An Answer unto my lord of wynchesters' book entitled a detection of the devils sophistry wherewith he robbith the unlearned people of the true belief in the most blessed sacrament of the altar made by johann Hoper.  Psalm. 119. 
Vestigia mea dirige in verbo tuo domine, & & non dominabitur mei ulla iniquitas,  
Pryntyd in Zurych by Augustyne Fries. Anno M. D. XLVII.   

johan Hoper wyshythe grace and the yefftes of the holy ghost unto my lord of wynchester.  
Your book my lord intytlid à detection of the devils Sophistry etc. Was delivered unto me in Zurych the thirty. of Aprell, last passed: the which I have with leisure and diligence perusid, marked your intention, and how ye sense a wrong opinion with many ffere words and diverse reasons, sufficient to confirm the ignorant in his ignorancy, to stablish his error, and likewise it may put in danger the good and simple conscience unlernid that is persuaded and saith the truth, yet for lack of knowledge cannot, nor is not able to defend the same, when arguments subject and crauffti shall assault his simple and plain ffaythe above the reach and capacity of his intendemente Therefore Because Idesire such as know the truth to persever in the same, and such as yet be ignorant thereof to come unto the trewithe that in Christ they might with the church of truth ffind eternal salvation. I have made this answer unto your book to succour and warrant the conscience of the reader, ffrom the snares and sophistications wherwithe all you or any other should trouble and unquiet the peace and tranquillity of him that resteth only under the shadow and protection of gods holy word, being delivered ffrom the darkness of Egypt, the detestable doctrine of man. I have likewise dedicated the same unto your lordship to declare that it is against your cause and opinion that I writ and not against you, to whom I wish the same grace and ffavour of god, that I would unto myself, and the love that Paul wyshid unto his country men the jews of who ssaluation he was most desyrows, thowghe there obstinacy and blindenis so meritid the punishment and severity of gods Ire, that he was compelled to writ the indictment and condemnation of there infidelity as it aperithe by his most loving and affectionate heart Ro. 9 before his entre into that lamentable and severe disputation of there departure and rejection ffrom the promise of god. Taking god and his conscience to record that he wrote of no Malice, nor pretensid isle will, but constraynid there unto to serve the glory of god and the truth of his word: Which must be preferred before all other loves of the world. Therefore wrote he as I do in the defence of the verity to gaynesouche as he wrote unto untogod, and to defend them that knew the truth ffrom the subtlety and crauffte of such as pretended, the subversion of the truth by crafftye and subtle argumentacion. It is not ignorant unto you what may be done by the verteve of a fere and well ordered oration. How mouche it avaylythe whether it persuade à truth or à falsite. No need to sick examples thereof in Demosthenes Cicero or any other profane writer the scripture is plain that it hath such vehemency and effect in itself with the help of the devil, that it persuadithe the falsyst lie of the world to be true, make the man to believe not only that god is isle, the truth falsehood, but that god, his word, and all that speaky the his word befalse, as we may see, Nu. 13. by the oration of those 10. that were sent by the church of the Israelites with jehosua and Caleb to inquire and sarche the condicione and nature of the land of coenaan: at there Return as treatoures of the common wealth, and not as faith full inquisitoures as it was commanded them in there embassayge and commission made this oration and advertisement of there expedition: Venimus ad terram ad quam nos misisti, & utique fluit lact & melle, & hicest fructus eius. Nisi quod populus est fortis qui habitat in terra, & civitates munite & grandes valde: quin & filios Anac vidimus ibi. Amalec autem habitatin terra meridionali etc. This bryve oration so prevailed among the Israelitis, that it brought the hole multitude and congregation of the church into desperation into a contempt of god and there lawful appointed Emperor Moses, And high priest Aron. Confer th'effect of this oration which ye may see in the beginning of the xiv. chapter of Num. with god and all the miracles that ever he wrowght for them, and yet more availed this false oration to persuade a false effect, than god, his word, Moses, or Aron. God Among all the people of the world, Chose this people to be peculiar unto himself and bid Moses say unto Pharo that he should dimisse his people to do sacrifice unto him Exod. ●. This singular favour and privilayge availed nothing, they would return into Egypt Num. 14. again and serve Pha rao there mortal Ennymie and leave the living god. He that divided the red see, killed all the ffyrst begotten of Egypt Exod. 12. fed them with meet from heaven: Wonderfully preseruid both there ffathers and them of his merciful favour promised them not 〈◊〉 life eternal, but also a pleasant, rich and most commodious realm, and kyngdon, in this world. Now hath this ffalse oration of the 10. treatures wrowght such an opinion in there heads that they deny god, and hath no more trust nor confidence in him, nor will not hire him spoken of: in so mouche that all the hole congregation agreed to stone jehosua and Caleb to death because they contraried there wicked pretence: yet was it not the ffere of stones, ffyre, neither sword that could fere these too godly men ffrom preaching the truth of god: they had words against words, and an oration against an oration and said if it please the lord he can bring us into this land, and truly because he hath promysid it, unto us, he will give it, be not ye Rebellious against him. Nether fere ye not the people of the land, they shall be our bread we shall devour them for zilam there protection is departed from them. And the lord is with us. Little a vaylyd this godly oration it persuaded nothing at all, yet did these too there dewties to show the truth: which is an Example that we should do the same, all ways confess the the truth, and defend the word of god, thowghe there belitle hope, or none that it shall take effectt, yet it is our dewties whether we be learned or unlearned every man to confess his faith, for he that saith in thy heart thou shalt have no more Gods but one, the same god saith thou shalt not take my name in vain, Exo. 20. and in forbidding the negative, he commaundythe the affirmative it is not sufficient to refrain the tongue ffrom swearing and speaking of isle, but that it must confess the truth of god and speak well, as David saith declina à malo & fac bonum. It is not sufficient to leave isle undone, but that we must do the god commanded by god and his law. As David saith Psal. 1. blessed is he that walkythe not in the council of the isle etc. but hath his meditations in the law of god day and night. wist I that my labour should never do good, ner help the conscience of one man: yet for the commandments sake would I have wroten, to set one oration against the other, because I see the Name of god blasphemid by the opinion that ye defend. But I have hope that it shall somewhat avail to confound the falsehood, and bring the truth the sooner to light. I know it is the condition of god to permit unto every oration his nature and condition, as we see some times by preaching of the true word of god people are converted unto faith, some time, by preaching the doctrine of men people are seducid and carried ffrom the faith. It is not the nature of god to make the false orator dumb when he would persuade a false opinion, Nether to make his auditors deaf, but as Isay he suffereth the oration to work his virtue, and leavithe ffre election unto the audience to embrace which part they list, by grace, and à consenting will, the good, by the devil and there own malice the isle. Now the orator of god must persuade with none other arguments or words then the master of the school Christ hath tawght. The Prophets and apostles written: It is no orator of Christ's, that contrary unto his Canon's, Rules and precepts, would persuade in the church any thing more than is prescribid in the sccipture the which is most perfect and sufficient to persuade in causes of Religion all things. That law must needs be most perfect, that can have nothing added unto it, nor nothing taken from it, of this condition is the scripture as ye know by the words of Moses and the revelation of johan. Luc. in his later book saith: Superiore volumine diximus Theophile, de omnibus quae cepit jesus facere & docere. The which words joan. Chrysost. thus interpretith, de omnibus, & non omnia: de omnibus ad salutem necessarijs. concerning doctrine and how to lead our life it is sufficiently tawght in the scripture. Those that will stablish the Mass as ye do my lord and defend idolatry: Must prove the thing ye speak by the scripture, and plainly satisfy the places of the scripture browgte against you. ye must not darken the places with gloss of your ymagyon. But dissolve the places and content both the scripture which is your mortal Ennymie in this matter, and likewise satisfy the reason of man which ye neglect in this cause of the sacrament other wish than ye should do, and for a good reason ye bring an invisible miracle. God that can resuscitat the Children of Abraham out of the hard stones, send you of his merciful grace, to take away the vele of blyndenies and give you his light, Amen.  
Tiguri 9 Septembris M. D. XLVII. johannes Hoperus Anglus, voluntate ac legibus.   

IT IS DAILY PRAYED IN THE Church of god, good Christian reader of as many as knoweth and feeleth in themselves there weakenies, how soon man is carried away, either with affections, either by force of temptation (which, the nature of man corrupted in no wise (can resist) unto all Kind of abomination. that god of his mercy would defend, those dangerous assaults of the devil, the world, the flesh and sin and saith Ne inducas nos in tentationem: suffer not us to be over come with temptation, nor carried away by the force of the dewyl, into the danger of sin and iniquity. but deliver us from isle. govern us with the ligth of thine eternal truth. that neither by ignoraynce of knowledge of thy most holy word. neither by thymbecillite ant weakenies of our infirmę nature, we fall not away from the. Great and wonuderfull was the prudens of David. yet was he diverse times carried away, into many great sins, and so for the time made servant unto the devil and his own lusts, that with great difficulty, and inspeakable penitence scarce could he in long time after, moderate those wilful and rayshe affections. so dangerous a thing is it to be servant unto the devil who would have all men created, unto the similitude of god, and redeemed with the most precious blood of his only son, to be th'eternal vessels of gods ire and vengens as he is himself. Ando to bring this wicked purpose to pass he usithe not one simple and plain way but a thousand crafftye, and false subtiltes as he seithe occasion prompting to every man's nature and inclination, the sin that he is most prone and disposed unto and leaveth not the man that he assaultithe, until such time as he opttyne the victory. Except the wretched man keep himself with dread and fere, under the protection of gods mercy and desire him with ardent, vehement and daily prayer, that in Chryst he may resist the force of his mortal ennymy, who is final pretence is none other then to bereave the soul of man of the joys eternal, and to have him his companion for ever, to coarse the living god and to blaspheme his holy name without end, but these temptations in Chryst we may over come, he came into the world to destroy the works of the devil, 1. joan. 2. and no man may better over come the devil, than he that is well persuaded of his malicious and insatiable ire towards god and man, knoweth and feeleth in himself that he is mortal ennymy booth unto god and unto all his most perfect works, ready always to pervert gods order in all things. as we may to our pain perceive in ourselves, the soul that was, created unto the similitude of god, replenished with all virtue and grace, full of knowledge prudence, and undrestonding, in all things appertaining unto god, a heart most gentle, humble, and always obedient unto god and godlynies, a will most ready and prompt to embrace, chose, and elect, the thyngiss godly, and eschew refuse and avoid what so ever god and reason judged to be isle, but now it is contrary, for knowledge, ignorancy, for light darkness, for obedience, contumacy and rebellion of heart both against god and his word, and for a will that would be inclined and chose nothing but virtue. and souch thyngiss as might most appertain unto the glory of god, a will that now chosith nothing less, then toserue god and rather to blaspheme god, then to refuse thyle offered by the devil contrary unto god. thus is man spoiled of all his orygnnall riches, daily wounded more and more wounds, fresh, and new, now pierced with this sign now with that sins, and yet like unto men of no senses, we file, neither perceive, how, neither when we are wounded, neither care to sick a remedy of this isle, although right well we know, that every sign that man committyth, of justice deseruythe eternal damnation, but these thyngz moveth nothing at all, the man that is ignorant what the devil, the world and sin is, he feeleth neither what his dyseace is, neither knoweth the craufft, malice, and deceit of his Ennymy, and by those means, departithe not only from god but also from all honesty, and falleth, he knoweth not how into souche detestable crimes, and ignorancy of god, that booth god the world and there own consciens baryth testimony of there iniquity against them. these our infirmities and great offensis we must learn to know, and once known, diligently study to amend them, and to remove the causes of these isles, than the effect is soon destroyed. the way to remedy all this isle and to lead an upright and honest life is to know god by his true an holy word who leadeth a man unto virtue only and so lie, as david teachyth Psal. 119. quo pacto adolescens vitam inculpatam aget? nempe si eam custodiat, ut dictat verbum tuum, qum autem te queram in toto cord meo, ne sinas me errare à mandatis tuis, who so ever conform his lief unto the word of god, shallbe out of the danger of his ennymye the devil, thowghe he be subject unto thinfirmities of the flesh and must suffer the temptations there of yet shall he not be over come, but in christ able to resist yea and to be delivered from death, sin and the devil. as all godly men before our time hath done and lykwyce left behind them in writing how we may do the samę, saint Paul, that kew both the thowghtz of the devil 2. Corint. 2. and also. his apert and open malyceagaynst those churches that he had preached the gospel of Chryst unto among other he teacheth the Church of the galatians that the principal remedy against sin, is to belive steadfastly the gospel of Chryst, that he preached unto them and not to admit any false doctrine, or other learning though an angel from heaven should preach the contrary. Gal. 1. not to admit any false addition or dream of man. but be contented to use the same, as he lefft it. rebuked wonderfully, such audacious persons, as took upon them to set oni gloze, or interpretation, other than he had preached unto them. Thus tawght Moses the Children of Israel. and bid them observe the law as it was yeven from god and threatened the transtrangressours, and those that added unto the law, the displeasure of gods ire which should cause all men to tremble and quake for fere as many times as the think readyth. or heareth readen any part of the holy strypture because the recceive it not with more reverence and honour with hearty prayer that god will preserve them, from all false. sinister and preverse interpretations thereof, and with all study and dylygens. to follow and practise, waht so ever be commanded them to do by gods word, in godly and verteves living for the law was not yeven to be wroten in perschement or paper but in the heart of man not to babble and prate of it, but to live as it byddyth. not to bare it in the bosom but to show it unto the world in godly conversation and virtues lief. To mark all thyngz therein conteynid, and to think verily that all together is spoken to thee, and that god requyryth that honesty and godlynies of lief in the that there is expressed, and would the to be ware how thou transgress. his law and to avoid his importable displeasure, by texample of other. for as god letted not. to pwyshe the transgression of our fore fathers, he is the same god still and will do the like unto thee, if thou commit like offence. Remember that thoriginal of man's misery condemnation and death was first wrowght by the false interpretation of the scripture, as thou mayst see by te horrible and most fear full example of adames wicked and detestable transgression. which made all his posterity and succession, prisoners eternally unto death, hell and sin, and compelled by the same means the son of the ethernall god to sustain thincarnation of mortal flesh to appease there of god for man's transgression, that by the means and death of his most innocent body he might d●ryue in to himself th'whole displeasure and ucngence of man's transgression were there no more strypture but that, that descrybyth the fall of man and the means how he was lost, it were sufficient to teach all the world to be war● how to take the word of god in awrong sense, y● adam had been contented to have used the word of god as it was yeven unto him, those myserys had never be known neither by him neither by his post●ryte, bu● he wretched man, forgot god and god lynis, yea and yke his own wealth, left the text and believed the gloze, as the devil had tawght eve which wrowgh● his woe and pain, and where as he would not for the love of god believe the text of gods mouth the pains that ●olowid his transgression, tawght him to know that the gloze was diabolycall, ●hus being instructed let us beware of gloss and false interpretations, and in all matters of controversy and causes of religion, believe noman except he speak the word of god, truly and in the same sense that god meant it for as paul saith wear founded upon the foundation of the prophets and the Apostles the chief corner stone being Christ Eph. 2. and let us not doubt but only the scripture is sufficient to theache us all verity and truth concerning rellygyon and to govern our lief in all godly and honest conversation, and by the scripture we may come alone unto all perfection. Confute all her●sis and false doctrine though there had never doctor written ne never decree made by any general council as paul teacheth 2. Timo. 3. 2. Pet. 1. therefore Christian reader as thou hopist to be saved hearken diligently unto the words of our heneuly father, and here them not only, but understand them, believe them, and do them, his words be these. Matt. 17. Hi● est filius meus dilectus, in quo m●hi complacitum est, ipsum audit●● a few words but a great matter conteynid in them, th'only salvation of all our health, sufficient authority to over strew all false doctrine and all idolatry of the world. He that teacheth any thing that Christ tawght not, is not to be hard, such as only hath there redemption in th'only death of Christ● willbe live nothing but that Christ commandeth, nor do any work that cannot be approved by the scripture. He holdeth always, this texct before his y●ys. That the father showed unto the world saying this is my son, in whom I delyt and doth also with reverence and honour inbrace and receive his commanudement which is, ipsum audite, hire him. Now let us with the help of his holy sprit, se whether Christ, ever tawght this doctrine, that in the sacrament of his holy supper he meant any alteration or transubstantion of the bread into his very natural body and the win into his ue●y natural blood, as my lord of winchester teachyth in h●s book, or not. Or whether ●ith his glorious body was ascended into heavens, heaven, hearth, man, and Angel, bearing recod thereof without cries and admiration Viri Galil●●i, quid admiramini, aspicientes in coelum, hic ●e sus, qui assumptus est à vobis in coelum, etc. Act. 1. Mark the manner, of his visible, and corporal, ascension, and believe the scripture, thangels an holy Apostles y●ys that saw him body lie ascend, and these words, Sic we niet &c. better than this new massers, whether it be possible that the seed of Abraam the ●rute an issue of the belly of that glorious virgyne marry being in all things (except sin) as consubstancyall, equal, and like unto the nature of hismother, and nothing dysfering from the son of Adame, concerning his humanity Ebre 2. as in his godhead is aegall and like in all things unto the father eternal, that hath neither begynnyngner ending. Can be or may be against the nature of atrew body. Present bodily, at the commanudement of every priest when he speaketh these words Hoc est corpus meum. which thing is as possible to be done by aword, as to make an end of the world, when he would. for when so ever his gloryons body shall descend from above, th'end is come act 1. Matth. 24. until that day Christian reder look not for him but believe thy creed and what so ever thou heryst spoken by those isle persons of the new learning that it schuld be present corporally in ●he mass which is but à yesterdays bird, trust thou to the hold learning, of gods word, Sedet ad dextram dei patris, inde venturus est judicare vivos & mortuos, Act. 1. 7. 1. joan. 2. believe Christ'S body to be really and corporally in the sacrament when though seist him there with thy corporal yeys and not before. for Christ hath no body invisible, nor insensible as men dream, but avery true and natural man's body like unto mortal man, exceptsynne and now likewise a glorified body, immortal as our shallbe in time tocum, and as many places of the new t● stament proveth Christ'S humanity, as proveth his deyte and more and as the word attributyth unto the one nature divine all qualities, conditions and properties appertaining unto the godhead, so of tother part, it more manisestith, openyth and declareth his humany ●e, to be anature of other contrary qualities and conditions, For a smooch as god dyffyrith from man, so far doth th'one nature in Christ differ from tother and as I must believe, that these words betrewe in all things conserning the godhead of Christ, deus erat u●rbum. Like unto god and very god. So must Ibelyve, this verbum caro factum est joan. 1. Christ to be in all thyngzlike unto man, and very true man in all things except sin. And as the scripture proveth these too natures to be unit and knit in one person, and that god and man ne is but one Christ. So proveth it like wyce the qualities of th'one nature to be contrary unto the qualities of the other nature, th'one mortal, tother immortal, th'one to be buried in the sepulchre, the other to resustytat the insensible and dead body 27. 29. Mar. 15. Lu., 23. joan. 19 th'one nature visible to be taken aster xl. days of his resurrection from th'earth into heavens Mark 16. Act. tother nature invisible to continue with his electis in ●e church until the woroldis end Matt. 28. he that know with thus by the scripture that th'one nature of Christ very man is taken out of the world. And shall not be in the world till the great day of judgement Act. 3. Can not be persuaded. Contrary unto the word of god. That the same body maybe naturrally and corporally under the form of bread. But will diligently in case the scripture seem by words to prove the same, sarch how that place may be agreed wy tother, that manysestly repugnith the presence of Christ's body. And so agree them that no contraryete may be admitted in the scripture for if one place be false there is none true which were ablasphemy to say. The prophet David thus commendyth the scripture Psalm. 19 Lex domini perfecta, convertens animas, testimonium domini verum, imperitis sapi●ntiam suppeditans. Decreta domini recta sunt, cor exhilarancia, praeceptum domini repurgatum, illuminans oculos. Therefore there must be as good heed y●uento the meaning of the words. As unto the words, or else they illuminat not, the consciens, but rather darken the conscience and led it, into all false doctrine and detestable heresis. As we may see hire in those words of the lords supper: Hoc est cotpus meum, Matt. 26, leaving Christ's meaning plain, and constraing the letter, forcing it to serve awyckyd purpose, men would make the people believe that these words consecrated the bread into the natural body of Christ, and telleth the people that thowghe it repung never so munch unto reason, yet it repugnyth not unto faith which belyvyth every thing against reason. Christ saith they, spoke these words and made his body of the bread, and bid us do the same. ●o these bethey wherewith all this alteration of bread is made the substance thereof turned into the substaynce of Christis body: Hoc est corpus meum, dispute not how, believe the words and leave reason sai with the blessed virgin: Ecceancilla domini Luce 1. she held here selfe contented, when she knew by the word of god that by divine operation of the holy ghost she should be the mother of gods only son, she stayed herself by faith in the promise, and committed the means and doing thereof unto god, so say they ye must hold captive all your reason and think that god is able to do it, believe, and it sufficyth. Godis able to do all things, as in dead he can, and all these words be true that they persuade the people withal, if they were placed aright. And applied to prove a true conclusion as they be alleged to stablish afalse and detestable heresy god could have yeven man wings to fly as he gave unto the birds of thair if he would. But he would not, therefore he could not. Quia omnia quecunque voluit, f●cit in coelo & in terra. And as for the literal senses of these words, Hoc est corpus meum, which they say must be understood with out any trope or figure provy the nothing. Christ called himself adore joan. 10. avyne joan. 15. and yet was neither door nor vine except ye understand by adore the only gate into heaven, and by the vine the lycure of grace that confortithe every troubled conscience and que neith there and displeasure of god the father against us for our sins. So like wyce in these words, Hoc est corpus meum, there is none other thing to be understond by them, but that bread represented unto his apostles, not only his precious body. But also the manner how, and wherefore it should be torn and rend upon the cross and as they themselves brak the bread between, them so were they the cause that christs body was broken, and slain upon the cross, and that by the means, and use of this sacrament theremight be always in the church of Christ à token of gods mercy towards us, an à remembrans of that glorious body that su●tenyd most vile death for the sin of the world. How be it the bread was no more the body, ner the win his blood, than Christ was a lame as joan called him. Ecce agnus dei qui tollit peccata mund joa. 1. so though he said the wine was his blood, and the bread his body, he meant none other wyce, but that it represented his body, and he that corporrally with true repentance did eat of that corporal bread and corporal win, in faith did eat spiritually Christ's body and blood, and if thou confer Matthe and Mark. with Luke and Paul. Thou shalt find that these words cannot be so grossly taken as men say, without trope or figure. where as Mat saith 26. and Mark 14. Et accepto poculo grati●s acts, dedit illis dicens: Bibite ex eo omnes. Hic est en●m sanguis meus, qui est novi testamenti, qui pro multis effunditur in remissionem peccatorum. Luke and Paul sayt 22. 1. Cor. 11. Hoc poculum nowm testamentum est in meo sanguine. Here Luke and Paul saith playnli that the cup was the new testament, and attributith the same to the cup, that Mattheu and and Mark attributithe unto the win. And saith that the cup and not the wine conteynid in the cup is the new testament in the blood of Christ. Which was to be shed for the sins of the world. These words of Luke and Paul they will understond by a figure. And let the letter pass what authority have they to use thelp and ayede of a trope in these words of Luke and Paul. Where as they say plaineli Hoc poculum est testamentum nowm in meo sanguine. And exponud (est) in this plae per Metonymiam. And that Christ meant not that the cup was the new testament, but the wine contaynid i● the cup. Of equity and right if they can take souche lycens to expound those texctes that maketh against them. They must be contentid that other men use them likewise, as many times as necessity requireth, by contrariete of texts. Or when without thayed of a trope we cannot save our faith inviolated. But it may fortune. They will say that Luk and Paul must be understood, by Matthew and Mark. Wherefore not rather, Matt and Mark, by the words of Luk and Paul for asmuch as they do more manifestly declare the supper of the lord then Matt and Mark. And likewise there words better agreyth with the nature and propriety of a sacrament & rerum natura quae in sacramento representatur than the words of Matt and Mark. Mark the word of Luk and Paul and thou shalt perceive plainly that this pronoun hoc, cannot be referrid unto the cup only but unto all th'action of the hole supper wherein the lord instituted aperpetuall memori and sacrament of his glorious passion and death. But in case this pronoun hoc could be referred un to the bread and wine as it cannot yet can nomam expond these words of the supper without atrope, for theris more difficulty in this verb est, then in the pronoun Hoc. Forincase when Christ said unto his dystyples. This is my body delivering them the bread. It was indeade as Christ said his body before he called it so. For every thing is called by his propere name. A●ter that it hath his being and not before. The lygt was not called the day, neither the darkness night. Until such time as god had mad the son and the moan and appointed each of them there proper officyce Gen. 1. and the son of god was not called the son of of man until such time. A● he received the nature of man in the belly of the blessed virgin wherefore if this verb est in these words of the lords supper must neadies be simply and plainly reserryd. Unto the bread and wine of the sacrament the bread and the wine was the body and blood of Christ before Christ called it so, his body and blood, and before he speak these words that they call words of consecration, Hoc est corpus meum, when then began these external signs of br●ad and win, that he gave unto his disciples to be his body and blood. And what were the words that altered the substaynce of bread and wine, Into the substance of his most precious body and blood. It was not this verb (est) that did it, for if it had not been his body before he call●d it so, Christ would never have named it so. For he can not lie, he useth not to mysname any thing. He leaveth fraud and false invented terms unto the devil and souch as mean no good faith by there words. Now if it were his body. Very flesh, blood and bones in dead what words of the scripture, or what words used Christ to make this alteration. peradventure he whistled some other words, and put appease of bread in his slyffe an there secretly consecrated his precious body, and then said takeye eat ye for this is my body and so saith some of these new papyshe church where before transubstantiation of bread was never spoken of the mother of this idolatry was Rome and the father unknown. Abaster is this transubstantion doubtless. Lan francus that ennymi● of truth and true religion that wrote against Berengarius. Paschasius, Guymundus, Guydo Aretinus, Algerus monachus Corbeiensis, Adelmannus Episcopus, Hugo, & his recentiores Lombertus. Comestor, & papa innocentius with other begat this wicked woman transubstantion. Where as Christ, nethere his apostles, no neither long after unto the counsel of vercellen sein the time of lo theix about the year of our lord 1052 and 300. year aster the death of bede. A wonders matter and an horrible practise of the Devil, that contrary unto the scripture and unto the old fathers, this mystery is happened unto the sacrament. That these masters of the later days fyghtso sore to defend, an accidens with out a subject. And hath taken from the supper, the thing that wese we touch, we taste, we eat we drink and we swallow through the throat, to say bread and wine, As the apostles did and yeat say it is no bread nor wine. If it be altered some were best that best can maintain ally to show how and by what words it is changed. By these words hoc est, it is not done. For noman can do more by the virtue of those words than Christ himself. Now Christ by these words declared that it was his body. And not made his body. Then must ye show the other words that wrowght this marvelous transubstantion. Or else we should make Christ alyer who is the fountain of all verity and truth. But souch as defend this alteration of bread rather than they would say that by the words of Christ, Hoc est corpus meum, were not made the very body of Christ. They will expound this verb (est) per fit. And say thus, that by the power of god and vertewe of his words spoken by the minister, the substance of the bread is altered into the substance of Christ body. So is