soule of man is made hungry and thurstye by the workynge of the lawe , And also howe that thynge whych doth satisfy this desier of the soule , is named in the scrypture mete .

Lett vs now then procede to the declaracion of the heauenly banket , wherby our heauenly father doth feed & comfort the soule of man whyche is made hungry and comfortles by the lawe .

When our heauenly and most mercyfull father perceaueth that his law hath wroughte her feat in the soule of man , and hath brought man euen to very desperacyon .

Ad inferos ducit & reducit .

Then he feedeth and comforteth mans soule & soweth the seed of saluation vpon him in thys wyse . Here I muste desier you to licence me most noble audience to change my parson , & to speake in the name of god the father , who calleth al men to feed & comfort there hungre & thursty soules with such meat & drinke as he hath prepared in his most heauenly banket for them . Thus saith our heauenly father to that man & all men whiche be comfortles and afrayed of eternal dampnation for ther offenses . Man dispaire not for thy synnes that thou haste committed . God the father speaketh to the solue of man . Folow my counsel & although thy synnes be neuer so greate and manyfolde , yet shall they not dampne the. Be sory for thyne offenses , euen from the botom of thyne hart and purpose earnestly to amende thy former lyfe , & beleue that my sonne Christe Iesus hath taken the paynes vpon hym , that thou hast deseruid for thy synnes , and thou shalt not be dampned , but thou shalt haue life euerlasting . Let his death ease thy stomake , comfort thy fearfull and sorowefull hungringe soule with the punyshing of hys body , and the sheding of hys preciouse bloude . And euen as meat doth comfort thy body , when it is hungry , & drinke when it is thursty , euen so let hys punishment , comforte thy soule , For I assuer the that his paines , his punishment and death is able to saue both the and all the whole worlde from eternall dampnation .

I will no more be angrye with the , for the sinnes that thou haste done , If my sonne Christ will take vpon him to answere for the , as no dout he if thou wilt come to him , & put thy hole truste in him . Feede thy hungrye stomake with thys meate , that I haue prepared for the , and thou shalt haue remission of all thy synnes .

Feare not any of those daungers that sinne , that fleshe , the world , or the deuel hath brought the into , for my sonne hath for thy sake ouercome all hys and thine enemies , whom otherwise thou waste not able to ouercome with all the wittes thou haddest .

Fyrst and formoste he hath ouercome synne for thy sake , in that he hath payd his deth to me , not for his own sinnes , but for thy sinnes , and for the synnes of all the world , so that allthough thou hast commit-may so be that he will tempte the , as in dede he doth daylye tempt all such as I haue chosen to possesse my kingedome , but of this thing thou maiest be well assuerid , that he can not hurte the , because my son hath made him , both hys and thy bonde seruaunt with hys death .

The deuell in tempting the shall be my seruaunt , for I wil vse him as an instrumente to trye thy faieth , and to exercise thy belefe from tyme to tyme . So that for this purpose I suffer him to tempt the from tyme to tyme , that by that meanes thou shouldeste waxe stronger in thy fayeth and stronger .

Now seest thou that where as before tyme thou waste afrayed of the deuell fearinge that he had rule and power ouer the : Nowe my sonne Christe and I do vse hym for our slaue and bond seruaunt , to exercyse the fayeth of the good by daylye temptacions , & to punishe the wicked with continual affliccion and miserye .

My sonne also hath for thy sake ouercome death , and yet not after suche a sort as though it were vtterly taken away , but he hath so taken it awaye , that it can not hurt the.

For whereas before suche as hath deyed without belefe in my sonne , went out of thys lyfe into eternall death : Now shall death be a dore for the and them to euerlastinge lyfe , in so much that thou shalt confesse in thyne hart , that which is written in the fyrste to the Philippians , saiyng : Phil. i

Mihi uita Christus est , & mori lucrum .

Christ is my lyfe , and it is aduantage for me to dye .

Death shall no more be vnto the , neyther vnto anye of my chosen bitter , but sweet : not so rowfull but ioyfull : not losse but gayne , not to be feared , but to be desiered , death shall not be worthye to haue the name of death , but rather of the waye and entry vnto eternall lyfe . Death shall haue no power to hurte the for hys stinge is cut of accordinge to my promes .

O mors , Oze. xill . Ero mors tua .

O death , i. Cor. xv I wyll by thy death .

Thus hath my sonne for thy sake ouercome synne , he hath ouercome death , he hath ouercome the deuell , and all thyne enemyes and myne : and when he made an ende , he said , Consummatum est , nowe all finyshed : Ioh. xix . He hath done all those thinges that I requyred at thy handes to haue done . Despaire not therefore comforte thy selfe wyth thys death of my sonne . Trust that this death and bloudsheding is a sufficient ransom and recompence for thy sinnes . Comfort thy hungry stomake with this restoretish dishe , ( whiche may so be well called , for that it hath restored the , & all suche as beleue in hym , agayne into my fauor . )

Whosoeuer comforteth his hungry soule with this dishe , shall haue remission of all hys synnes . Whosoeuer feedeth with a sure fayth and eat thereof hartyly , not doutinge but that Christ is sufficient to saue his soule , that Christe is sufficiente to slaake hys hunger , and to quenche his thurst , he shall not nede of any other dyshes diuised by men to feed vpon : but he shall be suer , that the death and bloudshedinge of myne only begotten sonne , is sufficient to comfort his penitent hungry soule so , that it shall not be famishid , it shal not sterue , nor peryshe , but haue lyfe euerlasting .

This is the ioyfull tydynges the comfortable doctrine , the sede of goddes most holye worde , ( most noble audience ) which hath bene so longe troden and cast away vnderneth the fote of the people .

