An ansvver to the deuillish detection of Stephane Gardiner, Bishoppe of Wynchester, pub­lished to the intent that such as be de­sirous of the truth should not be seduced by hys errours, nor the blind & obsti­nate excused by ignorance.

Compiled by. A. G.

Iudicum. vi.

¶ Oh let thē perish from the erth, and from vnder the heauen, all the Idoles that haue not made the heauē & the erthe, destroye you theyr groues and altares, If they be goddes let them reueng them selues.

¶ Anno. 1547. the. 24, of Ianuary

¶ In the viii. leafe i. page and xiiii. line: for staine mne, reade, same mine.

To the Reader.

DEarely beloued (bought wyth the same bloude, and therfore parte ta­kers of the same kyngedome) be­cause the Lorde oure God is the God of knowledge, and wyll haue suche seruauntes as by knowledge in trueth wyth­out fleshely fantasies, either of fained god­des or any fonde worship of mans madde brayne (who alwaies from the beginneinge hath renne after vanities) wyll be radie to geue answere of their faieth in him, the God of lyfe and of the hope conceiued by his onely worde: it becometh all his [...]o labour for knowledge, that they maye walke vpright in the waie of their Lorde, and by no halting ignoraunce to slide furth of the same and so to prouoke his worthi displeasure. And as he is the God of loue, peace, vnitie and con­corde, and will haue vs al tied together with the bonde of loue and made therby (in hym) all one bodie: so doeth it become vs wyth o­pen hertes, wythout all doublenesse, one to enstructe an other, to the edifiynge of oure brethern, that in sure grownded fayth we maye loue together and so enioye the hope of our vocacion. Therfore, though mi talent bee verie smal and no principall gifte either of eloquence or learninge, but onely a loue of the trueth geuen vnto me, yet seinge the [Page] worlde is so blinded with Idolatrie, and so beewitched with popishe sophistrie, and e­uen nowe the spirittes and powers of darck­nes worcke the chiefe mysterie of iniquitie and wickednesse, to set vp and maintaine the moste weake Idole that euer was in the worlde, in the steade of the most mightie and euerliuinge God: I coulde thincke it no lesse thē my most bounden dutie, openly to beare wittnesse vnto the truthe. And where as the wordes of truth, haue bene slandrously and spitfully named the saieinges of the deuil by the spiritual crafte of a souldiour of Sathā, which by painted wordes woulde transform him self into an angel of lyght. Whose boke is spred euerie where, and receiued in manie places more reuerentlie then the blessed bi­ble, the holie worde of God. Yet no mā hath (so farre as I know) once opened his mouth or taken penne in hand, to make answere to this blasphemouse messenger of the proude Senacherib neglectinge the liueinge God, for the littel I dole that he maketh God or no God at hys pleasure, who suffreth Mise to eate him and the wicked to deuoure him. Lette all other men do as they shall thyncke good, wyth silence to let suche thynges slip. Truly if I coulde saye nothinge thereunto but onely naye, denienge Idolatrie and re­nouncynge [Page iij] all supersticion therin maintai­ned: I iudge it my parte to publishe my faith, rather then by my silence to seame to consent to suche diuillishe doctrine. So also do I esteme it the dutie of the faithful in this perillous tyme, plainely to professe the Lord the liueuinge God, to be the onely God in heauen a boue and in the erth beneth: leste bi our silence for sakinge hys cause here vpon erth, we be forsaken in his heauenly palace. For lyke as in herte we do beleue to oure rightuousnes: so must we necessarily confesse to oure saluacion, as Paule teachethe. ii. Corh. xi.

We must beware (as Paule warnethe, and the bishope taketh the same text) first ofal, that our senses be not corrupted from the simplicite and sing lenesse that is in Christe, as the serpent begiled Eua. We knowe but one God. We are maried vnto one. We knowe but one Christ made man and none other creature for ourcause. This thing as we beleue it in herte: so muste we in mouth [...]o [...] ­fesse the same, if we wyll walke in the simplicitie and sing linesse that is in Christe, as be­cometh christians. For if the hert and mouth go together, then is it sing lenesse, otherwise it is doublenesse and dissembling. But there is one other simplicitie (as it hath bene compted, & as the worde hath bene abused) which [Page] is verie folishnes. This maye we cal the simplicitie, that Antichriste woulde haue styl to reigne amonge vs, and therefore his champion, when he brought in the texte of Paulle: lefte out the principall wordes (Que est in christo) Whyche is in Christe, as their olde texte hath it. And thorowe out hys whole boke, he woulde driue vs to be simple. That is to saye, to folowe as we be led like blinde men: that the proude papisticall prelates, still leadeinge vs into the pitte of perdicion, abuseing our wines and goodes, maye saye in their connentes. Let them alone, let them offer still vnto Imeages, a pice of bread or any thinge else of a good intent, all is well done that is done of a good intent,

They maye worship a stocke or a stone, let them folow their auncient fathers. They are good simple soules. They do as we and oure doctours teach thē. If we let thē knowe al trueth: they wilbe as wise as we, and then they wyll smally regarde vs. Thys is their workeinge, these are their wordes, howe so e­uer they haue clok [...]d hertofore, all the worde nowe seeth it. Let vs beware therfore, of this thir simplicitie, and let vs no longer thynke that this their doctrine is'true, that al should he well done that is done for a good intent, and that it is well done in all thinges to be­leue [Page iiij] theyr doctours. For this ignorante opi­nion that thei haue grounded in their hertes hath hitherto stopped the waie to all know­ledge, and nowe letteth faith to be grounded and causeth men to continew styll in their olde errowres, wythout any desire to come out of blindnesse. Consider therefore (good reader) a gaynste their blinde lessons: that Saull was caste from hys kyngedome, for his good intent, euen because he intended to do sacrifice vnto the Lorde, of the best and fatteste of the Amalechites. And yet maye thys seme a gloriouse intent.

The bishoppes of the Iewes and the Idolatours of al ages folowed theyr good in­tent: euen when they put Christ and all hys prophetes and Apostles to death. The by­shop of Norwich when he burned pore Bil­ney, folowed his good intent our other by­shopes also, burneninge and murtheringe theyr bretherne in prisone and out of prisone: folowed theyr good in tentes, But God is the iudge of the intētes and thoughtes of vs al, and sercheth the verie raine and the holes of our hertes. Yea the lord our god abhorreth and the prophetes reproue vs alwayes: be­cause we wyll do euerie man that semeth good in his owne eies

Sayth not the Lorde by hys prophet E­saye. [Page] Myne intentes are not your in entēs, and mi wayes are not your wayes. But [...]o, so farre as the heauen is from the erthe, so high are my wayes aboue your waies, and mine intentes aboue your intentes. For the beliefe of their doctours and the prelates of the churche (which thinge the bishoppe la­boureth alwaies to establish) remembre that Christe saith, if the blynde leade the blynde: boeth fal into the pitte. And thou must doub tlesse cōmpt their writtinges euē verie blindnes, in regarde [...] of the light of goddes moste certaine worde which must be the rule of thi life, the foūdacion of thy fayth, and the light vnto thy feete. As for theyr auncientie: be sure to take Christ for they guide, who was before all. And saye with S. Paule, fayth is of heariuge, not of the worde of any mā: but of the worde of God.

Therefore saieth God the father with o­pen voice from heauen. This is my dearely beloued sonne in whom is my delight, heare you hym.

Now if any be so fainte herted and so de­luded by other, that they thyncke they maye still disseinble wyth the hypocrites in their owtwarde doetnges: I sende them to the ex­emple of Daniel, who praied with opē win­dowes, and (wyth his three companions) re­fused [Page v] to honour the golden Image, & would not dissemble outwarde worship, nother content them selues with the purenesse of theyr owne hertes (thoughe they myght therby haue escaped the fire) consideringe that the glorie of God coulde not be so fo [...]dered, but rather hindered by theyr walkeinge in the waye of the wicked. Therfore saieth the prophet Dauid. Happie is he that nether stādeth sitteth nor walketh (that is to saye) hath no­thinge Psal [...]. to do wyth them, other openly or pri­uily, by any colour or dissimulacion.

Eliazar had such like counsell of hys frendes, that he shoulde eate fleshe onely whiche ii. Mach. vii. was lawfull, and dissemble to eate the vn­lawfull. But he saide it was not lawfull for him to dissemble, and so cause many to be deceiued through his hipocrisie: for so he might escape the death of the body, but the hand of God he could not auoide. For this cause did Paule reproue Peter for his dissemblinge be fore the gentiles. And he teacheth the Corin­thians Galat. ii. againe, that there is no companie of light and darckenesse, no dessemblinge to be partaker boeth of the cup of Christe and of deuilles.

Oure membres must be the weapons ei­ther of rightuousenes, other else of vnright­tuousenesse, there is no meane for styll and [Page] ware politicke persons. And therfore sayeth our maister Christ, he that is not with me is againste me. And he that doeth not gather, doeth scatter. These wordes of Christe and suche like, and none other cause (whatsoeuer any man shall imagine) haue compelled me to publish my fayth, and in the name of the liueinge God, to make answere to one boke, whiche of all other I estemed most perilouse and poysonful, boeth for the authorite of the writter, and the subtile handellinge of hys mattier in the maytaineinge of that Idole, which al the worlde hath worshipped so many yeres. The name of the boke is the detec­tion of the diuillysh sophistrie. The authour that made it is Stephaue Gardiner, bishop of Winchester, the chiefe mantainer of the popeishe tradicions, as appeareth by al hys dedes & writinges. How I haue vsed my self in the same: I shall shewe at fewe wordes.

Because I did take vpon hande to con­fute his boke: I coulde kepe no comely order but as the wordes do leade me, so am I compelled to go forwarde. Yet haue I not writ­ten hys whole texte in my boke (because it woulde▪ haue ben to much tediouse and ouer longe but onely his▪ chiefe, mattier and prin­cipall argumentes, whereof I truste not one hath escaped vntouched. I lest of the residue, [Page vi] thinkeing it a verie vaine thinge to contende about trifles, as I should haue done of neces­si [...]e, in waigheinge euerie worde and ponde­ringe euerie sentence. The boke is so farre spred a broabe, that I can not belie hym but it shalbe a witnesse againste me, in euerie cor­ner. For it was plentuousely imprinted by Iohn Herforde in aldergate strete at Lōdon, and is to be solde at the signe of the bell in poules church yarde. I haue principally and chiefe laboured to establishe the true fayeth in the liueinge God: by the reproueinge of the false and fained goodes. Secōdly, I haue taught the trwe vnderstandinge of the wor­des of the supper of the Lorde, and the right vse of the same. Whiche two my chiefe pur­poses howe faithfully I haue done them: the fathfull shall iudge, knowynge the voice of of theyr shepeherde.

In mine answere to his wordes, I truste no man shalbe offended with any vnchrist an rayleinges, though great accasiō be offerred on his parte, bringeinge our argumentes so spitfully in the name of deuill, with yea, say­eth the deuell, as though the deuell where a destroier of Idoles, wh [...]e onely hath bene theyr mainetainer and vpholder, from the be geninge of the worlde vnto this daye. Yet I do thynke nothynge lesse, then to satisfie all [Page] men wyth my writtinges, more then other haue done before mi time, with theirs, much more wittie, more lerned and godly. No, I do suppose, the hight lerned maye finde many fautes there'with, as I▪ acknowledge mi self far vnder the perfection of theyr high ler­ninge. Neuerthelesse, I trust in God that it is not all together so rude nor vnfruitfull: but that the vnlerned (for whome it is chiefe lie written) shall encrease bi it in knowledge, caste of much supersticion, and take conforte of conscience. Whome also I beseche, euen for the loue▪ of God, and▪ as they tender their soules health: not to caste awaye this boke­though they reade somethinge therin that they neuer harde before, but rather desire of theire moste mercifull father, that theyr olde errours wherwith they haue bene deceiued by blind teachers, maie be taken awaye. And if there be any that can not sodaineli caste of the olde skine wyth the serpent and forsak theyre olde ignoraunce cōfirmed with longe custome: let thē desir of God so much grace that they maye more quietlie then hath ben accustomed, heare men talke of the fayth they haue conceiued in the liueinge God. For than shal it be wel with the christian re­ligion: whē the one parte maie boldelie, and wyll redily gyue answere of the hope they [Page vii] haue conceiued, and faith whereby thei trust to be saued, and the other parte wyll mekeli heare what is spoken, and quietely suffer the lambes to feede of their swete pasturs. So shall the prophecie be fulfilled. The lambe shal lodge with the woulfe, the leoparde and Esaye. xi. the go [...]e shal lie together. The calfe, the lion and the shepe shall dwell together, and a lit­tle childe shalbe their herde and driue them, which thinge I trust partely shall be fullfil­led in oure tyme vnder our little Iosias, to whom God graunt the abundaunce of hys grace. And most fully vnder the true Iosias Christe Iesu our sauiour, who onelye is the ende of all prophecies, in whome they al are made perfecte, with whome we shall enioye this perfecte peace, so many as defire to knowe the liuinge God, and whome he sent downe to saue the worlde Iesu Christ, nowe sitting at his right hande, to whome be glorie For euer and e­uer. So be it

Iohn. iiii. Episto. i.‘Who so knoweth God heareth vs. An [...] he that is not of God heareth not vs. And herby do we know, the spirite of truthe, and the spirite of errowre.’

The Prologue.

GRace and peace from the Lorde the liueinge God, who hath all our hertes in hys hande to moue and stere to what shall lyke hym beste, who onely knoweth the hertes of men, and there­fore oneli is the iudge of the thoughtes and intentes of vs all, what or whan so euer we speake or thinke. whose daye and iudgment is without regarde what man (which is but flesh and bloud, and therefore ful of erroure and blindnesse) shall dispute, and determine and iudge. I paciently loke for and a bide whan as all darnell, drake and weede shall be caste into the hell fire and all the good graine shal be gathered into God his owne garner, vnto whome we lyue all the tyme that we walke vpon the earth. And whē we die yet are we sure that we are his owne, by the raunsome that his dearely beloued sone Christ (our Lord and heade) hath paied geueinge the holy gost into our hertes as a most suer wittnesse of the same, teacheinge vs to crie. Aba father, whereby we knowe that though we die, yet we die vnto hym to lyue euer after cowpled and ioyned in one kinde and nature vnto our heade Christe, who as he is fully God, and of equale powre wyth his father, so shal he make vs like vnto hym when he shal appeare (after our porcion and [Page viii] measure) partakers of his godly nature, like as he hath in hys world (though but in a shadowe and cloude, in regarde of the fulnesse that shalbe declared) be gonne al redy to re­generate and begete vs a newe▪ creature, by the holy gost workinge by the worde of hys trueth, that we nowe resembling the image of God whereunto we were made, maye be continually occupyed in the workes of hys kingdome, as be these. Iustice, peace▪ and ioy in the same holy gost, geuear of al goodnes. For he that by these workes serueth Christe is acceptable to God and conmended of men Thys s [...]me [...]e euer lasteinge God with­out begininge and without endinge, he geue me grace (to the fortheraunce of his glorie) to make answere to that deuellishe detection the sophistrie of Sathan published by Ste­phane Gardiner bishope of Winchester, for the maintenaunce of the popishe Idole, the dombe God, and poetical chaungling, wher by, not onely the true liuinge God is neglected his true honoure obscured and defaced, the preachinge of hys worde almoste set at nought: but also, all kindes of poperie, as i­mages, blessing, kissinge, shaueinge of crow­nes, supersticiō of garmenets and such like, are craftily, by subtile pointes of the popes sophistri and wordes filthy, framed for such [Page] merchaundise, confirmed and established, as thought al the whole heape of these triffes heaped vp together were the religion of a Christian man: wher as to knowe God for our true God, and whom hehath sent, Iesu Christ, and by this knowledge to be borne a new and to kepe our selfe immaculate and vnde filed from the worlde is: the true and perfecte religiō demaūded of vs true christi­ans. The other is but countrefaite what so euer [...]his sophistrie doeth name it) because our maister christ (who can not lie) doeth saie ful plaine. [...].

They worshipe me in vaine, teacheinge the doctrine and preceptes of men &c. And where he bringeth in this texte in the ende of his boke, nothing so ful as our sauior Christ did speake it (as he knoweth well inowgh if he haue so muche Greke as he braggeth a­brode) he addeth therunto his owne glose, as though he coulde vtter the wordes of christ the sone of God, much more wiselie by hys babling. Yet am I cōtent to let his own glose be his owne iudge in these matters. His wordes bee these. They worshippe me in vaine, with the teachinge of such as remaine in the [Page ix] estate of men onely, & thē teach their owne & for thē selues, for al such teachinge is like the teachar that is to saye carnal. Let eueri man (that hath not his conscience al redie brenned wyth the hote pro [...]e) marke whether hys owne glose make against him, and all the ceremonies that hys father the pope, beinge (I trowe) but in the estate of a man, and that a carnal mā, hath made, though Winchester go aboute craftily (accordinge to the cannon lawe whereof he is sworne by solemne othe doctoure and teacher) to make him more thē a man. And marke againe good christen her­tes, what they win by theyr gloses and multiplied wordes, wherby in fayth it were ve­rie easy to confute them all, euen by the testimonies of their owne doctours (as Bucere, Ecolampadius, and Frith haue done per­fectlie well, if these men woulde suffer there bokes to come to lyght) For these papistes do so mixte the trueth and salsehed together (for without some ground of trueth noman woulde beleue them) that the one piece of the tale standeth commonly with the trueth and the other vttereth their salshed.

And therfore speake they longe matter and are not content to saye plainely a spade but they muste necker it as they do in theyr mattens and saye, spa [...]a a [...]ade. As for me I [Page] haue learned to cal breade, bread, & to speake althinges plainelie. Therfore by the open scriptures, wyll I make them answere to their questions. For al the scripture inspired from God, is profitable boeth to teache and to reproue, to correcte and to instructe in rightuousnesse, that the man of God maye be perfecte and fite for euerie good worcke.