Christ's body made present by this word est. But this interpretation the letter without atrope will not admit. Nether that est schuld be expounded by fit. Nether that the bread should be made the body of Christ, but that it is already the body of Christ before these words be spoken, Hoc est corpus meum. If it be not before he call it the body, why doth he lie then. And call it other wyce than it is. If it be the body as he saith it is by what words of the scripture hath he made the bread te body and the wine the blood. By these words, hoc est corpus meum, there is neither bread neither wine altered. But the text sayeth that the bread is the body, and the wine the blood. Which this new doctrine will not admit that bread should be booth bread and also the it glorious body of Christ. For than duo corpora essent simul in eodem loco. Which indeade reason will not grant. no more then it is possible that a true body may be, and yet ocopy no place. Souch as would defend a wicked and most damnable purpose good reader Clean contrary to the nature of this verb (est) expound it per fit. Yet would they blind the people and say they use plainly with out trope Christ words, and with open month cry out upon such as booht revently godly and learnedly botth writ use and speak of the sacramentzes and say they be heretics people depertid from god and all virtue. When they them selves use such a trope as the scripture from the beginning to the latter end, never useth se there trope in these words, Hoc est corpus meum. Christ said takeye, eat of this, this is my body The pope's doctrine saith, Under the form of bread is Christ's body. Thou sayst that Christ said not so but said that the bread was his body. As no doubt it was, if Christis meaning betaken as well as his words as it must be of every Christianeman and where Christ said est. They understond. Fit and teach Christ to speak, as thowghe he could not for lack of words convenient, express his mind in this matter. But these words of the supper diligently considered, and one Evangelist conferrid with the other with judgement, it may easily be seen, that these words hoc est corpus meum, make no more for the transubstanciacy on of the bread and the win. Then in nova fert animus. Mutatas dicere formas, corpora, proveth, Verbum caro factum est, & habitabit in nobis. For if the bread and the win, be not really and substantially the corporal and natural body of Christ, this word est. Provith nothing at all, and when they interpretat these words, Hoc est corpus meum. An say that under the form of bread is the body of Christ. I will not admit that interpretation. For asmuch as it hath no good ground neither in the scripture neither in the ancient doctors as I shall declare here a●ter. But because they accuse other men for the use of a trope. I would not that they offend in the same. Irequire them to bide still in the letter. And to leave these gloss under the form of bread. With the bread, in the bread or under the bread. Christ used none of these terms nor yet the holy fathers. But plainly said. This is my body that is broken for you and Where as Christ says (this is) they say (under this form) hereys a very plain trope and figurative locution. Men saith that they admit metonomian, and say under the form of bread is the true body of Christ. Thowgh it be asfalse as godis true that they say. Adome thing without senses, is no harbour nor duelling place, for Christ's precious body, nor for the sprit of god. But the penitent & sorrowful heart of the Christian by faith logyth this ghostly and spiritual gests. The soul of man created unto the similitude of god. By faith is made the temple of god. To live in all virtue and godly conversation ffolowing the stappes of Christ, and to exalt the truth of his afflyctid and persecutid church till ye come. Let these that defend this alteration of bread do that themselves which they require of other, and interpretat the words of Christ with out any trope. And then they may the better accuse other men that use atrope. Incase they suppose there troppe and manner of speech under the form of brcade, may better be made god by the manner and fraunse of the scripture, than this trope that we use to call a sacrament, by the name of the thing that is signifiet by the sacrament, The supper of the lord, the lords body, present at the contemplacy on of faith in sprit, spiritually, and not corporally. For asmuch as I trust I have sufficiently declared that the papestes doth use atrope. I would they should name there trope, and prove it to be true by the scripture that may warrant there trope to be good they may not confirm there sayings with an old wives tale and say that the holy father's believed so. For the contrary willbe provid that thauncynt father's believed as Christ tawght. For booth they and every man must be judged by the scripture. Now likewise to the other part of the sacrament. If the will refer this pronoun hoc only unto the sign & ad rem simbolicam. Behold Luk & Paul and thou shalt fee plainly, that neither Christ called the win that the apostles drank his blood, neither, the priest if he believe Luke and Paul should not say, that under the form of win is Christ's blood But under the form of the cup or chalice is the blood of Christ. For Christis words be these. Hoc poculum est nowm testamentum in meo sanguine. Why doth the priest speak of the form of win when Christ speak of the cup and not of the win. If there be no trope to be admitted in the words of the supper (I will not admit this figure continens pro contento) let them prove the goldin chalice, to be transubstanciatid into the blood. And say there remaineth nor gold nor silver. The substance of the gold is changed into the substance of the blood of Christ. And then let them drink the chalice as well as the win. And doubt no more of gods pour in the cup, then in the Bread. For he that said by the bread this is my body. Said likewise at the same time that the cup was the new testament. And bid them drink of it them all, and if Hoc est corpus meum. Can alter though substance of the bread than can, Hic calix est nowm testamentum, altar the substance of the chalice and then as the eat the bread, they should drink also the chalice for these words of the cup were spoken by Christ booth god and man. The same word spoken by the same Apostellis in one spirit, at one time, 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 nowm testamentum I trow, or Christ peradventure and his words, avaylid not as mouche in the gold as in the br●ad. And that were wonder for the Psalmist saith dixit & facta sunt Psal. 148. he made all the world with aworde and of nothing and now should his mighty power be abridged, no god Christian reader he can do now as he hath done before time. Make the thing that he purposeth to make. But to make of bread his natural. Physical and corporal body he never meant it. If he had donde. He would have so made it that thou shuldes have sin it. As thou sayst heaven and earth, he would not be ashamyd and hide his body now glorified more than he was ashamyd to be trayce him self and open his own person unto the wicked companysent from the high priests and pharisees joan 18. it is not therefore as they say. For the scripture doth not testify that our saviour Christ jesus ever tok any other nature than the nature of man, in the belly of the blessed virgin Marie. And until such time as thou sayst the chalice eatyn as well as the bread believed not that the breadis altered more than the chalice. For as of the substance of an old chalice sometime although mass hath been o●ten said with all is made new grotes● So of a new singing loof that hath bin consecrated with hoc est corpus meum sometime hath creeping worms byningendrid. Yea and some time cast into the ffyre and burned as Benno Cardinalis writtithe of Gregory the seventh, other wise called Hilbrandus. Good proof hath been tahen that bread remaineth a●ter the consecration. For by the sacrament poysenid there was an Emperor and Abyshope of Rome poysnid in what subject should this poison remain, in some subject doubtless, for Aristoles school will admitted no accidens, to be without his subject, neither admytony accidens to perish without his substance, and when these men that say the mulled and rot of the bread is nothing every man that hath his senses knoyth it is a manifestly. For so long it may be kept that it will run rowne about th'altar, y●a if man had no senses at all and knew the scripture, it were sufficient to prove that bread remaynid still a●ter the consecration 1. Cor. 11. and there is no papist among them all but will grant this, most foolish and found contradiction some think to be nothing. force them to answer what it is that corruptith. What it is that is moulded, then will they say, it is nothing although ye see the vermynne engendered of the bred creep before your face. If this proposition of aristotel should be disputed an generacio unius sit corruptio alterius. And they would say that the generation of worms in the sacrament were ingendrid of the corruption of nothing, he would not be able in Aristotyles school to answer unto one argument. Farthere it is such ablasphemy against god that every Chrtstiane man awght to abhor it to say that any creature, can have his being of nothing, this is properly the Epitheton of god to be of nothing, but of himself, and if they say god hath made these corruptions in the sacrament of nothing it repugnith the ●aythe that we have in the scripture Gonesis 2. Igitur perfectisunt coeli & terra, & omnis ornatus corum. So that a●ter those ui days wherein god mad the matter of all things, sith that time never thing in this world was made of nothing, there fore we must for the reverence and honour of our saith sck a●athere for these putrefactions in the sacrament. It shallbe the bread. Say what they will both by the judgement of the scripture and also by reason, as for there terms that they cry, sye, upon souche manner of speech and sye upon them, heretics that belyu● it is but bread and no sacrament as long as it is kept in the pyx, it forsith not god for give them they know not what they say. The devil hath closed there yeys, they have neither judgement of senses, ner reason. But this false doctrine Lanfrancus brought devylyshly into the church a●ter that he had optaynid of lo the ix. That the good and godly man Berengarius should be condemn nid for an heretic an excellent clerk of great learning and notable verteus, as platina maketh mention in vita joan. 15. Who tawght and wrote that the corporal presence of Christis body could not be in the sacrament. These men hath conceived in themselves ascertain persuasion of new and late invented doctrine and holdyth the same as a principle of infallible verity. And rather than they would departed one jot from this adulterous doctrines They will grant an heresy not only foolish but also detestable. A worm or mulled in the bread, to beingendiyd of nothing which is so far wide from the faith of 〈◊〉 Christian man that itnedythe no probation. God saith Atanasius the ●ather à nullo est ●actus, nec creatus, nec genitus. God when he would destroy the world with water, by miracle, gathered to gather too of cucry kind that lived into thark of no● that they might in there kind replynis the world again as we at this day see, and mad not every thing again of nothing, no he made aster they ui days at the beginning never othing of nothing. But that the substance of one thing was made by and of the substance of other creatures. Every thing in his kind. Man, by god and man, best by god and best, Christ himself god and man, by god and the blessed vergyne marry. The mulled and beasts that are engendered in the bread if there be no matter whereof they should be engendered, they were no creatures. But whatlerning is this to be preached and defended among the people good Christian reader, to prove some thing, nothing. God of his infinite goddenies restore again his holy word unto the people. And the right use of his sacraments, and give grace unto the people to understand the manner of speech used in the scripture, and to admit that trope and figur● in this holy supper of the lord that best apperteynithe unto the nature of a sacrament. most commuely used and familiar in all other sacraments and to the use of our sacraments. By the scripture, conferring oneplace with other and not to send to the high priest of Egypt or unto the book of bishops decrees to know what our sacrament mean. Let us sarch the scripture and makeit the guide of our study as david did Psal. 119. Lucerna pedibus meis u●rbum tuum, & lumen semitis meis. This we know that as the supper of the lord is a sacrament unto us, so was Pesah unto the Chuldrens of Israel and for our Baptism they had circumcision. As well was the promise of eternal lief made unto them as unto us, as well they believed to be saved by Christ as we. They were of Christ's church as well as we, as well was Christ delyunid un to them in the use of there sacraments, as unto us. But not so openly because he was not then born, nor had not suffiyd the death that there sacraments represented, as ours do declaring unto us what Christ hath done for us that now sittith at theright hand of god the father so that the sacraments of thold testament, and the new in effect be one and give aright censure and judgement of th'one and than are we instructid aright in both. For as all the promises of god from this unto Adame. Semen muli●ris conteret caput s●rp●ntis Gene. 3. unto the last and final promise unto the apostles. Sedebitis vos super sedes iudicantes 12. tribus Israel were made unto the church in Christ, and for Christ, to save souch as belyvid from the course and malediction of Adames sin and to stablysthe the weak infirmities of those that received by faith the promise. god annexed unto the promise, these external signs. Which we call sacraments, that they might set before our yeis the benefitz of god●s mercy dew unto our faith in Christ and were as sea l●s and confirmations of gods promises where he warranted and assured his church openly that he would be her god, and she to be his spouse for ever, made here adowre of lief eternal and gave her these external signs wherein she might always exercise here faith and in sprite have the godly conversation of Christ when she would. As we may have daily in the use of the sacraments though not bodily, yet in sprit, and as verily as we eat and drink Christ in the holy supper, so did the fathers eat Christ in there sacraments no lease Christis body then to be born. Then we, now that heis borne, then to come in ●he flesh into the world, and now in the flesh departide out of the world. As saint Paul saith 1. Cor. 10 omnes eandem escam spiritualem comedebant, & omnes undem potum spiritualem b●bebant. Bibebant autem de spirituali, quae illos committabatur petra. Petra vero fuit Christus. He teacheth manifest lie that the fathers eat in there sacraments Christ to come as well as we that be after his birth in this earth and va le of misery. This was Christ the stone that conjoined the church of the prophets time, with, the church of the apostles times, and mad booth these churches one too in external signs and sacraments, one in effect to be saved in Christ one conserning the substance and effect of sacraments. I would aleyge for my purpose saynd August, who undrestondyth and expoundid one way, and by one figure and trope, these too texts. Petra erat Christus, & hoc est corpus meum. Saving that our faith is not grounded upon saint Augustine nor any other man, but upon the word of god th'only scripture, and also because I mind here a●ter to declare the judgement of Augustine and other of the holy ffathers concerning this matter. Be cause they make with th'old truth against this new papistry. But ffyrst by the word of god we must know what the nature and use of a sacrament is, th'office of a sacrament is this, to show unto us uttwardly, that the merits of Christ is made ours for the promise sake, which god hath made unto those that believe, and these sacraments by faith doth applicat and apply uttwardy unto him that in faith receavyth them, the same grace, the mercy, the same benefits that is represented by the sacraments but not so by the ministration of the sacraments as thowghe they that receive them, were not before assured of the same graces and benefits represented by the sacraments that were amanyfest error for in case the sacraments could give us very Christ the promise of god were in vain, the which always appertain unto the people of god before they receive any sacrament. But they be the testimonies of promise, and declare unto us, for an infallible verity and unto the church of Christ, that we be the people that god hath chosen unto his mercy and that by faith we possessed before Christ and in faith, friendship, and amity with god we receive thief sacraments which or nothing else but abaygge and open sign of gods ffavour unto us, and that we by this livery declare ourselves to live and die in his faith against the devil the world and sin. But he that supposith tho make Christ his and all Christ's merits, by the rereaving of the uttward sign and sacrament, and bringeth not Christ in his heart to the sacrament he may make himself assured rather of the devil and eternal death as judas and Cayn did Matt. 26. Gen. 4. For the sacrament maketh not the unyon peace and concord between god and us but it ratifith. Stablisshyth and confirmyth, the love and peax that is between god and us before for, his promise sake. what is, the most principal, signification, and to what end every sacrament was ordeynid, it may be learned best, by the promise, annexed, unto the sacraments. Qui crediderit, inquit Christus, & baptisatus suerit, saluus erit. Mar. ult. therefore baptism is called a sacrament, because it is, annexed unto the promise of eternal joy, to testify that the promise of grace, verily appertaynith unto him, that is christened yet to declare the verteve of this more plainly. Let us consider the words of baptism, the which conteynith in themselves, th'whole, and somne of the testament, the benediction wherewith we are consecrated, dedicatid and offered unto god, and gods name invocatid upon us, a●ter this sort. I saith the minister by the comanndement of god, and in the place of Christ. Do Christine the. To say do testify, by this external sign, thy sins to be wayshid away, and that, thou art reconciled, unto the living god, of our mediator jesus Christ, & this is the sign wherewith all, god markith all that be living in this world, and his ffrendes, by these means hesealith in thee, th'assurance, of remission of sin, which thou haste first in spirit, received, by faith, and for the promise made unto thy father and his posterity: for the promise of god the remission of sin, appertaynith not only unto the father, but all so, unto the seed and succession of the father. As it was said unto Abraam Gen. 17. Ere firmation of gods benefits towards him, and then to manifest, open and declare unto the hole church (represented by the minister and such as be present at thact) Christ that already secretly dwelleth in his soul, that they may bare record of this love, amity, peax, an concord, that is between god and him by Christ. And for asmuch as all dlspleasure, ire, vengeance an hatred between god, an him, is agreed upon, by thintercession of Christ whom faith before baptism, brought before● the judgement set of god to plead this charter of remission it is th'office of the church which hath an open an manifest declaration thereof to give god thanks for the preservation of his church and for the acceptation of this crystenid person into the common wealth of his saved people. Remembering that only those be appertaining unto god that be thus called openly into the visible church and congregation (except death prevent the act) and souch as contemn this sacrament be not of god as Paul saith. Quos praedefinierat, eosdem & vocavit Rom. 8. When they may be received as they were instituted, and ministrid by souch as the law of god appointed in the ministry of te church no Christian should omit for any occasion the doing of them. But where as such take upon them as be not lawfulli called unto the ministration of sacraments, as where the sayge fame, or mydwiffe for danger of the child's soul will Christine it. It is aprophation of the sacrament and not to be suffered the child shall reyoyce eternally in heaven with Abraam Isaac an jacob for Christ's sake whois merit's apertaynith unto thinfant for his father's faith. This un godly opinion that attribuiths the salvation of man unto the receiving of an external sacrament. Doth deerogate the mercy of god, as although his holy spirit could not be carried by●ayth into the penitent and sorrowful consciens except it rid always in 〈◊〉 cherot and external sacrament. This error hath ignorance brought into church because the ministers this many years knew not to what end à sacrament was instituted. They contend upon certain words of the scripture joan. 3. Mar. ult. How be it understond aright an the circumstannce of the text marked it provit nothing. Nicodemus was aman of sufficient health and age and nocause why he should not receive that holy ceremony of baptism. Marks words appertain likewise cheiffely unto souch as were apt to hire the gospel and souch to be christened. notwithstanding they may like wyce confirm there by, the baptism of infannce by this reason, Ero deus tuus & seminis tui post te. Deducing this argument of those words, to whom so ever the promise of god appertain to the same the signs annexed unto the promise appertain. To thin●auntes the promise appertaynith. Ero deus seminis tui. likewise the signs of the promise. Where as they say that baptism appertaynith unto the salvation of all men that be of gods elects. I grant but not unto every of gods elects I except those that die before they be Christenid, thin●antes of the Christians of whois salvation we may not doubt, of thinfidels infanntes I will temerously nor damn nor save, saint agustayne is of the contrary part against me, how be that holy doctor giveth me leave to leave his wrytingz and bylyve the scripture. If it were my purpose to reason that matter I would get great ayede out of other his works to serve mine opinion. And as for thexcuse of the mydwives' Christening. By th'example of Zippora Moses' wief Exo. 4. that circunsicid in the time of need it may not prove the mid wiffes' fact to be god. For of one private and singular fact, nomam may make a general law. Epiphanius that great clerk libro 3. contra heres, To. 2. cap. 79. proveth mine opinion with strong arguments, Si mulieribus praeceptum esset sacrificare deo, aut regulariter quicquam agere in ecclesia, oportebat magis ipsum mariam sacrificium perficere in novo testamento etc. at non placuit, read the chapter, Moses was in danger of death because he neglected the commanndemet of god which was to circunsice the viii day. Goe 17. As he supposed after the judgement of the flesh it should have hindrid the child's health be cause they had along journey to travel. Souch good intentions contrary unto the word of god wese cruelly revenged diverse times. The sacraments must be used as they be commanded, and to the same end that they be commanded. The ministeri of Christ's church cheyffly dependyth in the preaching of the gospel, and the ministration of the sacraments, and as the preaching of the word is not th'office of awoman, no more is the ministration of the sacraments. To what end and to whom the sacraments must be yeven. saint Paul teacheth Rom. 4. Where he calleth circumcision Sphragida eius justiciae 1. acceptationis in gratiamdei, quae per●idem apprehenditur. It is the Mark and seal of acceptation into gods grace. Reseavyd before by ●aythe and this external sacrament was as the conclusion and sealing up of all that god had promised unto Abraam before. To say inte benedicentur omnes gentes terrae, With many other promises as is expressed in the book of Genesis from the 12. chapter unto the 17. where as circumcision was yeven. For this word. Sphragizo signifieth. Sigillo notare, insignire & concludere By the which word an text of Paul it is manifest, that by the sacraments, gods promises be not first yeven unto man. But that by the sacraments the promise received, is confirmid. For Paul discernit applicationem gratiae, ab ipsa circuncisione, as in the same 4. chapter he she with more plainly. Where he declareth the condition of Abraam, what he was before he received this sacrament, proveth him first to be the friend of god credidit Abraam deo & imputatum est ei, ad justiciam. As aman first assured of god he received this sacrament, and sawght not first to find him in an external sign. So doth almen at this day if they marked what is required of them before they receive any sacrament. There is not so munch as the speechless infant but by his parents is bound to give account of his faytk, before he be Christenid, and as joan sait 1. cap. dedit eis utliceret filios dei fieri, videlicet his qui credidissent, in nomine ipsius. So that none is admitted unto the sacraments but souch as be gods ffrendes first by faith. Abraam credidit. Abraam believed. Thinfant believeth, Cornelius believed Acto. 10. and as one came unto the sacrament our father Abraam as the friend of god. So cummyth all the wo●old that follow his faith and confirmith gods promise with an external sign as Ishall declare more plainly from the first sacrament unto the last, Adame offered sacrifice unto god so did Abel, Genes. 4. they had certay manifest and open sacraments given unto them by god, that there oblations were acceptable, because the sprank out of the fountain and lief of all good works from faith and the fere of god, Abe●les ●amme was by miracle burned with celestial fire, and Caynes sacrifice nothing accepted to brothers having one father and one mother what should be the cause that one received an open an external testimony of gods love and not tother Paul declareth the cause Ro. 14. Ebre. 11. sine fide impossibile est placere deo, accedentem ad deum oportet credere. Abel because, before the sacrifice, he was accepted by faith into gods favour the religion of his heart was declared openly unto all the world. Cain that although god would be pleased with an external ceremony, with out an internal reconciliation, was openly declared to be an hypocrite with out faith or any godly motion. Therayne 'bove yeven unto No was a sacrament of gods and confirmed thes words. Non adijciam ut amplius maledicam humo propter hominem. Ethoc signum ●oederis quod ego do inter me & te, & inter omnem animam viventem quae est vobiscum, in generationes perpetuas. Arcum meum posui in Nube etc. Gen. 9 had not Noah first belyvid the promise of god and been accepted into the favour of god this ark in the clluddes had as munch edified him, as all the miracles that wrowght by Moses in Egypt before Pharaoh Exodi 7. 8. 9 10. 11. Pesah Exodi 12. nothing avaylid, no nor was not used without the due circunstannces there prescribit, that souch as eat of it were first instructid what it meant, an but in remembrance of gods benefitz an mercies unto them an then as people of godlynis an godly religion, they eat it with thanks. What is theremore to be said. As the promise of god is received by faith, so must the sacraments be also. And where as faith, is not no sacrament availeth, Reed 8. chapter of th'acts of the Apostles. And confer Simon magus. With the queen of candes' servant, and Mark what d●fferens is between him that looketh to find Christ in an external sacrament and him that cometh with penitence and assurance that god is his through Christ. Thone Simon would have had the power to have yeven the holygoost to whom he list, not for his belyffes sake, but for money. Peter said, Non est tibipars, neque sors in part hac, the queens servant converted from the boten of his heart, belyving the preaching of Philippe, would be 〈◊〉 Christian also utwardely. Said unto the servant of god. Ecce aqua quid vetat quo minus baptizer. Dixit Philip pus, Si credis ex toto cord, licet. If thou believe with all thy heart, it is Lawful. The godly man s●yd. Credo filium dei esse jesum Christum. Ibelyve the son of god to be jesus Christ. Thus first assured of Christ, took openly. Christ's ●euery. The same diversity may be seen Mat. 26 Mar. 14. & Luce 22. by judas and the rest of the apostles concerning the receiving of Christ's supper. So that I prove here by that all sacraments appertaynith unto none but, unto souch as first receive the promise of god to say remission of his sin in Christ's blood, of the which promise these sacraments be testimonies Wy●nysses. As the seal annexed unto the writing is a stablyshment an making god of all things cō●●ynid and specified within the writing this is used in all bargayns, exchanges, purcheses an contracts. When the matter intreydyd between too parts is fully concluded upon. it is confirmed with obligations sealed entrechangeble that for ever those seals may be awytnis of souch covenants as hath been agreed upon between the booth parthes, and these wrtingz and seals maketh not the bargain. But confirmith the bargyn that is made. Noman useth to give his obligation of debetr, before there is some contract agreed upon between him and his creditor. Nomam useth to Mark his neyghbores Ox or horse in his Mark before he be at à full price for the Ox. Or else were it felony and thyffte to rob his neyhgbowre, euery●man●usith●to●Mark his own gods and not another man's. So god in the comnue wealth of his church doth not Mark any man in his Mark until such time as the person that he Markith be his. There must ffyrst be had acommunication between god, an the man to know how ●e can make any contract of friendship with his ennymie, the living god he confessith his default and desireth mercy, useth no purgation, nor translation of his sin. But only besechithe mercy, and lay Christ to gage and saith for asmuch as thou hast yeven thy only son for the sin of the world merciful ●ord, hast thou not likewise yeven all thing unto sinners that repent with him. Then likewise lord for give me, and be my god, booth in faith and also in thy sacraments, and as truely shall I serve the during my lief as thes words pass my month, I renounce the devil, the world an sin upon this faith and promise mad to god we be marked in gods mark. An none other wise. For the church ever teacheth amendment of life before he prom ease grace. So god preached to Adam Gen. 3. Esa. 1. Matth. 3. Mar. 1. Recipistite & credit evangelio. Men may not come like swine unto the sacraments. With cry god mercy god ghostly father and you. But he must repent from the bottom of his heart, and leave the things that erst hath been committed against god. The Idolatre his Idolatry. The swearer, his oaths thadulterer his adultery, the drunkard his dronkenies, men that tradith in the world, all false and in just contracts. The slanderer his devilish tongue. Or else never come to sermon nor receive sacrament. But Alas with souch faith as the receive the sacraments in the same faith the liveth, not as people created unto the similitude of god, to obey jousts and honest, but to serve all uncleanlynis and abomination. As it is daily to be seen as well among then that yetlyve in superstition. As among them that professith to know Christis gospel. There living as munch like unto à Christian manes, as antichrist unto Christian god unto the devil, if they that know, at lest way they say the know the gospel will nobetter follow the gospel, let them cast the testament into the fire, for they know to there damnation that will not follow there knowledge. To be achristianes it is not so light as men make it, of all the crafts in the world it is the hardyst, not to prattle and prate of it. But to practise it in lief. For it is a sciens●practyue and not speculative. Consistitin Actione & non in lingua. God give grace these holy sacraments may be more often, and more reverently used, the neglecting of them is to be condemned, munch more, the contempt of them. But every man must be aright instructed why and to what end he useth them as well as to receive them, he that is ignorant of the causes can never judge aright of th'effect, he that knoweth not the cause why god made man. Shall live always like abest, and apply his lief to an other end, than god made it for, to serve him in justice and verteus lief, he applieth it more like adogg and Brute best contrary unto the order of god and maketh the image of god, theymayge of Cacodaemon obeying ever lust that repugnith unto the will of god. So far hath the devil and sin prevailid that in manner there is neither th'one sect of people called papists neither tother called gospelers, that carried for the life of the gospel. Souch custom of isle, hath made so weak, our corrupt nature, that it fleeth all honesty, and honest laws that should keep it in order, and of a spiritual liberty yeven unto us, by Christ in the gospel, we take a carnal lyence and wantonness of lief, so that we make very little or no resistaince at all. Assensus est infirmus, & cor habet contrarios impetus pugnantes cum lumine dtuitus insito mentibus. True or the words of Medea. Video meliora, proboque, deterio ra sequor ac fertur equis auriga, nec audit currus habenas of every thing the principal cause must be knowyne, to say the cause final the which is first to be considered. As in a commue wealth, the final cause of all laws ●nd the commue wealth likewise is to live well. The f●nall cause of phesike to cure the sick well. The final cause of Rhetoric to persuade well. And the principal and chief cause of all the sacraments that be now in the church of Christ or ever where in the church of Christ, is, that theybe and ever hath been, the signs of go des will, an pleasure towards us testimonijs and seals annexed unto the promise of grace. They be not the thing that they represend but signs and remembrances thereof way the scripture diligently Christian reader and sarch for the truth there. God hath bound his church and all men that be of the church to be obedient unto the word of god. It is bound unto no title or name of men, nor unto any ordinary succession of bishops or priests, longer than they teach the doctrine contaynid in the scripture, nomam should give hiring unto them but follow the rule of Paul. Si quis aliud evangelium docet anathema sit he that teachyte any other gospel them Christ's, it must be à cursed. God hath preserved in all captivities and persecution of the church miraculously one book the holy bible delivered the same unto the church and bound the church unto this book. As Christ saith joan. 14. paracletus autem ille qui est spiritus sanctus, quem spiritum mittet pater noie meo ille vos docebit omnia, & suggeret vobis omnia, quaecunque dixi vobis. He saith that his holy spirit shall teach none other doctrine than he himself tawght and the same that he tawght. Therefore with draw thy heart, from this openyon that they would deceive thy soul with all, under the pretence of holy church, they on lybe, the church, that 〈◊〉 holy book the bible hyrith it, learnyth it, and ●olowith the judgement of it. He is à Christian man that leaveth the word of man and keepeth the word of god, Si quis diligit me, sermonem meum servabit, & qui habet praecepta 〈◊〉 & servat ea, ille est qui me diligit joan. 14. Paul commanded, Timothe to be studious in the scripture, and not to study in Talmud, nor darash or other decrees of the Pharisees. 