This is the lost seed which when it was sowen , woulde not , this manye yeares , enter into the hartes , and vnderstandinges of men .

But here I moste humbly desier you , Nota. to note , that it is not meant by these wordes , ( eatinge of Christes flesh , and drynkynge of hys bloude , and feding vpon Christe , ) that ye should so feed of Christe , as ye woulde feed of a pece of motton , a pece of beefe , or a pece of venson : For that kynd of cating , profetteth nothing at al.

Caro non prodest quicquam . Ioh. vi

The fleshe profeteth nothynge at all .

Thys grosse kynde of feedinge vpon Christe , profeteth nothing at all : But it is ment , that euen as ye comfort your earthly and corruptible body , with bread , and meat when it is hungry , and with ale , bere , or wyne when it is thurstye :

Euen so doeth the soule of man , ( when the lawe sheweth to her , her faultes and eternal damnation , and the dredfull iudgementes of God for her offenses , ) comforte her selfe in her greate hunger and thurste : beleuynge that almightye God , hath forgeuen her synnes , for Christes sake . So that where as before she was hungry , and comfortles , and afraied of eternall dampnation : Now is she fed , and comforted , with th assuerance , that her synnes be forgeuen her of god , for Christes sake her sauiour .

It is an vnreuerente , and an vngodly opinion , and voyd of all Godlye religion , to saye or thynke , that we muste eate and chame with our corporall teeth , or that we muste swallow with our corporal throte , Christes blessed fleshe and bones , after so grosse a sorte , as we eat other kyndes of meat .

Yea , and it is a thynge abhorred of nature , that mannes should feede of mans fleshe , hyde thesame fleshe of man in pastes or culles or by any meanes otherwyse neuer so conningly . Man detesteth and abhorreth to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say a man eater .

The Centuryon of a relygyouse mynde , and of a godly feare , thoughte hym selfe vnworthye , that oure sauioure Christ shoulde enter into hys house , mat . viij saiynge :

Non sum idoneus , ut tectum meum subeas .

And S. Peter in the Luk. v .v. of Luke , had a certeyne relygyouse , & a godly feare to come nighe to Christ , and sayed vnto him .

Discede a me Domine , quia homo peccator sum ;

Departe from me O lorde , for I am a synnar .

Euen so all suche as haue any Iote of Godly religyon in ther hartes , shoulde be ashamed once to desyer , to bruse with there teeth , to eate raw , and to swallowe the fleshe , bloud , and bones of oure sauyoure Christe , euen as it was borne of the blessed vyrgyne Mary . S. Austen wytnesseth that the Capernaites toke our Sauiour Christe after that sort , when he sayd ,

Nisi quis manducauerit meam carnem , & biberit meum sanguinem , Ioh. vi non habebit uitam eternam .

Onles a man eate my flesh , and drinke my bloude , he shall not haue euerlastyng lyfe .

They toke him ( saieth he ) grosly , as it appeareth by ther question that they demaunded immediatly , saiynge :

How can this fellow geue vs his fleshe to eat ? Is not he the sonne of Ioseph ? Thys grosse opinion of thers , Saint Austen calleth heresye , as it is a playne heresye in dede to say , that we must eat of necessitie . Christ after such a grosse sort .

They thought that Christ had offered hys bodye to be eaten , as fleshe that hangeth in the bucherye , so that the fleshe of his armes , and sydes that stode there before them , shoulde be chewed and swallowed of them .

But ( sayth Saint Austen , that was not hys meaninge : For that kynde of eatinge of Christes fleshe , profeteth nothyng at all . )

Caro non prodest quicquam :

But that they whych were made sorowfull and hungrye by the terror of the law , shuld be fed , and comfortedwith the death of his fleshe , and wyth his blessed bloudshedynge .

And he that feedeth not hys soule after this sort wyth Christes fleshe , and bloude , is not alyue in Christe , but he is in desperation ,

Manet in morte .

He dwelleth in death . Ioh. iii. v. xi . yea beynge alyue in thys worlde , he hath a taste of hell , because hys conscyence is comfortles , and the worme byteth him continually , so that he hath deuell in his conscience . And he is alltogether comfortles , because there is none other meet & comfort , that can comfort oure soules , but onely the confort that we haue by Christ . And whosoeuer eateth thys fleshe , and drinketh this bloud wyth the mouth of belefe , that thys very fleshe of Christ was put to death for him , and this very bloud was once shed for him : He shall haue euerlasting life , and the lord will raise him againe at the latter day . And he had a tast of the kingdome of God , Ioh. vi euen beyng alyue . He hath peace and quyetnes in his conscyence . Whyche is Gaudium & pax in spiritum sanctum .

And thys kind of eatinge , Ro. xiij . is called of learned men , an of Christe , Spiritualiter ( that is to say ) a comfortinge with oure soules wyth Christ spiritually . And as oft as we comforte oure soules of thys sorte , we haue a sure knowledge , and a felinge that the wrath of god the father against vs is pacyfyed , and so be we of oure for more hunger eased .

There is another kinde of eatinge of Christes body , and drinkinge of his bloud , & that is called eatinge and drinking Sacramentaliter . Sacramentally . And we eate Christ on this fashion , as oft as we Ioyne the outward signes of breade and wyne , ( that is to say ) the sacrament of the holy communion , wyth oure fayth and inward belefe , receauing a visible testimony of our inwarde belefe in the face of the congregacion .