So that if ther be any▪ good worke▪ to be taught or yll worck [...]o be rebuked we must go to the scripture onely, as to the toutch­stone and onelye triall of al trueth.

For wyth scriptures did Christe driue a­waie the deuil, and not wyth holy water, as you are reported to saie that the deuil great­ly dreadeth it, and so do ye still commaunde that it shalbe made a coniured water euerie sonnedayes in▪ euery churche, to driue furth deuilles. But he thoughe he were boeth god and man, alledgeth scriptures alwayes to confirme his saienges, and commandeth his hearers to sherch the scriptures. So doe Pe­ter, Paule, Iames, and Iohn.

Wheras Paul beinge brought vp at the fete of Gamaliell the greate lawier, was redie inoughe to haue disputed out of the Thalmud of the tradicions of their fathers, whiche he saieth he hath ernestely studied beinge ou [...] of the phariseies, and interpretour [Page x] of that law, and such one as by the outward wordes of the lawe could not be found fan­tie, Gala. i. Phili. iii. Yet dyd he accōpte all thys, boeth lerne­inge and outwarde holinesse (whyche other men did take as no smal gainne and [...]cre) to be damage and hindrance for Chirst, whom so sone as he was called to publishe & preach he did not compare wyth the docters of the Iewes, neither wyth Gamaliell, Annas or Laiphas. But knoweinge his learneinge to be more liuely than was theirs (whyche be­ing but f [...]esh and bloude, coulde teach onely carnall and f [...]eshly thinges) went streight in to Arabie, there to publishe thys glade ti­dinges, euer teachinge by the scriptures that Christ, did come this to suffer in the flesh, and that he was after that, entred into his glorie.

So do I intende (after the measure of my talent) to answere by the lernige of my ma­ster Christe, whom onely. I do take to be al sufficiens in all trueth, so that he can neither be deceiued nor deceiue, to whose wysdome no mā can adde one iote or title to make bet­ter that he hath made, to institute or ordeine (whose whether you wyll call it, because ye are so contenciouse, aboute trifles that you maye seme to saye some what) better then he him selfe hath▪ instit [...]ted and ordeined, or yet in speake better then'he hath spoken. And in [Page] this be halfe, I must (euen of brotherly loue) desire all indifferent arbitours and iudges of my writinges, that if they do reade any bitter worde or heare anie sharpe sentence a­gainste the mainteiners of thys Idole: they do not impu [...]e it to anye pride or arrogancie but to the vnworthynes of the matter, that man shoulde be so mad to set vp a creature most vile & moste weake in the steade of the Lorde of hostes whose pouer is incōparable. In the which thing, being a cause [...] so great importaunce, and weight if I should colde­ly or faintly speak or write I myght well be thought worthy to be one of them whome Iohn prophecieth, for theyre faynte hertes, worthie to be v [...]etted vp againe, being ne­ther hote nor colde. I do feare me the plage of God hath worthyly commen vpon many in thys same royalme, for thys onely vice. But God, he is mercifull if we wil repente.

As for me O Lord thou knoweste al thinges, thou knoweste mine herte, & serchestmy thoughtes. Thou woteest that it is neither of malice nor presumption that I do write a­ny worde in this boke, but only for the pride of the papistes, and especially for the wicked malice of proude A man, which seaketh how to destroie thy seruantes, labourethe to op­presse thy light sent nowe in these la [...]er daies [Page xi] at the tyme apointed, into the worlde, prouoketh vs wyth bitter wordes, to make ans­were in thy cause, calling vs diueles, and the reasones made againste Idolatrie for the an anseinge of thy glorie, he calleth the dy­ [...]eles wordes and saieinges, which blasphe­mies cause me that I can not geue place but somethinge answere to his worthinesse, and not geue place to such shamelesse writinges.

Thoughe I coulde be content (& that with good wyll so that it were no derogacion to thy glory) not onely to passe with silence all taūtes, rebukes, che [...]kes, and raileinges, yea and to suffer all crueltie and tirannus tor­mentes that he doeth excogitat or finde out againste vs: but also to kisse hys verie fote steppes, and call him Lorde at euerie worde, to kneele and lowte as do hys flatterers. But then l [...]e we forsake thy cause, we can not haue thy worde in worthy reuerence, magnifieinge thine enimie.

Take thou in good worthe therefore (O Lorde (these oure doinges. Make thē serue thy glorie. Be mercifull to thy seruantes, and stoppe the mouth of thine enimies that thi wil may, be knowne and fulfilled among vs in erath, as it is amonge thin angelles in thine heauenly palace So be it.

To your firste wordes therefore (bishope [Page] Stephane, pardone me I praye you that I do not cal you Lorde, boeth because I haue learned by scripture that Christes byshopes Math. xxiii. maie take no suche vaine titles, and also that you ought to calenge no suche authorite of Iames. iii. Lordeshipe ouer your lotte and people ap­pointed vnto you, and Peter and Paule, the i. Peter. v. good shepeherdes do we name without such vaine titles of Rabby) you wil haue vs con­sider i. Chap. Howe full of iniquity that tyme is. howe full of iniquitie thys tyme is. Let vs consider it for the loue of God (O bisho­pes) but not takeinge iniquitie as you do, to be what so euer thinge is againste the tradi­cions of your Romish father, who nowe worketh the cheife misterie of iniquitie, and euerie one of you helpeth after to his poure, in kepeinge downe the worde of God, clo­keinge your hipocrisie wyth contrefaite ho­linesse, and tourneinge backewarde so farre from Christe: that euerie man maye see who is the wicked man, and the aduersarie or Antichriste, lifteinge hym selfe againste euerie thinge that is God or godlie, So that nowe your shameles writinges of your doctours and maintainers: do recorde howe you can make God, create the creatoure of heauen and er [...]h, and so make him a creature, that where he hath but once created the, thou maiste be out of his det and cre [...] him a thou­sande [Page xii] tymes. Oh abhominable blsasphemie A man to make God, at whose terrible ma­iestie, heauen and erth doe tremble. Oh shamlesse iniquitie, to create thi creatoure without whome thou falleste in to duste and asshes. But you wyll saye (O bishope) that ther is no suche blasphemie in your bokes, neither can you perceiue the wickednesse of the po­pes pardones, and pilgrimages whyche are destroied in this tyme, The Sodomatrie babilonical bondage, supersticiouse blindnesse of the Abbaies, whych oure kinge hath most christenlyke confounded. But for this oure mattier, I saye. I plucked halfe a leafe out of a boke lieinge tied in chaines for a Iewell in the greate cathedrall churche, Lincolne min­stre, whiche hath thys plaine greare, by these plaine wordes. O sacerdos, nonne creaui te, et dedi tibi potestatem creaudi me? quare si non sacrificas, et c. O prieste, haue I not created the, and geuē the poure [...]o create me? And suche other shamful geare.

There is none so blinde as they that wil not se. And seinge suche blindesse is in you bishopes, who shoulde haue hade the eies to haue espied thys ware longe before it hade ben brought into the churches contrarie to the worde of God: how can it be but bi your carelesse negligence, the worlde is waxen ful [Page] of blindenesse, miserie and all kindes of ini­quitie, for the whiche you shal answere at the dreadfull daie whan the bloude of euery one of your shepe that perisheth shallbe required at your hande. Let vs consider yet if you please, thys wickednesse some thynge more deaplye.

Paule in his firste Epistle to the bishop Timo. i. Timothe, saieth that the spirite telleth for certayne, that in the latter daies, some shall de­parte [...]hat diuil­ [...] sophistrie from the fayeth, attendynge vnto de­ceptfull spirites and doctrine of diuelles, speakeinge falsely by dissemblinge hipocrisie haueinge their consciences marked with the hote yrone.

And that we shoulde not doubt of thys diuellish sophistrie and open iniquite: he ad­deth two speciall properties, that is, to pro­hibite or forbid mariage, and cōmaūde to ab­staine from meates whyche God hath crea­ted to be receiued wyth thankes geueing, as the good ceatures of God. Who foloweth the diuelles doctrine moste in these to poin­tes: is not harde to be iudged of al the world

Yet muste we futhermore consider the spi­rit [...]es you saye which thinge we▪ are not loth Beleue not e­ [...]ie spirite. Iohn. iiii. to do (for Iohn teacheth vs so) mistrusteinge our owne iudgment. And Iohn sayeth that euerie spirite that confesseth Iesus Christ to [Page xiii] be come in the flesh, is of God. This do we all confesse, whome you call at your plea­sure heretikes, and saye that we wyll doubte in all together. But we knoweinge certenlie Iohn. i. Timo. iii. by the scriptures, that he was manifestely declared in the flesh to be verie man, and perfectly declared in the spirite to be God in the wonderouse workinge of his miracles, was sene amonge the angelles, was beleued in the world, and receiued into glorie, where he reigneth equale wyth his father, sittinge at the ryght hand of God, from whense we no thing doubt, but we shal se him come down as the apostles dyd se hym go vp into the heauenes. Act. i. In the meane season we be­leue stedfastly that he is with his faiethfull church by hys holy spirite euen to the worl­des Ephe. v. ende. For the which he gaue him selfe to sanctifie it and cleuse it, in the fountaine of water bi the worde, to make it vnto him selfe a gloriouse congregacion wythout spot or wrynckle or any suche thynge, but that it shoulde be holy and wythout blame, Where contrarie wyse, you (whiche accompte your selues onely, men of the churche) and spiriri­tuall men, as the onelye partakers of the spirite (doe wyth out scripture or reasone) teache vs laye and lewde men (as ye call vs) onelye wyth swerde and fire, that Christe [Page] was not verie man haueinge a naturall bo­die. For you saye that thys his bodie that he had maie be in. x. thowsande places at once. Whiche property, howe well it agreth with a natural bodie: al that haue any knowledge maye decerne. Againe you saye that this bo­die of the same lengeth and breadeth that it hanged vpon the crosse: maye be closed in a little boxe, contrarie to the ordinaunce of mans naturall bodie in the creacion. And where we se nothynge but a piece of breade (for you can not teache vs by the scriptures that the breade is chaunged) we must neades beleue, that their is a bodie, besides the bread because you saye so thought there can be perceiued neither quantitie nor qualitie, that is to saye, nothynge parteininge to a bodie. As for your answere of fayeth constrained to beleue thys wythout either scripture or▪ rea­sone, that it maye haue merite, and that all these be naturall reasons: I shall answere whan I come at those wordes.

In the meane tyme marke your owne maliciouse wickednesse, how you wil haue▪ Christ to haue a bodie, nothynge lyke the naturall bodie of man, but insensible and infinit yet by your subtilties to be comprehedend, and wythin your listes, bandes and boxes, to be contained and haue hys measure appointed, [Page xiiii] but in no parte agreable to our natural bodi which he did voultchsalfe to take vpon him.

Thus after you haue denied him (by your wicked enuēcion) to be a verie mā, like one of vs (sinne onely excepted) whych the scripture teacheth plaine: After you haue denied christ to haue a verie natural bodie and verie flesh, then procede you to teach how he cometh in breade. And because you [...]et Christes religi­on in your ceremonies as farthynges that make the heape: you set Iesu oure saniour, to come in al trifles and baggage, Yet to cloke your false speach wyth hipocrisie, you saye properly, that Christe consecrateth him selfe Folio. lvi. in those formes of bread & wine, with which worde consecrate, you ingle by your di [...]ilish sophistrie. For if ye meane, he haloweth him selfe into bread & wine (which your word cō secrate doeth signifie) as lewde as you take vs, we woulde laught at your folie. If you woulde saye by that worde, he tourneth him selfe into the fourme of breade and wyne: so then your doctrine is that Christe cometh vnto vs in breade & wine. And we saye that he is comen all redie in the fleshe, and in the same fleshe is gone vp to heauen, and from thense shall come to iudge all flesh. You saye lo, here is Christe. Lo, there is Christe. Loke whose spirites you be. You are of the world [Page] and therfore speake you of the worlde, and the world heareth you. And like as by faieth so also by loue, saieth Iohn, is the spirite of Iohn. iiii. trueth and of errowre knowne asūder. Therfore let vs loue together, for loue is of God, and euerie one that loueth is borne of God.

He that loueth not knoweth not God, for God is loue. If we loue together God dwelleth in vs, and his loue is perfece in vs. If a­ny man saie, I loue God, and doeth yet hate his brother: that man is a lier. For he that loueth not hys brother, whom he seeth: how can he loue God whom he seeth not: Howe your hote bourneinge loue (whyche causeth you to bourne men that can not vnderstand your gloses) can be of god I know not: but thys wotte I well that when the people of Samaria woulde not receiue Christe, hys Luk. [...]. Apostles woulde haue had fire frō heauen to bourne them. But Christe answered. You knowe not, whose spirites you are. The sonne of man dyd not come to destroy the soules of men: but to saue them. And you byshoppes haue your authoritie to edifie and not to destroie. But the olde serpent and his first begotten caine, thē Pharao, next, Herod and the phariseis, the olde byshopes condemninge Christe, and you their successours, ba­nisheinge his worde with crueltie: are of a [Page xv] cōtrarie spirite. And where you byd vs take Take heede of carion. hede of cariō, surely your glose is a very carion, and the worde of God which you take a way frō al men saue gētlemē & marchaūtes is the onely fode and life of the soule, wher it liueth as Christ him selfe wittnesseth. Not Mathe. iiii. by bread only liueth man, but by eueri word that proceadeth out of the mouth of God. But the blacke birdes and rauenes, the pies and deuoreinge fleshe crowes, they fede vp­on flesh, and theafore vpon carion. My wordes (saieth Christe) are spirite and lyfe. My spirite sayeth God shall no longer remayne with man, because he is fleshe. Therfore whē the worde of God and the spirite of lyfe are not with your fleshly teachinge: it must ne­des be carion. Suche is your flieinge about the dead as about carion, for filling of your paunches. For the deade carions haue made you riche in youre monasteries, chauntries and perpetuities. The deade carions of Becket, Benno, and darnel Gader, of Dunstane woulstane, Audrie and suche other haue fil­led your wide throtes so full, and you carie your praye so gredily in your monthes: that you are become dome dogges that you can not barcke but onelye at them that woulde reine you of that foule carion, and leade you home to take heede of your maisters folde. [Page] And to teache plainely what is carion: we do take it to be, what so euer you do bringe in­to the church of Christ (as his religiō) with­out hys holy worde and the liuely spirite of God. The same I saye, is that stinckinge carion that Paulle calleth Anathema, and the prophet warneth vs we touche it not. And Iohn biddeth vs that we do not so much as saye Ane and salute the bringers therof, leste we be compted partakers of their iuell wor­kes. I wyll passe with silence the roten rag­ges and carion bones of your reliques and suche lyke ware, that sauoure little of the spirite of life, and of the worshipeing of god in spirite and trueth. But for thys thinge we haue in hande, lettinge slippe all other your vnsauourie cerimoneis, and carianlyke rely­ques: more stinckinge carion surely, and more poisenfull sophistrie causeinge deathe and murren of so many soules was ther ne­uer in the worlde: then the gloses and drea­mes of your idle braines about this mattier that we shal now handle, as shalbe proued plainelie by the grace of the liueinge God. Your termes of realities qualites, acceden­tes and dimencions, sauour nothinge of the spirite of God: and therefore are they fleshe and carion. The whole course of your boke labouringe to make Christe really and naturally [Page xvi] present vnder these fourmes, qualites and quātities: sauoureth of the rotten pa­stures, and stinckinge fleshli braines of your dreameinge doctours. Dunse, Thomas de Aquino, and petrus Lombardus. Therfore is this the carion, wherof we muste be ware This is the diuellishe sophistrie wherwyth the world hath bene so lōg bewitched in such sorte, that in the steade of the liuelie feading of their soules by the worde of God, the breade of lyfe: you haue filled theire eares and eies with darcke termes, dombe signes, and deceiueable shadowes, allwaies beate­inge and burninge the poreshep bleatinge a gainste the filthy stinckinge carion, of your popeishe and I dolatrouse tradicions. What other thinge (let all men iudge betwexte vs) are these sophisticall termes of realitie, quantitie, accedentes, dimentions and alteracions whyche are the onely foundacion of your boke, and the establishement of thys fleshly doctrine: but the vsuall termes of the subtile sophistes of Cambrige and exforde, and the Sorbonistes of parise? They can not be founde in the bokes of the holy spirite of the holy scripture of God▪ and therfor are they fleshely sophistrie and stinckeinge carion. Thys your boke all grounded vpon man, which is but flesh, vpon the darcke sentences [Page] and blind termes of blind teachers, as Iohn Damascene and such other: can be likened to nothinge so well as to carion. The whiche mattier is picked out of the maister of the sentences or carionouse sophismes, chouse whether you wyl call hym. And where you woulde seme to be most spirituall about the words of Christ, Hoc est corpus meum: ther you are all to gether carnalle and fleshly.

You wil haue a carnall chaunge, a carnal presence, a carnall sacrifice, A piece of paste (as we saye) fleshe and bloude (as we saye) to be carnally worshipped wyth fonde ges­tures. A creature to be made the creatoure. A vile cake, to be made God and man. Which doctrine (beinge examined by the spirite of God the triar of all trueth) shalbe founde Idolatrouse carion.