1. Timot. 4. Intend lectioni also Collos. 3. verbum Christi abundet inter vos. To that purpose the holy ghost would the scripture, to be wroten, to detect all falsehood, that gods name might be aright called upon in Christ only, and not with invocation of dead saynces and his holy supper, to be used as a communion unto all men under booth kinds, and not to be made amass of, that blasphemit god, for such as honour the bread there for god doth noless idolatry, than they that made, the son, there god, or stars. David saith Psal. 101. scribentur h●c in generatione altera, & populus qui creabitur, laudabit dominum, to what purpose hath Christ yeven us, his sacraments, and written openly, manifestly an sufficiently, the true use how they should be used in the scripture. When nomam or few men will observe the commandment of the scripture. But rather the dreams and detestable decrees of heretical an pharisaical bishops. And meyntayne there laws in the church, be the never so devilish. It were as god burn the Bible, as to serve, to no purpose, for the holy water boket, sittith in the church at te right hand of the Bible and not so hardy once to melle there till the water conjured call him, and then most the holy bible s●rue like à hand may de awyckid purpose, to colour a stinking ceremony that aspringes my dominie. May prove holy water to be a good and godly ceremony. And hoc est corpus meum, a●ter thinvocation of dead saints is called, to make good the wicked mass. Wherein is not as munch as one thing good saving the scripture, which they abuse to an other purpose than it was wroten for. Doubtless the princes of th'earth unto whom god committith the civil governance of the people, shall sustain thire of god, for there negligent endeavour in this behalf, be cause they suffer such preachers, and bishops, to rule over the consciens of there subjects, where only the law of god should have place. These things should move all Christian princes, to a reformation of these wrongs that god susteynith by taking away his word from the people. The miserable blindenis that the people bein with danger of Eternal damnation, because of Idolatry, should cause princes to rue upon there woeful state an condition. Yea there own estate and princely digni te yeven unto them by god should move them, to remove this isle out of there Kealmes, or else other men will usurp falsely there authority, and pervert thorder of god in the common wealth. Therefore in the most noble an famous common wealth that ever was, the common wealth of the Israelites. Was this order appointed. Num. 9 first god, than his word, the celestial signs the pillar of, fire, and the cloud, which were as guides in there journey to show them wen and where the should camp, and likewise when and which way they should march forward in the journey in the forth place of this common wealth was Moses appointed as supreme head and prince next unto god in the fight place was appointed the priests than the princes inferior, and captains. Then the people, than all things necessaries to maintain this common wealth whetherit were in time of peace or time of war. Now he that consyderith the face of this common wealth. May ●e many notable things, and specially for my purpose on which shall prove that princes sustain wrong by ●ouch bishops as be within there realms. Thowgh that Aron and his sons with the rest of the priests had the ministry of te church committed unto them, yet were they never so bold to make any law for the people concerning consciens or to bring any ceremony into the church without the judgement and knowledge of gods word, and Moses the prince. As it may be well sayn by souch as could not celebrate Pesah in the time appointed, because of certain impediments re●ersid. Nu. 9 this cause of religion, was not brought unto the byshope and pristes to be definid. But unto Moses, who counseled the lord and there upon wysid his subjects what was to be done in souch acase. Reed the place. This declarith that no general council, no provincial assemble, no bishops of any Realm or province, may charge the subjects thereof with any law or ceremony otherwice then the prince of the Land, by the word of god can give account to be good and godly. For the people are committed unto thee, prince, to sustain the right of them all, and not only to defend there bodis, but also there souls. As it may be seen by the complaint of Moses unto god Nu. 11. Curafflixisti servum tuum, & quare non inveni gratiam in oculis tuis, ut poneres onus universi populi huius super me &c. he was so care full, that no law was among then. But that he was able to assure every of his subjects, that god was th'author thereof. Now if we consider the common wealth of Christ's church, in our days, is there any prince that can warrant all the laws of the church to be good and that god is the auctor thereof. No god knoweth they can not do it. And right well iam assured, souch as make the princes believe they are good cannot Bringforth and make good th'author, except the say the devil (auctor of all isle) is th'author. Now to remove this pitiful and miserable ruin of the church let all princes for the love of god, and for the restoring of there own princely honour. Take Moses and the Prophets, the Evangelists, and the apostles to judge whether the yoke of there subjects be tollera, ble or not, if it be not, of gracious petye to remove it, and like aprince, warrant them from all other men's subjection and laws, and let not abyshope be check mate and hail fellow wel● met, if the prince rule the body the byshope to sit in the quere an rule the soul, as in dead there is more bishops Decrees, laws and Statutes in the church, for the soul, then civil laws in any Realm for the body. Where as every common whealth ought to have but too goveruers. God and the prince th'one to make a law for the soul, tother for the body all the kings officers to be minister● of the law made to the conservation of the common wealth, and the bishops to be ministers in techurch, of the law that is prescribid by god, as all justice, Meres, sheriffs, constables and bailiffs. Be ministers of the law made unto them, to govern the common whealth. So must the bishops. priests and all other preachers, be ministers of Christ and govern the people in there vocation according unto the law prescribid by god. As Paul willid the people to judge of him 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 all quis reperiatur, There is no more required of the byshope but that he be d●ligent, and faithful in th'execution of gods word. It is not required that he should make any law for the people. But to preach gods law with all diligens and study. As they do must negligently. The year last passed upon certain occacious at my being in Inglond for lack of expedition of mine affairs I was compelled to remain in A town longer than I would having communication with certain of the citicus of many matters sowgh of my part, only to have occasion to help there pour consciens, from the snare of ignorancy. When I perceived, I had optaynid there willing audience. Idemanudyd of them when there bishop (for of the town the byshope hath his name) preached among them. And the contents of his sermons. They told me that he never preached sermon in the town. jaskyd what deputes he had in the town apayntid to preach, they said none. And Ibelyve it the better, for aslong as I was in that town, there was never sermon, ●amentyd the people, for. I sound a great many apt, and ready, by inspiration of gods spirit, to hire the truth, if they had a preacher. For at one talk and communication, as mouche as they could comprehend they believed, the rest they stood in doubt of. Then I willid them diligently to learn the gospel, to avaynce it in word, and to set it fort with th'example of all honest lief. And told them, that there were, too general rules to learn and know god by, the first, by his word whereby our fathers, before thousands of years knew him. The second was to know god, by his dear son, opened and declared in Jerusalem, unto the world, and that god can, nor will beknowned, none other ways, then by his word, and by h●s son Christ jesus. joan. 10. Here in this town the byshope of the diocese, from the time that he was appointed by the Kings maiestatie, unto that most painful office, he preached neither god, neither the devil. But let his floke wander, as sheep without a shepherd. They say yet all, that there diaeceses be well instructid and governed, and they do according unto there offices. For south as mouche there diligens is correspondent, and there facts, agreeing with there name for they are called diaecesani. Of diaeceo that signifith to govern and to defend. As Absolom facts agreyde with his name. His name signifieth the peace and tranquillity of his father. But his facts was the affliction of his father, and banished him out of his realm. 2. Samuelis 17. so doth the bishops govern the churches committed unto there charges, and defend tem from false doctrine. They be in structed in the pater noster. The creed, and the commaundementzes and hath the sacraments, ministrid unto them (would to god aright) what all this. It is noti nowgh, the may have all these things, and yet nothing the better. Hierome writith of an eremite in vitas patrum. That said, Nullum opus difficilius quam dicere preces deo, no work more difficile then to pray unto god, how be it many men think nothing to be more facile and easy. When Christ saith joan. 4. Veri adoratores adorabunt patrem in spiritu & veritate. The true worshippers shall worship god in spirit and verity. The difficulty (is soon perceived, let invocation be in spirit, to say in the godly motion of th'art, not with the tongalon, nor with hypocrisy. It must be in truth to say, in a true knowledge of god. Directid unto god onliby Christ. And by no dead saint. So that in prayer these too are necessary, a true knowledge of god, and the spiritual motion of tharth. Or else prayer is but inanis battologia & inutile murmur. The creed must wekly and daily, and also the commaundemetes be opened unto the people, there by the may, know god aright, fear his justice against sin, and take solace and comfort in his merciful promises for Christ. Only the commandments of god contain souche acopiouse, and profunde doctrine, that it can never be known sufficientli. Nor never with sufficient diligence declared unto the people. It is the Abrydgment and Epitome of thwhole bible, compendiously containing thwhole law and the gospel. Not one proposition in the scripture, but hath his common place in the 10. commandments. And he that undrestondyth them well is a god Christian man if he follow them, he that undrestondit not them can be no Christian men. There is every man's office and duty describid, what is to be done whether it be to wards god or man. And whether he be, minister in te church, or in the cycle wealth● of what condition so ever he be, there may he learn how to follow his vocation. It is not sufficient for à Chr●stiane man to be live one part of the scripture, But faith is aright persuasion and willing consent unto the hole word of god. For he that saith, Credes in deum patrem, filium, & spiritum sanctum, the same god sa●●h, Ambula coram me & esto integer, What availeth the brag of ●ayth, where as is no verteves lief. He that said, justificati igitur ex fide, pacem habemus erga deum, per dominum nostrum jesum Christum. Roman. 5. Et nulla condemnacio est lex his, qui insiti sunt Christo jesu. Saith likewise, Quod si quis spiritum Christi non habet, hic non est eius. Et si secundum carnem vixeritis moriemini Rom. 8. And as we believe that Christ died for our sins. So must we believe, that he died likewise to give us an Example to die from sin and the concupiscens of the world. Paul saith quod mortuus fuit, peccato mortuus fuit semel. Roma. 6. Peter saith: Cum igitur Christus passus sit pro nobis carne, vos quoque juxta eandem cogitationem armemini, quod qui paciebatur in carne, destitit à peccato in hoc, ut iam non concupiscencijs hominum, sed voluntati dei, quod superest in carne vivat, 1. Pet. 4. He that said unto Peter pasce oves meas joan. 21. And to the rest of all the apostles Matt. 10. Acto. 1. That theyshuld be, ministers of the church, tawght then like wyce how the might please god in there vocation. Said not goblisse abucket of water. Hollow, bow. Candle, bell, chalice, fount or any such begery, Matt. 29. but bid them teach, that he had said unto them: and repeated the same Mar. ulti. Ite in universum mundum, & praedicate evangelium omni creature, preach the gospel unto the world. This was the manner of Christ's ministeri in te church. Before this superstition and Idolatry was hard of. So tawght Paul Acto. 20. 1. Tim. 6. Peter 1. Pet. 5. thus said god to Hieremye Hie. 1. Fili hominis, dedi verba mea in ore tuo. He that speaketh in te church, must speak the word of god. He that will please god, must please him as it is, prescribid in the scripture, or else all that ever he doth, is nawght if the bishop or priest will please god or any other man let him apply, only his vocation oppointid by the scripture and as the scripture teacheth him. If he be adjudge, to keep justice without respect of persons, if alawer to defend nothing but te right. If Aphisiciane, diligently to cure his passion, and not to take so many cures for avarice in his haud, as th'one part, may happen to die whiles he curith thoter, if à byshope not, to have so many parishiss in his diaecesis, as ten diligent learned men can not once in air know the faith of souch fowls as hath the charge of Christ's flock nethet how the pour simple people belivithe. examine souch as are bound to use the secramentes of Christ's church, an among athowsand, there is not one that knoweth what a sacrament is, more than an Ass. And to such the sacraments be not profitable, but damnable. As ye may see Esay 1. yea when they be not used according to there institution. God so abhorrith them as things repugnant unto the law. As we read Heir. 7. Non praecepi patribus vestris de holo caustis. Et Psal. 50. Holocaustis non delectaberis. The prophets by these words declared, that no ceremoniesar required of any man, without the knowledge and confidens of the promise, confirmid by the ceremony or without true repentaynce, and faith, for the sacraments in the church of Christ neither maketh the love nor reconciliation between god and man nor reteynith it not, it must be receive and Kept by one means to say by lively saith. Rom. 5. judas by the sacrament, received not the promise, nor by the sacrament was preseruid from desperation Matt. 26. But he that will be the friend of god and godly use his sacraments must use them after the form prescribid by him only. And know what à à sacrament is by him. To say an body ceremoni, a work of the third commandment. Who saith memento ut diem sabbati sanctifices Exo. 20. and before the works of the third communndement wherein all ceremonies are conteynid must always precead, the works of the first commandment and of the second, an inward faith an certain knowledge of god, and an outward profession of his holy name, to ascertain the church, that he is gods ffrende, and reconsilid in Christ, or else it were a preposterous order to set the cart before the horse. Like as if the Kings majesty's officers, should give his livery, unto him that the King never meant, to take into his service. So to were, his liver without profeit. Thus I desyrid to admonish the good Christian reader of, before I entered the disputation of this most holy cause concerning, the blessed sacrament of Christ's holy passion an death. That he should know that god giveth his gracies an promise of remission of sin only for Christ's sake, which we receive by invisible faith, and stablys the same, by the use and exercise of sensible sacraments. Thewhich in place an tymear never to be spoken against, with tongue nor wroten against by pen. Now that these words, can make no alteration, of the bread an win, nor, make the natural, corporal, nor physical presence of Christ's body. The first reason is, that the words, Hoc est corpus meum, proveth that the bread is already the body, before the words be spoken, or else they misname the thing and call bread flesh. The second reason. If the words and the thing meant by the words be one, th●n is the cup and not the win in ●he cup, the testament in Christ's blood Luce 22. 1. Co. 11. Thirdly if it were the very body of Christ corporally present, Christ's words were not true, for he bid them do it in te Remembrance of him. Now the Remembrance of a●hing is not the same self thing, that is remembered, as many men use to remem hre aweyghty matter, by a little ring upon there finger. If Christ's most honourable body were present corporally in the sacrament it were no need remembrance at all, for the thing present, presentith itself without thealpe of memory. Turn they which ways the list, these words, Hoc est corpus meum, will not serve for there purpose, except they add there interpretation, the best gloze they have, is this, that these words, Hoc est corpus meum, bringeth with them the body of Christ but this is there interpretation of the text, and not the meaning of the text. Pondre every word and first this pronoun hoc. Which demonstrative they refer unto the bread and win only. How be it we may with saint Paul refer hoc unto ●hole action an ceremony of the supper, as well as unto the bread an win. Paul saith not, Hic panis est communio corporis Christi, as although we should think, that he spoke of the bread only. But with plain words saith, Panis quem frangimus, to declare that the bread is not the sacrament of Christ's body, till it be broken unto the church, according to th'institution of Christ a spiritual meat. As Paul calleth it, so that the bread lyffte up over the priests head, nor kept in the box is not the sacrament, but the bread rightly distributid. And in the same place he calleth the bread broken, the table of the lord by the which is understood th'whole institution of Christ's supper. And where men contend so much of this word corpus repeating th'whole hoc corpus meum. Saint Paul the true interpreter of Christ's words, resolveth them thus. Nun panis quem frangimus communio corporis Christi est. Where Christ said this is my body: Paul saith, is not the bread that we break a communion of the body of Christ. Now what difference is between the communion of Abodi and the body itself, and what Paul meant, by this word Coenonia, communion it willbe best known by the process of the text, when we perceive what Paul's purpose was, to prove in the same place. Paul meant in that place, to with draw souch as had rec●●uid the faith of Christ at Cor. ffrom ffesting of souch, a● used to eat of the meats dedicated unto Idols Logismos talis est. His consideration and intention was to declare that it was Idolatryre, to eat of idol's meat with idolaters. And proveth his proposition deducing his argument à comparatis if thisrae lights, in eting the sacrifices dedicated unto god, were participant of the thing that the sacrifices were offered for. Then souch as eat of meats dedicated unto idols were partakers of the same religion wherefore this meats unto idols were offered. The first part of the reason is true by the words that he à legith out of Moses. Videte Israclem, juxta carnem etc. They were sure to be partakers of the temple that eat the meat dedicated into the temple. So were they sure that eat of the meats dedicated unto idols, partakers of idolatry. Therefore Paul 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 idolaters, were like wyce participant of the idolatry. Now the same ways that thinfideles were participant of the devils that they worshipped, the same ways the fideles we reparticipant of Christ's body: in false faith were the knit and unit unto the devil in true faith the fideles unit unto Christ. And as the idolaters did not by hand with the meat dedicated unto idols exhibit and deliver the devil to him that eat of the devils sacrament, so those that eat of the bread broken by the minister, as Christ commanded had not the body of Christ delivered by hand unto them but ●●re in communion and society with Christ and therefore did eat of one bread, dedicatid to be the mystery of his glorious death. So doth Paul's argument proceed that because wear by faith one body mystically with Christ we eat of one mystical bread, to testify the same, Quoniam inquit, unus panis & unum corpus multi sumus, Nam omnes ex eodem pane participamus 1. Corin. 10. Paul in this place put too churches, one of Christ, and tother of the devil all those at Corinth that were of Christ's church, came unto Christ's sacrament, participated and communicated with the company and society of Christ's body, souch as were infideles, or such as were neither hot nor cold associated themselves with like unto themselves. And so declared manifestly, that they were of the devil, as the other were of god, not that the devil was yeven I say by hand (peradventure he had other businis at Ephesus or other where) but it sufficid him that his membres assembled to gather and tie participation of the meat dedicated unto his idols, in spirit communicatid with his spirit. Repet again the proposition of Paul 1. Corint. 10. Panis quem frangimus nonne communicatio corporis est●in this word communio dependyth all the weight of Paul's argumentation. I have showed what communion is and which ways it is made by a sacrament, concerning god, or the devil in this place of Paul where he calleth Epulas immolaticiorum esse daemoniorum Coenonian & illarum convivas daemoniorum Caenonous. As communio in one place is taken in this purpose of Paul, so must it be taken in tother, or else Paul could prove no conclusion at all, by reoson of aequivocation of the worde● And though the word communio be indifferent and may be taken both actively, and passively. Vtapud Latino's. Communicare dicimur sive al●s imparciamus aliquid, sive ipsi cum al●s in participationem ●eniamus But in this place of Paul it cannot be taken actively, as men say, that the minister doth exhibit, and give, by hand, the corporal body of our most blessed saviour jesus Christ. For in case Paul had mentony exhibition, dystribution or deliverance of Christ's body. He would have declared his mind a●ter an other sort. And have said: we are one body, and that for the distribution and delyveraynce of Christ's body: and not have said we are one body, and that by the participation of one bread. These words showeth plainly that Paul meant nothing of giving or distributing of Christ's body. But ●awght the Corin that souch as did eat of this holy sacrament according to th'institution of Christ were partakers of the spiritual graces and communion of Christ's body and blood represented by the bread and as Christ was not really ner corporally present in those sacraments and sacrifice of thisraelites that signified Christ to cum. But by faith in effect they received, the thing ment and represented by the sacrifices. So like wise we, though that glorious body of Christ, be in heaven, that this holy and most honourable sacrament representyth, yet when with true penitence we receive the external sacrament, faith receavithe th'effect of that precious body represented by the sacrament. This is Paul's doctrine, he meant of no delyverayncener exhibition of that body ascended into heavens there is no place of the scripture showeth the nature of Christ's supper better than this place of Paul whose, purpose was only to destroy this error among the Corinthions, that was repugnant to true religion, such as had professed one god thowght yet they might eat an drink wit in●id●lis of of souche meats as was offered unto Idols. Paul denith it, and saith noman can be the member of too contrary churches, I would such as god hath yeven knoleg unto, what is true, and what is false, would l●kewice remember these words better and refrain from the doing of souch things as there own conscience is persuaded, to be isle, they be to favourable unto them sel●es a great deal and extenuat godes Ire ad displeasure against Idolatry, to mouche. They will not be able to make good there act at the coming of the great judge to judgement. To save a little muck and inconstant treasure of this world, and to offend the majesty of the living god, that hath poor to lost booth body and soul in eternal fire. Better it were to ffolow the commandment of Paul. Charissimi fugite idolatriam. Vobis prudentibus loquor. God hath ye●en unto many men this prudence, to know that the mass is isle yet as isle as it is, they let neither to say it, nor to hire it which is very Idolatry, and shallbe cruelly revenged with out they amend Thenature of man by the infection of original sin, is so corrupted, and the heart so oppressed with contrary mo●ions, and violent resistaynce unto virtue, that men never consent so willingly and stead fastly, unto the knowledge of virtue as they should do. Rom. 1. S●d u●ritatem dei in iniustitia detinent. This knowledge that men hath of god is deteynid with injustice, as prisoner captive, it can bare no rule, in the soul for the impetie of injustice which repugnith this true knowledge. The man is drawyne with his own lusts, and love of the world, unto the contempt of god and consentith not unto his true knowledge, nethere unto the law that for biddeth all dishonesty and Idolatry. This aversion and malicious obstinacy of the will must be daily mortified, or else it will work thine eternal displeasure, and make thee, the evela sting ennymie of god. Lament abuse of knowledge and that thou consentist not as well and assoon to the iugment of reason and follow it in the principles practive as speculative. Nomam douttith of this principle too and too, to be four. ffoure and four eight. With all other geometrical and physical principles. Men doth not only acknowledge them to be true, but consentith unto the same knowledge. The other should be likewise as manifest, and as soon consented unto as these. To say th'whole naturalle diversity of all things honest and dishonest, and this light in man's reason, the philorophers call noticiam pri●ciporum. And man should consent unto these principles and knowledge of them, scilicet deo obediendum esse. Adulterium est vitandum. Honesta pacta sunt servanda, quod tibi, non vis fieri, alteri ne facias, thes. I say should be assoon consented unto, as to consent quod bis quatuor sunt octo. The knowledge remanyth of these things but the assent is infirm, by reason of contumacy and rebellion of th'art. Of all enemies an Ennymie most to be feared, whom Paul describit with these words sensus carnis, inimicitia est contra deum, ann horrible description of man's natures, that it is the perpetual ennymie of god, and will not be subject unto the law of god this infirmity, maketh that men be ner hot nor could, cannot tell which part to take, in there chamber to profess god where as none can bare record but amusse, nor none edified by his knowledge, Abroad in the world, where as god should be spoken of they know him not but as wiss and discreet men. Will do then as the most part of people doth. And would all were well, though not long of them, for they will Keep silence, for ever, rather than to speak as they know, yea and with there example stablish the thing, that they know is nowgh. If god be god wy are people for fere so ashamyd to confess, if he be not god, let him go. God abhorrith such as be nor hot ner cold. If Christ's body be in heaven wherefore is any man so hardy, to resort unto the place where as the priests of Baal, make appease of bread booth god aman and teacheth people to honor it, why doth they not consent unto there knowledge, and follow it he that is partaker of the sacrifice in the altar, is Partaker of the religion, meant by the sacrifice, and those that be partakers of like signs and sacraments, be declared there by to be the membres of one church. Wear unit and knit to gather, made one by one spirit of ●ewyth, wyh should we break this knot by external ceremonies, we are not made by eating of Christ's body corporally, neither the scripture teacheth of no souch union between him and his church. But by the spirit of god received by saith, as thou mayst well perceive how god thee, father and his son our saviour, hath giving this office and defence unto the holy spirit like god with them. Remember thy creade. Credo in spiritum sanctum, sanctam ecclesiam catholicam. Sanctorum communionem, and think that it is by the yeving of gods spirit into our hearts for the most merciful death of Christ that maketh, this communion of saints, which is the church of Christ, and thus all ready conjoined with god, we receive the holy meat of his blessed body in spirit by faith, not to make the union between god and us but confirm the union in ourselves, and to show the league of amity unto the church. And to understond the bettet what this word Caenoniae, communio is Red the fist chapter of the first epistle of Ioan● where as this word communio is 4. times rehearsed. There shalt thou see the communion between Christ's body an us, how it is made and by what means. And then shalt thou see that Paul 1. Cor. 10. and joan so well agreeth ●o mine interpretation, that the Christian reader willbe satisfied I trust in the lord, for as all the true subjects, sworn to the King by there faith and alegaynce, are priest, and ready, where so ever the se the Kings Banner spleyde, refort there unto and say, what so ever the King hath to do, or with whom so ever he hath Ennymite with all, I will associate myself, to be of this part, tide what betide may, hap well, or woe. Unto this prince I unit my lief, and death, the cause. He is my lord, the making good and reason of the cause. I am his sworn subject faith yeven, and mi consciens bound. Therefore to manifest mine obedience and love, by this banner I procleame lief and death against his contraries. So those that be Christ●s, when they see, the banner of Christ the holy supper and sacrament of the death that won the victory of death and the devil, they will there live and die, with this banner to declare there obedience, they that be not of Christ, they care not under whois banner they be● so the avarice mind, and detestable love of the world be satisfied it is good enough to them, with y●y. For south and nay for south, as inconstant as the wind like unto the bishops laws in Inglond, that ten times hath been changed, sithence I knew the right hand from the leffte, and yet were they proclaimed as most certain and infallible verities. With great penalty as mouche as jieve wz worth. But what man willbe so made to lead his conscience by souch inconstant persons, that hath laws to dam, one year and to saw an other that, that is good and catholic this year, shallbe heresy the next year. They be more inconstant than the wind, our lord of his mercy amend them and give them grace to know there offences. And to promote the only word of god. And theach the people, thereby to know god and his sacraments. They would stablish the carnal presence of Christ's body in the sacrament, by the words of Christ joan. 6. Panis quem ego dabo caro mea est, quam ego dabo pro mundi vita. The bread that I will give, is my flesh which I will. Yeve for the live of the world they say that the first part of Christ's words, is a promise unto the church to eat his precious body In the sacrament, Panis quem ego dabo, caro mea est. And that Christ performed this promise in his last supper, when he made the bread his bodye● And the rest of ●he words, quam ego dabo pro