And if it chaunce any man , to receaue this outward pledge and testimony of the lordes death , & haue not this inward belefe : the same man , in taking of that visible Sacrament in the face of the congregacion , maketh a lye to the holy gost , because he sheweth him self outwardly as though he comforforted his soule inwardelye with Christ , and yet in deed he doth not and therfor when he taketh this heuenly Sacrament , his conscience condempneth hum , and telleth him that he is not inwardly so affected , and disposed as his outward receauinge of the Sacrament doth pretend . Wherfore saint Paule geueth sentence of euery suche man , and sayth . i. Cor. xi .

Iudicium sibi manducat et bibit .

He eateth and drynketh his owne condempnacion and iudgemente whiche is an vnworthy kynde of eatinge .

Quia non diiudicat corpus domini .

Because he hath no consideracion why he eatith of that bred and drynketh of that cuppe , wherof he eatith & drynketh for an outwarde Sacrament and testimony before the hole congregacion , that he is inwardly fed and confortith by Christus death , but inwardly indeed he feleth no suche confort .

Wherefore thus I may conclude , he that beleueth , eateth : And he that beleueth not , eateth not , although he eate the Sacrament euery day in the weeke .

And S. Austen beyng of the same minde , saith :

Quid paras dentem & uentrem , crede & manducasti .

Why doest thou prepare thy teeth , and thy bely , beleue and thou hast eaten .

Therfore should man proue hymself ( as S. Paule saieth ) and examen diligentlye hys owne conscience , within hys breste , and way with him selfe wel , before he come to this holy communion , whether he be indued with the spirit of god , and lyuely fayth in Christe or not . And if he perceaue hym selfe to be a fleshly & a sensuall man , without faith , and without the spirit of almighty god he ought not to receaue thys holy sacrament : but to withdraw him self vntil such time , as almighty God shall more plentyfullye indue him wyth his most heauenly grace . But if he perceaue by his faith that he is knyt holly to Christ , and that he is a liuelye member of him , let him then goe forward and eat of this bread & drynke of this cuppe to his most heauenly comfort . And lette hym say to him selfe on thys wyse , when he goeth to receaue the communion . I goe now to make a solempne professyon before God and his congregation of my fayeth , and to receaue that comfortable Sacrament and misticall pledge that Christ hath appointed .

And besydes the quyeting of myne owne conscience , to declare to other of the flocke of Christ , that I beleue assueredlye , that oure Sauyoure Christe shedde hys precyouse bloude , and dyed for the remissyon of my synnes , And that he , and none but he , hath geuen me a wysdome , whereby I am returned againe into the fauor of God . The lawe told me , that I was not able of my selfe ( searchinge all the wittes that I had ) to returne againe to God , but Christ .

Factus est mihi sapientia a Deo .

Hath geuen me a wisedome and a knowledge howe to come with hys helpe agayne to God . I was altogether wicked and vnholly and he hath made me holy in that he hath made me partaker of his holynes . I was alltogether vnrightuouse , and he hath made me rightuouse , in that it pleaseth him to make me partaker of his rightuousnes . By meanes wherof my former offenses shall not be imputed vnto me . I thought that I coulde by no means haue pacified the wrath of God the father , and haue made amendes for mine offences , but nowe I am sure , that Christe is become my redemer , and hath made a quietnes & an attonement betwene almighty god & me . So that I fele and perceaue this , to be trew that Christ is god & man .

Factus est mihi sapiencia a Deo . Iusticiaque sanctificatio & redemtio .

Christ is become my wisdom from God my righteousnes my holynes and my redemption : In witnes wherof I wil eate of this bred and drinke of this cup , that our sauiour Christ hath appointed me to eate & drynk of to my most heuenly comfort and consolacion .

After this examinacion , our conscience wil tel vs whether we bee apte or not to receaue this holycōmunion , according to Christes right institucion .

Whiche is appoynted for vs to perpetuall memory of his death , vntyl his comminge agayne in glory .

For this ende was the holy sacrament first instituted , and not to be holden vp in the handes of the priest ouer his hed : not to be hanged vp in the church to be worshipped with a goodly honor of the people , not that the minister thereof , shoulde by the ministracion therof , purchase remission of synnes for the quicke and the dead , not that he should get reyne therby or fayer wheter , not that he should clense the ayer thereby from euell infections , no more that the receyuer therof should be the better for the receuing therof , ( that is to say for the doiynge of that worke ) but rather the worse , if he were not a goodly beleuinge man before .

The right vse of this holy sa Sacramente is as often as it is taken for a heuenly meanes to putt vs in rememberanrce of the death and bludshedinge of our Sauiour Christ .

Whiche right vse being once trewely and plainely perceaued of the people , all vayne vses wyll fall awaye of them selfes , euen as falsed fayleth when truth commeth , and as darcknes geueth place when light cometh .

And at the last the mainteyners of these fond diuises will be ashamed of their ignorance when all the worlde shall see the truth to ther open confusion , and perceaue sensibily how blynd bussardes they be , & what shift they make , both to lyue themselfes , and also to bringe vp and confyrme other in blyndnes .

Yt is a sport to here these ignorant blyndlynges what shiftes they make , when they be dryuen to their answer , either concernynge the Sacrament it selfe , or elles concernynge the presence of Christes body in the Sacrament . Some saye that Christ is in this Sacrament realiter et substancialiter but not naturaliter : ( that is to saye ) really & substancially : but not naturally : And of this opinion be the mooste parte of the schole Doctors .

Some other holde that , that opynion is false , and wyl in any wyse haue thys worde naturally , saiynge that Christ his bodye is there naturally whiche terme I meruayle much wher they fynd . seynge that it is not vsed eyther of Saint Austen saint Ambrose saint Hierom or of any other of the old aunceant doctors & writers , either in greek or latin , old or new .