The residue of your preface would haue vs captiue to you Christes vikeres, to your Seeke the trueth, at the ministers of the church. doctours and mainteners. These haue you alwayes heretofore called the churche of Rome. But nowe that you maye deceiue (if it be possible) the verie electe: by a false name calling it Christes church. But in verie dede it is the sinnagog of Sathan and the church of Antichriste: because you are in liueinge so contrarie to Christe, and because you set▪ and establish therin the ceremonies of Antichrist [Page xvii] and bannishe the pore shepe from the worde of theyr shepherde, seldome or neuer preacheinge vnto them Christe, but your owne baggage, nor yet sufferinge the pore lambes to reade and feade of hys worde and pasture. But we all are not so folishe thus to be enchaunted. We haue Iesu Christe before oure eies crucified, by your predicessours, which boasted them selues to be the church▪ Whome alone we learne to knowe, to heare and to folowe nowe in these latter daies, because your fathers, boeth of Rome and of Englande: haue led vs out of the waye vn whoreinge in to Babilon, and haue hitherto taught vs to worshipe suche thinges as by their nature are no goddes, But nowe seing that we knowe God (yea rather seinge that we are knowne of God) we wil not returne agayne to your weake Idoles and your beggerie ceremonies, to the whiche you woulde haue vs slaues and do seruice a freshe. But marke and take it for an answere. We haue Gala. iii. begone in the spirite, and we nether wyll nor can be made perfite by the fleshe. We wyll make subiecte our senses and captiue our vnderstandinge to all trueth of goddes holy word, but to no lies of your idle braines and couetous conspiracie, We are no longer vn­der the schole of your popeish tradicions, for [Page] we are all the children of God because we haue beleaued in Christe Iesu

For so many of vs (sayeth Paulle) as are baptised, we are clade with Christe, so that there is no Iewe nor Greke, no exception of yoman from Ientleman, or man from womā but wee are all one in Iesu Christe, Ther­fore wil we stād in the liberti wherin Christ hath deliuered vs, and we wyll no more be wrapped with your seruile bondage, know­inge that whoso trobleth vs shal receiue his iudgement who so euer he be. Therefore, all the fruites of the fleshe, and al the workes of darckenesse set a parte, adulterie, Idolatrie, and suche like: we will walke in the workes of the spirite, loue, Ioye, peace, gentlenesse, li­beralitie, goodnesse, faith, mildenesse and so­brenesse. And we wil glorie in nothinge, [...]aue onely in the crose of oure Lorde Iesu Christ, by whome the worlde is crucified vnto vs, and we vnto the worlde, beinge fully par­swaded that Christe is the good shepeherde that putteth his soule for his shepe, and that Iohn the x. al you bishopes are but hirlinges, workyng for wages, whiche scatter the f [...]oke, & barcke not for the sh [...]pe. But he knoweth his shepe and is knowne of them. His voice onely, wil they heare, hym onely, wyll they folow, and he onely geueth vnto them euerlasting lyfe, [Page xviii] they shall neuer perish. No man shal be able to take them out of his hande: for his fa­ther and he be all one. Thus are we (beinge grounded vppon oure heade and maister Christ, by faieth) the very true church of Christe againste the whyche the gates of hel can not pre­uaile.

❧ An answere concerneinge the true vn­derstandeinge and wisdōe that God geueth to all men that aske it in sure fayeth wherin is declared the true vnderstandinge of these wordes. Hoc est corpus meum.

Winchesters text.

THe first chiefe and principall point of deceite, is to make euerie man thinke of hym selfe, furder then is in deed in hym, by this perswasion that God graunteth true vnderstandeinge and wisedome, to hym that woulde haue it, hath neede of it, and axethe it in hys name. Whyche thinge is true, but not as the vn­lerned take it.

In make answere by scripture to your The answer first Chap, and so to enter into your boke: we are taught by oure sauiour Christe (the onely Authoure of all trueth) that what so e­uer we aske the father in hys name, that same shal be geuen vs. And Iames the holie Apostle and openare of his wyll towardes vs: saieth. If any of you lacke wysdome, let hym aske of hym that geueth, euen of God whiche geueth to all men indifferent lye and casteth no man in the teethe, and it shal be ge­uen him. But let hym a [...]ke in fayth and wa­uer not, Forhe that doubteth is lyke the waues of the sea tossed with the winde & caried wyth violence, neyther let that man thincke that he shall receiue any thinge of the Lorde, This moste sure fayethe and truste that we haue conceiued of our Lorde and father: you go aboute, spedilie at the beginninge, to ex­tinguish by your blinde sophistrie: casteinge [Page xix] this bone in our waye, that it is not so as we vnlerned take it. Oh Lord, shal not we beleue thi worde & most open promises, tyl some one of Antichristes schole haue set to his glo [...]es. If this be not wranglinge sophistrie to go a­bout to darke these so open scriptures: what shal we cal sophistrie? Must we go seek some subtile doctour, to teach vs the sence & mean­ing of these th [...] plaine wordes? Yea & thā som bishope to opē the meaneing of this doctour? for our senses & vnderstādeyng be captiuated vnto thē. Nay nay (oh heauēli father) we are thi childrē and the shepe of thi folde▪ heareing thy voice & none other, & fulli cōtented wyth thy teacheing. Wherfore we cleane only to this thine opē worde, and saye with. S Iohn that we haue this ful trust in it, that what so Iohn. v. e [...]er we shall aske accordinge therunto, thou hearieste vs. And seinge we know that thou heareste vs: we know also that we haue the peticions that we haue asked of the.

You saye we wyll aske it out of order, as a newe miracle, as to haue heruelle in febru­arie, so properly can you iudge our though­tes. We saye, we wyll▪ aske it first and principally, by oure faieth, of God the father for the loue of his sonne Christe accordeinge to hys commaundement, knoweinge that it is the gifte of God onely, and that fleshe and [Page] bloude can not reueile thys vnto vs. Neuer the lesse, we do vse the meane & order of the studining of goddes holy scriptures, which beinge enspired by the holi goste: are able to leade vs into all trueth. We exercise our sel­ues in the worde of God (I saye) wherin thys wisedome and knowelege of God ly­eth hid: so farre and so muche as we maye and dare by your cruel forbydinge vs the same. Wherfore, if either part be about to driue Christe to a newe miracle out of order: it is you, forbydinge vs pore men to loke on the scriptures, that the scriptures maie short­ly be founde true, which do promise, that the stones bi miracle▪ shal beare witnesse against you, and God wyll make perfet his praise bi the mouth of yong sucklinges and babes.

We are as Hieremie was, not all together dombe and speachelesse, al thought (partelie your wichednesse oppressinge vs, and oure weakenesse puttinge vs to silence) we dare do nothinge vntill the Lorde saye vnto vs as he dyd to Hieremie. Thou shalt go to all Hieremi. i. that I shall send the, and what so euer I shal commaunde the that shalt thou speake. Be not a fraide of theyre faces, for I am wyth the saieth the Lorde. When we heare thys spoken in oure hertes, by the spirite of God who continueth wyth vs vnto the worldes [Page xx] ende: then lo with herte do we beleue to our rightuousenes, and with our mouth do we confesse to our saluacion. Lo this is the con­tinuall course and miracle without misorder that Christ worketh in the hertes of his faithful, though your eies dimmed and daseinge with popeishe madnesse, can not espie it.

Fo [...]der, you saye that we make thys so­phistical reasone. Because God can alwaies worcke by miracle: therfore he wyll alwaies do it▪ But you may perceiue by this that I Howe the papistes do rea­son, A posse ad [...]sse. haue spoken: that it is none of ours, neyther did you euer here it of any of our mouthes, but yours it is, and the chiefe of your argu­mentes wherwyth you do (all the sorte of you) establishe your purpose. For thus do you reason. Nothing is impossible vnto god. God can chaunge him into breade, therefore is he chaunged into breade. Oh diuellish so­phistrie and subtiltie of Sathan.

By thys possibititie you maye chaunge him into a verie vine tree, a stone, or a mate­riall dore. For you haue boeth the worde possible for you▪ and these plaine wordes al­so, I am a verie vyne. Ego s [...]m vitis vera. Petra fuit Christus. Christe was the stone. Ego sum o [...], I am the dore. Or to go furder as some of your owne doctours do doore: Deus potest suppositari mulierem, e­quum, [Page] asinum. God can chaung him selfe as subiecte into a woman, an horse or an asse▪ whyche wordes of your maddesse, whan I dyd wrute: myn hande dyd tremble. They are so lewede that a reuerent herte can not heare them, that God immortal and vn­chaungabel (whose maiestie filleth the hea­uenes and the earth shoulde be chaunged in­to any vile creature, worsse then asshes, yea leaseth nothinge compared to his highnesse.

Wyth lyke fondenesse do you dispute for your Sodomiticall chastitie, beinge geiuen vp into mindes reprobat because you Romans. i. woulde tourne the glorie of God immortall vnto the corruptible creature. You saye it is possible for God to geue all your marke chastitie, and to make them Ennuches. And straight waye you conclude that you haue the gyfte, and do swere that you wyll lyue winelesse. Thoughe all the worlde maye se it to be possible in the cause and impossible in the effecte, because God doeth it not nor wyll not do it: yet in your [...] a­gainste the Godly man bucere, you are no­thinge ashamed, to maynetayne with much bablinge that this saieinge of Christ (Capi­at qui capere potest) spoken of the gifte of chastitie, is to be vnderstand, Capiat qui ca­pere vult. Thus do you alwayes dispute so­phistically [Page xxi] your selfe, A potentia ad ac [...]ū A. posse, ad velle et esse, like a craftie sophister, and cal other mē by the name that you your selfe are worthy to beare, as Mockus dyd when he cried, stoppe the theafe.

Therfore, take thys answere as a full so­lucion to your sophistrie, set furth by your owne sophisters. A posse ad esse non est bona onsequencia.

Because it is possible, to proue therfore it is so, is very slender reasone. I pre [...]e you ther­fore (if there be any regarde of goddes dread full maiestie lefte in your hertes) leaue thys argumente. Nothing is impossible vnto god therfore is he chainged. Or because it is possible that he wyll come downe into the chalice whan euerie whoremongar doeth calle him, therfore he doethe fo: leste peraduenture you heare ploumen tell you that it is dyue [...]she sophistrie.

It pleaseth God to shewe vs ouer muche of your liueinge to be blynded▪ any longer with you. We reade in the gospel, that God heareth no sinnars. Howe shamles in al parrishes they lyue whyche ar [...] the onely God makers: all the worlde seth, and crieth out thereupon. Suche whordome hath not ben harde of. Such drūckenes hath not bene sene Al are drowned in couetousenes, from the bi­shope [Page] to the parishepriste. And that fele we por [...] peopel being polled and pilled bi your p [...]s and pro [...]tomes, and haueing nothing of your landes for al our swere and labours but a bl [...]de heape of dōbe ceremonies. God (as al thinge is possible vnto hym) can make [...]o [...] God shepeherdes. But yet I dare not rou [...] ude that he hath done it. Neithere what he wyll do dare Ia [...]e, you are so linked wyth Antichriste. Whose pride intollerable to boaste hym selfe to haue powre in heauen, in earth, and in the thred place (I not where) I nede not confute. Thys holye mother church is ashamed of hi [...] children and brain­ [...]e [...]encious, thoughe she durst neuer in al hir pride, make any [...]o articles of the faith then. xii. all grounded vpon scriptures. But nowe your [...]itle bishop church, or rather cō ­nētikle of. xii. or. xiiii. bishops must be so high­ly enhaūced, that it may encrease other. vi. or rather [...]o which we dayly loke for, in preiu­dice to other contries, whyche shalbe more strongely established wyth the swerde, and more sore punished by fire (if they be viola­ted) than any of the commaundements of God: vseinge such proude bragges, racking and burninge, that no man dare saye but it is trwe howe so euer it please you bishopes to glose the scriptures and make uewe arti­cles, [Page xxii] and new faieth anewe for to be beleued in paine of death and burneinge. Suche au­thoritie vse you ouer the scripture as your father did before youe, whoe dyd firste de­uise thys your diuellishe lawe, that no man shoulde be so bolde to interpretate the scrip­ture any otherwise thē he and his doctours had authorised and assingned. Where cou­trariwise, Paule wylleth that in the congre­gaciō or church of Christ: ii. or▪ iii. prophets shoulde speake and the residew should iudg Then if any thynge were reueiled or disclo­sed to him that sitteth: the first shoulde hold his peace, that all might prophecie one after an other, that al might learne, that al might take conforte, and that the spirites of the prophetes might be subiecte vnto the prophetes. If this mildenesse were a monge vs: that one of vs might and woulde heare an other then shoulde Christes doctrine and religion flourishe, whilse we were redie▪ to geue ans­were euerie one▪ of the faieth that we haue conceiued, accordeinge to the cōmaundement of Peter. Where nowe there is nothing but, these heretickes are proude and arrogant, Wynchester. they haue no leruinge, they haue not studied for knowlege. And we do answere again (as we maye iustely) that we haue laboured for knoweledge, as diligentlie and with as hum [Page] ble hertes as you haue done. God hath indu [...]ed vs wyth the knoweledge of the latine, greke, and hebrue & al other sciēces, far, abou that you had when you were in the scholes

This can you not denie for shame. Why than maye it not be, that he hath sent these godlie giftes, hys worthy instrumentes: for to reueile, open & declare, the hid misteries of his worde which he saied shoulde flowe like a water streame in these later daies, that thei shoulde knowe hym from the loweste to the highest. Do not you se by the course of tyme that god openeth many thinges of the pope, pardons, pilgrimages, and such like Idola­trouse vsages: Hath ther bene no blindenesse in the worlde these thousande yeres, that the deuell hath ben lewse (because you do so much accompte the wickednesse of this time) or coulde the pope (who is the vndoubted an tichriste) reigne so longe in mens hertes and cōsciences, and leaue no poison behind hym? Naye rather we must call into question and examinacion, all such thinges as he lefte be­hinde him, because he being the verie wicked mā, we maie be sure he would sowe no good corne, but darnell and wede. Then, what was the greateste powre he had, wherebi he wroght, in heauē, in erth and purgatorie: but the masse, and thys holie sacrament of ou [...]e [Page xxiii] redempcion so abused, that he myght by the bodie of Christ, sacrified vpon the aultare: o­pen the waye to heauen, and spar the waye The prieste can not sacri­fice any more. to hell, as surely he, or any of you myght do if he coulde sacrifice Christ againe, for christ oure sauiour did come downe from heauen to do sacrifice for this purpose, and all the sacrifices of the olde lawe d [...]d sewe in sha­dowes, that the sacrifice of Christe, shoulde take awaie sinne, the vnspotted lambe should deliuer from the helli fornaice of Egipt and optaine passage to the contrey promised, So that if either pope, byshop or priest, can proue that the verie bodie of Christe, is really pre­sent in hys sacrifice of the masse, and ther of­ferred vp to the father for a sacrifice (as you haue caused Sharton to confesse) surely you maye conclude (as you do, and as your fa­ther and foūder of this article did before) that the masse taketh awaye sinnes▪ and profiteth the quicke and the deade. So shall you build your pardones againe for the masse of scala celi, and all your abbaies praieinge for their foundars, that the noble kynge Henrie the eight (whom surely God appoynted to beat downe poperie and Idolatrie, long preserued him from your manifolde treasones, and at the length nowe whan hys good wyll was? hath taken hym to hys mercies) maye he [Page] thought the greatest malafactour vpō earth and (as some of you haue rayled moste vila­uously the greate turke, and verie Antichrist causeinge the daily sacrifice to cease, destroieynge so many holy masses and hindering so manie soules, that shoulde by them haue re­liefe and succour. But that thys bodie of Christe our lambe vnspotted, can be no more sacrified, boeth in the defence of Christ from theyr blasphemies, & our nobel prince frō rai huge tonges: I desier all Christen hertes to marcke what Paule writeth to the Hebrues whyche I shall truly reporte wythout any gloses or far fetched argumētes. The whole Epistle doeth shewe that all sacrifices dyd cease, that thys oure onely byshope myght make one sacrifice for all. The priesthode, sayeth Paule, appointed by God, onely to do sacrifice: ceased. And in the. vii. Chap he sayeth, that oure bishoppe abydeth for euer, haueinge and euerlastinge priesthode, wher­by he maye fully make saulfe them that go vnto God by hym, liueinge for euer that he maye praie for them. And againe, Haueinge no nede (as other byshopes haue) to offer for hys owne sinnes, and then for the synnes of the people, for he hath done that once, whan he offerred him selfe. Againe, in the. ix. Chap By hys owne bloude wente he in once into [Page xxiiii] [...]he holie place, euerlasteinge redemption op [...]ained. The whiche euerlasteinge redempti­on, if we haue optained al redie in that he of­ferred hym selfe by spirite euerlasteinge) as Paule sayeth) without spot vnto God, and so hath purified oure conscience from deade workes: what neade we an other pope, By­shope or prieste to offer hym agayne? Hath he not sufficiently, and aboundantly offered hym selfe for the sinnes of the whole world? Howe can the priest then offer hym to take a wa [...]e sinnes, or profite quicke and deade? For those selfe same sinnes wer taken away before by Christ, or else shal they neuer be ta­ken waie by the p [...]istes. Therfore is this but vaine iug linge for money and for the main­tenaunce of your dignities. Againe, Christe is gone into heauen, that he maye appeare nowe in the sight of God for vs, not that he may oft offer hym self (what authorite than I pray you hath the priest oft to offer hym) for than muste he oft haue suffered sith the world was made. But now once at the later ende of the worlde for to driue awaye sinne, dyd he appeare, by the offeringe of hym self.

And where as all men once must die: and after receyue iudgment: so also Christe is once offerred vp that he maye take awaye the sinnes of manye. Agayne in the. x. wee [Page] are made holie by the offeringe of the bod [...] of Christe once done. What it is that yo [...] priestes do offer so ofte, I shal tel you ano [...]