mundi vita, is a promise that his should be slain for the redempcyonof the world. Thus they interpretat the words of Christ, because dabo is twysse repeated. By the first dabo he promised his real and corporal body in the sacrament. By the second dabo he promised the death of his body, so that they would, these words, Hoc est corpus meum, should be the fulfilling and delyveraynce of Christ's promise joan. 6. Panis qu●m ego dabo caro mea est. Read the hole sermon of Christ joan. 6. and then thou shalt perceive that this interpretation cannot be admitted. Christ meant to bring his audience unto the knowledge of ●aythe, that they might be partakers of gods promises through him only. And showed them that he was the bread of consolation and solace, to satisfy the consciens of every Hungry and afflicted person. Ego sum panis qui de coelo descendi, si quis ederit de hoc pane, ui vet in aeternum. Etpanis quem ego dabo, caro mea est, quam ego dabo pro mundi vita. Now Mark the words, the bread that I shall give is my flesh, he promised to give the bread by these first words, that was his fles ●e. But how to give it to be eatyn, or to be betyn, to be invisible in the mouth of the apostles or visible with all opprobry and contempt before his judges, to be life uppe over the pristes head, and there sacrificid. Orelse upon the cross to sacrifice himself. Christ that always, promisith with the thing promised, how the thing promised may be reseavid, and used prescribith the manner how and after what sort he would give his flesh unto the world, quam dabo pro mundi vita. I will give i● for the life of the world his body rend and torn upon the cross, was the form, and manner how he would give it for the life of the world, not to be, in the sacrament. But to die upon the cross. As this relative quam declarith, quam ego dabo pro mundi vita. The same fl●she that he spoke of in the first part of the sentence. Panis quem ego dabo caro mea, of the same he speaketh in the second part, quam dabo pro mundi vita. And as th'one part of the sentence speakith of his body to be s●ayne and not eatyn, so doth tother this may be provid by Christ's words ●n the same place, for he speaketh of his body that should yevelyve unto the world, which only is by the body slain, and not eatin as Paul saith Rom. 6. Ebre. 9 10. as for the sacramental eating, where as Christ's institution is truly observed, there is nothing but Amemory of this death where of Christ all together spoke in the 6. of joan, and interpre●atith many times in ●hat place this word eat, for believe, qui confidit inquit mihi habet vitam ęternam. Nether the repetition of this word dabo is none other thing then accustomed repetition of one and the same thing, by more express words. It is no marvel that people for lack of knowledge and the holy spirit of god, so obstinately defend the carnal and bodily eating of the body, for Christ with all his words could not bring his carnal audience to a spiritual undrestonding. As he meant: thes words, Hoc est corpus meum, & panis quem frangimus, nun communicatio corporis Christi est● Etpanis quem ego dabo pro mundi vita, must be taken as Christ meant them, and as they may best agree with tother places of the scripture. wonderful detriment should our fait take, if the● see words should not be taken with convenient tropes● and figures, with out atropelo what should follow, Christ's body to be. Pantotopon, Christ must have so great abody as might fill heaven and earth, if it be corporally present booth in heaven and in earth. Also it were invaine to look for him at the day of iugment or to complain that the spouse is taken away from us. For as the say, they have him sure enough in the pyx, and will have till the woroldes end. If it be true. I will say no more. Ind venturus i●dicare ●iuos & mortuos, it nedithe not to be live that heshall cum from heaven to judge the quick and dead, but to believe that he shall come out of the pyx, that hangith at every altar now her invisible and then, shall be sensible. But how can this learning agrey with the scripture that saith, Videte & palpate, quia spiritus carnem & ossa non habent, quae me videtis habere Luce 24. how do●th this learning that saith Christ's body to be every where agre with the words of thangels, Surrexit non esthic, venite & videte locum etc. Mat. 28. Pauperes hab●bitis vobiscum, me non habebitis. understand the words, hoc est corpus me●, without a trope, and there shall follow souche conttadiction in the scripture, as may not be admitted better it is, to understand one place, by many, than many should be made false, by the mistaking of one. They would agree these places, with invisibiliter, & modo celesti. To say that Christ's vere natural body is here, but insensible. And doth ocopy, no pla●e, althow it be as very natural and true abody, as man's body is except sin and immortalite● Sed hoc dicere facilius est quam docere, it is not sufficient to say, but to prove that they say this argument cannot be denied in Aristoteles school, Corpus est, finitum crgo est in loco● if Christ have atrew body it must occopy place, in the sacrament it occopyyth no place then it followeth it is not there. Other probation have then none. But only the sound of these words, Hoc est corpus meum, the meaning of the words be against them. Aman may not take the letter, with out the sense in amater of weight. Cicero thetnick so willeth. Semper autem in ●ide quid senseris, non quid dixey ris eogitandum●. lib. office Because we should never be troubled with these gloss, invisible insensible, and myraclousment. He caused his immortal and glorified fle● he, to be senseble to chid and tried by the fingers of Thomas joan. 20. As for the words of Paul ad Ephes. 4. Philippen. 2. that seem to show Christ's body now glorified to ocopy no place. I refer it to the judgement and faith of the Christian reader where Paul meant any such doctrine or not, qui descendit, idem ille est, qui-etiam ascendit, supra omnes coelos, ut impleret omnia. Thauctors of this doctrine, doth al●ige the text in A● rung sense. For the scripture in many other places, doth confess Christ to be ascended Into heaveus. Therefore it is verylik that Paul would, not set him out of heaven. But rather by these words he ascended above all heaviness, be would amplyfy the unspeakable joy of those glories that his most precious body possessyth. The which in th'earth was devased and abjected unto most vile ignominy and contempts so Paul declarit● these too contraries● most vile in th'earth mortale● most glorious in heaven immortal. Illud ascendit quid est, nisi e●iam quod descendat prius in infimas partes terrae? Etaddit, qui descenditidemille est; qui acendit supra omnes coelos. Paul doth way these to propositas and setteth one against tother. In infimas partes terrae descendere, & supra omnes coelos ascendere. And he that will gather by these words, of Paul souch an argument. Christ ostendid above all heavens, thereforun he is in no place, for out of hevean is no place. Then may, likewise gather of tother words this argument. Christus in infimas partes terrae descendit, ergo nulnullum locum habuit in terra. But Paul Christian reader meant no such subtleties in this place, is holy intention was to declate booth his inspeakoble contempt that he had in this world, and also his most glorious loy and honour that now the body hath in heaven, and doth interpretat himself ad Philip. 2. qua propter & deus islum in summam extulit sublimitatem etc. my faythiss that his blessed body, is in heaven and doth abide still in heaven, and not our of heaven Christ said, Vbi ego sum, ibl erit & minister meus, Erimus autem in coelis, non extra coelos, aut supra coelos, extra omnemfci licetlocum 1. nulllbi. Paul saith: Nostra connersatio in coelis est, ex quo exspectamus & salvatorem. And doth likewise the same. 2. Corint. 5. this is a tr●w faith which I believe. And where as the call Christ'S body athing celestial and Divine true it is immortal and delivered from all mortal qualities according to Paul's words. Ro. 6. Vivit Deo & ●ultra non morietur. What can be in ferryd hereof, the fruit of the blessed virgin hath not lo oft his humanity, but in heaven his body is as very true ●●●eshe an blood as it was hanging upon the cross immortalle and yet very man. And so in this manhood sitty the at the right hand of god. Seleuciani did deny that Christ in his flesh did sit at the right hand of god but the Christianes' believe the scripture. It is the nature of a contentious, arrogant and prode heart 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 have none other word in there mouth, but the holy word of god, the plain and manifest text, the holy ghost is the best orator of all, noman can speak more plain than he. He hast he most apt and convenient words to express his mind with all. And when his wrong conceyvid opinion must be defended, he s●ttyth the words of the scripture in the ffore ffrount against his contrary, he clea vith fast unto the letter will admit no interpretation but as he pleasyth, no collaction of places, he careth not whether it agree with other places, so the word sound for his purpose. Which hath been the destruction of many ffamous and excellent clerks, as Ishall repeat the names of afew, to school the Christian reader in the fere of god, for it is not, learning, nor wit, that preserveth the faith of à Christian man, but gods singular graces, which must be daily prayed for that by affection he embrace none opinion, what men so ever he is fantysid unto. But say with David turris fortitudinis nomen dei. Antropomorphitae● Said that god that made man was like unto martall man. And tok occasion to ere by these words Genes. 1. faciamus hominem in imagine nostra secundum similitudinem nostram and doules the words without atrope sound even so but thexcellent divines, that knoweth by the scripture what god is and what man is, will straight way perceive that there is ● tropo●e, and by the hole understand the part to say the soul of man. Confer not the words of Moses Deut. 31. with the other places of the scripture. Pono ante te bonum & vitam benedictionem, & maledictionem, elige vitam ut vivas etc. and then were the pelagians doctrine true. Chiliaste by these words of Christ. I will not drink of this win from heusforth, till I drink it new in my father's Kingdom, said that weshuld eat and drink after this lief in heaven. Sabelliam said that god the father suffered in the ffres he aswell as Christ, and took occasion by these words and like, Ego & pater ununsumus, Ego in patre & pater in me Hebionitae said Christ was only man and not god as the lewis at this present doth. By these words, Deus meus, deus meus ut quid dereliquistime. Helvidius by the words of the scripture isle taken conceived awrong opinion of the blessed virgin Marie. And said she was mother of more children than one● Saint Augustine lib. 21. de civitate dei cap. 25. ●●ytith of asort of heretics that said who so ever once received the sacrament of Christ's supper, could never be damnid and defended there opinion with these words, Ego s●m panis viws qui de coelo descendi, si quis comederit ex hoc pane, vivet in aeternum Arius and martion with many great learned men, de●endyd, most detestable heresies, by the mistaking of the scripture therefore no faith ought to be yevin unto the interpreter that rather intendyth to stablish an Error and false opinion, then to confer place with place, that no contradiction be found in the scripture, ner any violation of our catholic faith. saint Augustine lib. 3. de doctrina Christiana teacheth agodly way to understond the scripture, he that will ffolow his counsel, shall not lightly err in Expounding the scripture, he showeth there when the words may be taken and when they may not be taken without atrope. But the more to be Lamen tide, such is now the condition of all men deceived in religion for the most part they will ranther, run still the wrong raze they have begun, then godly to return unto the truth, they will not repent, lest they should seem to have erred, such is the state, and condition of our miserable nature. Where as there lacketh probation of the thing that should be provid, they tarry in the letter isle understand, and turnith themselves ad peticionem principij. Ask how the prove and why they make an alteration of the bread, and what place of the scripture, proveth there proposition: They i'll unto the text, Hoc est corpus meum. And for the probation of the proposition, they aleige the proposition itself. Hoc est corpus meum is the proposition where upon all this disputation and contention dependeth. They must prove by other places of the scripture that those words alter the substance of the bread what union is between the body of Christ and the bread. And how this union is made, and where the scripture proveth. The son of good ●o come into the world to be bread and how he cometh, and what profeit his body made of bread bringyth unto the world, and whether any of the prophets ever prophesid of souch acumming of gods son into the world. Sh●w the scriptere that proveth this proposition, hoc est corpus meum. To have souch asen seas ye say that the conscience of those that ye would have b●lyue this your doctrine, may repose here selfe, in truth and verity of gods word. Or else noman willbe live your doctrine. If Paul had no better fensid this general proposition to the Romans Arbitramurigi●ur hominem justificari per fidem absque operibus legis. Then style to have repetid the proposition. There would neither Jew neither gentle belyvid his word: But he confi●mith the proposition, and disputith the matter so, pro and contra that he confutith all tharguments, that seem to repugn his purpose. These men that would have the bread to be turnid into god an man. Hath none other word but still like the cock cry, hoc est corpus meum, and will hire none other lay, but this is my body so may aman aster the same forth, prove our lady to be joan the Evangelist mother. And say always, what so ever text of the scripture be brought against him as Christ said joan. 19 Ecce matter tua, say what ye list, the ●e words be true. Christ spoke them, they be plain, they need no interpretation, if any man ask a reason and confirmation of the proposition. He may say still, Ecce matter tua, ye must make no reason how it may be●●t sufficit to have the word of god, the manifest text, reason shall not melle with the matter, it is amater of faith. And a●ter this sort, aman may like wyce prove joanne the baptist to be the person of Elias, is not this ameruelous manner of reasoning. When they be asked to prove the proposition, they repet the proposition, that is disputable and so false as they takeit, that thextreme contrary is true. As the scripture proveth and calleth the signis of the most. Divine and sacrate supper of the lord, bread, and win 1. Cor. 10. & 11. Who so ever eateth of this bread unworthily shallbe culpable of the body of Christ These words be more plain to prove the bread, to remain aster the words (as they call them) of the consecration, then hoc est corpus meum, are to make a metamorphosin of the bread. Now if it be the devil's sophistry as my lord calleth it to believe with the authority of the scripture, with the judgement of reason, and by the consent and agreement of the senses, that bread, is bread, and that god chay gith not the just, true, and very body of his immaculate and glorious son in so little arome as too inches of bread. Then is the scripture the devils sophistry which teacheth to believe that Christ's body is in heaven, and bread in the sacrament Act. 1. 3. Mat 16. 1. Cor. 10. 11. This doctrine only hurteth not the faith of man, But also dishonorith the dignity of man's creation where as it was yeven him to be lord of all the other creatures that god made Gen. 2. and more to avail in reason. Now by the malice of man this order of god is perverted, and that, that the birds of thayr●, beasts of th'earth, and fishes of the water know to be a creature man maketh it his god, and provithe himself there by to be inferior unto all other creatures. Which is no small offence, the image of god in man, not to know as munch in asensible peace of bread, as the beasts unto whom god gave only the judgement of senses unto. Then hath they an other defence for this wrong opinion of the sacrament, they say it is done by miracle, that the body of Christ is present doubtless if I saw the body present, and the thing done indeade I would confess the same, and that it were a great miracle to call Christ's most blessed body from heaven with aword. But now herein consistith this hole matter: Miracles of god be open, and th'effect of the miracle so maketh manifest the miracle, that reason is contendyth that god should do his pleasure, what so ever reason would attempt to the contrary. As for an Example the blissed virgin when she hard the messayge of god by th'angel that she should bare a child in here virginite, it passed the capacity of her intendment and although reason knew not how it might be, yet sowghth reason to know the means, how it should be, and said quomod fiatistud, when she was assured that it should be, by noman, but by the holy ghost. She let fall reason and belyvid the words of god● And as she in faith conceived by the holy ghost the sonn● of god wonderfully abou● the reach of reason. So the son of god made man in the belly of that blessed virgin, naturally there incressid, for the space of certain months and declared unto reason the fact that was done against reason. So that reason could not deny but that the blessed virgin, was with child, and had testimony thereof by the mother of loan Baptist. unde hoc mihi, ut veniat matter domini mei ad me Luc●●● with souch à godly greating; as is comfortable for every Christian, this miracle was showed after ward unto all the world, by th'acts that Christ did which provid himself to be the son of god. Now mark unless man cannot comprehend which ways Amiracle is done by reason yet must the miracle be perceived and known by reason. Thowgh the leper Matt. 8. could not know by reason how he was healed suddenly of his diseace, yet perceived he right well th'effect of this miracle. The Apostles of Christ that knew not how so great a Numbered of people 5000● beside women and children should befed with 5. loves and too fishies Matt. 14. Mar. 6. Luc. 9 loan. 6. the miracle that passed there reason, was showed, not only to there reason, but also unto there senses. So all the world that was inade of nothing, against reason by miracle is declared manifest unto reason and senses a● we see at this day. Now if they would prove Christ's body by miracle to be present very god an man in the sacrament, although reason cannot comprehend how it may be, yet let them sh●w unto reason and unto the senses that it is so, than men willbe live it. And not before. Let them show me any miracle that god did upon the earth like unto there invisible miracle. All the world saith the bread remain and no body of Christ present, yet say they it is there, is god so mouche thenemy of man, to give him his senses to his destruction. No he hath of his abundant mercy yeven them to decern, whit from black, soware from sweat chalk from cheese, the glorious body of Christ from the sign of a sacrament which is bread. There miracle in the transubstation of bread, is asmou●h a miracle as the miracle of him that saith he will make hole amannes blind jy, and yet the blind man saith nothing the better. God useth no such blind miracles. But mad every thing for man marvelously because man should honour him in his works. According to out faith, Credo in deum patrem omnipotentem, creatorem coeli & terrae. It agreeth as well to make the body of Christ present in the sacrament without his corporal qualities, as to make a great fire without het. another gloze is there, which Eckius useth to defend the alteration of bread with all, and saith although Paul call the body of Christ bread, yet it is no bread indeed, but the very body of Christ, and attemptith to prove his saying by the road that Moses used in Egypt. Before Pharo. When the rod was turnid into Aserpent yet was the serpent called still arod. This simile proveth nothing, for when the text saith, sed devoravit virga Aharon virgas illorum Exo● 7● there remaynid nor form not figure of Arod, but of a very horrible an fearful serpent. If this place serve to prove th'alteration of bread into the natural body of Christ let them show me the form of bread changed, into as natural aman, as therod was changed into a natural serpent and then iam content. I will not dispute, of the name so greatly although they called ffleshe and blood, bread but they must make demonstration of Christ's body unto th'external senses, as Moses made of the serpent unto thygypcious. When god called our first father, Adam, because he was created of the earth. And Adam said by his wife be hold abone of mine bones Gen. 1● there was neither Adame that had the form of earth, nor Eve the fform of Abone. Thone was aman and the other awoman. How be it they Kept still the name of the thing they were created of. Change the form of bread in the sacrament and make thereof the form of Aman. Then th●se places will suffer the manner of speech right well that aman may be called bread if he be made of bread, as well as Aserpent called Arod because he was see made of arod. But for asmuch as there is no form of the bread changed in the sacrament, believe with the Evangelists and Apostles that it is in matter and substance very bread, how it appointed to an holy use, to be ministered unto the church of god in the remembrace of Christ's death. With these words. Christ tok bread and gave it to his disciples Mat. 26. Luce 22. 1. Cor. 10. 11. These men agree with themselves, in the spirit of god, and teacheth ascertain doctrine, those that defend these mars and transubstantion agreeth not with themselves. And hath nothing certain th'one beat the thing that corrupted is nothing but accidens, tother saith that it is the very substance of bread. Reed the book of innocentius tercius de officio missoe, where as be these words, quod sicut miraculose substancia panis, vertitur in corpus Christi remanentibus accidentibus panis: ita miraculose redire substancia prioris panis possit, de qua generetur vel vermis vel quid aliud tale. Into what substaynnce the water mynglid in the chalice with the win is returned see the mind of Clement in the 3. book of the decretals it is turnid say he into ffleume. God of his mercy deliver his church effrom souche doctrine. Yet have they an other Reason where with the deceive themselves with all and other. The poor of god that can do all things. And of these most holy words: they fframe many à false conclusion. Be cause god can do all thing therefore Imust believe, that the bread in the sacrament is turnid into the body of Christ. I would believe it, were it not against his word. Now against his word he will do nothing, a sfull Christianly saith Tertullian against Martion. Posse deum, nthil aliud est quam uelle; & econtrario. Non posse idem esse in deo, quod nolle it is th'office of à Christian, to know what god can do by the word of god, and not to be curious to sarche what his absolute poor is. He could save the damned souls in hell. But he will not it were against his word, Non remittetur in ho● seculo, neque in futuro. He could have saved Adame and all his posterity other wyce then by the death of his only son. For August. saith lib. 4. de Trinitate. Mors Christi non fuitnecessitatis, sed sue voluntatis & potestatis. But he would not. By the cruelty of his death, he would have us to know how horrible a thing sin is before the face of god, and there by teach us to be ware how we fall into his displeasure, but we be trunks and in manner insensible, nothing moveth us to vertew. He is more curious, then wiss to search to know the thing that appertaynith not unto him to know. It is the next way, not only to bring aman out of the favour of god, but also out of his wit, for he that sarchith to know above the reach of a mortal man shall be confundid with immortal glory of god. Let no Christian heart therefore trouble itself with this question what god can do. But like a diligent scholar learn his lesson in the scripture, what he is bound to do. For the scripture, was wroten to lead us unto god, and unto repentaynceofyle. It was wroten to teach us god and all godlynis and not to move such questions as ingendrithe nor faith nor verteve but contention and discord and words with out end. It was wroten to be judge of all men's doctrine, and to save those that Christ redemid with his precious blood, from all heresis and false opinions: therein is conteynid all treuith and verity. And better was it with the church ●f god when it was only tawght and instructed by it, than aster that any man's decres were brought into the church. Mannis wisdom, giveth as munch light unto the word of god, as a little can dell giveth unto the bright son in the mid day. Yet condemn Inot the holy fathers, that hath wroteso mouche in the defence of Christ's Religion: But give god thanks that he had such organs upon th'earth, that would rather die, then to see the name of god and his holy word to be contemnid of the world. And a no table thing is it to mark the godly fathers in there works where as in the defence of the truth they a league not only the scripture. But also the testimony and Example of the primative church. Not to stablish there faith because it was so used of antiquity: But because they saw, there elders use the word of god in the same senses that they did. As Epiphanius wrytithe of one peter bishop of Alexandria whom the Tyrannt Maximinus put to death: in this Peter's time there was one Meletius that sowed à false doctrine, and said that every sin committed was irremisseble. As the novacians and catharence say this doctrine so prevaylid that the greater part of the people in Egypt and Syria belyvid it. Peter resistit not only by the scripture. But also that the disciples of the apostles condemned this doctrine for an heresy the like may ye read inthistorie of joan the Apostele apud Euseb. li. 3. pag. 60. As Christ is true and his word true, so hath there been always in the church souch as hath followed the trewyth, and in that they have wroten truly we are greatly edified. To see that they and we agree in one faith, and understand the scripture alike, and use the sacraments as they did according to institution of Christ if any error be in there writings we may leave it by th'authority of the scripture and offend nothing at all they wrote not to be judges if the scripture, but to be judged by the scripture. Were it not to satisfy the weak conscience of those that yet be ignorant of the truth (I would not in this matter of the sacrament rehearse the mind of one doctor because we may so fully and plainly know by th'only scripture what the supper is and how it should be used) and think that such as hath wroten of late days to be the first authors of this doctrine, that the holy supper of the lord should be acommunion and no private mass or receiving of the sacrament by one man, no although danger of death seem to require the same. If souch as be sick will needs receive the sacrament, let them receive it as Christ hath instituted it, with souch other as shallbe present at the declaration of his faith. But alone noman may receive it, though his faith be never so good, and the minister never so godly. How be it both the scripture and like wyce the law ci●ile, doth rather improve thact, then allow the doing of it. In this supper we should follow Christ and the apostles, there doing was absolute and perfeyth. Noman for a good intention befide the word of god should add any thing to the doing of this supper. Or take any thing from it we read not that they celebrated the supper in any private house, for any sick person. The words of james seem to defend this religion cap. 5. infirmatur aliquis inter vos? Accersat presbyteros ecclesiae, & orent super eum etc. Unto th●se sy●ke people that he speaky the of, he would like wyce have commanded the bread of the holy supper to have been brought, had it been the manner in the Apostles time. saint paul with many words declareth that this supper when so ever it be celebrated, should be done with solemnity in the church. Cum convenitis in ecclesia in quit, Audio dissidia esse etc. Again. 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 convenitis ad edendum, alius aliud expectet, quod si quis esurit, domi edat. It shall not be prejudicial nor nothing deerogate thonour of the blessed sacrament though it never be celebrated in a private house nor he that absteynith from the receiving of it out of the congregation, nothing the warse Christian man. intime past it was sufficient for the people to celebrat openly this holy supper, and was not used to be brought unto the sick. justinianus imperator. Con●stitu 57● unto tharche bishope of Constantinople M●me hath these words, Etiam prisci●●ancitum est legitur. Nulli penitus esse licentiam domi, quae sacratissima sunt agere, sed publice etc. and in the same place. Omnibus interdicimus, magnae huius civitatis habitatoribus, magis autem totius nostre ditionis, in domibus suis habere quasdam quasi orationum domus, & in his sacra celebrare mysteria, & hinc fieri quaedam extranea catholic & Apostolice traditioni contraria. Sed siquidem domos simpliciter aliqui habere putant oportere in sacris suis orationis 〈…〉 videlicet gratia, & nullo celebrando penitus horam, quae sacri sunt mysteri●, it eye permittimus. This godly Emperor Raygnid Anno domini 500 whereby it appeareth it was not the manner of those days to celebrat the supper no where but in the congtegation openly as the paesah was commanded to be done, never part of the lamb brought unto the sick man. But ●tyn in there congregations as ye read Exo. 12. Num. 9 where as Eusebi●s lib. 6. cap. 34. Ecclesiastes, wrytith of one or too to whom the bread was ministered in there private houses. It was down upon a singular consideration. The persons that received this sacrament in there private houses were before excommunicated by th'authority of gods word, and before there reconciliation fell into this danger of death, by sickenies: the deacon was commanded to minister the bread unto them that in the reseaving thereof they might declare there true penitence unto the church, and die in the promises of god that desireth not the death of sinners. In the time of Cyprian it was used to give the bread of the supper unto children if it were yeven them as a sacrament it was isle. But I cann●● believe it grant it were, I will not follow Cyprian but the institution of Christ I know that he was but aman and had his faults, as ye may see by his opinion where he would such as were christened of heretics to be rebaptisid. We should not yet by this authority, leave th'example of the apostles. Except it be in souch places where as the common ministry of the church is corrupted, and the sacrament used contrary unto the institution of Christ, there every man may in his private chamber with his Christian and faithful brothers, communicate according unto thorder of the scripture. As we s●●ct. 2, 20. how the Apostles did when the Pharisees and priests of the temple contemnid Christ and his ministry as well of the sacraments as of the preaching of the gospel. where as the faithfulles may receive openly the sacrament it sufficith them it is not need to to have it brought unto the syckmannes' bed. For the doing thereof hath done hurt in the church of god, caused many times the poor sick man, to put his hope and confidens, in th'external ●act and receiving of the sacrament, and thowght himself never sufficiently prepared to death, but when he had rec●auid this external sign. And thus was th'abuse of the blessed sacrament. Men say it is neither commanded, neither for byddin by the scripture that the sick should use the sacrament, in there private houses. The words of Paul, Ego accepi à domino etc. with the texts à fore rehearsed, showeth not only how the supper should be celebrated, but also where it should be celebrated. Sufficiat nobis tradicio Apostolica. Let us conform ourselves unto them as near as we may. Would to the lord, that there were no more ceremonies in the doing of this sacramont or any other in the church than the scripture maketh mention of then blessed and fortunate were the poor ignor●t people, that now by te and gnaw the bitter bark and never tastythe the swetnis conteynid with in this external signs, and no marvel: there curates be as wise as they, the blind leadith the blind, into ignorancy, souch godly preacheres hath there mother the holy church appointed, to have the charge of those souls that Christ redemid with his precious blood. Person and vicar, patron and byshope sha●●e wail doubtless this horrible sin to deceive the people of god of his most holy word were the yeverse of benefices, so god unto there ●enentes or poor people of the paryses, as they be unto there dogs and horses it were well. for noman giveth his dog to k●pe, but unto him that hath skyle how to diet him and to keep him in breath to maintain his course. To save him he wax not mange his horse unto him that best can skyle to hand ill him as well in the stable as in the ●eld. Every thing in the world is better provided for then the soul of man. God matiners for the ship. politic men for the commue wealth an Expert physicians for the body, a pleasant coke, for the mouth. A well practysid captain for the wart, none in any affers