And yet is there one who hath of late written a boke called the detection of the deuels Sophistry , whiche vsed this terme naturally twyse or thrise in his boke , belyke he lerned this terme in that schole wheras he learned the deuels Sophistry ( that is to saye ) in the schole of lyes , of whom the deuel is the chefe scholemaster . Some saye that he is there .

Iisdem dimencionibus quibus pendebat in cruce .

Euen of thesame lenght breadeth and thyknes as he dyd hange vpon the crosse .

Some say that the bread is transubstanciated , ( that is to say ) that the substance of the bread is gone and the qualities onely of the breade doeth remayne which opinion is an heresy in logike , to saye that accidens may be sine subiecto .

Some saye the bread is the body , and some saye , the body is vnder the bread . And if a man alledge vnto them the article of our Crede & say , that that body which was borne of the blessed virgin Mary , & lyued here in earth .xxxiii. yere & suffryd vnder pontius pylat , and that honge vpon the crosse , and that was dead and buryed .

That theselfe same body arose agayne the third day from death , no fantastical body but euen thesame fleshe and bone and the selfe same bodye that was felt of Thomas , and that it remayneth here .xli. dayes with his disciples after his resurrection from death , and that the selfe same body is ascendit into heuen , and sitteth at the right hand of God the father ( that is to saye ) in the glory of the father , and that he shall not come agayne vntyll the latter day , when he shall come to iudge the quicke and the dead , and to restore all thynges whiche were spoken of by the prophetes accordingly Act. iij. as we reed in the third of the actes : they wyll saye constantly that all thys gere is playne false .

For ( say they ) a preste may fetche Christe his manhoode downe from heuen when he wyll before the latter day come , with saiynge .

Hoc est corpus meum .

Be he neuer so viciose a gentelman that saieth the wordes , he hath Christes body at his beck and commandement to bringe hym doune when him lusteth .

And for the mayntenance of thys there erroneus and Anthechristian opinyon they wyll not styke to saye , that Christes body may be in sondry places at one tyme graunting , that it may be at Rome , at Paris , in London , in Canterbery , and in a thousand other dyuerse places at once .

Whereas if ye read the scriptures through ye shall neuer fynd , that Christes body was in two places at one tyme , or that after hys resurreccion it appeared in two sundry places at one tyme .

This deuilishe opinion of thers openeth a dore to Martion and the Manicheis , who defyed Christes bodye after suche a sorte , that they denied it to be of like substance as other mens bodies be :

Agaynst whych doctryne S. Austen geueth this rule .

Cauendum est , Epla . ad Dardanum . lvij ne it a diuinitatem astruamus hominis , ut ueritatem corporis auferamus .

We must take hede ( sayeth S. Austen ) that we doe not so affirme the diuinitie of his manhode , that wee take awaye thereby of the trueth of hys body .

And Saint Austen doeth plainelye affyrme that thys body muste be in one place of heauen , whereas it pleaseth hys dyuine maiestye to be .

And he sayeth in the .30 . treatyse vpon Iohn .xvi.

Corpus enim in quo resurrexit in uno loco esse oportet .

The bodye wherein he dyd ryse must be in one place . I am not ignoraunt that the prynted copy of saynt Austen hath in that place , Vno loco esse potest . ( that is ) maye be in one place . But I praye you what is he that douteth of that thing , that Christes body maye be in one place .

Surelye Saynt Austen woulde neuer haue vsed so vayne a sentence in so weightye a matter , and it is playne in the decrees .

De consecratione , distinctionei . ca. Prima quidem heresis .

And in the maister of the sentence in the fourth booke distinctione decima , that S. Austen is faslye prynted in that pointe . For in both these places ye shal haue these plain wordes .

Corpus enim in quo resurrexit in uno loco esse oporter .

The body of Christ , in which he arose , must be in one place .

These two of there owne schole be sufficiente witnesses to me , and to all men , that S. Austen was playnely of thys opinion , that Christes bodye muste be at one tyme in one place , and can not be at one tyme in sundrye places .

In uno loco esse oportet .

It must be in one place .

The best waye to confute this sorte of men , is to set the one of them agaynst another , him that sayth that Christes body is ther naturaliter , naturally against them that say , it is the natural body of Christ , but not naturallyter . And them whiche sayeth that there is a transubstanciation in the Sacrament agaynst them that say , that ther is the body and the bread together .

And them that say , the mouse may eat the Sacrament , agaynst theim that saye , the mouse can not eat it . And them that say it may moule agaynst them that say it can not moule .

And so shal we ease our selfes of a great deale of paynes , in sufferinge the one of them to confute the other , who as they haue many hedes so haue thei many wittes , and their is euen as great a confusion amongest them , as their was amongest the tonges in babylon , wherfore when they striue to hit the matter , they lightly alwayes misse euen as men that threshe heynes blyndfyld .

But ye wyll say to me .

Syr ye haue told vs what some saye , but what say yow ? Forsoth , Sir I say as I haue sayeth , that Christes blessed body is not eaten with oure teeth so grosly and so carnally as they take it to be .

But I beleue that that very body whiche was borne of the virgine Mary , and was crucifyed , ded , and buried , and that very body whiche arose agayne the third day , and that was felt of Thomas after Christes resurrection , that it had fleshe and bones otherwise then spirites hath , & that whych dyd eat and drynk with the duciples after his resurrection , Io. xxi . And that whiche was seen of the Act. x. disciples when it ascendid into heauen , and that whiche sitteth at the right hand of God the father accordynge to the article of our Creed : I beleue ( I say ) that that body is in heuen only , and is not in the earth accordyngly as Saint Augusten August . tract . L. in Io. sayth in the 50 treatyse vpon Iohn .