Euerie priest (sayeth Paule) standeth daie▪ ly doinge sacrifice and offerringe the sa [...] oblacions often tymes, which neuer can take awaye sinne. Which wordes, [...]houghe thei [...] spoken onely of the priestes of the olde lawe yet cōparynge that which foloweth, it shalbe proued true in you of the newe lawe. For Christe after one offeringe offerred for sin­nes: [...]tteth for euer at the right hande of god. A gaine. By one onely offerringe, hath he made pe [...]fecte for euer, so many as are made holie. I [...] he haue made vs perfect by one on­ly offeringe: wherto serue the priestes▪ that we maye conclude as Paulle doeth. Where ther is remission of and forgeuenesse of sin­nes (be [...] in the olde testament or the newe) [...]h [...]re remaineth no farther oblacion or offer­ringe for them. Contrariwise (as Paulle reasone the with them, so maie we reasone with you) if thys offeringe myght take a waye sinne, or make thē perfecte that vse it: woulde they not haue leste of the offerringe of it for them selfe, their foundars, and all suche as they vsed it for? Because nowe they shoulde haue had no conscience of their sinnes which hade thus sacrified and bene once purged. [Page xxv] Therfore (sayeth Paule) in the sacrifices of The prieste must do thys in the remem­braunce of Christe. the olde lawe (whyche were not done wyth out bloude) was onely the commemoracion and remembraunce yerely of sinnes. And Christe hym selfe sayeth of thys oure sacra­ment. Do thys in the remembraunce of me. Lyke as in the passouer (whyche was the fi­gure Exod. xii. of oure deliueraunce by Christe the vn spotted lambe) yerely remembraunce was commaunded to be done.

Though by the open word of god (who is able to chaunge what lyketh hym, whose powre no man euer doubted of, that had but the gifte of reasone) the ceremonie of oure redemption, which they had but in shadowe and we haue in trueth (and therfore it ceased whan the bodye, that is Christe, did come and offer the true passeouer lambe) thoughe, I saye, thys ceremonie of the Iewes, be by these open wordes of God thus named. Thys is the passouer of the Lorde: yet was ther neuer any of the Iewes priestes so mad to saye that God chaunged any substaunce The verbe est, hath no powre to chaunge sub­staunce by thys worde (is) yet were they all bapti­sed by Moyses (as Paule witnesseth) in the cloude▪ and in the sea. And they all did eate the same spiritual meate and drinke the same spirituall drinck, for they dyd drinke of the spirituall drinke whiche folowed them. The [Page] stone was Christe. But we more grosse and carnall by much, in all oure doeinges, blowe inges and bl [...]ss [...]i [...]ges then were [...]he phari­sies (though Christe s [...]ke such worshipers as shall worsh [...]e hym in spirite) not contented wy [...]h the spirituall fode of the soule wher­wi [...] onely he feadeth the soule: because it is also a spirit, and therfore taketh no fode, but onely Christe and hys worde spiritually ministred, whyche are spirite and life, where as [...]he fleshe profiteth nothinge, [...]oeth as we reade in the sixt of I [...]h [...], and the manifeste example of the olde byshopes haueinge hym carnally present amonge them▪ (and as you will haue it) Iudas and all the wicked, do carnally and fleshely eate hym, and yet do not abyde, in hym, but haue damnacio [...] con­trarie to the sainge of Christ. He that eateth Iohn. vi. my fleshe and d [...]h my bloude hath e­uerlastinge life, and I shall raise hym vp at the la [...]e daye. And againe. He that eateth mi fleshe and drincketh my▪ bloude abydeth in me and I in hym.

And as Iohn sayth in hys firste Epistle. God hath geuen vs euerlastinge lyfe, and thys lyfe is in hys sonne. He that hath the sonne, hath life, and he that hath not the sōne of God hath not lyfe. All whiche, scriptures, [...]oeth they that teach vs that Christe can no [Page xxvi] more nether neadeth againe in bodye to be offerred and sacrificed: and therfore compell vs to graunt that these wordes (thys is bo­die which shalbe geuen for you were neuer ment so carnally, that euerie prieste [...] ­blinge these wordes in a strange language with breathing and bloweing: shoulde cause Christe to come downe from the right hand of the father to be chaunged into bread, that he myght sacrifice hym newe againe to take awaye sinnes.

In lyke maner do those scriptures that teach all sacrifices to be perpetuall comme­moracions and remembraunces of the spiri­tuall eateinge of Christe amonge the fathers of the olde testamēt: and that Christ likwise wyll haue thys sacrament ministred in the Matxxvi remembraunce of hym in the newe testamēt, wher as the speache maye feme verie idle to saye, make me in the remembraūce of me, al­thought it so were that it myght be so sayed without intolerable arrogancie, as it can not in any wise, whether you saie you make him by hys worde or no, as shall appeare after­warde. Those scriptures also whyche teach that we haue life euerlasteinge, so [...]y of vs as eate h [...]s fleshe and drinke hys bloude yea that we shall neuer be hongrie or [...]hirstie Iohn. vi. agayne, so many of vs▪ as once do ta [...]e of [Page] thys bread comming from heauen. Finally, alscriotures that teach how and after what sort Christ is profitable vnto vs, for they are the chiefe establyshementes of oure fayeth, that were not present with him at suche time as he was budilie vpon the earth.

That is to saye, that the flesh profiteth no thinge. The wordes that I speake, are spirit and lyfe Wher vpon Peter saied. Lord, why ther s [...]hal we goo [...]thou hast the words of e­uerlasting life. And these are the waters that Christe wyll geue, after the whiche no man shall euer thurste. But the water whiche I Iohn. iiii. shall geue h [...]m (saieth Christe) shalbe made in hym a fountaine of water, springeinge in­to ly [...]e euerlasteing.

Blessed be they that heare the worde of God and kepe it, whiche was sharpely an­swered agaynste them which dyd so highlie aduaunce to knowe God in the fleshe. Aga­inst whom also Paule sayth, we know none ii. Corhi. v. after the fleshe. etc.

Moreouer (saieth he) though we haue kno­wne Christ after the fleshe: yet nowe do we not knowe hym so any longer. But he that is in Christe muste be a newe creature in the Iohn. iii. spirite, accordeinge to the saieinge of Christe to him N [...]codemus. Excepte a man be borne a newe from aboue from heauen, euen of the [Page xxxvii] spirite the can not enter the kingdōe of heanē

That whych is borne of the fleshe is flesh, and that which is borne of the spirit, is spirit

Againe, it is profitable that I go from you, Iohn. xvi. for it I go not, the spirite of confort shal not come vnto you but if I go I wyl sende hym vnto you, & he shal leade you into al truthe. Therefore should you reioyce because I saie that I go vnto my father. Thys profite of Iohn. xv. the bodilie departeing to haue the confort of the spirite, dyd appeare manifestelie in Petre and the other Apostles, who deniynge and forsakeinge theyr maister whome they hade bodily present: dyd nothing doubt to die for hym, whan he was in bodie absent. Besides that, thys bodilie presens in euerie corner to take awaye sinne: is preiudicial to the liuely fealeing of oure faith.

Firste for that he is verie man in al thinges, haueing a naturall bodye as we haue, suffi­ciently paiyng oure ra [...]some to hys father vpon the crosse.

Secōdly, it may cause vs to doubt whe­ther we shall saye that he hath ascended into heauen and there sitteth at the right hand of the father, and frō thence shal come to iudge the quicke and the deade: other else saie with you, that the prieste muste dayly offer hym a sacrifice here vpon earth for vs, and that he [Page] muste kepe him heare styl in a boxe, to ware mouldie and mustie and then chaunge hym for a newe Christe beinge infinitly created. Who shall at the daye of dome, starte forth of all these boxes at once (into a newe shape I trow [...]) to iudge all the e [...]h, or elfe muste you [...]des confesse, that they shall al be iud­ged and [...]ned where they lye in their bo­xes. The scripture I saye, the liuely s [...]a [...]eing of my fayeth grounded onely vpon the spi­rite of Christ [...] and your owne madnesse, that I haue reade in your owne bokes, and no pride or arroganci [...], what so euer you saye I take god to recorde, ca [...]se me that I dare not, so carnally and grossely vnderstād the wor­des of Christe, as you do. And I da [...]e main­taine [...] I haue many of your owne doc tours, whose testimonie either in thys poynt or any other (vn [...]es they bringe open scrip­ture w [...]h them) I do not greately regarde, but to your confution. Yet haue I the better parte of them whiche do spiritually vnder­stande and interprete thys scripture wyth me▪ How be it I knowe we shall neuer make a [...] ende [...] we bringe doctour vpon doctoure To answere therfore to thys text (this is my bodye) whyche is your onely sho [...]eaukere. And to [...] a [...] your wode wordes & taūtes that flowe frome your eloquet mouth as [Page xxviii] smoke doeth from a lake of brimstone.

But firste I wyll bringe forth the whole texte of Mathewe, Marke and Luke. And by the open worde of God, I truste I shall declare the true sence and meaneing to him that wyth a spirituall eie shall iudge therof.

Christ in the xxvi. of Mathewe, when he was together wyth hys Apostles, eate­inge the passouer (whyche was the most liue lyke figure in the olde lawe, nowe makeing an ende in Christe the lambe wythout all spo [...]e and blemishe) did ordeine this godly sacrament, for the remembraunce of hym selfe to the worlde folowinge: and that hys death myght be shewed and published vnto the worldes and, like as in the passouer was co­tinually mencioned and declared, to the po­steritie foloweinge, the benifite of God in the deliueraunce from Egipt. And as that ceremonie (the eateinge of the lambe) was called the passouer, and he hym selfe called the lambe of god so like wise calleth he thys hight misterie and sacrament, hys bodie, and a newe testament in hys bloude. That as truely as the Israelites were deliuered forth of Egipte the angel passing by not hurting the people of that house (the dore posts wherof were sprinkled wyth the bloude of that [Page] lambe) so verily shoulde Christe delyuer vs out of the Egipt of sinne, and perfourme the thynge before figured. For thys cause saieth Iohn, beholde the lambe of God, whych ta­keth awaye the sinnes of the worlde. And Luk. xxii. Christe sayeth. Thys is my bodye whyche is gyuen for you. And thys cup is the newe testament in my bloude, whiche is shede for you. By the which wordes it maye appeare that Christe dyd meane no chaunge of na­tures, or traunssubstancion, but onely that where the bloude of the lambe in the olde te­stament was sprenkled on the postes to saue frome the aduengeinge angell so many as shoulde be saued: so lykewise thys bloude of Christ in the newe testament should be shede to saue vs, so mani as haue our soules sprink led wyth the bloude of thys lambe Christe Ies [...]. Therfore, in lyke maner as the fathers of the olde lawe dranke of the spirituall ston that folowed them▪ (whiche was Christe) e­uen so are we all commaunded to drinke of thys bloude, none other wyse then the chyl­dren of Israell were commaunded, that the bloude of the lambe shoulde be theire token in all the houses wher they were. Ther was [...] man so mad to saye that these wordes (this cup is [...]he newe testamēt in my bloud) dyd chaunge the substaunce of the cup into [Page xxix] the newe testament. And yet are thei christes owne wordes who can not lye, If you ther­fore, be driuen to your▪ gloses tropes and fi­gures, in the wordes spoken of thys sacra­ment: why should we be cōdemned to death because we can not vnderstande youre car­nal gloses▪ You must neades haue one glose to declare what is mēt by the cup. Whether the wi [...]e the bloude, or the cup it selfe: either else a signe and sacrament of the newe testa­ment or a performeinge of the same in the bloude of Christe, as Luke teacheth, you to speake, and as Mathew and Marcke boeth do wittnesse. This is my bloud of the newe testament whyche is shed for many to the remission of their sinnes. Thus were the A­postles nothinge curiouse in wordes, as they ought to haue bene if the wordes had made the cup or the wine God, chaunging the substaunce therof so sone as they had [...] [...]e [...] spoken.

Thus you (haueinge but one texte tho­rough out al the Bible, that maketh for your purpose) do swareue frome that, and put ther vnto your gloses, whyche do also driue you frome the firste texte (this is my bodye) when you write that it is in fourme of bread and vnder the accidentes and qualites of breade. For Christe dyd not saye in thys is [Page] my bodie, or vnder this is mi bodie. But this is my bodie. Wherfore, nowe [...], [...]e you shoulde slaunder vs no more wyth denieing of the scripture, for we denie but your glo­ses. It is scripture that we striue for. It is scripture that we desier. It is scripture that you denie vs, vnder the degre of gētile men. Wherein doublesse, if we boeth had our sen [...] diligently occupied and ex [...]sed spiritually▪ n [...] doubte, not onely thys text but al the misterie of redempcion shoulde be so well knowne, that we woulde no longer seke our redemer vpon e [...]er here nor ther, but onely at the right hande of hys father, from wh [...]e sendeing [...] his spirite, he maxe saue vs at the f [...]ll so many as by hym wyll go to God. We do beleue wyth oure herte, and must playnely and simplye cōfesse with oure mouth, that thys is the bodie of Christ thys is the bloude of Christ, thys cup is the newe testament, that the fleshe of Christe is verie mea [...]e and hys bloude verie drinke. That Christ is the waye, the trueth and the li [...], the do [...]e & the good shepeherde. Christe is the verie true vine, and we the braunchese That all we are one breade and one verie bodie so mani as be partakers of one breade. And al these thynges I do beleue more surely then if I dyd se them wyth mine eyes or [Page xxx] perceiue them with any other sense, [...]ecause the knowledge of the spirite farre passeth all other knowledge, and the heauenly thynges are sure, when the other are but dec [...]euable shadowes. It is neither Manna that fed the fathers, neither any other thinge or name vnder heauen, but onely the breade comminge downe from heauen, that is the verie true mea [...]e geueinge lyfe to the worlde.

Thus are we fully taught in the text of Iohn, where we maye most playnely se this sp [...]ual eatinge, whereof onely: all confort, lyfe and fode of the soule, do arise and stowe forth. In that Chap, we learne, that the peo­ple (folowinge Christ for the hope of meate, because he had fed them a little before, were by him called (according to the whole course of the scriptures, as maye appeare specially to hym that hath bene diligently exercised in the misteries of the prophetes) from the sen­sible and outwarde bodily thynges, to thyn­ges inwarde and spirituall. For the beautie of thys kinges daughter (as Dauid saieth) is inwarde. And therefore doeth our sauiour admonishe them that sought hym for meate that before all thynges they shoulde worcke the meate that neuer perisheth.

Thus goeth he frome the meate that nou­risheth the bodie: vnto the meate of hys hea­uenly [Page] worde that nourisheth the soule. This meate he calleth the heauenly meate that ge­ueth lyfe vnto the worlde, and that so abun­dantly, that who so eateth it shall neuer be hungri agayne. Thys meate, as the maner of the Hebrues is to call all kinde of meate, [...]: [...] so doothe he same tyme call it breade, [...] meate. When they hea­ringe thys, dyd imagine bodily meate, as Manna that Moses gaue, he openeth thys meate sayinge. I am the breade of lyfe. He that cometh to [...]e, shall not be hungrie, and he that beleueth in me shall neuer be thirstie. By the whyche wordes, he meaueth none o­ther thynge, but that those that come vnto hym, that is to saye beleue in hym (for so are the wordes folowinge, they can none other wayes be wrasted) Qui veuit ad me non esuriet, et qui credit in me, non sitiet vnquam.

They shall seke none other foode but onely thys verie breade that cometh downe from heauen. The Iewes, astonied that he called hym selfe the breade comming downe from heauen, and the liuely meate: sayed. Is not thys the sonne of Ioseph: But Christe ad­monished them againe, byddinge them not grudge at thys, for it standeth not in the ca­pacite Esai. liuf. Hiere. xxxi of man, but by the inspiracion of the spirite, as the prophet saied. They shalbe al [Page xxxi] taught of God. Wherfore, it is not possible for any mā to beleue that Christe was borne from heauen (the meate of the soule) excepte the father drawe hym. Then goeth he far­ther to shewe howe he is the meate of the soule, and howe he shoulde be eaten. For the firste, he saieth thus. Verilie I saie vnto you He that beleueth in me hath euerlasting life. I am the breade of life, whiche came downe from heauen, that men might eate of thys breade and not dye. But to tell the wattier plaine. Thys breade that I wyll geue you is my fleshe, which I wyll geue for the lyfe of the worlde. Thys offeringe of my selfe for you: shall reconcile the worlde vnto my father, and therby geue it life. This therfore is it that I haue spoken so longe vnto you, whan I shal be offerred vp for the worlde, and dye for the sinnes therof: than shall I be the meate of soules, wherby they liue ascer­teined of the mercie of God, who nowe can denie nothinge vnto man seinge he hath ge­uen his owne sonne for him. Thus therfore is my fleshe the meate of the soule, beinge flaine for the deade that thei might liue. Not as you thinke, geueing it vnto you as I am counersant amonge you (for that whyche is engendred of the fleshe, is fleshe, and therfore my fleshe carnally eaten, can bring furth no­thing [Page] but fleshe) but contrariewise, the fleshe of Christe [...]ge for vs, maketh vs spiritu­a [...], [...] and therfore the childrē [...] of God. On thys sorte it is verie mea [...]e and verie drinke. But the Iewes coulde not per­ceiue thys, but sayed againe. Howe can he geue vs his flesh to eate [...] vnto [...] Christ sayeth, againe excepte [...] the fleshe of the sonne of man and drinke his bloude you shal no [...] haue lyfe in you. What Lorde, hath no man lyfe but that denoureth the wy [...]h hys te [...]h, and swaloweth the downe hys throte? Or hath euerie suche euerlastynge lyfe, as doeth eate the carnally and bod [...]e, euen the same bodie wherein thou liuedest, whē thou saidest. He that eateth my fleshe and drinketh my bloude, hath euerlastinge lyfe, and I wil raise him at the laste daye? Naye surely. For than euerie. Idolatour and whor [...]onger (who can haue no parte in thy kingdome) myght make them selfe sure of life by their owne worcke. For they saye they eate the carnally and bodily, fleshe, bloude and bones. But, o men, ouer muche carnall and fleshlye, and yet not once vnderstādinge what should folowe of the cōmone iudgment of the sen­ses. B [...]t as Iudas prop [...]ecied vpon you, euê in suche thinges as you haue the knowledge of by the course of nature, commune wyth [Page xxxii] brute beastes, in the same you are corrupted. Ipraie you therfore, suffer me to reasōe with you accordeinge to your owne, grossenes.