concerning the body shall be admitted unto any office, but apt and convenient persons the best that may be got: in the church of Christ it is no matter passed of who bare office thowghe he know no more what appertayth to the charge that is committed unto him, than the lest of his pary●he. They take great pain to visit the sick and to minister the sacraments it were better they never came anere the sick with the sacrament, except they knew better, what a sacrament meant and could show them gods promises. Which are not only sealed, but also openly declared unto the church by the sacraments. And to make more open that the mass is no ceremony, nor the bread there used, no sacrament of gades, I will declare it unto the Christian reder by the scripture that teacheth us what the sacrament is and how it must be used. That the Christian reader by reason of th'abuse contemn not the thing itself. Thowgh the abuse of sacraments is condemnid, yet must we not contemn the sacrament although th'abuse of prayer be nowghte, yet prayer as god commaundythe, is good, though win, make men drouke, yet noman saith win is nowght, remove then, th'abuse of every thing that is good, and let the thing, remain style. This is the definition of the lords supper. It is a ceremony instituted by Christ, to confirm and manifest our society and communion in his body and blood until he he cumme to judgement. Every word in this definition is in the scripture, that it is a ceremony instituted by Christ Matt. Mark. Lu●. and Paul testifieth, that it confirmith the coniumction, and society of Christ, and his church these words of Paul proveth. Quoniam unus panis, unum corpus multi sumus. Nam omnes ex eodem pane participamus ●. Cor. 10. and that it shallbe done till th'end of the world Paul proveth ●. Cor. 11. Mortem domini annuncia bitis donec venerit. Now the manner how it was instit●tid, and how it must be used in the church. It is wroten by Matt. Mar. Luc. and Paul in the places afore rehearsed. And Paul by name saith convenientibus vobis etc. would the supper of the lord to be a ceremony of a puplik and common assemblance, and would in this assemblance the gospel to be preached, god to be called upon, in the remembrance and ●ayth of jesus Christ with giving god thanges that he would save us by the death of his son. Therefore it is said, Hoc facitead recordationem mei, do it in the Remembrance of me, what the supperis. And how it was instituted we see by the scripture. Now of the other part behold the mass and bring it to the gospel, then shalt thou perceive it is no ceremony instituted by Christ or his apostles. Nether nothing done therein according to the scripture but every thing contrary unto the scripture. Where as Paul calleth it a communion and would all the church to receive it under booth kinds. They say it is best to be aprivat mass and eatyn by one priest. Paul willeth the gospel of Christ to be preached unto the congregation, they mummul and dream a sort of collects and other beggary unto dead saints as neither profetyth themselves, nor other but blasphemith gods holy name. Yet say they it is a godly thing where as god neither the scripture never meant such idolatry, it is a ceremony insti●utid by more bishops than twenty to the great injury of gods wotd. And thauthors thereof damned eternally except they repented before they departed out of this world, for they noless deceived the people of god than the devil in paradise. He was not content to suffer gods commandment as it was ye●en without à false gloze, ner these membres of the devil would not Christ's church, to use Christ's holy supper as it was yeven by Christ without there devilish and detestable additions yet wicked membres of Antichrist, they must be called the holy church. Thowgh all that ever they intent, is the pest and destruction of the church, and there religion as contrary unto Christ as darkness is to light. And say if there were not such ceremonies added unto the lords supper as they have inthe Mass people should be provoked, to no devotion, nor could not religiously honour that most holy sacrament, therefore say they is all these ceremonies added. Aprofound reason doubtless, as meite for the matter as can be and as far fet, as he that never witted what a ceremony of Christ's to stamentis. But as one that never sucked other milk then of a cow that hath caluid full many a thousand Bulls of led therefore Iwill set before these of the Christian reader the ceremonies of this holy supper conteynid in the scripture and the signification of the ceremony not ffaynid of my brain, but by thexpress words of the scripture and so teach the Christian to love the ceremonies there expressed, and to detest the blind ceremonies of men. Christ the same night that he was betrayed unto the lewis sat at supper with his 12. apostles and among other godly talk in his sermon unto them he said that one of them should be trey him Mat. 26. Mar. 14. Christ that knew th'art of all men saw the treason that judas had wrowght against him and knew that he was at a full point with the jews, to deliver him unto them the matter was ffully concluded upon, and money received. This wicked man, was not yet so far passed but there remained place of indulgence and for yevenis or else Christ would never have admonished him so many times: because god hateth sin, he admovishid ludas in time to repent. But as awyckyd person he contemned all admonitions, desired to finish his treyterons purpose, and after that he had eatyn of that holy supper, he departed out of Christ's company, and with all diligence sowght how to have his admonitour slain. joan 13. 14. declarith more at large Christ's words and facts at this supper. But these words of Matt. and Mark. Shall admovishe the Christian reader what ceremony ought to be used in te church before the use of the sacrament. What te minister should do and what the rest of the people should do. The ministers office is to make à solemn sermon, to admonish every man of his duty and office towards god, and to exhort all men unto godly and unfaynid repentaynce. The people's deutiis every one to prove and examine his conscience and faith, and so to eat of the bread and to drink of the win as Paul teacheth 1. Cor. 11. And so to mark the word of god preached against sin as although god himself spoke it. And remember that when Christ said unto the apostles that one of them should be trey him all were amasid at these words, and with sorrowful countenance th'one beheld tother with great fere who it should be they hard à wonderful sine named, every one examinid his own conscience, whether it were culpable of any such sin or not● and with fere demaundid who it should be this act of the apostles declare what every man's office is that cummith to the sermon, where, by the word of god sin is accused to examine his own conscience, and see that no souch sin be in him that god condemnith by his word. If he be culpable to repent from the bottom of his heart, and desire for yevenis. But now adays when sin is rebukid, ffew men entrythe into there own conscience, but rather into other men's. Suppo●●th that the word of god rebukith the sin of nthers and not his, or els● he iudgyth himself to be no sinner where as ●uery man hath abundannce and to many, if he knew himself well, and such horrible faults as decerue eternal death. A good conscience willbe soon pricked at the name of sin, and be ashamed that he hath offended so mighty alord, and afeard also of his judgements, and diligently amend his lief. The conscience destitute of gods fere passeth not adele of the word is moved neither with fere ner with love, but contemnyth booth god and his worde● as we may see, by judas, not only this sin of obstinacy and contempt of gods admonitions unto penitence. But also very Hypocrisy, as raynith now adays over all the world, men associate themselses in to the company of souch as fere god, cum unto the sermons to hire gods words, and be nothing the better they amend there lief nothing at all. They say it was a good sermon, the man spoke well. But what a vaylith it, that he spoke well and the hearer to lyveyle. What am the better that god and his word b●●holy, or an other man verteus, except I transform my●●yleliefe unto commandment of god and live 〈…〉 nestly nothing at all. They yoies of Abraam Isaac and jacob in heaven appertainith not to such as know only the faith of them. But unto such as obey the comma undement of god as they did. Man must give place to the word of god, when it is told him, and refrain from all things repugnant unto the word, to promote the word that gods Kingdom may reign upon theart. Who so ever prechyte it, hyrith it preached, or permittith it to be preached, except he follow it, nothing availeth him. Those tescripture declareth to be blessed that work the word, and have there medications in the law of god the sermon must not be hard only for to know god but also to ffolow god in his commandments. Beati immaculati in via, qui ambulant in lege domini Psalm. 110. Beatus qui in lege eius meditatur die ac nocte, Psal. 1. thus with an holy sermon Christ prepared the hearts of his disciples unto the holy supper, and not with saying of mass. He exortid them to patience. And to contemn the world, th'one to love the other and th'one to bare 〈◊〉 th'infirmities of thoter, read the comfortable sermon of Christ from the 13. of joan. to the 17. and then I make thy conscience good Christian reader judge, which is the best ways to prepare the wretched and sin full man unto the supper of the lord. And which of booth is to be preferred a sermon as Christ used and his apostles. Or those vile ceremonies that the bysho●es hath brought into the church every man baryth 〈◊〉 other in hand that he lovithe Christ and doth ack●●lege him to be wiser than man. It appeareth not, for if t●ey believed as they say, they would not leave his holy testament seated with his precious blood, and follow the superstition and idolatry, that the testament condemn nithe. This holy sermon should prepare the hearts of such as purposed, to communicate with the precious body and blood of Christ, lest they received this holy sacrament unworthily, to say with out penitence and the fere of god. For unless sin of his own nature be detestable and condemned by god. They that without repentaynce receiveth this sacrament aggrevat and double there sin be cause without condign honour and reverence contemptouslye receive the body of Christ. After this preparation unto the sacrament. Consider the ceremony itself without all men's additions only prescribid in the word of god, and thou shalt perceive the action and doing of the supper preach unto thy senses faith and penitence. Christ took bread gave thanks unto god, broke it and gave it to his disciples saying take ye eat ye this is my body, that is yeven for you. Mat. 26. Luc. 22. Mar. 14. 1. Cor. 11. The eris of the Christian hyrith that the body of Christ was yeven and his blood shed, for his sins. These words and the breaking of the bread between him and his Christian brother, doth certify him that the ire of god was greatagaynst sin, that would not other wyce be satisfied, then by the death of Christ his only son, No godly heart can judge sin to be lightyle, that was purchyd with so meruclous à death and inestimable price. The calamities of man be great and his misereiss wonderful as we daily see. Sickenis poverty, exile bavishement, war not only in the filled with our Ennymies● But also at home with all virtue and honesty, discord, debathe, contention and strife between them, that should be in most peax and concord. Yea daily war in every man's conscience between vice ad verteve. lost of gods. And lost of ffrendes, the greatyst loost of all loostes to be robbed of the true word of god. All these be sacraments and signs of gods displeasure and ire against sin. And we arr troubled and afflictid with these miseries to admonish us of gods judgement and augre for sin. But the testimomye of all testimonies of this great and inspeakable ire is the son of god, sweating tires of blood, contending with the justice of god, and fight against the devil ad sin only got the victory by death. He that is not moved, nor fir with this thinks of gods ire and the death of Christ, in eating, and receiving the sacrament undrestondith not what the sacrament meaneth. Now except Christ should come down from heaven and die again before our faces his death cannot be more lyu ely expressed, than it is in the scripture, he knew what ways it might best be kept in remembrance that suffered the death in his own body, and showed the manner of this ceremony himself, and bid them do the same in the memory of him. Christ preached a sermon broke the bread and delivered the cup unto the hole congregation Matt. 26. Mar. 14. Luc. 22. so did Paul 1. Cor. 11. and then gave thaukes unto god and aydid the power 1. Cor. 16. and this was the memori of Christ's death, and unto this hole action and ceremoni of the sup must these words be referrid, h●c quotiescunque feceritis in mei memoriam facietis. And not to the liffting up of the chalice over the priests head as it is used in the mass. Christ commanded this ceremony to break the bread among the hole congregation, that by the doing thereof the might return unto true repentaynce and think when they break the bread and drink of that holy drink, that as they break the bread and drink of the cup, so it was there sin and there fathers, that caused Christ to die. This ceremony is godly and thus doth the scripture permit to interpretat the doing of the supper, and not to break the bread secretly with per eundem dominum nostrum Christum filium ●uum etc. as they do in the mass. What need hath the priest to break his cake at all if he mind not to departed of it to his neighbour, he might eat it hole as well, it is but an apish contrefeting of Christ to make good the thing that is nowght. Because Christ and Paul divided the bread unto the hole church as Acommunion, they will divid it in there private masses, though it be isle done yet hath it a certain show unto the unlernid of ver tewe. Is not Christ well followed god Christian reader of these men●yes hardly. there mass and breaking of bread as like unto the blessed communion of Christ's body and precious blood, as vice is unto virtue, and false superstition unto true religion. The mass is no ceremony of Christ's supper. But a very profanation of Christ's supper. for this is a true and certain rule all ways to be had in remembrance. No ceremony hath the nature and strength of a sacrament, when it is not used as the word of god teachythe, but contrary unto the word of god: and to an other end, than the word of god assignithe it. The ●ewis and the turks doth use at this day circumcision, yet is it no sacrament. This ceremony pleasithe not god, but it is a wicked superstition damnid by god, and done contrary unto the word of god. Lykwice the mass where as one receiveth the bread and win, the bearing about of the host in processions Keeping of it in the box. Doubtless it is not a sacrament of Christ's most holy body, but a profanation of his holy supper. For of Christ's ceremony it was said. Accipite & manducate, take ye and eat ye, it agreeth nothing with a sacrament that they do. They have not asmuch as one place of the scripture that speaky the of à private mass, bearing it about in procession or Keeping it in the box. Beside that they apply it to an other end, than it was instituted for and make it of no lose value than the death of Christ, who once for all sacrificid himself for sin upon the cross Ebre. 9 10. They cannot tell what this word offer meaneth. When they say they offer the son of god. It is a great matter to offerr him, it is to acknowledge thire of god against the sin of the world, and to submit himself unto this ire. And to be amediatoure between god and man kind, and likewise he must entre the holy of holynis unto god. Therefore it is said Hebr. 9 Per proprium sanguinem intravit semel in sancta sanctorum, aeternam redemptionem inveniens, also: Qui spiritu aeterno seipsum obtulit inculpatum deo. It is an horrible heresy to say that Christ is offered in the mass for sin. Christ once offered himself, it is our office to confess and acknowledge, that only oblation once offered and to believe that by the virtue of it god is pleacid only and all our life give thanks to god for it. Let the godly people consider these things, and conform them selves unto the example of the primative church, and let the new massinges go. I know that many men, gatherit out of the scripture many places. To defend this heresy of the mass. But it Shallbe th'office of every godly man diligently to decern and judge, notha ac adulterina testimonia à veris. The manner of the apostles concerning this holy supper is best to be observed. first in the church there should be rehearsed, some godly lessons out of the scripture in atong known. The people instructed with an holy sermon, not out of the ffestivall nor legenda aurea. But out of the holy bible. Then should there be common prayer. ffyrst for remission of sin, and the mytigation of the pain condign for the sin for although these too concur to gather remission of sin, and deliverance from eternal pain yet doth god many times, punish the transgressors with wonderful afflictions in this lief, as it may be sayen by David, and Manasses with other and to be short what trouble or adversity so ever we see in this world they be sacraments and signs, that god is displeasid with our sins, how be it the priest or minister hath no power to bind man to do this or that, to say this prayet or that prayer his office is only to show by the word of god gods justice against sin, and gods mercy in Christ to such as repent and commit the rest to god. Who some time punishith in this world, and sumn time punishythe not. It is yet the custom of thold church to excommunicate such as were common adulterers, covetous per sons 1. Cor. 5. idolaters, blasphemer, slanderers. drunkards, and extorsioners and such as for fere denied the gospel of Christ. Except they, did open penitence. Which was accommendable use and godly act. done to give other men fear lest they should commit like offence, also it was agodd exploration of the transgressors consciens whether his penitence were true or faynid. But ye must understand that this act and discipline of the church, is but an act polytik and civil to such as hath professid to live in the common wealth of Christ's church in an order lest that the vicious lief of the person should be aslaunder unto the word of god, this open penance apertaynith not unto the consciens or remission of sin before god, which is done only for the penance of Christ. Therefore the church must be diligently intructid of the doctrine concerning remission of sin before god. It must know the differaunce between the remission of the default, and the remission of temporal pain in the which god would many times his displeasure should be known against sin, as in the pain of David and Manasses. There is no church can be governid without this discipline for where as it is not, there see we, no godlynis at all but carnal liberty, and vicicious life. As in the common wealth where a thiffe is as mouche estimid as a true man, à brawler and breaker of the peace, as an honest citicyne, for a conclusion where as virtue is not commended, and vice punished, the common wealth shall soon come to confusion. Theyle doers were all ways punishid and bavishid the company of the god, not only among Christian princes and in the law of god 1. Cor. 5. but also among the greeks and Etnyckis souch as committid murder and incest were excommunicatid. And lost not only there offices in the common wealth but were put out of the company of all honest men and markid with à sign in the upper vestement, that all men might know him to be as he was aman to be avoydid, and none to eat nor drink with him, as long as he bore that sign as it is to be seen by Orestes, peleus, Antilochus. And Adrastus that came unto cresus with the sign of his transgression they had also there execretions and curfis, against these malefactors, and transgressors of honesty. As Phoenix declareth in Homero. Propter stupratam coniugem patris contra se diras recitatas ess●. These things were used of antiquity that men should the more deeply think upon the greatness of gods displeasure and ire, against those that had offended and by that means the more to abhor from souche abomination, the gentiles that never knew god, keep the religion of there idols and revenged the transgression and violation thereof better than the Christianes'. Would to god it were more diligently locked upon. Vice more punishid and vertew more extollid. After this prayer for reconciliation unto god ffolowith. Prayer to optayne the protection and defence of the holy ghost against the devil the world and sin and that it shall please god to govern every man in his vocation to do the will of god and not there own wills then to pray for the goveruers of the common wealth that they may govern and extol the word of god, and defend justice, them for the afflictid church of Christ, that god would deliver his people from the Ravening woulu●s of Antichrist and give then true pastors and preachers that would study to gather together the fflock of Christ so miserable dissipatid and separatid. Then for those, that be ignorant of the truth that god would grant them grace to be saved in Christ with his church. More availeth this prayers unto god than many thousands of men of war to defend the church and common wealth of Realms. As it may be seen by Moses when he prayed, the church of Isreal prevailed. When he seafid it was put to the warst by here enemies. There is not the poveryst in any Realm nor most weak person but may profit the common wealth where he dwelleth very mouche. And help to bring it to the end and perfection that the common wealth was and is ordeynid for. Thowgh he be not able to fight in the filled against man, he may fight at home by prayer against the devil, that moveth war and sedition to destroy the commun● wealth. Thowgh his vocation be not to barerule in the common wealth, yet may he pray that god give graceto such as Rule, to rule well, as the common wealth is commune for all men, so may all men profit this common wealth, if they have the knowledge and fere of god. Thus meant Paul 1. Tim. 2. where he exhortid unto prayer and intercession with giving of thanks read the place and mark to what end they should pray. To obtain th'end of the common wealth and that by express words, Vtplacidam ac tranquillam vitam degamus cum omni pietate, & honestate &c. But hownegligent men be in this behalf all the world saith. I impute a great part of this fault unto ignorancy, that people knoweth not how great and difficile amater it is for a prince and governor to rule godly in his vocation. Nether how great a sin it is to be unmyndfull of such govetners in the common prayers of the church than aster these prayers and invocations there should thanks be yeven unto god for all his mercies. Then the words of the supper r●hersid, and the sacrament distributed to as many in the church as would receive it, and demand to receive it, so with th●kes giving and distribution of souch gods as god hath yeven unto every man for the power to departed, with loy and tranquillity of conscience. This is the ceremony that is à sacrament of Christ's holy body and blood expressed in the scripture and the auctor hereof is Christ himself. Amore godly and religious thing cannot be devised, as ye may see by th'author of it, and by the diligent writing thereof by the Evangelist and apostles, what should cause the people to leave this holy thing where of we be assured that it is good and godly, and to use amass, that hath no certain auctor. Grant it were not yleas it is of all great isles the warst, yet who would for sakathing certain and most religious, for athing uncertain, and superstitious invention of man. Use the sacrament with the same ceremonies, and no more then be expressed in the new testament as Christ did, and it shall pass all the Masses that are orb to be said in the world. Thexternal use thereof where as faith is, may succour an inward and secret desperation of Atroblyd conscience, so that the mind be not destitute of knowledge. Those that to mouche fere and tremble at gods severe and rigurous iudgwent. Knowing that sin merytithe eternal death, the poor conscience thus afflicted by the means of the devil, and horror of sin, taketh not as great hope in the mercy of god, as fere of his justice: is borne in hand that mercy nothing availeth, but by justice to be eternally damnid. Against such imaginations, and perilous temptations availeth greatly the ceremony and use of Christ's supper. For as man is by his senses drawyne to accomplish ●hact of all inward and secret conceived mystheiffe and sin, where as the senses find external matter and sensible occasion to satisfy the will that willithe nothing but sin, so where as à good opinion is conceived of god in the heart, the judgement of man persuaded aright that god is a merciful god and will pardon every sin though it benever so haynovis in Christ, the will that with great difficulty consentith unto this assured promise of god in Christ, is the more constaynid to obey the knol●ge of faith, because the mind is not only inspirid by divine operation of gods spirit that his sins be for given, but also by thobject represented unto th'external senses to say the doing and celebrating of this holy supper where as the very woeful, and cruel tragedy, of Christ's death, is set before the senses with breaking of the bread, and drinking of the cup, declareth that verily all hope of salvation, were passed remedyles, were it not for the pains, traveles, death and bludshedding of Christ where withal he satisfied the ire of god, broke the prison of eternal death and said man at liberty, and lest this thing once don by Christ should fall into oblivion and out of Remembrance, most diligently he himself show it the manner and ●orme how hewould his church might best be kept in mind of this inestimable benefit, gave and institutid this holy sacrament to be used for the consolation of the fidel●s till the woroldes end. And why should any man take upon him to change the testament of him that was so merciful to die for us, and of souch wisdom, that heaven and earth and all other creatures were creatures were created and preseruid by hymn Truly as he would no man should take upon him to change thorder of any thing that he hath made, not to appoint the son for the night nor the moan for the day, the Earth to bringforth the fiishishe of the water, and water the fruit of theart but every thing to remain in thorder and state as he appointed unto them in there first creation. So noman ought to melle in the blessed sacraments, to pervert any order instituted. By god, or say this is good to be added, and this to be taken away: for there imagination, to deck aprist with so many vestementes, and such other detestable pomps and juday call apparellis as is in the mass, and say it is to the glory of god, take the holy communion from the people, and let the priest make aprivate mass thereof is it not asmuch to say as Christ was a foul and knew not how to celebreat the ceremony that represented his own death with condign honour and reverence? doubtless it blasphemeth god. For as he said these words, and would noman should add nor diminish any thing unto them. Germinetterram herbam virentem. Reptificent aquae reptile animae viventis Genes. 1. And as he said unto Abraam of circunsition Gen. 17. unto Moses of Pe●ah Exod. 12. gave the sacraments and how they should be used for ever as he had prescribid, Abraam ner Moses who were of marvelous and singular holinis never addid one lot unto the fforme prescribid of god, they know they could use a sacrament with no more religion, then when they observed institution of the yever. All the prophets that were after Moses time. Were as doctors and interpreters of Moses law, yet never among them all none that added or diminishid any thing unto the sacraments. We have a greater teacher, in our church then Moses was● Christ himself. which gave us his sacraments and the manner how they should be used, the apostles and Evangelist, that be the interpreters of Christ's mind and pleasure, neither in the gospel, ne in the epistles, never changithe one lot of the sacraments, but used them as Christ commanded. Souch now ê day as turn and change the sacraments from torder yeven by Christ maketh Christ inferior unto Moses, The gospel unto the law. And the church of Christ unto the church of Moses. And declareth themselves to be more contumelious against than the lewiss against the law. Every jew knew right well that there sacraments were sufficiently prescribid and tawght unto them by the express word of the scripture. These massers say that they can amend the form that Christ gave, and celebrate the supper with more religion than the scripture teacheth. And of a communion they make a private mass. And defend the same as a thing of all things most holy. Doubtless if there saying be true and there mass of souche holynis as the make it of, we, are little be holding unto Christ. That he would not his church should have the use of the sacraments, plainly known by his testament as the use of the sacraments unto our fathers were known by the law, ffortunat then were those that were of thold church before Christ was born: for they were certain of there ceremonies and sacraments by the express word of god, which cannotlye, but we in the time of the gospel as they say must belive the doctrine and tradition of man, and obligat booth body and soul unto the same, as unto a truth infallible, and prefer it before the word of god. For where the word saith one thing they say an other. The scripture that affirm the supper to be a communion, they say it must be aprivat Mass. Christ said, Bibite ex eo omnes. And so said Paul 1. Cor. 11. they say th'one kind is sufficient for the people. Had any doctor amung the Jews used such Ablasphemy against the law of Moses, the people would not have brought the doctor unto the scoles to have disputid the matter, but before the judge to have had sentence of death against him, that they might have slain the blasphemoure with stones. Unto us that be Christians against Christ's law they may say what the list, and have good thank for there labour. Better ear is given unto the word of man then unto the word of god. Atale of an old tub, better hard than a godly sermon of the new testament. People could never have been brought unto this contempt of god's truth had not the devil, and the devilish laws of bishops takin the word of god from them wherein only is declared the will of god unto us, whatis god, and what is isle, what to be chosen, and what to be refused. A thousand times more ignorauntar the Christianes' of the gospel and of the hole scripture, than the lewis. Never met I with one jew but he could reason familiarly in any book of the old testament as a great learned man among the Chtistianes' in any place of the new testament. Yea and likwice some in the new testament also, and by the New testament with many strong arguments can prove the mass and other ceremonies to be against the new testament. To the great shame of Christian men that thenemies of Christ, know better what is conteynid in the new testament, than those that hath professid Christ, and no marvel for every jew, is able to instruct his own family in the bible and beginneth to teach his child the 20. chapter of Exod. as son as he can speak Aleph. God of his mercy turn them to his faith, and then I doubt not they will more avayunce gods gospel, than we, and better keep the word of god in honour with out false gloss than we. I desire those that defend these Masses and other robbery of gods glory in the church. To make some book of every thing that they defend. Show who was th'author of there doctrine, and first brought it into the church in whois days and what year it was done. And prove there book to be good, by the word of god only, or else noman willbe live it. And that there use of the sacraments is prescribid unto the church by the word of god. And tell us what difference is between a sacrament and the thing signified by the sacrament. Or whether the sacrament and the thing meant by the sacrament be one thing, and what I should iudg● of the signs and what of the thing signified by the signs. The scripture teacheth other wise than the popish church teacheth of sacraments god said unto No that the Rain bow was a sign of the conu●nant between god and him. Gen. 9 sic Abrahamo de circumsicione. Et erit leooth foederis inter me & inter vos Gen. 17. de Pesah Exo. 12. & erit hoedam vobis in signum. Eterit vobis dies ille in memoriam, & celebrabitis eum, pro festo domini in generaiiones vestras. Now let the Christian reader mark our sacraments and the words that Christ used when he institutid them and see, how that Christ alludid unto the sacraments of thold church, he said that pesah should be celebrated and the day of that solemnite kept holy as a memory, of gods mercyedon in Egypt when he killed by his Angel all the first be gotten in Egypt and saved the Israelites. So saith he in the Evangelists by his holy supper. Do it in the memory of me. And paul saith as many times as ye do it ye shall declare the death of the lord till he come, they of thold time kept in memori the fact of th'angel in Egypt and carried not with them always the Angel in the sacrament of pesah but th'angel when he had done his office appointed by god returned again into heavens unto god. Souch as be of Christ's church keep in memory the fact of Christ done upon the earth for the salvation of the world by the death of his innocent body, and doth not Carry à bout in the sacrament the body of Christ itself, for that after xl. days ascended into heavens after that it had done the office that god appointed it unto, to say to be slain upon th'earth, and then to rise again and be exalted into the unspeakableloys of heaven. As Paul saith ascendit ut adimpleret omnia Ephe 4. he ascended to fulfil all things, not with his corpor all presence as some men say, but to fulfil all things that was wroten of him in the law, the prophets, and Psalms and to leave us a sacrament of his blessed sacrifice in the church, to be ameroy of that glorious death until the woroldes end. Which sacrament is not abare sign and token of his death only, as many men imagine as the picture of hercles, is hercles. Or the imayge of jubiter, to be jupiter. But I put asmuch difference between the sacraments of Christ, and all other signs and tokens not appointed for sacraments. As I do between the seal of Aprince, that is annexid unto te writing or charter that conteinith all the princes right and title that he hath unto his Realm, and the Kings armis pentid in a glass window. souch seals annexid unto so weighty writings be no less esteemed, then th'whole right, title, or Cleme that is confirmid by the seal, thowghe the matter of the seal be nothing but wax, not for the value of the matter, for too pence will by ten times asmouche wax. But for the use that the matter is appointed unto. And he that would take upon him to deny the Kings seal in souch à purpose and say, it is but apece of wax it were nolese then treason and a very contempt of the King himself. Because the king hath appointed that seal to be honourable received and reverently used of all men. And as the writings sealed doth confirm and declare the right of the honour unto all he world, so doth the sacraments confirm thassurance of ever lasting lief unto the faith fulls, and declareth the same to all the world. And as the matter, substance, and land itself is not corporally, nor really conteynid in the writing nor annexid to the writings neither brought (when any matter of controversy is for the land) before the judge with the writing no more is the corporal body of Christ brought 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 delivereth unto me the thing that is in his power to deliver to say the bread and win rehearsing the words of Christ's institution, the holy ghost deliverithe unto my faith which is mounted and ascended into heaven the precious body and blood of my saviour jesus Christ spiritually, and not corporally, so doth the merits of this precious body in heaven feed my power wrechid soul upon th'earth, and no contradiction or impossibility for Christ's body so to do. It may be in heaven and yet extend his verteve by the operation of the holy ghost into my soul by the means of faith, which at the time of the receiving of this sacrament is in my soul and out my soul, as the spirit of god is, in every godly heart and out of the heart in heaven with god, so was god at the creation of man unto his awnelyknice in man, and out of man. Yet to make it more plain as the son in heaven doth extend down his beams, and ligthyn the hearth. So doth Christ's body, by faith in spirit, expulse all darknis and sin out of the heart moveth not bodily, but is every where, where faith is spiritually, an at one timer As a man Remaining in one place, may address his thowghts into heaven or in to hell as many times as he lystithe to meditat either th'one place or the other. So Paul exordith the Christian man Ebr. 4. Accedamus ad tronum gratiae, ut misericordiam & gratiam & axilium opportunum inveniamus, Calling the throne of grace our sole mediator: to say the peace maker between god and man. This body of Christ is only in heaven and no where else, as Io saith 1. Epist. 