Conuersatus est secundutu corporis presentiam quadragintaa diebus cum discipulis suis , & eis deducentibus uidendo ac sequendo ascendit in celum : & non est hic , ibi enim sedet ad dextram patris .

That is to say . He was here conuersant wyth the presence of his body forty dayes with his disciples , and they goyng with him , and folowynge him , he ascendid into heuen in their sight : and he is not here , for he sitteth ther on the right hand of his father .

By his diuinitie , his godhed , hys diuyne mayestye , hys power , and his prouidence , he is here and euery where .

But his manhod is a creature and is in heuen only , and ther shall he remayne vntyll the latter day . And yet is it trew that Christes very body is present at the mynistracion of the lords supper . Yea euen flesh blud and bone as he was borne of the virgyn Mary .

Why but what mean I to say so ? Thys geer semeth to be quiet contrary , to al that euer I haue sayth befor , his body is in heuen , and his body is present at the mynistracion of the Sacrament of hys Supper , These sayenges seme to be directly repugnant the one of them to the other .

To put you out of dout in this poynt , ye shal vnderstand , that euen as the sonne which is far of dystand , is absent from myne eye and yet is present to my syght euen so is Christes body absent from my mouth , and yet present to my belefe .

For my belefe ascendith in to heuen , euen to that body of Christ , whiche sytteth ther at the ryght hand of God the father , whiche is his very trew and no fantasticall body fleshe blud and bone as it was borne of the virgyn Mary .

And when I receaue the holy communion ,

Mea conuersatio est in celis .

My conuersacion is in heuen . Wher Christes body is euen so present to my fayth as the sone is present to my sight and as the bred and wyne bepresent to my mouth .

So that yf I haue no fayth Christ is not present to me when I receaue the Sacrament of the body and blud of Christ :

Yf I haue fayth Christes body beynge in heuen in one onely place is present to my fayth : and when I receue the holy communion I inbrase him by fayth , euen fleshe blud and bone as he was borne of the virgyn Mary . And so doth al men through out the hole worlde hange vpon hym and comfort them selues with that only body , beynge in one place of heauen , though they be dispersed into neuer so many sundry places through out the world .

Thus farre I haue declared vnto you ( most noble audience ) The heauenly banket that all mighty god hath prepared for the rōfort of the soule of man , which notwithstandyng that it is so comfortable a doctrine , yet this many yeres it coulde not be receaued of the people , & therfore may it wel be likened to that seed , whiche hath bene lost in the way , & couldnot enter to take rote , growe & bring forth fruite , accordyng to the expectacion of the seed sower .

Now because I haue determined to speake somewhat of the fourth paynt for the satisfyenge of my promes , I will leaue & make an end of my for more matter . and procede to the latter pece of my purpose this day . Which is concerning what burdes they be , & what men they be , that hath troden and deuowered this seed . As touching the burdes our Sauiour Christ maketh it plaine sayng , that they figure the deuell , who inueigleth & inchanteth so the eares and hartes of many people with heretical doctrines and false opinions , that the good seed of Goddes most holy word can fynde no place ther , to take rote grow , and bring forth fruite . But assone as it is sowen , it is by & by forgotten , and ( as it were ) drowned and swalowed vp amongest wicked opinions of the martians , the manycheis the arrians , the Pellagyans the Libertines , the Annabaptistes , and so for t .

These and suche lyke hath been the deuelles instrument , the deuels throte , wherby he hath deuoureth the seed of Gods most holy worde .

And as touchyng the treadynge of thesame worde vnderneth the feete of the people .

The chefe & arche capitayn tread worde is the Antichristian Biishope of Rome who ( as they report ) neuer sayth masse but he treadith the holy bible vnderneth his feet in token that he & his ministers haue an aucthoritye greater than is th aucthoritye of the scripture : or rather that he and his mynisters wil be alwaye ready to treade downe the word of god vnderneth their feet , and wyth their wycked doctrines , stop vp the hartes of the people that they shal be made vnapt to receaue it .

Ther be a greate nomber ( god knoweth ) that stampe and tread downe gods word vnderneth their feet .

And very hard they be to be knowen . Yet shall ye knowe them by two tokens commonly whether they be stampers and treaders of Gods worde vnderneth their feet or not .

The one is by their talkes , and the other is by their lyfe .

As thouchynge their talkes , they be of many sortes , yet all tend to thys one end , that is to say to the pullynge down of Christ , and to the settynge vp of Anthechrist .

And Amongest sundry other of ther talkes this is one .

Christ say they is not sufficient but we must haue some other bye merites , and bye satisfactions not meaning ciuile satisfactions betwene man and man , but satisfaction to god the father for ther offences .

And they contend playnly that god can not saue man except man helpe hym .

And for this they brynge out a place of Saint Austen .

Whiche in deed is in his .xv. de uerbis apostoli sermone xv . sermon de verbis Apostly and these be hys wordes .

Qui fecit te sine te , non saluabit te fine te .

( That is to say ) he that made the without the , shal not saue the without the.

But the lyuynge almyghty god he knoweth that holy S. Austen myndyd no thynge lesse , then by this or any other sentence in his workes , to rob be god of hys omnipotentie , as thoughe he were not able as well to saue man , without mans helpe as he was hable to make man without mans help .

But for the defence of thys holy doctor Saynt Austen ,

Ther is one who hath written a tragedy . De libero arbitrio .

In the Italian tonge , and is not translated into any other thonge to my knowledge : he is an ytalian and semeth to be singularly well learned .

He sayth that at Rome in that worthy library ( most vnworthy to be in so wycked a place ) named , Biblioteca Vaticana .