Howe dare you for shame name this chri­stes Note. bodie that you do eate and saie that you eate it bodily? May any thing be called a bodie but that may be perceyued bi some of our outwarde sences? For by thē onely (as by corporall instruments, appointed of God to the same purpose) maye we iudge what so euer is a bodie. Seinge then our senses and bodi­lie instrumen [...]es, perceiue no suche bodie, the worcke beinge inwarde by the spirite: what neade we to speake grossely and carnallie of the bodie, or wha [...] profite can come by that strange doctringe: Seinge then that Christe is not the meate of the soule that waye; it is to muche shame thus to contrefaite a Christ in the breade good for nothinge. But we (be­leueinge that Christe hath died for vs) haue all the conforte that maye be, continuallie refreshed wyth the body and bloude whyche are the onely foode of the soule.

For of thys spirituall eateinge the spirite encreaseth, like as of the carnal eateing, flesh onelie can be cherished and encreased. For this worde must euer stād true. That which is borne of the flesh is flesh and that whiche is borne of the spirit: is spirite. And for this [Page] cause doeth Christe vnderstand a spiritual eateinge. But howe I praye you: That [...] maye be eaten carnally and bodily? Then shal it be al one thinge to eate hym bodily [...] spiritually, which (euen by your sophistrie) you must nedes iudge impossible. If the ea [...]ng of Christ be spiritual▪ why do you say that you eate hym bodilye: If it be bodilie: what other thyng can it confort butthe bodi Christ sai [...]h that except we eat his flesh (that is beleue that he died and shed his bloud for vs) we cannot haue lyfe in vs. Agayn, if we [...] his flesh (that is beleue that it was slaine for vs) and drinke his bloude) that is, beleue shed that his bloud is shed for vs (than is Christ in vs and we in him. But is Christ in any man corporally and bodilie: Naye ve rily. What neadeth it vs than to make any [...]o doubtes of cateinge hym bodily, for thā do we eate hys bodie when we beleue that it was slaine for vs. It is fayth therfore, and [...]e other eateinge, wher of Christ speaketh for man consisteth of two partes, bodie, and soule. The bodie nether can nor dare by any meanes eate him, because it is horrible and a gainste nature. No thoughe it coulde and woulde eate hym: it shoulde auaile hym no more then the bodilie kisse of Iudas and the handeling of the Iewes auailed them. It re­maineth [Page xxxiii] therfore, that the soule shal eate him Lerne to eate the fleshe and bloude of Christe. which can be none other wayes but by liue­ly faieth in the bodie and bloude▪ offerred for vs vnto hys father. The soule hath no teth, and therfore none other maner of eateinge.

Thus do we conclude, that the soule be­inge a spirite and the meate spirituall: no mā ought to seke for to eate Christe in this sacrament, bodilie, really, and carnally, but onely spiritually, as hys worde is spirite and lyfe.

But stil you wyl vse your eloquence and saye. Thys is spoken by intollerable arro­yancie, deuillishe sophistrie, carnall reasones Winchesters eloquence. deceitfull expositions, croked argumentes, contrefaite contradictions, by the spirite of the deuell, it is lies, erroure and blindnesse. Captiue your wittes vnto vs of the cleargie Christe speaketh still in the priest at the aul­tare, and saieth. This is my bodie. And therfore it is his natural bodie.

Thys is it that you haue to saye. Oh, howe full of Christes holy worde and the conforte of the scriptures, is thys blessed by­shoppe? These are the blesseinges that flowe from thê so sone as they wagge theire pope holye membres. I wyll not raile againe to your worthynesse. But as I haue begoue I Iacob. iij. wyll answere wyth scriptures.

The tonge is a worlde of wickednesse. So [Page] is thetonge set in our membres, that▪ it defy­leth the whole bodie, and setteth on fire, all that we haue of nature, and is it selfe set on­fire, euen of hel. Therwith do we blesse god and curse men made to hys owne Image. Out of one mouth procedeth blesseinge and curseinge where it is contrarie by course of nature, that one fountayne shoulde bringe fourth both swete and bitter water. If any man be wyse and endued wythknowledge a­monge you: let him shewe hys worckes out of hys good conuersasion wyth mekenesse and wisedome. But if you haue bitter enuie and striffe in y our herte: reioyce not, neither be ye lyars agaynst the trueth. For such wise dome desceudeth not frō a boue: but is erth­ly, naturall, and deuellishe. For where enuie ann strife are: ther is vnstablenesse and all maner of iuell workes. But the wysdome I woulde wishe my Lorde this wisdome that is from aboue: is first pure, than peaceable, gentile and easye to be entreated, Full of mercie and good fruites, wythout iudgeing wythout simulacion. Yea and the fruitte of rightuousnes is sownein peace, to them that maintaine peace,

But to go forth with our purpose, No arrogancie, no deuellishe spirite or sophistrie, can haue the whole course of scriptures, thus to maintayne their cause. To proue farther [Page xxxiiii] therfore, that we be taught the spiritual worship onely and not the s [...]eshely and car­nall that perisheth and consumeth by tyme: marke the scriptures. First, howe Christ con maundeth to worcke the meate, not that pe­risheth: but that remaueth into lyfe euerlast­inge, whiche the sonne of man shal geue you Nowe Christ did geue vs none other meate (wherbye we lyue for euer) but thys gospell Mark what meate Christ geueth vs. a [...]d glade tidinges, that he freely hath sufferred death for vs. Againe, this is the worke of God. To beleue in him whom he hath sent. Lo the plain wordes of christ. Fayeth in him whom the father hath set: worketh the meate that neuer perishe. It is fayeth therfore in Christ crucified, that maketh vs▪ blessed: and not to eate the bodie carnally, bodilie and naturally. For then should we haue two waies The waye t [...] lyfe is but one. to lyfe. The one by fayth, and the other by this bodilie eateinge, which no man I trowe wyll graunte.

Againe, Christe sayeth that it is the true breade that cometh downe from heauen, and geueth lyfe vnto the worlde. So that Christ is the liuely fode, as he is God and geueth lyfe vnto the world, as he is God the sonne of God, not as he is fleshe. For if the bodily meate that we do eate, be but a burthen vnto [...]s, tyll, it be chaunged i [...]to spirite and alte­red [Page] from the grosse substaunce to nourish the liuely spirites and spirituall partes what do we so grossely thyncke that the flesh of christ swalowed into oure bealies shall do vs so muche good▪ Thys opinion is verie grosse. Therfore sayeth Christe to the Capernites in the same blindenesse. What if you shal see the sōne of man go vp where he was before? It is the spirite that geueth lyfe, the fleshe profiteh nothing. The wordes that I speake vnto you, are spirite and lyfe. Thus doeth Iohn. vi. he call from the earth to heauen, from the fleshe to the spirite, lyke as in all hys other preacheinges and scripturs: so heare he cal­leth to the heauenly [...]ateinge, wherby we haue lyfe, and at once stoppeth the mouth of carnal iudgmēts. How you do examine this texte, it shall be opened when we come to the place. In the meane ceason, we wyl take this text (the fleshe auaileth nothynge) wyth out any contencion, onely to driue awaie the grosse opinion of the Capernits and all such as styke to muche to the fleshe and can not Be not Ca­pernites any longer. lyfte vp their heades to the misteries of the spirite, for the whiche purpose these wordes were spoken by Christe: and not to thincke that Christe (whose worckes were al wayes profitable) woulde teache any suche wayes, or do any suche deades as were nothynge [Page xxxv] profitable vnto man. For no man (I dare well saye) is able to proue any more profite by the fleshe bodily eaten in the sacramente: than wee haue in scripture graunted vnto vs, whiche do worshipe hym and eate hym, in spirite and trueth

Let vs therfore consider the greate good­nesse of our sauiour Christ in thys sacramēt Take thys profit of the sacrament. Who beinge the verie lambe that taketh a­waye the [...]es of the worlde: caused al the Iewes ceremonies to cease, and their passeo­uer to haue an ende, and therfore saieth that he hath greatly disired to eat thys passeouer that the promises of God the father (concer­ne [...]ge thys newe testame [...]t) might be full­filled. Namely, that the sede of the woman, shoulde breake the heade of the serpent.

That by thys sede all the nacions of the earth shalbe blessed. That the saluacion and sauiour of the worlde, shoulde be decla­red, the light of the heathen and the glorie of Israell published, Al these thinges were ful­filled in hys passion and suffereinge, accor­dinge to hys owne saieinge. Whan I shalbe exalted from the earth, I shall drawe all vn­to my selfe. And when he had dronken that bitter drinke vpon the crose: he saied that all was finished and fulfilled. All these thinges together do we receiue in the supper of the [Page] Lorde, whiche he dyd therfore celebrate and make, the nyght before he suffred, for to en­structe hys Apostles more deapelie in these great misteries of the saluacion of the whose worlde by hys death, wherin he would geue him selfe frely vnto them, and therefore dyd he testifie vnto them the selfe same thinge be fore hande in thys holie sacrament. And be­cause the life of the rightuouse standeth here in, that they beleue in the same: he geueth charge that they haue hys death in remem­braunce, sai [...]inge. Thys is my bodie whiche is geuen for you do thys in the remēbraunce Luke. xxii. of me. Likewyse the cup after he had supped s [...]einge. This cup is the newe testament in my bloude, which is shed for you. That like as by thys sensible meate & corporall lambe, whiche they had eaten in theyre supper, their bodies was nourished, cherished and streghned▪ so by this spiritual lambe and heauenly meate bi this blessed memorie▪ I saie wherby we knowe that oure sauiour and redemer Christ Ie [...] died for vs, that we might liue) are our soules certified, that the same oure sauiour dyd so clearely take awaye our tres­passes, that hys father wyll nowe take vs for his children and heires, and geue vs fre­ly euerlasteinge lyffe. Wyth thys therfore, we maye continually fede oure soules, that [Page xxxvi] they encreaseinge in full fayeth of goddes mercie (whiche is the lyfe of the rightuouse) myght be nourished, growe and encrease, to the full age of a perfect man in Christe Iesu. If you marke the wordes of Christe wyth a singuler eye: you shalbe cōpelled to graūte these two thynges onely to be taught therin. That Christ gaue hys bodie for vs: and eō ­maunded vs to do thys thinge. That is, to take and to eate thys.

Accipite et manducate. The wordes are plaine do thys in the remembraunce &c. For by what scripture maye it be foūde true that you do glose saieinge? God dyd consecrate hym selfe into accidētes & qualites of breade And that you shoulde make God in the re­membraunce of God, in mine opinion is a­gaynst reasone. I maye saye and raile not, it is a made heresie.

Christe sayeth. Take and eate. He geueth Go no far­ther thē your commission. no prieste powre to consecrate and to make his bodie, neither with his worde nor by his worde And thys whiche is the chiefe pointe of your newe beldame (whyche you esta­blishe wyth the fire) we require you for the loue of Christe (if you [...]eale any thynge of hys mercies) either to proue it by some scripturs (whiche I knowe is impossible for you) or else to call backe your tiranye. You haue [...] [Page] [...] [Page xxxvij] [Page] no worde of God) wher vp on onely, fayeth maye be g [...]ownded (that commaundeth you once to repe [...]e these wordes agayne (Thys is mi bodie) much lesse are you able to proue that these wordes at any tyme repeted and rehersed by any one of you: shoulde chaung the nature of thynges, and not onely worke in creatures, but also in the creatoure and maker of all (God and man) whose maiestie ought rather to be praised and had in admi­racion, than thus vnreuerenly to be taingled wyth your transsubstanciacion, whyche is muche after the arte of magike, thus by pre­script wordes to worcke wonders. God hath appoynted hys holy worde to be preache [...] to vs reasonnable creaturs, and that moste especially in this sacrament, as the most sure token of our saluacion. As it is plaine by the wordes of Paule. So ofte as you shal eate [...]. Corin. xi. thys breade (sayeth he) and drinke of thys The receiueyng of the sa­cramēt, is the preacheing of the death of Christe. cup: you shall shewe, forthe the death of the Lorde vnto that he come. So that it is ouer muche shame to vse Christes worde as an enchauntmēt ouer deade creaturs to chaung them (no man can tell howe) to call downe Christe into breade, to bringe hym into the chalice. Where he, beinge a whyle blessed and blowene wyth your stinkeinge breathes shall ta [...]ie so longe a god, as it shall please [Page xxxvij] man yea and that scant an honest man some­tymes. Surely, it maketh vs leude people, to thinke that you do not take him as a God when we se you so vnreuerently, breathe oa him, make him [...]eape about the chalice, break hym [...]nd that nothinge after the institucion wherin we shoulde all together be parteta­kers of the breade and cup of Christe for the foode of oure soules. And where as the stength of your sophistrie lieth in the blinde worde consecracion (whych you do not le [...]ne here of Christ, but you thinke you maie haue some cloke because it is reade that Iesus when he dyd take the breade in hande, bles­sed Christe [...]yd not [...]rate the [...]. and breake it) you shal hea [...] an answere, I truste, that maye satisfie any herte that is not bent vpon contencion.

In al places wher Christ dyd take breade in hys handes: he blessed and gaue thankes, as it appeareth Iohn. vi. and Luke. ix. where as we reade the same wordes that he hath at thys supper (as the treade of hys commone vsage) wherby we shall lerne to blesse, re­nowme & praise god alwayes, & to geue him humble thankes whē so euer we do vse any of hys benifites. That this blesseinge is no­thynge but a thankes geueinge to God the father and no suche cōsecracion as you do mataine: Mathewe and Luke maye satisfie you. [Page] Whoe haue, [...], that is, geue­inge thankes. Wheras Mark hath [...]. And agayne, when he spake of the cu [...] he hath [...]. So that [...], And [...], to blesse and to geue than­kes: are all one. Wherfore suche couse­cracion as you make (when you saye God consecrateth hym selfe) can not be grounded here. But you blinde the people wyth your darcke termes, to blinde vs styl captiues vn, der your tirannie.

The worde of thys heauenly supper, maye clearely driue awaie al dreames, if they were deapely considered wythout your gloses. Wherfore I wyll reherse them out of the e­uangelistes and the Apostle Paule, the wonderfull opener of goddes secretes.

Firste Christe (when the Apostles were Math. xxvi, eateinge) dyd take the breade, and when he had geuen thākes, he dyd breake it, and gaue it to hys disciples and sayed. Take, eate, this is my bodie. And when he toke the cup also he did geue thankes and gaue it vnto them saieing drinke al of this. This is my bloude whyche is of the newe testament, whyche is shed for many in the remission of synnes. I saye vnto yon, I wyll not after thys tyme drinke of the fruite of the vyne, vnto that daye that I shall drinke it newe wyth you [...] [Page xxxviii] the kyngedome of my father. Mar. xiiii.

Agayne, As they dyd eate (sayeth Marke) Iesus toke the breade, gaue thankes, & brake it and sayed. Take, eate, thos is my bodie. And he toke the cup, thanked, and gaue it them, and they dyd all drinke therof. And he sayed vnto them, thys is my bloude of the newe testament, whyche shalbe shed for ma­ny. Verely I saye vnto you that from heuse fourth, I wyll not drinke of the fruite of the vine, vnto the daye that I drinke it newe in the kingedome of God.

In Luke, thus we reade. I haue with great Luke. xxii. desier desired to eate this passouer with you be fore I suffer. For I saye vnto you, that heuse forth I wyll no more eate therof, tyll it be fulfilled in the kingdome of God. And he toke the cup, gaue thāges and saied. Take thys and deuide it amonges you. For I saye vnto you, I wyll not drinke of the fruite of the vyne: vnto the kingedome of God do come. And he toke the breade, and gaue thankes, and brake it, and gaue it vnto them and saiede. This is my bodie whiche shalbe geuē for you. This do ye in the remembraunce of me. Lykewise the cup after they had supped and sayed. Thys cup is the newe testament in my bloude, whyche shalbe shed for you.

Here be al the wordes of the Euangelistes [Page] concerning the last supper of the Lord, wherin you do not heare one word, that the priest by reherseinge of these wordes shall make God, either that Christe is materially and bodily tourned into a fourme of breade: or that God doeth tourne hym selfe and con­secrate hym (as you cal it) into the quantities of breade neither any other of those blaphe­mies that you defende so with tirany. That the lewde man shoulde receiue it but in one kind, vpon paine of death, though you haue No maruell thoughe the [...]ple saiede [...] whē thei [...]e mē bur [...] for sayng yea. pertily excused the matier, saie [...]ge that wee [...]ewde soles wyll not haue it, Ah shall we suffer you thus to captiue vs still: We are captiues in deede? For we must ransome ful largely, if we either speake, writte or kept a­any boke of christian religion contrarie to your popeishe doctrine. But as you tender the helth of your soules (deare brethern) who so euer shall reade thys: speede you to the scriptures of God, and make them iudges, boeth of those mens gloses & my writtinges Whan they woulde iuggle with this worde Learne to re­ [...] sophstrie consecrate: remēbre▪ the wordes of the Euan gelist, that he blessed or gaue thankes, for all is one thinge, as it is proued. Whā they wil saye no more but, thys is my bodie, and leue out the chiefe purpose and conforte set furth in thys supper, that is, whyche is geuen for [Page xxxix] you: then saye. We wyll eate heare the bo­die that was geuen for vs vnto death, which Mari Magdalen might not touche, whiche is gone into heauen and (as you saye your selfe) is not come downe agayne, But ther sitteth at the right hande of the father (as the scripture recordeth and fayth beleueth) from whence he shal come to iudge the quicke and the deade▪ In whose remembraunce we must do thys, sheweinge forth his death (as Paule saieth tyll he come. The whiche wordes (vntyll In these., i [...]. wordes lieth the whole matter. he come, and doe [...]ge it in the remem­braunce of Christe) maye plainely declare what is ment by all to gether.