2. so doth August. writ tractat in joan. 30. Sursum est dominus, & iterum corpus enim domini resurrexit, in uno loco oportet esse, so doth the master of the sentence allege his words, and not, in uno loco esse potest, as the later edition readeth. How ffonde doctrine the school men teacheth it is plain. 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 subvertith itself if men Mark it well. For assoon as they have confessed the bread to be the essential, and substantial body of Christ, and the wine, his natural blood they add, sed invisibiliter & ineffabiliter, & non ut in loco, non qualitative, ant quantitative. So doth Thomas aquinas part 3. Quaest 76. and Lombertus lib. sentent. 4. Distinct. 10. sophistically dispute the matter. Is it not a wonder that men will not mark what contradiction is in there words, ffirst the say Christ's very natural corporal, physical, substantial and real body is in the sacrament. The body that died upon the cross. Was burid that rise the third day, that was taken into heavens, and yet they make it with out quality, and quantity, es notis this ameruelous doctrine to say Christ now hat● abody, that is neither great neither small truly if he have now such abody as is invisible, without all qualities and quantites, than had he never upon th'earth à true body, but a fantastical body as they make him to have in the sacrament. But I confirm my faith by the scripture that teacheth of his incarnation and very manhood 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 imagination of Christ's body pass that they speak of to be in the sacrament. And would the Christian reader, not to be moved, with this doctrine at all. But to set saint August. against the master of the sentence, and all other school doctors be the realistes or fformalistes. He declareth plainly 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 bodily from his church, yet with his ayed. Help and consolation he is present in spirit which sufficit until the end of the world, where as we shall s● his glorious body in dead really and corporally that now have but a sign and sacrament thereof which sufficithe to keep that holy sacrifice in memory: and is profitable so that 〈◊〉 Christian man be well instructid what differens is between the sign and the thing represented by the sign, and taketh not the one for the other as saint Augustine teacheth lib. 3. de doctrina Christiana ca 5. 8. and as Paul teacheth Roma. 4. interpretating the words of Moses Goe 17. Hoc est pactum meum. And saith that Abraam received Sphragida justiciae quae per fidem apprehenditur and saith plainly, that circunsition was not the alliance between god and Abraam. But the confirmation of the promise granted and yeven before. And so be all other sacraments, whether they be of thold church or of the New called Sphragides: signs and confirmations quia sunt vacalia, visibilia quaedam & palpabilia testimonia, ac veluti consignationes promissionis dei accept, per fidem in Christo. Therefore it shallbe necessary for the Christian Reader to lern be heart what a sign is and to know the nature and office thereof. Asigne is a thing sub●ect unto the senses, where by is remembered, the thing signified by the sin. This th●ng known men must take heed they attribute no more, nor no less unto the signs than is to be attributid of right. And what so ever verteve be represented by the sign, yet must weiudge of the sign according unto the nature of the sign, As in the time of war if the captain, either by aword, either by holding up of his hand would signify unto the rest of the host when they should march forth, or retire back it is neither the word, neither the beck of the hand, that is the marching for the or retiring back. But these signs declarithe unto the soldiers when they should go back or for the by th'examples of the scriptures I will make it more plain that every man shall be able to judge aright of a sign Red the 10. chapter of Num. Where as the childrem of Israel departed from the desert of Sinai, into the desert of Pharan in war like order, every man appointed unto his captain, and under what Banner he should. Be every man that was of the tribe of juda to be under Nahson the general captain of that tribe, and under his banner. such as were of the Tribe of Isachar to be under Nethanaeel and his banner They of the Tribe of Zebulon under Elyab and his banner, and so forth as it is wroten in that chapter. Now note what a sign is in this place à mark or open token where by every man in the host knew unto what captain and company he should resort and when every man was in his proper place, the one knew by these signs and banners of what lynayge and progeny the other was. Here sayst thou Christian reader, what a sign is, a declaration of the person unto what captain and Tribe he apperteynid. The signs made Noman of the Tribe of juda but declared him that was in that ward to be of the Tribe of juda. Here is the sign and the thing signified by the sign well declared. Now were it isle done to call the banner and sign the Tribe of juda and say the sign were the thing represented by the sign. The sign therefore of every thing must be judged after his nature if it be cloth the to say it is cloth: if Aman should have made a garment of the banner of juda, à sail cloth, or any covering for such things as were in the tabernacle, they would have judged aright as the thing was and called it a cote of cloth. according to the matter where of it was made. When the keys of any cite or● town be offered unto temperoure, or prince, as unto the supreme, governor thereof it is a sign and sacrament of the citicens obedience unto the prince to whom they be delivered, but if any man would ask what the sign of this obedience were, every man would auswer it is a key, or kays, and not the sub●ectes obedience under the form of a knay. Or else say that the City and Citycins be turnid into the knayes or the knays into the city or Citicince or any such like frace. But they know that obedience is in the heart, and a sign of the obedience is the knayes. For in case the prince had no better assuraynce and warrant of the Cyticins obedience, then is conteynid really and substantially in the keys, they might be ffraude allure him with false hope unto the gates of the City, and then bolt the gates within side against him, and not only keep him out of the City, but also by treason put him out of his lief then received he nothing in the keys. Like wyce if any man should fain himself to be the prince of the City and the Cytiens unwares thereof should deliver the kays and affer the deliveraynce know that he is not there true prince, well he may keep the sacrament and external sign of there obedience, but he shall not enter the City any thing the rather. Now with this sign this country fetid prince receavithe not at all the thing meant by the sign. no more then he that was of the Tribe of Dan could make himself of the tribe of juda, with standing under the banner of sign of luda. They say that the sign is not only a sign of the thing, that it signifiyth, but also there is conteynid in the sign and with the sign the thing that it signifieth. That is not so. No sign insomouch as it is a figne can be the sign, and the thing meant by the sign god commanded the Children of Israel to blow the silver trompetes when they entered battle against there enemies that there by they might remember that god had not for gotten them, yet was not the mercy of god and there victory inclosid in the trompetes. So these signs in the sacraments, because of gods promise and contract made with his church, are tokens that god will give the thing signified by the sacraments. Noman therefore upon pain of gods displeasure should contemn these holy sacraments. Nor noman of the other ●t should judge of them more than of right may be admitted, à haid thing is it to keep the mean. Or else we extol te signs over mouche or else to mouche condemn them. souch as make the signs of the sacrament which is bread and win god, committidolatry and knoyth not what a sign is the people are not only abused in this sacrament but also in every other thing used in the church for lack of knowledge. the ringing of the bells, was instituted to con vocat and call together the congregation of the church at a certain our to hire the word of god and to use the holy sacraments. Or else to show when there should be any consultation an assemblaynce for matters touching the common wealth. The thing is now come to that point, that people think God to be highly honoured by the sound of the Bells some think that the sound hath pour in the soul of man the ring so diligently for the dead that the break the Ropes to pull the souls out of purgatory. they say that the sound can drive away the devil, and Cease all Tempests. other say that the sound movythe and storyth unto devotion, doubtless they judge amiss, if devotion cum while the bell Ryngith, it cometh not there by, but by Gods spirit, for it is not the nature of the sound to give it, it may be asigne of devotion, as the comet or blazing star, may be called a sign of gods ire or anger, though the star of is nature is not to be feared. But there is an other thing that ferithe the man, the fere of gods punis hement, so the croing of the cock is a sign of the drawing near of the son unto our orison, it may be also th'occasion that a man rysith early in the morning. How be it the croing of the cock causeth it not. But the businis and affairs that he hath to do, the love that he hath to serve god in his vocation, or else he would not rise at the calling of the cock, but sleep as a slothful man until he could s●epe no more. How be it it may fortune men will ob●ect and say, that these signs that I have spoken of and the signs of the sacraments ordained in the church be not like. All one concerning the nature of signs, the diversity is by the word annexed unto the sign, and the use where unto the sign is appointed. There are too kindens and d●uerse sorts of sacraments. And god is th'author of them both. Thone kind appointed unto the ministry of the church all ways to be used in the congregation of god, and hath the word of god and promise of gods mercy annexed unto it, so that who so ever con temnyd the use of those sacraments were excluded from the promise of god and also ffrom eternal lief of thesesort of sacraments were too in the church of the Israelitis. circumcision and pesah. Gen. 17. Exo. 12. Of the other sort of sacraments. Was the ark in the Clodes, the which god, called the ark of his alliance between him, of the one party, man, and best of the other party Genesis 9 and likwice the celestial fire, that consumid the sacrifice of our fathers in the beginning of the world. Genes. quarto. There was none of these too apointed by god to be used in the ministry of the church, as circumcision and pesah was. But god at his pleasure when he listed, showed by souch signs his love and favour unto the yyes of souch as loved him Not with standing there was no promise annexed unto these sacraments of lief eternal. Now in booth these sacraments as well those that were appointed, to the minystery of the church as those that were not. Were none other than testimonies of the promise that god had mad with them that used the signs before the received the signs, and the cause why God would annex these signs unto his promese thowg there be many yet is this the principal, to admonish him that received them of Gods pleasure and God will to wards him, to excitat and confirm the faith he hath in te promises. To declare his obedience unto God, and by the use of these sacraments to manifest the living god unto the world and give occasion to other for to do the same. Then are these sacraments, as very Chains and sinews to coniunge and bind to gather all the membres of Christ in one body whereof he is the head, by the which exercise and use of sacraments, the church of god, declareth itself, to be divided ffrom all other nations that use not the same sacraments. But beware Christian reader when thou speakist of th'end wherefore the sacraments were instituted, that thou confound not the ends and take one for the other. For if thou do, thou hast ascended the next 'gree to neglect the sacraments Some say the are but signs of our profession that discern us from other people. As in time past the Romans were known ffrom all other Nations by there Apparel. But we must understond that the ffyrst cheyffe and principaule cause why the sacraments were instituted. To be testimonies of gods pleasure to words us as Paul saith by circumcision Rom. 4. Behold the scripture, and then thou shalt see all ways that signs of gods ffavor were yeven unto the faithful, and ceremonies annexed un to the promise of grace, ffrom the ffall of Adam unto this present day. And as the promise was renewid, so god gave new signs and testimonies of the promise: aff●er the ffyer unto Adam and Abel. circumcision unto Abraam, because the promise of salvation was renewed and made more open unto Abraam, then unto Adam. Inimicitias ponam inter te & mulierem, etsemen tuum & semen illius etc. Gene. 3. now by express words unto Abraam. In semine tuo benedicentur omnes tribus terrae. showed that in his seed all the world should be blessed. And when this promise of god unto Abraam, by reason of the long captivity of Abraames seed in Egypt was like to have been for gothen, and the truth of gods word little regarded among the posteri te of Abraam. God sent again new preachers of his trewith Moses, and Aron, to call this gospel unto remembrayunce, in semine tuo benedicentur omnes tribus terrae. And with the restoring of this light again unto the church, he gave like wyce new signs many a one as the 4. latter books of Moses testifiy the namely the kill of the ●ame which was a sacrament of Christ's death to cum. What occasions is there given to mortal man to render thanks unto god, for the preseruaclon of his church, that when the light of truth semid to be clean put out, he kindelid it again. A●ter No, the preacher of the promise was Abraam. A●ter Moses, Samuel, David and other, in the time of the Phariseis and saducees, Simeon, Zacharias. Anna & Maria. When the light of the gospel was brought into the church, there was also new ceremonies and sacraments given to be signs of gods promise. Baptism and the supper of the lord. The which too sacraments we have for circumcision and Pesah, And are the same in effect with the sacraments of thold law, saving they signified Christ to cum, and ours declare and signify Christ to be passed bodily out of the world. And that the Elements and matter of our sacraments is changed ffrom there. For the lame that signified Christ to die we have bread and win that signifieth Christ to have died, and as Christ's body was not corporally in the lame, no more is it in the bread and win. for they be sacraments of one and the same self thing, instituted by god to one and the same purpose, th'one to prophesy the death of Christ to cum, tother to preach and manifest the death to be past, the one commanded to be Am mory of the thing done in Egypt, Exo. 12. tother to be amemorie of the thing done in the mount of Calvary 1. Cor. 11. the memory of th'one was not the thing that was remembered by the memory no more is the other. For of things like, must be like judgement yeven, in the one remaynid very ffleshe, the lame, in the other very bread and win. In the one the judgement of senses was not repr●hēdyd, no more awght it to be in the other, th'effect of the one sacrament, scilicet Pesah was only received by faith and not by hand delivered into the mouth of the receiver, so is the other. Theone had his promesses, and proper ceremonies how it should be used by the word of god, and noman to change the use thereof, so ought the other. For the gospel is as suffieient to teach us all things, as the law was unto the jews, and a better and more holy minister is Christ of our church, than Mose of the jews church. The false interpretation of the jews corruptid the judgement of our fathers, as ye may see by the scripture and vehement preachings of the prophets, so hath the decrees of bishops corruptid the iudgmen● of the world in our time as ye may see when ye confer there doctrine unto the doctrine of the apostles. The malice of man could not utterly destroy the truth in our father's time, no more shall it do in our time Christ hath prayed for his church and his prayer is hard joan. 17. it shall be upon the earth till he cum to judgement Matt. ult. although always afflictid and persecutid by souch as contemn both god and it word. But it shall suffice the servant to be as his master was we read how he entered with many afflictions so must every man that willbe saved Ebre. 11. Rom. ●. the church of Christ may welbe compared unto daniel setting Among the lions destitute of all human ayede and defence, deliver it out of the cave, yet shall it wander upon the●th as à contemptible thing of no Estimation not knowing where to rest here ●ed, patience must suffer this opprobry and abjection and when she can not be received as she is worthy into the palace of the rich, she must be content to lodge in the stable with Christ among the brute beasts. Yet god Many times doth resuscitat of his great Mercy diverse princes and godly minded kings for the defence of the church, as he did Cyrus and Constantinus with many other. And in my days it pleacid god to move the heart of the most noble and victorious prince Henrye th'eight of a blessed memory to deliver his subjects ffrom the Tyranny of the wyckid Antichrist the byshope of Rome with many other godly and divine acts, which brought the light of gods word into many hearts. Beseeching the eternal and living god. That this our most gracious and virtues sovereign lord King Edward is successor may godly perform the thing that is yet to be desired, and leave no more doctrine in the church of inglond, nor other book to instruct his subjects with all Then the most godly young prince josijahu lest in the land of juda an Jerusalem. His most noble acts be wroten 4. Reg. 23. heremovid all false doctrine and Idolatry out of the church and restored the book of the law into the temple, bound himself and all his subjects to honour and obey god only as that book tawght Manasses for the time of many years conspirid nothing but the abolytion and destruction of gods word, killed the prophets of god and many other godly persons, in that time of persecution some good man hid in the temple an Exampler of gods law, which by divine operation was found in the reign of josijahu. Agod act of him that hid the book and a godly act of the king to bind his subjects unto that book. He that had sawght all te churches in inglond before 16. years should not have found one bible but in every church souch abomination and Idolatry as the like was not sith the time of josijahu, every where Idols with all abomination, and as I perceive by a friends letter of mine of late in a Certain church in Inglond, was an inquisition made for the bible, by the kings majesty's officers, that in stead of the bible found the leffte arm of one of those chartechouse Monks that died in the defence of the byshope of Rome Reverently hid in the high altar of the church, with a writing containing the day and cause of his death. Doubtless a very sacrament and opyn sign that they be hypocrites and desemblers, and not persuaded of the truth in there hearts. And I trust to hire that the Kings majesty, never put his officers to great pain to bring them to Tyburn, But put them to death in the church upon the same altar wherein this relic was hid, and burnt there the bones of the treterous ydolatraes, with the relic, as josijahu did all the false priests 4. Reg. 23. And the doing thereof should not have suspendid the church at all, but have been, a better blessing thereof then all the blissins of the bishops of the world, for god lovithe those that be zealous for his glory. But what the cause should be, now that the little idols be cast out of the church (though the mother of them all be there yet) and yet people be idolaters. It is easi to be perceived. The wannt of the word of god, diligently preached. Reed the 33● chapter of the 2. bok of Paralip. Where as the good king Manasses a●ter his captive in Babylon was returnid ffrom his wicked lief and restored unto his kingdom, with great diligence, he destroyed such Idolatry as be fore he stablyshid in his kingdom over true all the altars of Idols, with great diligens. How be it in the 55. year of his Reign he departed out of his mortal lief before he could conveniently restore the book of the law and the true word of god unto the people, so that not with standing the kings godly pretence and destroying all idols, Populus immolabat in excelso domino deo suo 2. Paralipp. 33. Amani●est Argument that it sufficith not to remove th'occasion ofyle, but there must be given occasion of godde when idols be cast out of the church, the word of god solye and only must be brought into the church and so preached unto the people, that there false conceived opinion may be taken out of there hearts, and taught to abhor idolatry by knowledge, or else will they return again to there superstition as many times as they have occasion, give them. The true word, and such as can preach it truly unto then, them will they swear in there conscience never to serve other than the living god of heaven, as ye may see 4. Reg. 23. by king Ios●●ahu and his subjects. Stans rex juxta columnam, percussit foedus coram domino, quod ambularent post dominum, & obseruarent praecepta eius & testimonia eius atque statuta eius, toto cord, 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 idolatry was nought it was no need to bid them beware of idolatry in the time of Manasse grant father unto this virtues King Ios●●ahu, it was no marvel thowghe the people lest not there Idolatry, because the king being prevented by death, could not with the taking away of the vice, plant virtue as he would have done doubtless, But the merciful lord, ●ouche saved to perform this old kings godly intention, by the young virtues and holy servant of god that was cronid king in the vii●. year of his age. Whois example I doubt not but that our most gracious King will ffolow. Having so godly agovernoure, and virtues consolers, whois yeys cannot be darid with these manifest and open abominations. To have a god of bread, or the holy and most blissed supper of the lords death thus abusid. There is one no table thing to be markid in this young king losiahu. When that Hilki●ahu the high priest, delivered unto the kings secretary Saphan the book of the law that he had found in the Temple, and Saphan Reed the contents of the book before the king. moved with a wonderful sorrow and hevinis of heart for woe rend his clothes and said unto those that were present ●o pray ye to the lord, for me, for the people and for juda. For great is the furor and angr● of ihe lord against us, because our father's hard not the words of this book and livid not thereafter. Declaring by these words that all the captivities, misery and trouble that his predecessors susteynid, was for the contempt and neglecting of gods word. The observation whereof is the preservation of all puplicke and common wealths. The violation of it to be the subversion and destruction of the common wealth. As it may be secne by those too kings Achas and Ezechias 4. Reg. 16. 18. Ezechias was fortunate in his r●ygne, because he was aided by god. Achas un●ortunat because he wanted the ayed of god. To avoid gods di pleasure, to instruct his subi●ct●s in the word of the living god, and for the preservation of his Realm. Called assemblannce of all the wysyst of juda and Jerusalem came into the temple and being present all the Cyticince of Jerusalem, the priests. Prophetis, with, all other great and small. Reed himself unto the people the contents of the book that was found in the temple. Which declareth, that he would assure his subjects himself of gods true word, that no false preacher should a●ter ward seduce there conscience with any false doctrine. So I doubt no, but our most virtues and noble king, will deliver unto his subjects the only bible to be prechid in the congregation and suffer none other man's wrytiges to be preached there to seducehiss faithful subjects. And say with this noble king Ios●●ahu unto all the bishops and priests of his most noble Realm auferte de templo dni cuncta vasa quae facta fuerant ꝓ Baal, pro lucis & ꝓ universa militia coeli. Cast out all vessels, vestementes, holy water bocket, with placebo and dilexi for the dead with praying to dead saint all other souch trinketes as hath blasphemid the name of the god. And use the testament and such sacraments there prescribid, and as they be there prescribid by the word. Oh how great shall the kings majesty's and the counsels reward be for there thus doing, they shall triumph for ever with god in souch joys as never can be expressed with tongue or pen with out end in heaven with David Ezechias and Ios●●ahu. The true preaching of gods word hath been so long out of use that it shall be very difficile to restore it again, except m●n know the manner of speech usid●in the scripture. What hath brought this blindenis ●nd idolatry into te ch●●che but ignorancy when the bible and true preachers thereof be restored into the church god shall restore like wise souch light, as shall decern every thing aright, what god is, what a sacrament is, what saint is and what honour is, to be yeven unto them. Where now is souche confusion as th'one thing confoundith the other praying unto saints as well as to god, Attributing unto the sacraments and external signs, that, that only should be attributid unto the promise of god ratified by the signs. Thowgh the sacram●tes godly used be holy and godly things, yet be they n●ther god, nor gods promises which thing men should use as confirmations of gods promises, and give only thonour unto god for the graces that they confirm, as they do that inherit there father's right and possession, useth to keep well there Euidens and writings lest un to them for the confimation of there land, yet doth they neither honour the wax printid annexid with the writings as although it were there natural fathers, nor attribute the yeff●e and donation of the land unto the writing and seal, but unto the yever of the land, that consirmid the donation or purchase of the land with the seal. The preaching of gods word is of all things in this world most necessary for the people, and Paul cal● lithe the gospel the virtue of god to the salvation of all that believe Ro. 1. yet is the word of god of no souch effis cacie, for the words can do nothing but signify and con firm the conscience of him that belivid. And when I say the word of god is the power of god unto the salvation of those that belive, true it is, when it is preached, understood and followed, Hoc est m●ns & medulla verbi. This is tawgh daily in our Pater noster. When we say sanctificetur nomen tuum, give grace that the knowledge of thy name may be preached in the hole world. Then followeth the second petition, Adueniat regnum tuum, the which speakith of nothing but of th'effect of the first petition. Lord when thou hast dispersid the voice of thy gospel into the world. So govern us with thy holy spirit, that we may believe and receive the gospel. Here se we quod spiritus sanctus operatur salutem median te verbo, quod est ipsa mens sententia & voluntas dei, quam sententiam divine voluntatis tunc capit humanumpectus, quando trahitur à patre. As ye may: Reed Act. 13. 16. joan. 6. thowghe it please god to send his holy spirit into our ha●tes by this menis yet is not the word the grace yevin, ner the holy ghost that giveth it, let us reverently use the means and honour the y●uer of the grace onlye● Learn good reader to know god from his sacraments that thou make not of honey, gall, and of a profitable medicine ordeinid for thy healt, a necessary po● son to thy destruction Remember the words of Epiphanius lib. 3. contra here. To. 2. There were to sorts of people, th'one as he wrytith contemnid the blessed virgin to munch the other, extollid here to mouche. Equale est ●nim in utrisque his ●●ctis detrimentum, quum illi quidem uilipendant sanctam virginem. Hi vero rursus ultra decorum glorificent. Revera sanctum erat corpus Mariae non tamen deus. Mark w●ll how he taketh away ●from the blessed virgin such honour as she should not have and yet yevithe her due reverence. Revera inquit virgo ●rat & honorata, sed non ad adorationem nobis data, sed ipsa adorans ●um, qui ex ipsa carn● genitus est, de coelis vero ex sinibus patris ace●ssit. Again sit in honore Maria. Pater & filius, & spiritus sanctus adoretur. Mariam nemo adoret, non dico mulierem, imo neque virum. Deo debetur hoc mysterium. The saints are to be remembered, to follow there humility, and paciens, to preach the word of god as they did, to die ffrom doing of isle as they did, to contemn the world as they did, they are not to be prayed unto, nor to be as god. The memory of saints is god if it be well used. The right honour of saints is to follow god, by th●re example, as few men doth god amend it, the thing the should do the leave undone, and that they do is for bidden them by the scripture. When they hire of the cruel martyrdom of any saint, they be moved with so great petty they put the finger in the eye and weep, because the saint suffered so cruel pains for the defence of Christ's religion. and would please this blessed martyr with pater noster and ave Maria. That he should pray with him and for him as the bishops book in england teacheth unto god. And doubtless the saint prayeth for him, if at lest way he know in heaven what is done upon thert and his prayer is this. Vswequo domine qui es sanctus & verax, non iudicas & vindicas sanguinem nostrum de his qui habitant in terra Apocal. 