Their remayneth an old written copy of Saint Augusten , wher in thesame sentence , is word by word , as I haue rehersed it vnto yow : but in the ende of the sentence ( he sayth ) that ther is an interogatif poynt , that so it is not a determinynge sentence , but a question . Thus.

Qui fecitte sine te , non saluabit te sine te ?

He that made the without the , shall he not saue the without the ? Oh lorde what a change here is now in thys sentence .

How smal aduantage now can our merit prechers , & our satisfactioners take of thys doctrine ? Trewly none aduantage at all , for the wordes sound now to thesittingforth of gods omnipotency , and they declare that God is euen as hable to saue man withoute mans helpe , as he was to make man withoute mans helpe Saint Augusten confuteth this opinyon of thy merites no man more , and namely in his workes agaynste the pellagians . Ambro. 1. Cor. x. And Saint Ambrose vpon the fyrst Epistle to the Corynthes vtterly condemneth that opynyon of other satisfactions besydes Christ , saynge .

Hoc est constitutum a Deo , ut qui credit inchristum saluus sit sine opere , sola fide , gratis accipiens remissionem peccatorum .

This is th apointemēt of god , that he that beleueth in Christe , shal be saued without work , by faith only , frely receauing remission of his sinnes . So that although our workes declare our at tonement with almighty god , yet do they not make satisfaction & attonement betwene god and vs . Such as vse this talke of satisfactions besydes Christ for ther sinnes be stampers & treders of Christ and his word vnder ther feet with ther talke . Another talk ther is , wherby ye shall know them to be treaders doune of gods word , which is thesame in effect as the other was but in words diuerse : They say that we shal be saued & iustified in the sight of god by our workes , & not by faith only . & here they condemne al prechars , which teach the doctrine of the kings Mai. homelies of saluation , & of good workes , saing wrongly of them , that they condempne al good workes , which thinge is very vntrue . For the true prechers of goddes most holy word , ( whom they take for this point as heretiques ) doo not condempne good workes , but they set faith in her place , and good workes in ther place , teaching a diuerse office of the one , from the other ( the is to say ) that fayth maketh a man iust in the sight of god , & good workes doth declare a man iust in the sight of god that faith maketh a man a good tree , & workes declare a man to be a good tree . And therfore the prophet dauid lykeneth the good man to the Psal. 1. a tree that is planted by the waters syde , Iere. xvii . which bryngeth forth hys frute in season conuenient .

That man sayth , he hath fayth , and lyueth vngodly , he sayth , vntreuly for fayth can not be frutles , no more then fyer with out heat .

And therfor is fayth in the scripture alwayes lykned not to barren and frutles trees , but to herynge , and frutfull trees , as to the fygge tree the olyue , Ioh. xv . and the vyne , whiche exede in plentifulnes of frute aboue other trees .

In the .xxi. Mat. xxi . of saint Math. gospell oure sauioure Christ cursed the figge tree when he found no fruyt vpon in why ? Not because the fygge tree had offendid , but to geue vs example that all suche as be frutles trees be accursed of God . Wherfore ye see that all good men wyldoe good workes euen as a good tree wyll brynge forth good fruts , they wyl cloth the naked , feed the hungry , house the harbolles , helpe to delyuer the prysoner , visit the seeke . yea and ther hart is at newgat , and at ludgat , and so foorth geuynge almes though they haue neuer a penny in their purse , so that when they be of habilitie , they wyll brynge forth frute and geue almes and doe all other good workes accordyngly .

Thys is the doctrine of the trew preachers whom these that tread doun gods woord , & hinder the goyng forward of it with ther talke , impeache as teachers of false , and arroneus doctrine , to the intend to make the people vnapt to receaue the sead that is sowen .

I beseche god stoppe them of ther talke when it shal be hys pleasure .

Another talke ther is wherby ye shall knowe suche as tread the sead of Gods most holy word , vnder their feet . I can say ( say they ) my pater noster , mine Aue mary , and my creed , and the ten commandementes , and that is enoghe for me .

Let them preche and teache , as muche as they wyll I care for none of them all . But S. Paule saith that ye must fele a certayne quiknes in your hartes of your belefe , which quiknes shal make you confesse Christe with your mouthe when so euer tyme and occasion shal serue , So that it is not enoge to say these lessons of our fayth with out the booke , but these lessons must procede out of a quike fayth , without whiche , it is impossyble to please almighty God .

Another talke ther is wherby they tread the seed of gods most holy worde vnder their feet , whiche is thys . Beleue say they as your fore fathers hathe done before yow .

And in this mynd they counsel al men to stand and remayne styl styfly without searchinge any further .

To these I say that if it were a sufficient excuse for men to say : We beleue as our fathers hath belefet , then had the Iewes , the Turkes , and all infydelles a sufficient excuse , saynge that they beleue as ther forefathers belefet before them . And by this reason , if our fore fathers denyed Christe , we must also deny Christ : if oure forefathers acknoweledged the bishop of Rome , to be the supreme head of the churche , we must doe the lyke , and so forth of the popishe masse , and all such lyke trumpery , which is to great an inconuenience to graunte .

Therfore for Christes sake good people from henceforth , geue no eare to such talkers , as say they will doe as ther fathers hath done before them . Some other say , looke howe most men doe , and so will I. For he that doth as most men doeth shal be blameles .

This saynge also beynge blowen abrode into the eares of the people . Doth stey them from the hearinge and receauynge of Goddes moost holy worde . For a confutation of this founde talke , ye shall vnderstand , that the great multitude and number of men be ignoraunt , then if we shoulde folow most men we should folow the ignorant sort . Agayn if the good men should folow the most part , then should the good men become noughte , for the moste parte of all the world is nought .