Besides this, whē it is named bread, wine and the fruite of the grape, after that Christ had blessed: why shall one set Christe to the schole and tell hym he lieth: But if he come into Englande a monge the popeishe pre­lates: they wyll teache him to lerne it other wyse. Heare is no sophistrie: but eternal tira­nie Marke therefore, the ende, intent & pur­pose of these Christes wordes and doeinges and thē shal eueri thing be easie and plain vn to vs. Thys maye be shewed by these wor­des in boeh the par [...]es of the misteries, plainly added, which was geuen for you. Which shalbe shed for the remission of sinnes. Bi the whyche wordes we can not denie, but that [Page] Christe taught that he woulde die for vs. And where he addeth (as the ende of altogether) doe thys in the remēbraunce of me this is the cup of the newe testamēt in my bloud what other thing can we lerne, but that this is the newe testamēt and couenaunt of grace bitwen God and vs, that he wil haue mercie vpon his, for the bloud of his sōne▪ And that we ought to kepe thys in perpetual remem­braunce. Nowe se [...]ge that these wordes do leade vs vnto these thinges: hys deads must of good congruence, worke thesame. And Two maner of teachinges By wordes, and bisigues therfore doeth the breake breade and geue it to be eaten commaundeinge the cuppe to be drunken. Whyche deades dyd in maner re­present before the eyes of the disciples: the thynges that he had spoken, euen in lyke maner as we se it generally vsed in all contrac­tes and couenauntes of greate wayght and valewe, which are made without warde signes as represētations of the same to the eyes of all men and cleare testimonies for remembraunce of couenauntes to be performed.

Nowe where as they wyll not speke al the text, but sticke in these. iiii. wordes oneli (this is my bodie) answere thou againe, that thou beleuest it to be the verie bodie, euen as thou beleuest the cuppe to be the newe testament. But for as muche as the chaunge of any of [Page xl] these creaturs can not be taught [...]i any scriptures: thou canst in no case beleue it. For thy faith asketh the word of god. Wherfore, saye thou I wyl stick to the worde of Christ that the fleshe profiteth nothinge thought it were eaten euerie mēbre after other, But the spirite giueth life. Who leadeth vs to the fode that bringeth lyfe euerlasteinge. And thus by the spirite (whiche onely isprofitable) we vnder stande these wordes. Take and eate, thys is my bodie which is giuen for you. That like as I geue the bread to be eaten wyth the bo­dilie This simili­tude deesa­reth all the mattier. tethe: so do I geue mi bodie to be eaten bi faith, and that of the spirite. For nowe shal it be geuen vnto the death: that you maye haue lyfe. And thus is my fleshe verie meate and my bodie, breade and fode, whiche maye be taken and receiued onely spiritually and not carnally, bodilie or really. In lyke ma­ner therfore, as you do bodilie take this brad at my hande, eate it wyth your mouth, and so receiue it into your stomake and bodie for the fode and sustentacion of your naturall lyfe: so muste▪ you by fayth (the onely meane wherby ye maye eate or haue me present vp­on erth) receiue my body, beleueing that my bodie is geuen for you, that where you were deade frome God by your synnes, I haue brought youfurth to leue in good workes [Page] vnto my father, who compteth you nowe a [...] children an he [...]ers prepared to euerlasteing [...] lyfe, so many as belieue & truste in my death [...]

Thus doeth Christe geue the breade to b [...] eaten bodily with the mouth, but hys bodi [...] to be eaten spiritually in the spirite by faith. And thys is it that good byshop Augustine sayeth. What doest thou prepare thy teeth and thy beali [...] Beleue and thou haste eaten. It is fleshe (as I haue saied before) what so euer bringeh not lyfe, and therfore it profiteth nothing: so ar al things that ar don without faith, wherfore if christ might be eaten with the mouth, as he might be in dede, if he were bodilie in the breade (which boeth fayethfull and vnfaythful do eate) then myght Christe be eaten wythout fruite, whiche is contrarie to the manifeste worde of God, which affir­meth, Christ cannot he eaten with out fru [...]te▪ that who so euer eateth him hath euer­lasteinge lyfe.

We do conclude therefore, that there is but one onely eateinge of the bodie of Christ whyche is perceiued of the faythfull onely: none otherwyse, then these wordes (whyche is geuen for you, and, whyche is shed for the remission of sinnes) are proper and peculiar vnto them onely. And to tell you somewhat of your sophistrie. Whā you reasone in this Sophistrie. wyse. Thys is the bodie of Christe, therfore [Page xli] [...] is naturally, really, and bodily hys bodie. It is a fallax or deceiueable argument of so­phistrie, affirminge that simpliciter, quod est modo aliqu [...]. Thys c [...]n euerie sophiste of Cambridge tell you. And we knowe that it is small reasone, to conclude that Iohn bap­tist was th [...] same Elias that was dead ma­ny hundred yeres before hys tyme, because Christe sa [...]ed that he was Elias: except we shoulde be of the opinion of the fonde Phy­losophers, who helde that the soules of men Pithagaras departed went into other newe bodies, and so cōtinued stil immortal. In like maner, whā Iosephe saieth, that the. vii. fatte oxen are. vii. good yeres, and the. vii leane one [...], vii. yuell yeres▪ we maye not cōclude, that ox [...] or [...]iē a [...] natural yeres. More ouer, whē Christ saieth that the worde of God is a sede: it is but a slender argument to saye therfore it is a bo­dylye sede. An hundred suche places maye be brought. And yet, if thei can bring but one place, where God hath sayed, This is such a thynge, and woulde haue at corporally so to be: I wyll gladly geue place vnto them, thoughe it be so that the thynge do not ap­peare to be as God hath sayed it is. But I do know [...]m certaine in my beliefe: that al the workes of the Lorde be trueth. And as he hath sayed that they be: so shall they be and [Page] are in dede, either in spirite, or else in the sight of all men bodilie.

¶An answere cōcerneing the knowledge of The sēses, and a declaracion of al the. xii. Articles of the fayth, whyche euerie true Christian man muste beleue in herte and Confesse wyth moUth.

THus far haue I brought in mi faith plainely, contrarie to no place of scripture (except you call Your glo­ses scripture) And where I myght haue your owne doctours to confirme the same, yet wyll I not stir contencion so farre. Knoweinge that no thynge hath bene so po­peishlie By these fruites you maie knowe my Lordes doc­tours. thaught, neither worshiping of Images and Idoles, praieing to saintes and fond pilgrimages, nor yet monasteries, monkes, purgatorie and the poppe hym selfe, but it hath bene by thē and their subtile argumētes diuised: and by their writeinges set forth and maintained. Wyth dainger therfore, haue we folowed them ouer long. But nowe you maye not thyncke, styll to leade vs captiues from Christe, whome we loke for spedilye to come into iudgement wyth vs, when we shalbe iudged by his word, and not by their writeinges. We haue folowed you to longe [Page xlii] (beinge but blynde guides) gropeinge after your blynde wayes, in the darcke, wythout wit, reasone, or faith, but onely because your holie father of Rome, and that holie mother churche, dyd so belieue and teach (and nowe at lengh, as our holy mother church of Englande doeth leade) and therfore maye you worthyly cal vs (as you do) beastely blinde, and therfore far from the knowledge of our religion.

But nowe that your father is fallen and weseke for our father in heauen desire­inge hys kingedom to come vpon the erthe, and praieing for the foode of our soules (his heauenly breade) whiche you haue so longe banished, and neither woulde your selfe en­ter into his kingedome, nor suffer them that woulde to enter, accordeinge to the sayeinge Math. xxiii. of Christe our sauioure: we (knoweynge; that what so euer is not of fayth is sinne, and that fayth is of heareynge, not of you Byshoppes and your doctours, but of the worde of God whyche can deceiue no man nor yet be deceiued, desire and require you to beate into oure heades no longer (as articles of oure faith) your chaunge of su [...] sta [...] your accidentes, qualities and quā tities, in fourme and vnder the fourme of dreade, to go awaye from it when the bread [Page] musteth and brenneth you knowe not how. For thys your answere is an euident argu­ment: that you knowe as little howe it came ther. And thinke not much (I praie you) that we do (in thys mattier) [...]ye your crafte [...]d falsehode, not onely wyth scriptures. but al­so wyth oure reasones and outwar [...]e senses The whyche three, that is to saye, Fayeth grownded vpon the worde of God, reasone that ca [...]e not be resisted, and the senses, as sight, tasteinge, smellinge and felinge, which can by no learneinge (but by your schole be deceiued. Yet you woulde haue vs wholely captiuated vnto you in all these thinges, that you might leade vs wher you lyste, to make vnsēsible chaūg where you blowe and blesse crosse and kisse.

No faile, in thynges far distant (as is the▪ sinne, moue and sterres and diuers other [...] wherin the senses are deceiued. thynges) he senses maye be deceiued, wyth­out the helpe of reasone set in man to be their lady and masters, and wyth hir helpe, they maye iudge of all bodily and sensible crea­tures, muche more are they able to iudge of breade, their continuall obiect dayely offered vnto them, wherin, not one sense, but the sigh taste, smelle and feleinge, doe wittnesse together, reasone approueth and alloweth theyr iudgment, and faythfully established [Page xliii] in the worde of God: affirmeth the same.

Christe hym selfe (as we haue sayed) cal­leth it [...]reade and wynne. Paul to the Corth▪ Math. xxvi. Marke. xiiii. Luke. xxii. i. Corh. x. et. xi. calleth it breade that we breake, and sayeth that wea [...]e one bread, and one bodie, so many as are pertakers of the same breade. Againe in the. xi. So ofte as we [...]ate th [...]s br [...]ode and drinke thys cup: we shewe the death of the Lorde vnto he come. Therfore, who so [...]ateth this bread & drinketh this cup vnworthily: is gilty of the bodye and bloude of the Lorde.

Let a man proue hym selfe therfore, and so ea [...]e of this breade and drinke of thys cuppe. Agayne, in the Actes of the Apostles. Thei co [...]ed in the doctrine of thapostles. In fe­loweshipe and breakynge of breade. Againe Act. ii. he was knowne vnto them in breakeinge of breade. Luke. xxiiii. dayely continuinge with one accorde in the tēple, and brake bread frō house to house, oure sences also do (one after other) beare witnesse hereunto. We heare Christ and his apostles saye. This is bread. We smell, tast, and feale it to be breade. We se it is breade, and so cōclude [...]i reasone, after thys sor [...]e. The baker dyd bake it as breade before it was put to thys vse, and in this vse it is nothyng chaunged frō the kind of bread (for it musteth, mouldeth, and wil be eatē of [...]sse as other breade wyl) Wherfore, we be [Page] inge enstructed, firste by li [...] fayeth, and thā by our senses ruled by reasone: dare bol­delye conclude thys same to be breade. If you myght leade captiue all these three▪ then shoulde we folowe where you woulde haue vs, as oure fathers haue done before. As for the misteries and principles of our religion (wherof you saye we stande greate neade) to be taught▪ (you teache f [...]ll slender lie, that is to saye, onely wyth a sentence of doctour, and a verse songe in the churche. But we knowe that so many of them as be corporal The senses are witnesses to the trueth of sensible thinges (and therfore sensuall) it hath pleased God so to wrocke them, that the verie senses maie perceiue them, and therfore be as a testimo­nie of our fayeth beareinge witnesse of their trueth. Nowe, as for the misterie of the Tri­nitie and the vnitie of godhed, you do know full well, they are not in the numbre of sen­sible and bodilie thinges, and therfore can in no wyse be offerred vnto the s [...]ses: wherfore it is no good proffe, to iudge them vnable to declare vnto our reasone, what is breade and what is wine, because the can not attain to that, wherwyth they maye by no meanes meddle. Or to thynke them not murtified in other thynges, because thei witnesse heare a­gaynste you. But you go aboutte to slander vs as thought we dyd not beleue.

[Page xliiii] We knowe by our fayeth grounded vpon the boke of Genesis, and all other scriptures settinge forth the almyghtie powre of God, teacheinge vs to belieue in God the father almyghtie, maker of heauen an erth, and in hys onely begotten sonne oure Lorde Iesus Luke. i. Math. i. Marke. i. Christe, who was cōcerned by the holy gost and borne of the virgine Marie, wherin re­steth the chiefe poynte of religion and one­ly saluacion.

So sone as he came into the worlde, ther were called to wittenesse three herdemen or Luke. ii. Mar. ii. shepeherdes: and three wyse men out of the easte, to se wyth theire eyes and testifie vnto other, thys the cheife misterie of oure religi­on, that Christe was come in the fleshe: bisi­des the resorte of the men of Bethlehem, to se theyr sauioure wyth theyr eyes, and the plaine testimonie of Simion saieinge. Now Luke. ii. haue mine eies sene thy saueing helth. More ouer Christ thus comeinge in the fleshe was bodily present in the syght and eyes of al the worlde, the space of. xxx. yeres, and what so euer miracle he wrought in the dodient ap­peared to the eyes and outwarde senses. As Iohn. ii. when he chaunged water into wyne: streigh waye it appeared wyne to all the outwarde senses. Inlyke maner, such as Christe healed bodeli, were thei lame, blind or lazar: streigth [Page] waye they appeared whole. And so conseqētly in all the miracles that Christ wrought in sensible thinges bodilie: they so appeared vnto oure senses. Whan he raysed Lazar us frō death to lyffe, it was not countertaite: for he Iohn. xi. dyd eate and drinke in the sight of all men. So lykewyse, when Christe suffered moste paynefull death in the syght of the whole world vnder ponce Pilate, he was crucified, deade and buried, that no eie or tonge shoud wittnesse the contrarie. He desended into hel (as Peter witnesseth) in spirite, which falleth not vnder the knowelege of our sences, be­cause 1. Pet. iii. the spirite goeth and cometh, man kno­weth not howe. Than haue wee wittnesses Act. x Luke. xxiiii. Math. xxviii. Mare. xvi. Iohn. xx. that God raysed hym the thirde daye, and shewed hym to all the people, but firste to his wittnesses appoynted for the same pur­pose, whyche dyd eate and drinke with hym after he was risen from death.

Moreouer, that we should nothinge doubt of this misterie, so darcke vnto reasone: christ appered vnto them agayne, and commaun­ded. Thomas Didimus (who was before in doubte to put hys fynger in hys syde, to see Iohn. xx. h [...]s handes and the woundes of the nayles, that thei al might knowe it to be his natural bodye thus risen frome death, yea a bodye whyche hath fleshe and bones, contrarie to Luke. xxiiii. [Page xlv] your doctrine, whyche wyll haue ve belieue in a bodie, that hath neither fleshe nor [...], quantitie nor qualitie, that is as much to [...]aie as no propretie of a bodie, excepte it be boro­wed of the bread, But we beieue according to the [...]e spirite, that Iohn describeth: that Iesu Christe is comen in the fleshe, and hath di­ed in the same (accordinge to the saieinge of Mar. vi. Act vii. Act. x. Paule and testimonies of al scripture) in the which he is also raised againe, and [...]owe sit­teth at the right hand of God the father, frō whence he shal come to iudge the▪ quicke and the deade. Vnto whom al the propheres geue wittnesse, that who so euer beleueth in hym: Gen. ii. Esai. liiii shall haue remission of [...]ynnes by hys name.

We beleue in the holy gost one God with the father and the sonne euen from the beginninge, as appea [...]eth by the firste creacion of the worlde. Now that the euerlasteing Lord and euer liueinge God, hath created al thin­ges by his worde, oure Christe and sauiour, wyth so vniforme powre of thys holie goste that nothinge coulde come forth to any shap or forme, vntyll this spirite procedeing from them boeth, dyd mone vpon the walte depe or vnformed waters.

Wherfore, thys almyghtie powre, of the Gen. i. tr [...] and euer lasting God is in Hebrue called [...] (plurallye for the diuersitie of [Page] persōes) throughout the olde testamēt, where the Idoles of the heathē ar named in the sin­gular [...] And [...] and yet for to sett [...] forth the vnitie of the godhead: alwaie with this worde [...] of the plural nūbre, is adioined a verbe of the singuler as [...]. And also in the hygh name of God which the Iewes had in so high estimaciō [...]? which doth sig [...]ifie vnto vs that onely euerlasteing powre, wherbi al thinges haue their being: is manifestli opēed the vnitie indi [...]sible. Of this spirit is it writē thus Rom. viii. He that hath not the spirite of Christe, is none of hys, And agayne. Who so ener are led by the spirit of God, they are▪ the childrē Iohn. iii. Iohn, ii. of God. So▪ that as we can not be wythout God or Christe: su can we not be wythout this spirite proceadeinge from them boeth, as Christ him selfe witnesseth, saieinge, The conforter, euen the holye goste, whome my Iohn. xiiii. father shal sende in my name. Againe. Whā the holy▪ goste shall come, whom I shal send from my father. Of this spirite dyd the pro­phetes Esai. xliiii speake muche vnder the name of wa­ter and fire, as Esaie. I shall poure forth my spirit vpō the thirstie, & mi [...]floudes vpon the drie land, I shal poure forth my spirit vpon thy sede and my blesseing vpon thy buddes, and the same shal saye. I am the lordes Lyke [Page xlvi] vnto these are there other places as in Esaie xii. Eze. xxxvi. Psal. C. xlvi. lxiii. This spirit together wyth the father and the sonne, this Trinitie and Vnitie that can not be diuided: do we belieue and teach, not by a blynde sai­ynge of any doctoure (as you do) but by the worde of God and the worke of his spirite, whiche is able to leade vs into all truth, & neuer faileth his church builded vpon the rock Christe, agaynste the which the gates of hel can not preuaile, For by this spirit, thus workyng Math. xvi. faieth in Christ, and loue to God and ma [...]: is knowne the true church, as Iohn sayeth. By thys do we knowe that we dwell in hym and he in vs: because he hath geuen vs Iohn. iiii. of hys spirite. And Paule saieth generally to al [...] the faithful. Do you not knowe that you are the church of God and the spirit of God dwelleth in you. If any man do defile the tē ­ple i. Corh. iii. of God: him wyl God destroye. Thys church of God is holy which you are, wher he doeth not meane of the Popes Churche though it wer builded of v. M. proude car­dinales and bishopesse, much les of our eng­lish church built vpō the blind ignorāce & sin­ful lyueing but of. x. o [...] xi. horned. Miters (for three or foure of you woulde all were well, so it were not longe of the [...]) but of that one­ly Churche whyche doeth alwayes knowe [Page] heare, and folowe the voice of Christe the [...] heade and shepeherde, and wyll not harke [...] to the voyce of any stra [...]nger. Who though they be but. ii. or. iii. gathered together in the name of Christe (beinge alwayes dispersed abrode, by the Idole shepherde) yet is Christ in the middes of them, and shal at the length gather them all in one that ther maye be one shepherde and one folde. Thys church is washed, this church is sanctified and made holie Iohn. x. This churche is iustified by the name of the Lorde Iesu and by the spirite of oure God, sayeth Paule. Christe so loued thys churche that he spent him selfe for hyr to make hyr holye, i. Corh. vi. clen [...]ed throughe the fountaine of water by hys worde, that he myght make hir vnto hym selfe, a gloriouse churche haueinge no spot, blemish or wrinckle or any such thynge Ephe. v. But you wyl doubt still (O byshopes) whether of vs be thys church. Whether you gloriouse in the worlde: or we despiced. Firste therfore, marke the foūdaciōs of this church for ther can no man laie anye other then that is al redye layed, the Lorde Iesu Christe. [...]. Corh. iii. Esai. xxviii▪ i. Petr. ii.