6. most holy and true god when wilt thou revenge our blood upon them that be in the Earth. Who shed there blood but such idolaters as he that saith gods prayer unto saints. This martyr helpeth his client well to god, and saith lord when wilt thou kill and destroy all these idolaters that blaspheme thy name, l●u● praying unto them and pray to god to follow them in godly and honest live. Apply the words of Epiphanius unto every thing used in te church and know what honour thou mayst give unto it, thowg the sacraments be holy things, yet not to be honored for god, nor for the thing theirepresent, though the scripture use to call the sacrament and sign the thing represented by the sign. As circumcision was an under sign and cutting away of the fore ffleshe th'alliance signtfied by the sign, was the knot and chain where with all, god and Abraam was coplid to gather as ffrendes th'one to be as master, tother as servant. The which conjunction and knot of ffrendeshyppe only the mercy of god and the consenting will of Abraam knit and concludid that Abraan should be here of Eternal live before any ffleshe was circumsicid. And thus is it with all sacra mentes for they do nothing but signify and confirm, the thing that they represent Baptism the absolution of sin Mat. 3. the sacrament of Christ's body Christ's body● though they be good necessari and commendable to be used of every Christian, yet not to be honored for the thing that theirepresent, as these men teach that would alter bread in to the body and win into the blood of Christ, every thing is god when it is well used. The apple that Eve saw in Paradyse Goe 3. was good, how be it not to be eatyn she sowght here wealth and found here woe, as we most woeful wrecchiss right well perceane, black soap is good, but not to be laid unto amannis jye. The holy sacrament of Christ's body is good. But not to be honored for Christ, it is good to be received of the congregation, and not to be massid with all, we must use every thing to the same end that god made it for or else, the thing is not used but abusid. Christ saw before, that false preachers would bring this Idolatry into the church, to honour a sacrament for god, and therefore to prevent the Isle. He said hoc facite ad memoriam m●i. A gracious caucat, and notable caution, were it not contemnid. Do it in the memory of me. He saw that people would offer it as a sacrifice for the dead and the live, and make it equal with his death. Therefore gave us his word that shewich us it is but Amemorie of his death repeat the words and Mark them. Hoc facite ad me moriam mei do it in the memory of me. Too things in this word (memoria) is to be marked 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 fruit of his hlessid passion, received by ffaithe into the soole that is à right instructid what Christ hath down for ns. For there is no faith, where as is no knowledge joan 17. Haec est vita aeterna, te nosse, & eum quem misisti jesum Christum. To obtain the thing present in this holy supper, is to have Christ and all his merits delivered unto the soole by the spirit of god through faith, which eatith neither flesh neither blood corporally. But fedith upon the causes why and wherefore, the body of Christ should die and his blood to be shed, until such time as the spirit of god warrauntith and assurethe the consciens where ffaythe is, that as Christ died for sin, so by cause faith believeth and prayeth for remission of sin the conscience shall not be condemned for sin. In this commemoration and Remembrayunce of Christ's death by faith is appr●hēdid not only atrew knowledge and undrestonding of the mystery of Christ's death, but also the promiss of life. Remission of sin and the gyfftes of the holy ghost which necessarily followeth the remission of sin. Of these too things th'one is the light to judge all things aright. The other giveth strength to do all things aright so that this faith delivereth ffrom desperation and all other isle. Aduersus omnia nos erigat, & doceat mundum vincere. Itaque ut memorate rei memoriam ●ides sequitur: Sic eius rei notitia memoriam praecedit. The thing present in this sacrament is Christ himself spiritually, the thing absent is Christ's body corporally. knowledge of the scripture assurith me off the fact and death of Christ past, and no more present but now is in heaven with the father omnipotent, the spritt of god by faith maketh present the fact past and contendith in judgement with gods ire upon the merits of Christ's. And as all ways in man's nature is sin present, so is there all ways aremedi● against sin present, the which we apply unto ourselves by faith, and desire mercy for Christ's sake, the punishment that man hath deserved, the son of god being made man hath suffered for. And this sacrament is a memory thereof, and not the thing itself. Thowghe it be the manner of the holy ghost in the scripture to call the signs, by the name of the thing signified by the sign if we will needs add any words to make the matter more plain. Let us not abhor from the old terms. Panis est corpus Christi symbolice, vel sacramentaliter. And then by gods grace we shall be out of danger of all Idolatry, and like wyce keep the sacraments in there dew honour and reverence. As for these new terms transubstantion and then. Essencialiter, Substancialiter, Naturaliter, Corporaliter, Mirabiliter, Inuisibiliter, ineffabiliter, in pane, cum pane, sub speciebus panis & vini. The see be terms that the old church knew not of. They have brought into te church of Christ great darkenis and to munch caused the signs of the sacraments to be este mid. They shall not be contemnit nothing the rather thowghe there right use and nature be known god for bide that any Christian man should speak against them. But it is the office of every man to know the manner of speech in the scripture, and to judge according unto the meaning, of the words and not as they sound only, for than should we make diverse gods where as it but one. David Psalm. 24. calleth tharke the lord of glory, which was but a sacrament of gods presence. Tollite o port capita vestra, Attollimini fores sempiterne, & ingredietur rex rex ille gloriosus. Qui est ille Rex, ille gloriosus? Do minus fortis & heros, Dominus virtute bellica insignis. Likwice Psal. 68 jakum Elohim inquit. Simul atque exurgitdeus, inimici eius desperguntur, & fugiunt à conspectueius, qui ipsum odio habent. The scripture is full of souch manner of speech, yet was not tharke god, nor returned into god. But the substance remaynid always, and not douttid there of. Great marvel is that Christian men knoweth not the manner of speech concerning a sacrament as well as the jews. They had sacraments as well as we, and yet. Never brawlid about them as we do, and thowghe many superstitions happened in those days and men put there hold confidence in te external sacraments yet made they not there sacraments there God as the Christians do, they failed of the end, how he it not in the matter and signs. And to declare the matter openly what we be bound to believe of gods testament what it is I would that the Christian should understand, that it was neither circumcision ner pesa in the old law, ner baptism, ner the sacrament of Christ's body in the new law no neither the death ner blood shedding of our somour jesus Christ it seife that is the Testament or legacy that god hath bequest unto the faithful les where of Hieremie spakyth capit. 31. the legaci and testament is remission of sin and lief eternal which is promised us for the merits of Christ, and this legacy and bequest is made sure, sealed, and confirmed, by the death of Christ, which the father of heaven acceptyth as à sufficient price for the purchase of eternal lief. And all the sacrament that be or in time past hath bin, are none other thing then testimonies of this good will and favour of god tawardes us apointed in the church to lead our faith unto Christ thonly sacrifice for sin whoys Merits eytendith not only unto us after his passion from the time that he was promised unto man in the beginning of the world, Gen. 3. as many as believed in him were saved as well before as after his passion for he was the Mediator between god and man from the beginning. jesus Christus heri & hody & in secula, Ebre. 13. Abraam vidit diem meum & gavisus est, joan. 8. Patres eundem cibum & eadem escam comederunt & biberunt, 1. Cor. 10. Abraam, Isaac & jacob were justified by the faith they had in Christ's Merits to come and were signs of this only sacrifice to cum. joan. Chrysost. ho melia 55. in joan. Et Ireneus contra haereses lib. 4. cap. 13. doth interpretat these words diem meum. joan. 8. for the death of Christ. saint Augustin. Tracta. in joan. 43. doth understond by these words diem meum, as well the day of Christ's nativity, as the lief eternal. Ego inquit non dubito patrem Abrahamum totum vidisse, and that is consonant with the words of the scripture Lu. 16. where as is declared the condition of souch as died in the faith the of Christ before he suffered, and that they were in joy and did not as the world now for the most part doth, bylyve that there sacraments were of such vertewe to saw them. They kept them with reverence, and lyvid in the hope of the p●omese that they confirmid to say the death of Christ to cum. And we believe in hope of gods promise for the Merits of him that hath died and is passed out of the world as it is signified by our sacraments. Left unto us by Christ in the scripture sufficiently there tawght how they should be used and to what end, where with all people that have à good opinion of Christ should be contendid, and think verily that all the wisdom of the world cannot devise a better way how to use the sacraments, than he hath there tawght us, and that noman ever loved his church as well as he that shed his blood for the Redemption thereof, and to ascertain us of this love he gave the testament, and his sacraments where with all we might keep and preserve his love, were we so gracious to ffolow this book● and testament only, and not the dreams of men. for the law of god is without fault, and all imperfection, Man's laws hath ffaultes and is unperfeyt, what should move man, to departed ffrom truth unto lies. ffrom perfection unto imperfection from the holy ghost in the scripture, unto the lying spirit of man. Nothing have they to ffere the simple man more with all, then to say if this learning be true our fathers be damned they belyvid not so, and then rehearse a great many of holy men's names, who is doctrine they repugn for they judged aright of sacraments. Grant they did not. There authority must give place though the scriptures And let the Christian reader rather condemn the fact of all men that abuse the sacraments, rather than to say thorder that Christ hath ordeinid is not sufficient. Hold not with the most part, but with the better, and acknowledge them to be oft better part that use the sacraments as the scripture teachite. And when they preach so mo●che of there doctor's holynis demand whether Christ was holy or not, and when the say the holy church thus tea chith Mass to be good. Think whether Christ were of te church or not, and when the would excuse, there additions unto the supper of the lord with there good and holy intentions that it hath been so ordeynid by all learned men that hath wroten. Demand who is better learned than Christ or who meant better to the church than he, and if they have more wit to use the ceremony of Christ's supper than he. Or better wrytith of it then the Evangelists. Who wrytith as clean against there use as light is to darkenis r●de the scripture well and see. And rather condemn all men of the world then to grant that the scripture teachithe us not sufficiently the use of sacraments, and all other articles of our ffayth. Let the word of god be the Lantern unto all thy lief and confirm thy knowledge there by. And then art thou sure Now I will answer unto such arguments, as my lord would stablish his opinion with all. He saith that it is the first and Cheiffe point of sophistry to make every man think of himself farther than is in dead in him. These words may have diverse undrestonding, and be referred unto diverse ends. If, any man unlearned, or meanly learned, would say hewer as. Able to interpretat the scripture, to show the art thereof open the phrase the rof, declare the writers intent and purpose. And refer all the sentences ad Arguments to the same purpose that th'author meant them. And say he can defend and ●en ●e, the proposityon that the Prophet and Evangelist, with such other places of the scripture as may serve to the purpose to confute all tharguments ofhi contrary, and say he is able by disputation to warrant, both himself and the matter he taketh in hand, what so ever his contrary may object, as well as a learned man exercise of ●ong time in the scripture: it were not only the fyrstpoyn● of sophistry. But the ●yrst and Cheyffe point of folly. I have hard but of ffew men that laboryth with that vice. But the unlernid glad to learn of him that is learned, if my lordment a redress of such an ille, and tell the unler nid that it is not possible, to be as à good adyvine as Augustine, as good. An orator as Demosten●s, or as well know how to govern the common welt as Cicero my lords words were true. How be it they mean an other thing to say he that is unlernid cannot know nor comprehend the true use of the sacraments in Christ's church and what they be as well as the learned man, and say it shallbe sufficient for them to trust untoother men's judgements. This opinion of my lords is not true. As the common laws of eveuery City must be known of every man that willbe a good Citicyne so must the common laws of Christ's church be known of every one that willbe a good Christian. It is not sufficient for a common wealth thowghe he that pleadythe at the bar in westemynster haule, know there is nor aught to be in any Monarchy more than on king and all other to be subjects. But that the most unlernid of the Realm must know the same, or else he should be iud gid for a traitor to give souche honour as is dew only to the king, unto an other person that is not king, and is not god in the church, as well to be known ffrom a saint or sacrament of every Christian man as a king in his Realme●yes doubtless and as he that would make a subject the king and so with toouth and nail procleame him to be king against the hinges honour, and against all the laws of his Realm. ignorancy could not excuse this transgressor from Treason doubtless. Nome re shall these that procleame and fight so sore for the God of Bread which is a creature and no God be excused from idolatry the king of equity is bound to kill the body of thes treatur and god can do noless of his justice then kill booth body and soul of this idolater if he repent not. And as noman is permittid to by or sell or to make any other contracts in any Realm for his commodity except in the doing thereof he observe the law of the land, no more can noman use to bargain or contract with god for his commodity in te church of Chr●stes, except he observe the laws prescribid by god. As in a common wealth all men cannot be princes and go verners, nor all men learned. Yet for asmuch as the common wealth is the society an conjunction of the prince with all his subjects be they of noble parentayge or of base lynayge, learned or unlernid it is necessary that as well the lowyst as the highest the unlernid as the lernid, know how to live like a true subject, and not to run always unto a man of law to ask whether it be lawful to give the same honour unto the kings subject, that is dew only unto the king. So the church of Christ is not the assemblance of princes, bishops and learned men only, but of all kind and degrees of people in the world, and the most inferior person of te church he that lacketh his senses is bound to know, what god and his sacraments be, and the difference between the one and the other as well as the best byshope of the church for as the common proclamations of princes, Conserving ffaythe subject. on and obedience is not giving to one sort of his subjects but unto all and singular persons of his Realm so is the gospel of Chtist concerning the articles of our ffayth and the use of sacraments proclemid unto all the membres of Christ, as well as unto one god said 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 alone to be ware of Idolatry. But all the church. Not that they alone should know the word of god but to make all the church to know the word. Conserning the sacraments every man wos bound to know the use of them as well as Moses, and to teach there chyldre to know what a sacrament was and how to use it Exod. 12. Gen. 17. What was the commandment of Christ unto his apostles to teach the lernid to cum to heaven on●y. No he said, Facite mihi discipulos omnes gentes Mar. ult. he that belyvithe and is bapti●id shallbe ●auid he that believeth not shallbe damned. How can he believe well that knoweth not god ffrom a sacrament à true body of Christ ffrom the sacrament of his body. Mark all the sermons of the prophets and the apostles, and they appertaynid unto all the church and not unto one learned man of the church. What learning is this to say it is the devils sophistry that a simple and unlernid man should not and is not bound to be ascertay ne and sure to know god ffrom an Idol, and Christ's body ffrom à sacrament of his body as the best byshope of the world. Was not ●oseph and the blessed virgin, as well learned troo ye in th'articles of therfaythe as Anna and Cayphas, they had bin well assured in case they had led their faith, after the judgement of the holy church of the Pharisees, and not known god and his sacraments themselves by the scripture. But I will put the Christian in mind of the ffyrst word of his creed. Which is (credo) Isay I believe in god which is asmuch to say as it profetith nothing me that Abraham Isaac and jacob, or that the apostles with other holy and learned men believe. But I must be live the promises of god and Imust live godly thereafter. Now poor wretched man, and comfortless person how canst thou believe, the thing thou knowist not, thy conscience is à jaques for every devilish bishops decrees, and as they change there law now for Avarice, now for fere, and now for placebo, so thy faith chayngithe, as inconstannt as the wind, And yet baryth the in hand that the mother and nest of abomination there universal church cannot lie. When all hystorijs declarithe that th'one byshope never established the others decrease. Reed platina and let those ffew bishops that I repet give the occasion to learn thy ffayth out the law of god and let there holy church go, in the yer of our lord 900. Stephene the sixth was byshope of Rome and for a private hattred he had unto his predecessor and benefactor fformosus abrogatid all the laws and statutes that he made in the time of his being bishop, plucked the dead body out of his sepulchre, cut of too fingers of his right hand and cast them into the ●flud Tiber. After the death of Stephene succeeded Romanus primus, and after him too other. Theodorus secundus, & joannes decimus. These three disanullid all the decrees of Stephyne, and restored the acts and statutes of fformosus Sthephanes Ennymie. A little a●ter was lo the ffyghe made bishop, and within xl. days of his inauguration, is very ffrend Christopher cast him in to prison. And he occupied the see and chair tn Rome for the space of 7. months and then glad to ffle unto Amonastery as abanyshid man as platina saith. Then came Sergius Tercius, who so abrogated the laws made by fformosus, that such as were made priests in the time of fformosus were compelled to receive orders again. And took the dead body of fformosus out of his sepulchre and caused it to be cast into Tybre Ileave joan the xi. and joan xiii. amore wyckid person never ocopyed that Rome. It were a hole book matter to Name then all and there detestable acts. By these men we may see how little authority there decrees should have in conscience of à Christian man. And cause every person to sick the truth only in the scripture and not at the hand of any byshope or bishops laws. for doubtless they have deceived themselves and other this many yers' god give than grace to amend. Account it not appoint of Sophistry god Christian reader to what à sacraments by the scripture, know it is thy bound on duty for if thou are with thy preacher in the use of Sacraments, thou shalt be an Idolatre with thy preacher, and Gods Ennymye. Thy preacher was commanded to preach nothing unto the but the word of god as Christ towghte● Docete ●os servare quecunque prae cepivobis, Matth. 28. And whether thou be learned or unlearned as thou lovyst thy salvation, see thou be able to satiffye thyself in a true knowledge of the sacraments like wise be able to declare the same openly apertly and truly unto thy family and household. Remember the commandment of God unto all and singular of the Israelitis Erit quoque cum dixerint ad vos filii vestri, quis est hic cultus vester? Dicetis: Est oblatio pesah Ddmini, qui transendit domos filiorum Israel in Aegypto, cum per cuteret Aegyptios, & domos nostras liberavit. The ffathers knew not only themselves what the lamb ment. but were bount to teach their infants the knowledge thereof as theydyd by the word of God would tho our lord Christian men would study to do the same, ffyrst to know themselves and then to teach there ffamilie by the Testament. And not to say unto there Children see thy God, kneel down serea and hold up thy hands. the scriptures reproveth that idolatry. theach the lords supper by the scriptures, and suffer not thy family to blaspheme God before they know what god is. And believe not this persuasion, that it is not à Christian manes of fice to know what a sacrament is as well as the priest for if thou do thou makyst thyself guilty of gods ire and displeasure, and declaryste thyself to be none of Christ's read the 10. chap. of joan and he that will minister the sacrament unto the let him say as Paul said to the cor. Ego accep● à domino quod tradidi vobis, and know by the scripture that he saith, truth trust not his word if thou canst not read desire some other to read unto the institution of Christ and know whether he saith truth or not. Every man is bound to know the command dementes of god, and the works there of. Now the sacraments be all conteynid in this commandment Memomento ut diem sabbati sanctifices. How canst thou honour the living god and if thou be ignorant of his law. Was this precept yevin unto the pristes alone, that they should only keep holy the sabot, no but as they by the word of god are bound to preach the gospel, and minister the sactamentes, with knowledge and reverence, so is every Christian man bound, to use them with knowledge and in case he knowithe not what a sacrament is and why it is used refrain ffrom the use of them for gods promese and gods sacraments must be received one way with knowledge and faith. This reason ofmy lords is not godly, for doubtless he that goithe to plough all the week is bound to know truly what a sccrament is and how and why and to what end it should be used as well as my lord. And my lord with all the bishops and priests in Inglond shall Lament ffull sore, there ignorancy, and there blood required at there hands, and yet the power, ignorant persons excused ffrom there of god nothing the rather. The second reason to stab lyshe th'alteration of bread he taketh of the Nature of ffayth. Who belivithe things contrary unto reason and the judgement of carnal senses. It is true that faith so doth. As it belivithe the world to be made of nothing: the son of God to be made man in the belly of the virgin. This we believe because the scripture commandeth us to believe it. But my lord cannot infer there by that faith belyvithe every canterbury tale. ffaythe is not a light opinion grounded upon ma● but afirme persuasion and constant assurance stablys● hid in the scripture. Ebre. 11. it signifiyth not only knowledge. But also firm confidence in the thing known. A● the Hebrew phrase usithe many times the word believe for trust Asre col hose bo Psalm. 2. blyssid are all that trust in him. Paul citi. h a 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 likewise declarithe that faith signifithe confidence in the promise of god, O mulier magna est fi des tua. Item fides tua te saluam fecit. Thus doth emeneh in the Hebrew and pistis in the grease signify. There for Laurentius Vall. and budeus in Pandct. juris civilis callith pistis persuacionem as Quintiliane doth. Now if we be persuaded that the scripture is true and that ffayth must be grounded there upon, we must belive no alteration of the bread, but believe that the bred remaynithe a●ter the words of confecration as Paul ●aith 1. Cor. 11. the scripture saith it is a memory of Christ's body, and not the body. The scriptnre saith of Christ's body, ascendit ad coelos, sedet ad dexteram dei patris omnipotentis, inde venturus judicare vivos & mortuos, Expedit ut ego vadan, pauperes semp habebitis vobiscum, menon semper habebitis Christ's body is above and nowhere else this saith faith grounded upon the scripture. And asfor that my lord comparyth such as trustithe unto there senses and say there still remanythe bread unto the ffoly of the Epicures that would believe the son to be but too foot broad because it seemed no greater unto the eye. Verily if my lord would have studid a hole iere, he could not have found amore apt and proper similitude to condemn the wrong opinion that he defendithe, neither better have accused his own igno rancye. The Epicures by reason of the great distayunce between the zodiac and the earth could not judge the son as bygg as it is in deed but followed there senses and said it was abyg as the knew. These men that believe alteration of bread be not so far of the altar but they may judge what it is and how bygg it is, the may take the bread in there hand and weigh it if the list take and prove all experience and warrant booth reason and sensesthat it is a little peace of bread and noman. Had the Epicures been as near the son as the apostles were unto the body of Christ at his departure out of this world they would have judged of the son other wyce, but for asmuch as they judged after there senses they be more to be commended then those men, that neither belyvythe the word of god, neither reason nor there senses but plainly deny the thing theysee, and say a peace of bread is god and man, where as is not at all one inch of a man, nor of man's proportion. These men are worthy to be persuaded, as he that saith the snow whit and yet will not believe it, verberibus as the scoles' theachithe & non ratione. then hath my lord an other mocpareson, and would make good the thing that he purposeth. And saith why be men more offended to believe the body of Christ to be in the sacrament, more than when that god being immensus could be holy included in the virginnesbely, the wherefore is that the scripture commanding us to believe the on and not the other, Conceptus est de spiritu sancto, natus ex Maria virgine, Matt. 12. Luc. 12. Men saw him in the world and when he departed out of the world. Now my lord knoweth right well that in Christ be too natures one divine, and the other human. And each of them hath his proper qualities. God was holy in the belly and holy out of the belly, man was holy in the belly and not out of the belly till the time of his birth, then holy out of the belly and not within the belly. So saith Augustine fuit totus in ventre, totus in cruce, totus in inferno & totus in sepulchro. But this is the property of his godhead and not of his manhood, that is in one place and never with out place, the other in all places, andyet in no place. D●us est totus in toto & totus in qnalibet eius part, as the soul of man is. And asfor the authority of loan. Chrysost he proveth not my lords purpose but disproveth for he saith oculis intellectus perspiciamus, there is noman but saith the body of Christ is present to the faith of man, how be it not carnally nather bodily received of him that receavithe the sacrament. De modo presentiae est totum dissidium Chrysost declarith how he is present in spirit unto faith and not in the body unto the Mouth. And godly spoken of this doctor, so said Ireneus before him, that there is too things in the sacrament one to the senses and the other to the spirit, for if there were nothing represented unto the faith by the sacraments, than were they no sacraments but bare signs which noman saith then accusi the my lord those that say it is the btead that muldy thee, and saith the devil hath tawght men to say somewhat, if it be not bread, let some man tell us what it is that muldith, it cannot be nothing he would make men helyve, that nothing corruptithe by miracle, this is a wonderful miracle that is wrowght in nothing. Here is three things putrefaction, nothing, And a miracle by the power of god and yet all three nothing after my lords mind. I deny any miracle at all to be in the sacrament. But every thing wrowghthe by god accustomedly, by ●ayth remission of sin and augmentacion of gods yefftes, and the signs to remain in there propere nature so doth Augnstine deny any miracle to be in the sacrament lib. de Trinit. 3. cap. 10. It is innocentius 3. that would prove this wrong opinion of transubstantion by miracle in his book de officio missae, Then doth my lord name 1500. Yers that the church hath belyvid it. If it be true why doth not he name thauthors that maketh good his saying: all the scripture, and old doctors be against him, The breaking of the bread hath been used in the church this 1500. years and odd, but not in a private mass as it is at this day but unto all the church. Gregory's time was over charged with superstition, yet was the communion of booth kinds used then among the people. And this man died not for 1500. hundrithe years scythe. He was created byshope of Rome 157. years aster the death of August. And died Anno 604. in the reign of phocas th'emperor. That first decreed te church of Rome to be the head of greeks and Latinnes thowghe the church of Constantinople never consented there unto. The name of the mass began then ffyrst to be known among the people how be it● it was a communion and no private mass. Souch as make james the Apo●●el● and Basilius thauthors of this wyckid and devilish private Mass. most prove that they say by good authority. Except the mean by the name of the mass the communion of the lords supper. It should seem by the canon of the mass. That is at this day redyn which was wroten i● Gregory's time, that the mass was a communion for the priest offered the ye●●tes of the people the bread ad w●nne unto god with thanks by these words. Per Christum dominum nostrum, per quem haec omnia domine semper bona creas● sanctificas, vivificas, benedicis etc. so calleth Ireneus and Tertullian the bread of thanks giving the creature of god where by is noted the difference between common bread and the bread dedicated unto an holy use and memory of Christ's deaths yet not with standing they call the bread and the win creatures and not the accidence of creatures as our men of late days doth. Were there no more books but the Mass book wherein is contained all ●his profanation and abuses of Christ's supper, it is easy to be proved by the prayers therein contained and u●yd, in Gregoryes time that the Mass was a communion thus the priest and the people prayed. Corporis ●acri & preciosi sanguinis repleti libaminae, que●umus domine Deus noster etc. Again. Saciasti domine ●amiliam tuāmun●ribus sacris. Beda that was 90. years a●ter the death of Gregory in the time of Sergius primus knew not of transubstantiation nor of private Masses. No in the ●yme of Carolus the great 200. years a●ter death of Gregory there was no such Massing as my lord speaketh of. But Masses than began to 〈◊〉 into estimation when the order of Benedict enlarged there Closters' in f●roaunce (other orders were not then begotten) These Monks said private Masses and applied the Merits thereof for the sins of other. A●ter the death of Carolus Raygnyd his son Hludouicus Anno 815. in whois days private Masses came into souche estimation that people neglected the communion, and thowght it sufficient if the priest said Mass and received the bre● for them where upon the prince made all awe that the people should communicate with the church three times in the year. As Ausegisus whrytyth canon, 38lib. 2. yet people esteemed the Mass more holy and better than the institution of Christ and passed neither of god, neither of the law of the prince. Then was there an other law made that all men should once in the year communicate and use the lords supper as the Canon: Omnis utriusque sexus testifieth. This private breaking of bread is not of such antiquity as my lord speaketh of. as we may see by the decrees of Clement the third de penitent & Rem●ss. Who lyvid in Anno 1200 Lombartus doth à lege in the sentence no elder auctor then Sergium 2. Os porci cognominatum who reigned Anno 842. 30. year a●ter the death of Carolus Magnus. The causes of this ffraction doth Bonaventura show distinct. 12. li. 4.  