And agayne yf such men as haue ther fayth grounded vpon the multitude had been in the th apostles tyme , they would not haue receauyd Christ , for the multitude of the people wold not receaue hym .

But cried Crucifige , crucifige eum . Crucyfy hym , Crucify hym .

Moreouer yf suche men as vse this sentence in their mouthe , dwelled in Turkey , thynkye not but that they wold doe as most men doth ? What is that ? For soth worshipe mahometh , for so dothe the most men ther.

Yea and yf the matter went by the greatnes of the number and foloweth the multitude : Then should the Turkes , the Iewes the hethen and al infideles be sauid , for they be most in number .

But our Sauior Christ saith :

Multi sunt uocati pauci uero electi . Mat. xx .

Many be called but few be chosen .

And in the .xiii. of Saint Luk. Pauci sunt qui saluabuntur .

They be but few in number that shal be saued . Luc. xiii .

Yesee , that this sentence is an vnmeet saynge to be in a Christian mans mouth .

Wherfor for Christes sake let vs both shune it our selues , and aduertise and counsell all other to take head , that they vse it not . Another sayng and talke they haue whereby they occupy the eares , and deceaue the hartes of the people , and make them vnapte to receaue the seed of goddes word , by meanes whereof the good seed is loste , troden , and caste awaye : and that is thys .

I beleue saye they as the Churche beleueth , then aske them , howe the churche beleueth ? & they say as I beleue , and so they teache all men to make answere , as it were in a circule . Truely this answere might peraduenture be borne and alowed , if they meant by this word churche , none but the chosen flock of Christ .

Which church in dede can not erre . But they meane the church of Rome , by this word churche , though they pretend otherwise .

Notwythstandynge for the confutacion of there tread worde talke , I will vse there generall diuision of the churche whyche is thys . They deuide the churche into the Greke , and into the Latyn churche .

Nowe if I can proue , that bothe these members of the church haue erred , then haue I proued , that suche as saye they will beleue as the church beleueth ( meaninge eyther the greke , or the latinchurch ) may be deceaued .

Fyrste then touchynge the Greke churche , it is manifeste , that it dyd erre in saiynge , that the holy ghost proceaded from the father onely , and not from the father , and the sonne , Libro . l. dist. xi . as it apperyth by the maister of the sentence , & bysundry places , in Basill , and Nazianzen , and especially by the creed which was made in the Nicen counsell , whereas these wordes be .

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And I beleue in the holye ghoste , the lord and geuer of lyfe , whiche procedeth from the father .

This opinion is vtterly condempned , and Nicen Creede is amended with an addicion , that the holy ghost procedeth from the father , & the sonne . So that it can not be denied , but that the Greeke churche was in a manyfeste error in thys poynt .

Now as touchyng the latyn church , whosoeuer sayth that it can not erre , lett hym consider well the scriptures , which geue iustly and truelye vnto the kinges Maiesty hys tytle of the supreme hed of the church : and he shall perceaue , that he is both an heretyque , and a traytor .

And that may be proued by two reasons , which be of such strenght , that they can not be auoyded , And this kinde of reasoninge the Logicians call Syllogismus , it was my chance to vse them ones in a lyke argumente at Paules crosse . The fyrste of them is thys .

Who soeuer concluded that the kynges mayestye is not supreme hed of the churche he is a traytor : but whosoeuer saith the latine church can not erre concludeth that the kynges mageste is not supreme hed of the churche . Ergo.

Whosoeuer sayth that the latyn churcche can not erre he is a traytor .

And agayne : Whosoeuer concludeth the bushop of Rome to be supreme hed of the churche he is an heritique , but whosoeuer sayth that the latyn church can not erre concludeth that the bushop of Rome is supreme hed of the churche , Ergo. Whosoeuer sait that the latyn churche can not erre is an heretique .

The partes of thys Sylogisme be so trew , and the consequentes doth folow , insuche a dialecticall forme that al the Sophistry in christendom cannot reproue them .

Then good Christian audience , let not this carnal saiynge , and Anthechristian talke diuisyd by romyshe mynisters any more blynd yow .

No it is not enoge for yow to say that ye beleue as the churche of the electes and chosen of god doth beleue , oneles ye know and feele in your hertes what thynge it is that the churche beleueth .

Your fayth must not be grounded vpon any other mans fait , but vpon Christ only . Yet is necessary for euery man to haue eyes of hys own , whereby he may discerne the true churche from the false , and the good doctryne from the bad , the spyrytuall preacher from the carnall , Christian learninge from Papystry , and Christe from Antychrist .

Wherfore serche the scriptures your selues , that ye be not deceaued , and trye whether your fayth be a true fayeth or not . Use youre owne eyes , in readyng , vse your own knowledge in iudginge , lean not vpon anye other mans fayeth , and so shall ye not be deceaued .

Doe ye as the people of Berrheadyd as it appeareth in the actes .

Erant quotidie scrutantes scripturas in Act. xvij templo num haec ita se haberent .

They dyd daylye searche the scriptures in the temple to trye Paules doctrine , whether it were true or not .

Beleue not the doctryne because I or anye other preacher doth preache it vnto you : but beleue it to be true : because your own fayth doth assuer you it to be true , as the people of Samaria sayed to the woman :

Iam non propter tuam orationem credimus , Ioh. iiij ipsi enim audiuimus , & scimus quod hic uere est saluator mundi .

Now sayd they , we beleue that Christ is the sauior of the worlde , not because thou hast said so , but because we know it our selues to be true .