❧ The fyrst foundacion.

Whome the fayeth hath set as the chosen sto [...], for the foūdaciō of the tru church Sion

❧ The seconde foundacion.

Christe is the heade of thys churche. Ephe. i.

❧ The threde foundacion. i. Peter. v.

And heade shepeherde of thys folde.

For the fyrste, all men iudge that you (al: ledgeinge so muche mans lawa [...]es, establis­inge and buildinge your fayeth wyth mans [...]ra [...]y, settinge your cousciences vpon your doctours, who are but fleshe and bloude) do not so greately regarde Christe as we do whyche wyl haue hym oure onely founda­cion, and wyll admitte nothinge, but that is spoken by hys spirite in his scriptures. This fayle you in your fyrst foundacion.

Secondelye, if Christe be heade and mai­ster, who dyd come humble, meke and pore, rideinge vpon an asse, not hauinge an house [...]ach. ix. where to [...]aye hys heade, dispisinge al worldly an outwarde glorie, when the people would haue made him a kinge: why do you ride on mules trapped wyth goulde? Why Iohn. vi. haue you suche castelles, holdes, parckes and palaices? Why wyll you be Lordes worldelie, and take to you suche outwarde glorie?

Christe sayed that hys kyngedome was Ihon. i. viii. not of thys worlde, and why wyl you beare suche rule heare: Yea Christe forbade you to be called maister: and why wyll you be cal­led Math. xxiii. Lorde: On the contrarie parte, we haue the worde of Christ (our heade) for vs. Who [Page] sayeth. Ther is no seruaunt greater then his Lorde and maister. If they haue persecuted me: they wil persecute you. If they haue kept Iohn. xv. my word: they wil kepe yours. If the world do hate you: knowe that it dyd hate me be­fore it dyd heate you. If you were of the worlde the worlde woulde loue that which is his owne. But because you are not of the worlde, but I haue chosen you forthe of the worlde: therfore the worlde hateth you. Yet do I leue you peace, and my peace do I geue vnto you, but not as the worlde geueth do I geue it vnto you▪ Yea more ouer they shall curse and excommunicate you (whyche was your olde practise o prealates) and not onely Iohn. xiiii. that but the time shal come, that who so euer sleath you: shall thincke that he doeth high sa­crifice vnto God. And thys shall they do be­cause they neither knowe my father, nor pe [...] Iohn. xvi. me. Tyrdlye, If Christe be the heade shepe­herde, and dyd (for your exemple) saye, that the learneynge whyche he taught, was not Iohn. xiiii. hys but his fathers that sent him: howe da [...]e you be so boulde to grownde so many thyn­ges on your doctours. Christe cōmaundeth you to feade hys flocke, but you [...]ea them. ii. Corh. x. Christ cōmaundeth you to edifie but you di­stroye. Christe byddeth you go into all the world, & to preach his word to al the worlde, [Page xlviii] and to preach hys worde to al creatures: but you saie naye, none shal haue it but gētlemē the other pore knaues, shal haue a sophistrie boke of your gloses. I praie you, whōe make you the heade shepeherde in this and al your doeinges? Not Christe, but your doctours and Idle braines. To be shorte, let any indif­ferent persone take in hande, to iudge the life, trade, and learneinge of you byshopes, and compare it wyth the doeinge of Christe: and he shall fynde so muche diuersitie, as betwen Christe and Antichrist. To compare them also to Peter an Paule and other of the Apo­stles, woulde s [...]ne declare the one parte to be naught, they are so cōtrarie, but they shal­be founde the folowers of Christe, and therfore of the trwe churche, and you the▪ contre­faites, The folow­ers of Christ are the trwe churche. yea the verie folowers of the Ro­meish Antichrist, and therfore the sinnagoge of Sathā. As for vs, we wyll heare the voice of oure shepeherd onelie. We will heare▪ no straunger, and therfore we haue no nede of any testimonie of man: For the verie anointe inge teacheth vs to call Father, father. And the same spirite, witnesseth vnto our spirit: that wee are the chyldren of God. For he that confirmeth vs to gether in Christe, is God who hath also sealed vs, and geuē the erneste of hys spirite in oure hertes.

[Page] And as Paule sayeth, in the fyrste to the Ephesians (to so manie as do beleue in the worde of truethe and the gospell of health) Ephes. i. you are sealed vp by the holy spirite a fore promised, whyche is the ernest of oure heri­tage. Therfore sayeth he aga [...]ne, drawe no p [...]cke wyth the vnfayethful. For what companye can ther be, betwene the ryghteouse and the vnrigh [...]ouse, or wha [...] par [...]etakeing of the lyghte wyth darckenesse: What con­corde wyth Christe and Belial? Or what parte can the fayethfull haue wyth the vn­fathfull, or howe can [...]he churche of God a­gree wyth Idoles. For you are the [...]emple of the liueynge God as God sayede I wyll dwel in thē and walke in them, and I wil be their God and they shall be my people. &c. ii. Corh vi.

And thys is the vniuersall churche scate­red thorough out the worlde, whiche we be­leue (not the churche of Rome, Fraunce and Act. x. Englande) as Peter confessethe sayeinge I persei [...]e in deed that wyth God there is no regarde of persones: but in euerie nacion, he th [...]t feareth hym and worketh ryghtuouse­nesse: he is acceptable [...] vnto him This church sufferreth alwaye wyth hir heade Christe, wherefore she shall also reigne wyth hym alwayes and be glorified. Rom. v [...]iii.

This is euē the felowship of sainctes, that [Page xlix] we do suffer together wyth oure heade, and make perfite the afflictions whyche lacked vnto his bodye, which is the church, haueing Coloss. i. Eph, iiii. one onli father in heauen, one onely sauiour on erth, one fayeth grounded on hys onely worde, one baptisme of the spirite, one hope of our calleing, one heritage commune from Christe to all the whole feloshipe of sayntes and member [...] of hys bodie. Haueinge the remission and forgeuenesse of oure sinnes, as Luk. xiiii. the whole scripture witnesseth & be leueinge stydfastely the riseinge agayne of the fleshe i. Corh. iii. i. Thess. iiii. i. Iohn. v. as is moste playnely taught, and euerlaste­ [...]nge lyfe, as Iohn witnesseth, that God hath geuen euerlasteinge lyfe. And thys lyfe is in his sonne. He that hath the sonne: hath lyfe. The spirit is it that witnesseth these thinges for the spirite is trueth, and he that beleueth in the sonne of God hath this testimonie wit in hym selfe: and he that doeth not beleue maketh God a liar.

These thinges haue I written that al men myght knowe our fayth not to be grounded on man, but on goddes holy worde, and that we doubt in noparte of the olde fayeth, but onely vpon your newe articles and gloses

❧ The resolusion of certen doubtes contained in Winchesters booke

[Page] THus haue I put you out of doubt▪ that we doubte in no article of the christiā faith. But I doubt that you b [...]e not yet out of doubte in those thinges that you doubt of in your detection, amongest whych this is the greatest doubt. You doubt (you saye) how the sonne of god whome you cal I [...]sus) shoulde be con­tained in the wōbe of the virgine. Vnto this your boubt, I answere, that as he was and is God: so was▪ he and is wythout begining and ende. And the heauen, yea the heauen of Apocal. xxii. iii Reg. viiii. al heauens, can not containe hym (much lesse a littlle boxe to be shut therin (but as he was verie man, so was it true that the prophete dyd speake. That a woman shoulde cōpasse a man. And thys body (that was borne of of the woman) can you not proue to be scat­terred throught out all corners of the erthe and to be in heauen also. For so shoulde you make hym a spirite and no bodye (yea all to­gether God & no crature, for no creature can be in [...]o places thē one at one) cōtrari to the chieffest article of our faith, which is that he was incarnat & became mā like vnto vs in al thynges (synne onelye excepted) and that in the same fleshe he dyed once, rose againe, and ascended into heauen, and there sitteth at the right hande of God the father, from when [...] [Page l] he shall come euen verie man as he asended, Acto. i. hauinge all the propreties of an incorrupti­ble bodye, that is to saye, beinge visible and local, haueing quantitie and qualities as his fayethfull disciples and Apostles sawe and perceined hym to haue after his resurrection whyche proprites declared hym to di [...]er frō a spirite (muche more from God) as concer­neinge the bodye wherin these qualitites be. The godheade differeth and is knowne frō the bodye by that it is immense, and can be cōtayned in no place neither is it sensible, nor can be perceiued by any of the senses. Wher as contrariwyse, the bodye is sensible and maye be boeth felt and sene, and must nedes be alwayes contained in some one place, o­ther else is it no bodie. And thought by miracle, God haue caried any corporall bodie frō place to place, cōtrarie to the cours of nature as he dyd Elias, in the firely chariot. Or as iiii. Reg. ii. he caried Abacuke for the confort of daniell, and as the spirite of God toke awaye Phi­lip, when he had christened the Ennuche of quene Candaces, and set him at Azotū. And Acto. viii as by the spirite, Peter was brought out of prisone, taken from the foure quaternians of souldiours, hys bodye lowsed forth of all the chaines and prisons sodaynelye, yea the Act. xii. [...]ate of Irone openeinge agaynste hym, contrarie [Page] to the naturall order: yet can no man proue by these or any lyke miracle, that one bodye hath ben in. ii. places at once, much les that any of these bodies maie be eueri where, as you do maynetayne (by miracle of Christ comeinge into the house when the Apostles had shette the dores and wyndowes, for the feare of the Iewes) that the natural bodye of Christe maye be in ten thousande boxes and aultres, when you do not knowe whether the dores dyd open agaynst Christe as the Iron gate dyd agaynst Peter. But you bringe in your sophistrie agaynste al reasone, wyth out any scripture, and therfore wythout any fayeth, affirmeinge that. ii. bodies are in one place together & occupi the same place at one time, which neither faieth, reasone, nor any of the sēses (that ought bi the ordinaū [...] of God to iudge of all bodilie thynges) could at any time, either by miracle or otherwise perceiue. Act. v.

We reade in the. v. of the Actes, that the secte of the Sadduceis, dyd caste the Apo­stles into prisone, & that they were brought fourth by an angell. Yet when the ministers were sent to bring them to examinacion, thei founde the prison diligently shotte and the kepers standeinge at the gates. But nowe it were a verie slender reason, to proue that the bodies of the Apostles maie be in many pla [...] [...]es [Page li] at once. And yet is this euen lyke matter with the entring in of Christ to his Apostles when the dores were shette. But boeth these miracles were wrought to cōfirme the fayth of the Apostles, not that Christ myghte lye hid in a little breade, for they neuer taught thys fayeth to the world. But this was their doctrin, that theyr God coulde deliuer from prisone, and rayse from death, for as muche as he was the trwe God, euen Christe Iesu the soune of the lyueinge God, whome they preachede to be as then risen frome deathe.

But you are not contented wyth thys be­cause it hath some shadow of the of the truth your purpose is to deceiue by snbtyle wor­des, But nowe you myxt open falsehod and saye that Christe dyd rise out of the graue the same beinge styll shet, where al the foure euangelistes do witnesse agaynste you saye­ing that the stone was taken awaye or roled from the dore of the graue or monument. It is no meruaile therfore, thought you would banishe as many as is possible frome reade­inge of the scripture, for if no man myght reade the scripture but you and your cōpleis then myght you lye at the large wythout [...]heke, and plaie your legerdemayne without beinge esspied of any man. Firste Iohn, the Iohn, xx. chiefe secretarie of God, writteth thus. The [Page] firste daye of the Sabuthe, Marie magdalene dyd come perlie when it was yet darely vnto the graue: and she dyd se the stone tak [...] awaie from the graue. And Mathew telleth▪ howe the stone was taken awaye▪ The An­gell of the Lorde (sayeth he) dyd come dow [...] Mat. xxviii. from heauen and dyd rolle the stone frome the dore and sit vpon it.

In Marke and Luke (good christians) yo [...] maye reade (if the byshoppe wyll geue you leaue to loke on Christes holy worde) that the stone was rolled a waye, and the womē went into the graue. By thys maye all men se that luste, that you ar better sene in the popes lerning thē inthe gospel of Christ. Who so listeth to be deceiued: let them truste suche byshopes

More ouer, leste it shoulde seme strange to you that the graues should open: we read in Mathewe, that the graues were opened Math. xxvii. and many bodies of the sayntes which were deade dyd rise, and after the resurrection of Christ, dyd come into Ierusalem and appea­red to manye. What if one of your doctours laye that Christes graue dyd not open whā he rose: must you gather therof a newe arti­cle of oure fayth, to be defended wythe fyr [...], and conclud, that eithere ther were. ii. bodies together in one place, and occupied the same [Page lii] place at one tyme (whiche is but a sophistrie mattier, whyche if you coulde proue we care not greatly) or else (whych is lyke madnesse) that one bodye naturall, maye be in. ii. thou­sande places at once?

In the. viii. leafe of your boke, where you laboure a bout certayne reasons that haue bene made coucernemge your God these be your wordes. Winchesters wordes in the viii. leafe of his boke.

If it were true that is taught in the sacra­ment of the aultare by the papistes (whyche terme serueth [...]or a tokē to them to proue the mattier nought) such and such inconneniēces shoulde not folowe to oure senses. By these wordes you do minister occasion to speake The answer of. ii. thinges. One is, wh [...] you donot cal this the sacrament of Christ, and the remābraunce of hys deathe and passion, accordeinge to the Luk. xxii. scriptures, whych saie. Do this in the remembraunce of me. And agaiue. So ofte as ye i. Corh. xi. shall drinke of thys cuppe and eate of thys breade: you shall shewe the Lordes death tyl he come or else the supper of the Lorde, as Paule calleth it in the same Chap, or else as Luke. xxiiii. Acto. ii. Luke calleth it, the breakeinge of the breade. But goddes holye worde you care not for, your owne gloses delight you so much. The cause is, that you are papistes & do as your father hath done before you. Whoe (as he is [Page] the verie antichrist and the wicked man sowing the iuil wede, which you would faine de­ni and you durst be so bolde) so likewise must ii. Tehss. ii Math. xiii. you lyfte your selfe a boue that whyche is God or godlye, & thinke that you can name al thynges better and teache, enerie thynge more wisely then the spirile of God coulde do it in his holie scriptures. For this do you call it the sacramente of the Aultare, and do hange it vp in a bande, ful vnreuerendelie (if it be a god) sheweing the shame of your god (as Baruch sayeth) that can not stand alone. Thys muste we worship wyth al godly honour (saye you) and so furth in all other cere monies, bloweing, blessing, crosseing, kissing and other mad gestures. All thys muste we do euen as your father the pope taught. Are ye not worthy to be called papistes, when you rage and reuell, burne and broyle, boeth the worde of God and the mayntainers ther of because you can not haue the poppe and his name styl, and for that you perceiue that the people begynne to loeth the baggage brought in by his subtill legerdimayne? Do ye not declare your selues hearein to be righ papistes: All that is crept into the mas (more then the Epistle and Gospell, and these wordes Hoc est corpus meum, wyth a fewe wodes fuloweinge) for the whiche you prouid [...] [Page liii] verie well that we shall neither heare them nor vnderstande thē.) what other thynge are they then the documentes of your father the pope: Not of Peter, but of hys superstitious successours and vieares as you call them.