Hostia dividitur, in parts, tincta beatos  
Plane sicca notat vivos, seruata sepultos  
He that lystith to read more of this isle let him read the 4. book of Lombert. There keeping of it in the box, and kneeling down at the time of sacring is but the commandment of Honorius 3. bishop of Rome as it appeareth by his words lib. 3. decretalium Titulo de celebracione Missarun. And this Honorius died Anno 1226, As concerning the both kinds of the sacraments it was not for byddyn in the time of the master of the ●●ntence who lyvid Anno 11●2. Friderycho Suevo Imperatore Augusto. Nor in the time of Tomas Aquinas for in à certain Hymn he speaketh thus of the distrybution of the sacrament unto the hole church.  

Sic sacrificium istud instituit  
Cuius officium committi voluit  
Solis presbyteris quibus sic congruit  
Vt sumant & dent caet●ris   
If the priest gave unto the people that he received himself there was no part of the sacrament taken ffrom them as it is at this day. Yet Shame they not isle men to say there mass is 1500. years old. No no this isle came into the church after the condemnation of the great clerk Ber●ngarius as is said before. When my lord would stablish his doctrine by the authority of the doctors be cause they say the win and the bread is changed. They make not for my lords purpose for they speak of one alteration, and my lord speaketh of an other● They say not that the substance and matter of the bread and win is changed. But that the use of it is changed, for where before it was common bread and commune win, now it is with great religion take for the presentation and confirmation of all gods promises unto his church for the death of his son. The doctors doth w●● to call the bread the body and the win the blood. For Christ so called it. As it hath been used ffrom the beginning of the church until this day to call a sacrament by the name of the thing ●ignified by the sacrament. V●e thyself unto the scripture Christian Reder and then thou shalt perceive all the doctors for the space of 900. years to stand of thy part and never mindid this transubstantion of the bread and win. Red Augustine de sermonibus fidelium, quia Christus inquit, Passus ●st pro nobis, commendavit nobis in isto sacramento, corpus et sanguinem suum, quem etiam ●ecit & nos ipsos. Nam et nos ipsius corpus ●acti sumus, per misericordiam ipsius, quod accipimus & nos sumus and in the same sermon he saith in nomine Christi tanquam ad calicem venistis ibi vos estis in mensa, & ibi vos estis in chalice. As our bodies naturally are not the body of Christ nor corporally our bodis be not in the chalice but by ●ayth we are h is membres and spiritually coniugnid with him in the chalice, so spiritually he yevithe us his bodye● if Christ corporally be yevine unto us in the sacrament, then corporally are those that receive the sacrament in the chalice which were an absurdity to grant. So likewise he interpretatith this spiritual receiving of Christ's body in sermone ad infants Expounding these words of Paul, unus panis & unum corpus multl sumus. Tertul. lib. 4. contra Marcionem doth expound these words, Ho● est corpus m●um. And provithe there by, that the bread is not the body naturally of Christ. But provithe by these words that C●rist had a true body and was very man, saying phantasma non capit figuram sed veritas, aliud enim à pane corpus jesus habet nec pro nobis panis traditus, sed ipsum Christi verum corpus traditum in cr●cem, quod panis figura in coena exhibitum est. He calleth this sacrament the sign of his body, and yet never condemnid for an heretic. And this should the berter content the mind of man that where as August. in lib. de heresibus doth note certain errors of Tertullian: yet concerning this matter of the sacrament he speaky the not one word against him. for Augustine himself belivithe as Tertullian did. As he signifieth contra Adamantum. Non dubitavit dominus dicere, Hoc est corpus meum, cum signum daret corporis sui. Why is not Augustine condemned for an heretic and his books burnid berause he saith that the lord douttid not to say this is my body. When he grave the sign of his body. Tertullian denith plainly the bread to be his body li. 4. contra Marc, speaking of the bread, Acceptum inquit, & distributum discipulis corpus ●uum illum fecit etc. quo modo corpus suum fecit, si panis non est corpus, sed fig●ra corporis eius: panem fecit corpus, id est sui corporis representationem consecravit. So doth Cyprian Epistola ad Cecilium say of the chalice. Non potest videri sanguis eius quo redempti & vivificat sumus, esse in chalice quando vinum desit calici, quo Christi sanguis ostenditur the wine is put into the chalice to represent the blood of Christ. So in his sermon de oratione dominica say the that this supper is a mystical and sacramental e●ting and drinking of Christrs body, by faith and not carnally as this opinion of transubstantiation would have it. Mentis non dentis sacramenta sunt pabula in quit August. Saynct● Hiero in Epist. ad Rusticum. Nihil diciu● Exuperio Tolose episcopo ait, ut qui vasis ecclesi●e praeciosis in pauperum alimoniam distractis, corpus Christi in canistro vimineo, & sanguinem portare in vitro. Also li. 2. contra ●ouinianum, & quaestione secunda ad Hedibiam. He doth as Christ did, as the apostles did, as the scripture doth. call the sacrament of Christ's body the body itself. And so we read in saint Ambrose id quod panis erat ante consecrationem, corpus esse Christi post consecrationem the bread was called the thing that the bread represented. Because men should with the more reverence and owsten use this holy sacrament. But what his censure and judgement was of the sign it may he known in his commentaries upon the ffyrst Epistole to the Cor. capite. 11. where he say the that the supper is the sign of the thing and not the thing itself. he cally the the cup the figure of the blood and not the blood itself. the books de sacramentis that be named to be his be not his`as those too reasons may well persuade. the doctrine of them agreythe not with the doctrine of his other works neither with the writings of his scholar and disciple saint Augustine. Reed his 10. book de humanitate Christi assumpta in Lucan. Ergo non supra terram, nec in terra, nec secundum carnem, te querere debemus, si volumus invenire, nunc enim secundum carnem non novimus Christum. Denique Stephanus non supra terram quesivit qui stantem ad dextram Dei vidit. Maria autem quae querebat in terra, tangere non potuit. Stephanus tetigit, quia quesivit in coelo this doth Hilarius godly declare in the 137. Psalm, where so ever this later age could take occasion of any holy Doctors writing by the least word of the world, they wrested the word ffrom the Doctor's meaning to stablish there opinion of transubstantion of bread every doctor of antiquity makythe against it, and yet the will not leaw there miserable blyndnis. I would repet more places of the doctors. But it nedithe not those that hath written against this falsched before me in Latyn and in english better learned than I hath gathered so many places to gather that it suffycythe every heart that is not wedded unto his opinion. Red saint August. in 6. chapter of joan. and in the 98. Psalms, Exponding these words (nisi manducaveritis carnem filii hominis) in the person of Christ saith this, Spiritualiter inquit intelligite quae locutus sum. Non hoc corpus estis manducaturi quod videtis, & bibituri illum sanguinem, quem fusuri sunt qui me crucifigent▪ Sacramentum aliquod vobis commendavi, spiritualiter intellectum vivificat caro non prodest quicquam etc. Would to god the world could understond this kind of eating. such as would prove Christ's body to be here upon th'earth ha' the nothing but words of there own invention with out the scripture where with the deceive the unlernid it is soon done to make good a thing impossibleby words and a sweet oration to such as be ignorant of the matter that is spoken of as Cicero. Nihil tam incredibile, quod non dicendo fiat probabile, nihil tam horridum quod non splendescat oratione, & tanquam excolatur as it may well be seen in this matter of the sacrament where as people by words are constraynid to honour appease of bred for god. Then my lord would make good the wicked mass by diversice of terms instirution and tradition. And saith that Paul delivered unto the Corinth by tradltion the use of the lords supper. And wou●d make the devilish mass to be the tradition of the apostles because Paul saith, Caetera cum venero disponam. And of these words my lord would infer that all this romish rites and usayges of massing, were the tradition of the apostles but the place serveth nothing to pew my lordespurpose. It is no need to go by conjectures asmy lord doth to interpretat Paul's words, the mean nothing of the supper. for Paul saith concerning the use thereof he delivered unto them, the thing he received of the lord. In the which words are too things to benotid ffyrst as concerning the use of sacraments in the church it should be none other wise tawght nor ministrid ●nto the people than god commaundithe. And that only god is th'author of every sacrament and hath prescribid how they should be used. The second is that the Corinth. were before in all things aright instruc●d according unto the institution of Christ in the use of the sacrament. But in other things Paul desirid the church of Corinth to be reformid therefore he said. Caetera cum venero disponam theophilact is of my part. But the use of the sacrament was plainly. Absolutely, and most holily tawght and used before in there church. As these words ffull of emphasis and virtue declareth, Ego accepi à domino quod tradidi vobis. I wonder what movithe my lord to say Paulement these words of the supper and would make Paul and the scripture auctor of souche abomination as the mass is that now is used Those that redithe the histories and writings of our elders, knoweth what bishops of late days made this mass. The Apostles and primative church did celebrad the lords most holy supper, without pomp, and all this rabble of stinking ceremonies most simplely. My lord should not be offended with those that would the supper to be used simplely. He should remember that the lord himself and his apostles used it so, with the prayer of Christ Pater noster. As Hieron● and Gregory testifithe th'one li. 3. contra pelagianos. Tother li. Epistolarum 8. Epist. 7. The histories be plain what the bishops of Rome hath done in this matter. How and by whom these ceremonies hath been augmentid. The ver be prolambano that paul usithe signifieth as budeus saith in commentarijs linguae Graecae per manus traditum acc●pio, ut successor facit qui provinciam accipit. Significat & à maioribus accipio, & quasi per manus traditum accipio. Et à maioribus audiendo accipere Paul could not have delivered this supper of Christ unto the church except he had ffyrst received it. Nor Moses the law unto the Israelites. Is this a godly manner of speaking to say Moses gave the law unto the ●ewes. The Apostles preached the gospel unto the jews and gentiles. Paul preactid and instituted the sacraments commanudeid by god. Therefore the law of god, the gospel of Christ and his sacraments be the traditions of Moses and the apostles. They speak never of themselves, and gave nothing of there own brains unto the churches. But Moses and the prophets said this all way: sic dicit dominus. So saith Paul, Ego accepi à domino quod tradidi vobis. And god took ffrom the prophets and the apostles all authority clean that they should speak nothing in te church but as they were tawght. Sic dices filijs Israel: Praedicate ea quae ego dixi vobis Matt. 28. I will council the Chrissiane reader to leave the books of men and learn the scripture who only teachithe all truth and right use of the sacraments. And to follow the council of Cypriane● Si ad divinae traditionis caput & originem revertamur, Cessat error homanus: & sacramentorum celestium rationem perspecta, quicquid sub caliginę ac nube tenebrarum obscurum latebat. luce veritatis operitur. Hoc ergo oportet facere dei sacerdotes, pcepta divina servants, ut in aliquo si nutaverit, & vacillaverit veritas ad originem dominicam, & Euangelican, Apostolicamque traditionem revertamur, et inde surgat actus nostri ratio unde & ordo & origo surrexit. The scripture and tradition of the apostles we must ffolow. The Mass hath neither god ner the scripture, nor honesty that defendythe it. for lak of authority they gangle an old wiefes' tale, that gracianus theachythe. Reed of the foundation and founders of the Mass more apud Polydorum urbinam de rerum inventoribus, lib. 5. cap. 9 & 10. This is a-wofull doctrine to preach unto the people that lacketh a father. My lord tellythe atalle of Ananias that was sent to Panule Acto. 9 and of Moses that lead the Chyldron of Israel in the desert yet were they believed of the people. But why? Ananias said: Saul frater, dominus misit me ad te. so said Moses, so said the Prophets when so ever the preached or tawght any thing. We can prove by the scripture that they were sent from god. Now these men that come to the people with transubstantion we know by the scripture they are against god and his truth, therefore people must ffolow this commandment of Paul: Omnia probate, quod bonum est tenete. For the scripture condemnythe those that preachith there awgne imagynations and dishonorithe the truth. God for bid that oni should condemn Moses or the Prophets or now him that prechythe the word of the living god he commended Moses and other that preached truly and condemnythe such as preachythe falsely. And where my lord saith that in the 24. of luce and the second of the acts, that the supper of the lord was used under one kine of bread that is not so. Thowghe only bread be named yet was there wine ministrid likewise for Christ is like unto himself all ways, and would not be à breaker of his own institution under both kinds. Thowghe there be but one made mention of in this place. My lord is not ignorant that bread is taken in the scripture for the hole ffest and banquet as we see Gen. 18. in the pater noster we say panem nostrum quotidianum da nobis hody. And by the bread understand all things necessari for the body. Victum pacem, defensionem, bonam voletudinem etc. This manner of speech was also used among the gentiles. As Erasmus wrytithe in symbola Pythagorae, Panem inquit ne frangito. The gentiles at the making of peace and lowdes eat together in one ffest which was as a confirmation of the peace. So doth Christian men when they be at peace with god through Christ. And as the ethnics were admonishid to keep the peace reconsilid by there sacraments so be the Christianes' also. Why doth not my lord Mark these words Act. 2. Erant perseuerantes in doctrina Apostolorum & communicatione & fractione panis & precatio nibus. Why doth they not study to restore the doctrine of the Apostles into the church again and let this adulterous traditions of men pass. That church was assured of Christ by his word. And this church that men defend hath cast out gods word and the apostles also. Then my lord saith by th'authority of Gregory Nazianzene that it is not necessary to observe all things in the fupper as Christ did. I grant the same or else we should have our fet wayshid as the apostles had. But let mi lord prove that we should not use the supper as a communion distributid unto th'whole church under both kinds. And then hath my lord done somewhat Then by the auctory of the prophet Malachi ca 1. my lord would stablish the Mass and prove it to be a sacrifice. Ab ortu solis usque ad occasum magnum est, Nomen meum in gentibus, & in omni loco incensum offertur nomini meo atque oblatio munda. The prophets mind was that all the ceremonies of the law should have an end when Messiah came, and that all the Christianes' should offer Mucktar unto god, thymiama vel incensum. Now this word mucktar signifieth also prayer Psal. 141. adapteiur oratio me velut incensum ante conspectum tuum. And the prayer of the Christianes' is this oblation spoken of by the prophet. And not the mass. Nor the word that ffolowithe Minhah helpeth the mass nothing at all. Which signifiet farinacean oblationem sive molam. And his taken Psalm. 141. for the evening prayer. By this word Minhah the prophet under stood the vocation of the gentiles unto the ffaythe of Christ. Non est mihi in vobis beneplacitum dicit dominus, neque acceptum habeo munus ciborum, id est, oblationem de manu vestra, id est, à vobis oblatam. Etenim ab ortu solis ad occasum eius usque id est, erit tempus gratiae quo acceptabo munus gentium, quod offerent mihi in omni loco nomini meo incensum atque mola pura offertur (erit) oblatum munus mundum per cultum veteris legis, intelligit cultum novae, id est, optime preces & anime fidelium thus doth the great clerk vatablus writ in his annotations. divus Theodoretus Episcopus Cyrensis writythe in this manner. Non est mihi voluntas in vobis, dicit dominus omnipotens etc. funditus vos reijciam, nam permultum detestor vestra facta & victimas, quas offertis execror quarum loco universum orbem terrarum, me summa religione colentem habeo. Nam omnium habitatores terrarum, quas sol ex oriens & occidens, suis radijs illustrat, cum ubique incensum offerrent, tum etiam sacrum, purumque mihi gratum conficient, cognoscent enim nomen meum, & voluntatem, & debitum honorem pre stabunt, & accommodatum cultum adhibebunt. Sic enim dominus ad Samaritanam. Mulier crede mihi, quia venit hora quando nec in monte hoc, neque Hierosolymis adorabitis patrem. Vos adoratis quod nescitis, nos adoramus quod scimus, quia salus ex judaeis est. Sed venit hora, & nunc est, quando veri adoratores adorabunt patrem in spiritu & veritate. Paulus his edoctus, in omni loco jubet orare, levantes puras manus sine ira & disceptation. Et divinus Malachias plane nos ex his docet eam pictatem quam nunc profitemur, in omni loco obitum iri. Nam circumscriptio loci ad sacra obeunda deal ta est, Omnis locus accommodatus ad dei cultum est existimatus, et victimarum ratione carentium caedes, immaculatus agnus & tanquam signum virtutis odoratum incensum existit. judaei autem juxta Malachiae praedictionem, reiecti sunt. Ideo nomen meum, inquit, magnum inter gentes. The prophet never meant nor none other learned man that knoweth the tongues, to bring a jewish ceremony into the church of the gentiles. And to enclose Christ in this Mealy sacrifice of the altar. Reed the 12. chapter of Paul to the Ro. and see what sacrifice is required of the Christian. My lord hath the sound of one word more of the Hebrew Missah. And would that the sacrifice in the law called Missah, should be a figure and type of this popish mass facies solemnitatem ebdomadarum domino deo tuo, cum levacione voluntaria manus tuae, quam dabis, secundum quod benedixerit te dominus deus tuus. Deut. 16. god commanded in the end of haruist to celebrat this solemn ffest and to offer unto the lord part of every grain that came of the earth not only because they should give him thanks for the preservation of the people ffrom hunger and faymi ne but also to acknowledge him to give all things only and not to attribute the plentiouse and abundant harvest unto ffortune as the Epicures doth. And likewise to confess that his grace and ffavor makithe rich, and his displeasure pour and not to attribute the gifts they received unto the second causes as the stoics doth that say god is bound to do as the second cause is disposed, it is not so for he can make skarsite and need of corn where as is good fertile ground, and abundance, in the baryn feels, and Now if, an oaten or barley shefe that was offered for the purpose that I have showed figurid the mass let the Christian reader judge, I marvel my lord is so ffull of Alligories and speaketh nothing of the text when an allegory ꝓuithe nothing. But is used to declare the thing that we would prove. Let him ffirst prove his proposition by, the scripture. And then I will admit the figurative locution as truth shall force me my lord in the end of his book speaketh of them that study to impung this stablished verety as he calleth it of the church the ministration of the sacrament under one kind and then saith they are not only in that high matter of the sacrament. But also in ceremonies and namely such as garnish Christ's religion wherein he saith the devil usythe A marvelous point of sophistry by division, and examining parts alone which parts so considered sever ally be nothing, and yet joined to gather be some what &c. My lord will open this point of sophistry he saith, which consisteth in division between the hole and the part. And puttithe this example if one were asked whether a farthing would make a ryshe man? A simple man would say: nay &c. Then maketh he his simile: like wysse in the discussion of ceremonies, semelynies, and oders, the devil fframythe his questions by division and askythe of each thing alone. as for example whether a shaven crown maketh a priest: then answer is made nay. doth a long gown make a prystnay and so fforthe as my lord tellythe his tale. My lord hath well opened a point of sophistry doubtless as he that meant nothing else but to set à whicche candle before the jyes of the simple that they should not see the truth. And would carry them by sophistry whether he lystythe. He that will argue of a similitude must put all ways too things alyk that the one may open the other. Now my lord maketh a comparition of too things unlike as the qualities of gall should, in swetnis be compared unto the qualities of honey. Every man knowithe that this is true in twenty pound necessarily to be conteynid twenty nobles. Twenty groats, twenty pence, twenty halfpennies, and twenty farthings, and not possible to have the greater some without the lass. Is the like in the dignity of à byshope or priest suppose ye, that who so ever was or is a good priest must have necessayly that shaven crown, and long gown. I report me to the scripture they benethere necessary nor commendable signs to know a priest by. As thou hnowist the least number to be comprehended in the more. So be these virtues comprehended in a true byshope and not a crown. Maritus unius uxoris vigilancia sobrietas modestia, temperantia. Hospitalitas etc. 1. Tim. 3. Tit. 1. What devil hath mad a crown, a long gown or a typpid to be a thing necessary for a bishope Restore it to Rome again ffrom whence it came. and divide the hole into his parts by the scripture. My lord speakithe of joan ffrith and others: and saith they made the sacraments acts indifferent to be used and not to be used, as it pleaseth man. Iwould to our lord my lord of wynchester spoke, neither, wrote more ungodly of the sacraments than they. There was a sort of heretics called Enthusiasta● that were of that isle opinion but not Tyndall, ffryth. nor none other that wrytithe or hath wroten in our days. Except the ungodly anabaptists. And asfor that my lord saith Bucer, Luther, and many other with the hole church of truth, Be against such as would have no corporal presence of Christ's body in the sacrament. The church of truth is with them and the word of god as every man may see and read in there works. And that those great learned men be against them and the truth, in this matter it is an Argument that faith is the sole yefft of god and commithe not into the soul of man because he is learned. But because his name is wroten in the book of life and preseruid by grace that he honour not the best that blasphemithe the living god Apoc. 13. god shall open both there yyes, add my lords also to see the truth when it shallbe his blessed pleasure for the which every man is bound to pray, that knoweth the truth in this matter and not to boast ner brag his knowledge but to remember he standeth only by the mercy of God, and ffaythe, let him beware he fall not, according to the commandment of Paul Rom. 11. he that is persuaded in his conscience by the word of god, that he knowithe god and his Sacraments I exhort him in Chryst to ffolow and obey the word of god and live there after that the word be not slandered by his ungodly lief and beware he fall not ffrom one isle into awarse isle ffrom a papist to be a libertyne, but as he incre scythe in knowledge, so to increase in godly and verteves lief. Remembering that the kingdom of heaven consistithe not in words, but in the doing and practising of go des will and commandment. Eccles. 12. finis uniuerse rei auditus est. Deum ergo time, & pcepta eius custodi. Si ●dē●●c omnis ●●mo (facere debet) let every man ●ere of the ●entence that 〈◊〉 ●ithe where with all Solomon concludi the his book. Nam omne opus adducet deus in judicium, una cum omni secr●to sive bonum sit sive m●lum. At that day it shall a veil nothing the gospeler 〈…〉 I knew thy truth, and holily prated of the 〈…〉 the papist and such as defended ●dolatrye and superstition, now give me the joys that the gospel's promised. No it shallbe said unto him departed in the devils name thou wicked person to eternal pain. For all thy religion was in the tongue, noman can possess the joys promised in the gospel but such as study with all diligence to live a●ter the gospel as god give us all grace so todo Amen.  Psalmo 119. 
Bonum mihi domine lex oris tui quam multa talenta nummorum aureorum & Argenteorum.