These and suche lyke talke cause the people to contempne , & to tread the seed of goddes most holy word , vnderneth ther feet , wherfore they muste be shunnyd of all them that mynde to be true folowers of Christe , and to receaue the sede of Goddes most holy word , according to the intent of our Sauiour Christ .

And here is a question , By what meanes chiefelye hath these talkes bene sowen abrode , and bruted amongest the people ? Forsothe by the iudges in there circuites , and the iustices of peace that be popishely affected . By byshoppes and there officers in there synodes , and other metinges of ecclesyastycall parsons , by Schole Masters in their grammer Scholes , be stuwardes when they keepe their courtes , by preestes when they sytte to here auriculare confession and suche lyke as mynde nothynge els but the playn subuersion of the kyngdom of Christ , and all Christyan doctryne and settynge vp agayn of the doctryne and kyngdom of the romishe Antichrist to Gods greath dishonor .

The iudge in his circute in tymes past when the people hath been assembled , hat perswaded the people to doe as ther forefathers hath done before them , And to doe as the most men doth , and so they shall be most in quiet .

And to be content with such godly doctrine as was conteined in the sixe articles , and so forth .

The byshop and his officers perswade the priestes of the contrey that they shal also folow aunceant customes and vsages in the churche , and to beleue and doe as the church beleueth , and hath thaught them : meanynge by the church , the church of Rome thoughe they saye not so expresly .

Now here hath all the iustices of peace and gentell men and other whiche were at the cessions : and all the priestes and other that were at the sinod , learned ther lessons how they shal talke to their neyghbors when they come home .

In so muche that the Scholemaster in the grammer , schole herynge of it wyll power this talke into the eares of his scholars .

Oh what hurt these popish Scholemasters doth .

They will sharsly suffer any good doctrine to be talked on in their Scholes .

Yea yf ther be a chyld that haue his father honestlye and godly affected towarde gods woord , they wyl pyk sum such matters agaynst hym that he shall be suer to be thryse breched against his felowes once .

They marre all most noble prynce , poysining the childers eares with popry in their youth .

For redresse wherof I would wish ( most noble prince ) that ther might be a Cathechisme made in the Latten tonge , which shuld be red by commandement in al grammer Scholes through out your noble realme , and so should the broode of this most noble realme , not be brought so popishely vp as tey be . They shal lyue and enioye thesame land whiche we now possesse and inhabit , yf they be brought vp in popry , they wil alter & marre as muche in one yere as your grace shal make and amend in forty The good educacion of them in trew religion , shall be a fortresse to all your graces most godly procedynges . The euel deducacion of that brood of England in popry and supersticion shall inconclusion be an ouerthrow to all your graces most godly procedynges .

Wherfor for Gods loue and the welth of this your realme moost noble prince . I wishe that they should be remembred .

The stewardes of the courtes abrode in the contrey hange vpon the sleues of the iudges and iustices of the peace and other gentelmen in the countrey .

So that they dare doe none other but as they see and here there elders and chefe capitayns in the lawe doe before them .

And as the stewardes of courtes lerne ther lesson at the sessions , so doth the popyshe prest at the Synod . When he getteth once a poer symple man in the contrey vnder his benedicite .

O lord what stuf he whistelleth in to his eare ther lacketh no treadword talk , I wil warrant you he hath all in a redines and more to .

He wanteh none of these communicacions wherby the simple peopell be seduced , when thys confessioner hath hym ther vpon his knees he handleth him , as him lystith , & maketh him beleue that the laynge of his hand vpon his hed is a sufficient recompence for his sinnes .

Yea and they bere the poer man in hand that that laynge of his hand vpon their hed , is ther quytaunce .

Oh pestylent generacion .

What shall I say by the throtes of these people ? Forsote I wyl say as the prophet Dauid sayth , as Saint Paule recyteth . Ro. 3. Rom. iij Sepulchrum apertum est guttur eorum , Psal. v. linguis suis ad dolum usi sunt uenenum aspidum sub labijs eorum . Quorum os execracione & amaerulentia plenum est ueloces pedes eorum ad effundendum sanguinem . Contritio & calamitas in uijs eorum & uiam pacis non cognouerunt , non est timor dei ante oculos eorum . The throte of suche slanderouse talkers , of such iudges , iustices , byshopes and ther officers , of suche Scholemaysters , stuerdes , confessioners and so forth :

Ther throt ( I say ) is an open sepulcher . They haue vsed there tonges to disceyt the poyson of serpentes is vnderneth ther lyppes .

Their mouth is full of cursinge and bitternes ther feet are swyft to shed blud .

They are very wretches in ther doynges , they know not the way of peace , the feare of god is not before their eyes .

These be they that tread downe the good seed of gods most holy woorde with their talke through out this realme moost noble prince .

Some also tread this sead down with ther vnamended lyfe . For when they be told and cryed out vpon for ther adultery they lyue in adultery styll when they be cryed out vpon for ther popery they be popishe styll .

When they be cryed out vpon for their extorsion and oppression of the poore , they contynewe in ther extorsion and oppression styll . Whan they be cryed out vpon for there disobedience , they norishe rebelliouse hartes in there brestes styll .

When they be cryed out vpon for their slanderose tonges they leaue not ther slander & their blasphemy .

These be they that tread the sead of Gods moost holy word vnderneth their feet wyth ther vnamended lyfe .

I beseche almyghtie God amend all our talkes , and lyues that the seed of his moost holy woord be not cast away vpon vs as the seed whiche is cast by the wayes syde is lost deuowred and cast away , troden and destroyed wyth the burds of the ayer , and the feet of the people .

That almyghty God may be glorifyed with the Godlynes of our talke and with the amendement of our lyues vnto whom be all honor & glory world without ende . Amen .