Eche of thē cobbled on hys cloute. As Cele­stinus A rehersall of the bene­factours and founders of the masse. for his parte, or deined the praiers that the priest sayeth when he rauisheth himselfe to masse (as you place your termes) Dama­sus ordeined Confiteor. Gregorie caused Kirie lesone to be sayed. ix. tymes together. Gregorie and Gelasius gathered the collectes, wherof many are plaine heresie if they were waighed to their worthinesse. Thei ordeined also the grayle. The tracte was diuised by Telesphorus. And the sequences were firste inuented bi one Notherus an Aabbt Anasta sius, commaunded that men shoulde stande vp at the Gospel. Eutichianus, did ordaine the offertorie to be songe whylse the people offered for the conforte of the poore, Gela­tius made the preface, and sextus put to the sanctus. Pope Leo the threde ordeyneh the in sense. The secretes of the masse called the cannon (whiche is made geare) was patched vp by diuerse. Gelasius made Teigitur. Siritius added communicantes and pope Alexander made qui pridie. Leo made Hancigitur Gregorie patched the peticions, diesque no­stros. [Page] Innocentius the first ordeyned that the prieste shoulde kysse, and the paxe shoulde be geuen▪ to the people. Sargins ordeyned the agnus dei. Alexander the firste dyd ordeyne that the bread shoulde be vnleuened, & water shuld be mixed with wine. In your secretes, you haue a beadrol of benefactors, & another of halowes▪ makeinge your mas a memorie of thē, & not of christ, so that in good faith we think in cōsciēce that we can not haue a fi [...]ter terme to hādle our matter with al, thē to cal this mas of yours popeish, for vpō the pope it is grounded, he was wōtte to be named in the middle of it, & was the onely maker of it, Popeishe is the fitteste name that can be geuē to the masse & in his remēbraūce it is done. Chrisogonus and other popeishe haue it done in theyre re­mēbraunce, what better name (therfore) can we geue it then popeishe: You also, mayn­tayneing the same, in mine opinion can haue no fitter name geuen you then papistes, for the fautours and maintayners▪ of the same sectes & religiōs are named after the authors of the same sectes and religiōs, as wel in the good parte as in the ill. If the pope therfore wer author of these things: thē is it but reasō that you (the mayntayners therof) be called papistes. And I thynke not cōtrarie but you lyke the name verie well, for you renownce it not at all, neytther doe you mislyke any [Page liiii] thynge that subtyle Antichriste dyd inuent but do stiffly take parte wyth the cruell pa­pistes in the defence therof I thinke you are ashamed or else your herte wyll not serue you, to renownce that your profession per­chance the othe that you made of olde doeth somewhat trouble your conscience. Well ye passe it ouer wyth silence, so that we maye Silence be­tokeneth consent of the minde or cō ­sience. take you as you are and be nothynge decey­ued in calleyng you papiste. For if we were deceiued in you: you woulde neither mayn­tayne popeishe mattiers so styfelye, nor yet accuse so greuousely, the wickednesse of this tyme, wherin men laboure so greatelye to de face the Popes doeynges. Yea ye woulde (at the leaste waye, once in so longe a boke) haue taken occasion to speake agaynste some popeishe madnesse. But cleane contrarie, the more do ye establysh the popes kyngdome.

And at the lenght in the ende of your boke to declare your selfe a sworne papiste: you make the popeishe ceremonies, as gowne, crowne, and other baggage of popeishe in­uentions: the farthynges wherof your reli­gion wholely standeth. Let them that haue eyes to se and eares to heare: iudge what you ar. Thā bring you a profe, made bi rea­sonne Winchesters wordes. and senses of man, against your God.

❧ That the papistes call their God some [Page] tyme is eaten of a mouse, sometyme waxeth grene mould, red moulde, and blewe mould and so forthe. Therfore it is no God.

Al thys you solute wyth the diuill saieth, the diuell refresheth hys yongelynges, and The answer stil your tonge renneth vpon the diuel, wherfore I feare me he is with in you For, of the a boundaunce of the herte, doeth the mouthe speake, sayeth Christe. It woulde become a christian bishoppe to name Christe more oft then the deuell. You confesse afterward that these thiges be true: and yet your solucion is heare that the diuel saieth it. Than adde you thys reasone of the Deuel you saye.

❧ God is impassible, incorruptible and Winchesters wordes. immortal. But that which the papistes mak their God is corruptible (for the mouse doth eate it, the handes doe breake it mans teeth maye teare it, It maye also be burned, Er­go it is no God, but an Idolle.

❧ Then go you about to illude thys with The answer a lyke argument (whyche is verie craftie so­phestrie) sayeinge that you wil reasone after the same sorte and saye,

❧ God is impassible, Christe was God, ergo he suffered not. Or thus. Winchesters wordes.

❧ God is impassible. Christ suffered, er­go he was not god.

Surelye you are a subtile Sophiste, and The answer [Page lv] ful able to deceiue. But take your solution wyth you. You do reasone (as the sophisters saye) a simuli, but not a sufficienti simlitudi­ne. The sufferinge by a mousse is nothynge lyke the sufferinge of Christe who must nee­des Luke. xxiii. thus suffer for vs and so enter into hys glorie. In whome no thinge was doene, but that hys father dyd decre before

That by death (as Paul saieth) he might Act. iiii. do awaye hym that had the authoritie ouer death, euen the deuell, whoe coulde not kepe Hebru. ii. Coloso. ii. Psal. xv. hym captiue, but he dyd rise agayne and tri­umphe in the fleshe, neither coulde his fleshese corruption. Thus are you deceiued dou­ble. First for that you haue no scripturs whithys your handyworke shoulde be called God. Secondly because it can by no ordy­naunce, profite or commoditie: suffer of the mouse or corruption as Christ hath done for our si [...]nes. So that I maruaile greatly you be not a shamed to compare it wyth Christe either in calleinge it God, or in the suffering of it by a mouse. Is the passiō of Christ our) onely, saluacion) no more regarded of you, but that you dare couple it wyth such simi­litudes? Christ (as he was God) coulde not suffer, but in hys flesh he suffered for vs, and yet▪ coulde not that same fleshe of hys se cor­ruptiō, as Dauid wittnesseth. But this your [Page] white [...] and rownde thynge doeth daiely cor­rupt and perish [...] wherfore it is not Christes flesh. Wherfore, if I might optaine so much fa [...]e of my prynce and people, as dyd Ih [...] amonge the Israelites: I woulde boeth destray this your Idole, and his gro­ues of ceremones wherin you hid him, & bid Ba [...]ll auēge him selfe. But your God is so Iudic. vi. weake that you muste desende hym wyth fyre. Let hym do but so muche as a snayle doeth, and put o [...]t hys horne forthe of hys sh [...]ll to afayre his enimies: and we wyl saye he is God and all together that you desire. But the backes, cattes and birdes are not a­frayde of hym in the churche. Therfore, as Baruch sayeth, he is no God. But we wyll leaue all the reuenge aunce, boeth of thys I­dole it selfe and you the makers therof: vnto oure Lorde the liueinge God, for he promy­seth he wyll repayre it, and so hath he doene euen from the beginninge of the worlde, and Rom. xii. yours is at hande.

Your boke (byshopye Stephane) is verie longe and tediousel, and your talke subtyle, that if I shoulde to your worthynesse exa­mine euerie sentence: it would not be answe­red in fewe wordes. Yet I truste your mat­tier and argumentes shall be sufficiently ope ned, and your popeishe herte vtterred, and [Page lvi] your sophistrie cōfuted in this mine answere of my fayeth and hope whiche I haue conceiued of the liueing God and his sōne Christe oure sauioure.

In your tenth leafe, you do vehemently prouoke vnto fayeth, grounded vpon the worde of God and hys omnipotencie. For the omnipotencie, you are alredie answered, that it is no good argument, to saye that be­cause God is almighti, he is a piece of bread duste, asshes or such vile thynge. No you do blaspheme the maiestie of God in compare­inge hym to suche vile creatures. As for that he did become verie man, it was for this purpose to aduaunce thys his noble creature the whole kynde of man (accordeinge to his promise) euen a bone the angelles, whome we i. Corh. vi. shall iudge, for they are all spirites, and are sent forth to do seruice vnto them which are the heyres of saluacion. Agayne, he dyd not take the angelles, but the seade of Abraham. Hebru. i. Therefore ought he in all pointes to be like hys bretherne. If ther were any such worthynesse to be loked for vnto the creature of breade, by the worde of God after thys life, then lo, we woulde graunte that he had as­sumpted thys fourme of breade wyth hym▪ But oh thou man, thou vile wretch and cay­tife to thy maker. Was it not ynoughe was [Page] it not ynoughe, I saye that Christ dyd come downe frome the bosome of the godheade, & the glorie of hys father, to take the fourme af asernaunte, refuseinge the fourme of an­gelles, and dyd be come (for a space) inferi­our vnto them, verie man of the sede of Eua Me [...]. subiecte vnto al humane miserie (sinne onely excepted) humbled vnto the deathe, euen the spitful death of the crosse? That he nowe in his manhode exalted aboue all thynges hea­uenly, erthelye, and infernall: shoulde sitte at the ryght hande of hys father aperpetuall mediatour and peace maker betwene vs an his father, were not thys inoughe man for hys humblinge hym selfe, vnto the, vnlesse thou call hym downe into other vyle crea­tures (bread and wyne) & make him assūpt a newe fourme of breade, with a mernaylouse Metamorphosis, a sodayne and insensible chaung, to make. ii. sponeful of wine a God for to be worshiped wyth all godly honoure (as your statut of the. vi. articles of the faith of your Englishe churche doeth blaspheme) to make a littell breade, the whole naturall and real bodie, fleshe, bloude and bones and all as he hanged on the crosse, or as he was borne of the vergine marie:

Truly, truly I saye vnto the, because he [...] omnipotent he wyll not be chaunged into [Page lvij] any newe formes, by the mūbling and brea­thing of an whormōger or sodomitical priest that you maye se your owne reasone of the om [...]ipotēcie to be cleare agaynst you whose omnipotente power yf you did once dred or feare his maiesty, you durst neuer vt [...]er this blasphemie. Nowe, our whole cōtention and strife is aboute the fayth g [...]d vpon the worde of god. All the world may iudge that we seke and requier none other thinge.

You haue but one scripture, which is this. Hoc est corpus meum. The Arrieus (whome you mēcion very often) had as much as that for their purpose, that is to say this texte.

Pater maior me est. They had as plain wordes in that text as you haue in yours. Iohn. xiiij. They haue the Verbe est (or is) that you make of so greate strengthe. But yet you are in your proceading vpon your text som­what worse thē they. For wher you say that this faith is groundid vpō the worde of god whereby we beleue euerie worde that proce­deth from the mouth of God, as be these. This is my bodie whiche is geuen for you.

And this cup is the newe testament in thy bloude, whiche shalbe shed for many to the forgiuenes of their sinnes▪ you say but right and we beleue no les. But whē you procede withe your sophistrie and philosophie of the [Page] bodie really and carnally, substancially (and naturally? cōsecrated, altered and changed i [...] to the forme of accidentes, qualities, and qu [...] tities: Then go you farder then did the Ari­ans. For herein you bring with you a rabble of termes, fetchide forthe of the bottome of sophistry and philosuphy, and this deuilishe gronde must we either beleue or els be brent.

It is for these termes, for these your gloses that you do stryue & mak your cruell lawes For you neuer despred nor procured Acte of parliamēt, that he whiche had not, or vnder­stode not the worde of god. shuld be brent, nor yet lose one farthynge.

But many times haue you bisshopes burned (and do dayly) bothe the newe testament & the olde (al that we haue lefte of the worde of lyfe) together wyth the maynteners and professers of the same, and all them that will not maintain your gloses. That you bissho­pes, the bloude sheders of the newe testamēt may follow the trade of your holy [...]athers of the old law, who did slea Christ hym felfe as you do his beloued membres. But our li­uinge god is the reuenger.

This Arius did drawe vnto his wycked opinion, the emperoure▪ Constantius, the ex­cellēt learned bisshope Eusebius, and many other excellent bisshopes and learned men.

[Page lviii] Then god stired vp, Athanasius, who cō futed, his errour with the hole course of scripture, as many godly men haue done yours, if you had grace to se it.

But lo, then did Arius seke for false accu­sers, to haue caused the Emperoure to haue put this good man to deathe, but god did preserue hym in his innocentie, and shewed his vengeaunce vpon, Arius, so that he died most shamfully, his intralles and guttes fallinge from hym in to a preuie in the Sinode of Nece (as Athanasius doth writ) vpon the psalme. Quicūque vult. Beware, you are admonisshed.

Where as you reasō, that your god must mould & putrifie, must be deuoured, and corrupt, to the open cōfusion of your senses, be­cause your faith cā not other wise merite, ve­rily, it is done to the confusiō of your fonde braines and madnes, that will make so vile a creature (as can not help it selfe) your god honouringe wythe all godly honours, the thing that is weaker and worse thē a worme or mouse that wasteth it. Not onlie leauing the euerlasting and almyghti god your selfe (who hath your breath in his hande to take it from you or lende it you so long as it ly­kethe hym) but also teachinge other alwais that this cūiured [...]ake is god. And yet so sone [Page] as you put him to your mouth, your breathe onely (whiche can hurte no other creature) chaungethe him into clammy past, that clea­ueth by the ro [...]fe of your mouthes.

Haue you not learned, that the thinge whiche goeth into the mouth doth neather make the man holie, nor vnholie.

But god lokethe vpon the hertes the gro­unde of all holines. For the beautie of this Kinges daughter, is inwarde. Can you not perceyue how shamful a chaunge you make frome the almightie to him that can do no­thinge. Frō him that sauethe al, to hym that can not saue hym selfe. Frome the strongest creator, and maker of al, to the weakest of al creatures. From the hest to the worst.

Surely your senses be confounded, and you may worthely be ashamed, yea, you your selues and your god shal be confounded and a­shamed, when the wrathe and vengeance of god shal come downe vpō al Idols and Ido­latours, whiche is at hande be ye sure. But you say that this must moulde and putrifie that your faithe may merite. What shall it merite for this lewdly estemynge god and his sonne Christ, but euerlasting damnation For this is lyfe Euerlastinge to knowe the true God and whō he hath sent Ihesu Christ Thē must it nedes be euerlasting death, thus Iohn. vi. [Page lix] blasphemously to Iudge of them bothe.

He that beleuethe in me hathe Euerlastinge lyfe (saithe Christ) we do thus beleue on the Iohn. v. sone of god therfore haue we this witnesse within our selues.

And seing we haue life euerlastynge and are made the chyldren of God by the testimony Rom. viij. of the spirite, we do seke no farther merite. But this worde merite is one of our iugling termes, wherewyth you blynde the people You promise merite for your mattēs, merite for your masse, merite for your eatynge of fishe, merite for al maner holines that you haunte. Worshippinge of, Images, Creping to the crosse, Setting vp of Candles, and all our workes must be done for our merites so that the merites of Christe (who onely hath deserued euerlasting life for vs) is cleane for gotten and fordone. Agayne you saye.

A good true christian beleuinge man, knoweth Winchesters wordes. this by faithe, that god is inuiolable impassible, incorruptible, immortall, and that our sauiour the seconde persone in trinitie, verie god, haueing the humayne nature now vnite to the godhed, whiche beinge glorified can not any more suffer violence or corruptiō nor be violated or brought to mortalitie.

All thys is playne agaynst your owne The answer. doctrine, for seinge that the bodie of bread is [Page] cleane gone, and yet there remaineth a body that the mouse or ape catcheth in his mouthe (or e [...]s they coulde not carie it awey) What shal we conclude by your doctrine: but that the mouse or ape runneth awaye wyth that bodie whiche by your enchauntment, is con­ceiued into the place of the bread, which (blasphemously) do name the body of Christ cō ­secrated into the fourme of breade? But, you do answere, that lyke as Christ whē he was here in the fleshe, dyd fyrst escape the handes of Herode, when he slewe the chyldren, and afterwarde the furious Iewes, when they woulde haue precipitate hym: transiens per Math. iij. Luke. iiii. medium illorum ibat. Christe escapped tho­rowe the middest of them. So doth he nowe saye you. Your similitude is euyll applied. For besydes that there is no comparison of Christe comynge in the fleshe for the wealth of the world, vnto the bread thus altered for your pompe and pryde: we knowe, and Io­seph and Mary do wytnesse vnto vs that they knewe and perceyued by the benifite of theyr senses, that thys same oure Sauioure Christe was in shape a very man. And we knowe also (by the testimonies of the scrip­tures) that he continued here very man in fourme and shape, beinge subiected vnto all our infirmities (synne alwaye excepted) for [Page lx] the space of. xxx. yeres and more, and that then he suffered death and rose agayne, his fleshe neyther being consumed nor putrified, but styll remayneth fleshe incorruptible and immortal. Where as in the fourme of bread (wherein you say we see hym and eate him) we perceyue neither incorruption nor immortalitie. For it neuer continueth paste the date of one moneth (if you incurre not the daun­ger of your fathers decrees) and commonly not one quarter of an houre, muche after the rate of the dayly newe created monstros, of whō Aristotle maketh mētion. Who doubt­les if he had harde of these monstrous gods (made and marred all in an houre) woulde haue wrytten wonders vnto his posteritie. If the cakes were preserued from corruption and dyd continewe styl immortal, as Christ his fleshe did: then woulde your similitude (in these two miracles) serue you somewhat better. But seing that your cakes do mould and corrupte, and his fleshe escaped Herode, and the handes of his enemies, and coulde Psalme. xv. neuer see any corruption: thys your simili­tude proueth, that those cakes of yours can by no meanes be his naturall body. These two miracles therfore (as all his other) were done to declare hym to be subiecte to no po­wer of man, but to worke all his workes so, [Page] that no man can lette and hyndre ought that he hath determined to be done, but you must wrest all that you can, to cloke your Sophi­strie wythall.

Nowe, your affirmation of. xv. hundred yeres wythout any proufe, but only because you say so: hath ben answered by many learned men. As [...]adinius, Ecolāpadius, Zwin glius, and other: prouing by your doctours, that the true fayth and spirituall vnderstan­dyng of thys mattier, continued longe in the best sorte of them. Howe be it, surely I wyll graunt this much vnto you, that this blinde, grosse and carnall opinion of the carnall ea­tyng of Christe, hath ben crept vp euer sence the deuyl was lowsed. This thousāde yeres that thys enemy hath troubled the worlde wyth popishe pompe and pryde, keepynge and lockyng vp the worde of God from vs: God hath not destituted and forsaken, but hath alwayes, from tyme to time, steared vp witnesses of his truth, whom partly the po­pishe haue slayne, but some God hath reser­ued, and alwayes the good simple people haue had theyr eyes vnto the lyuynge God in heauen, what so euer the priest dyd babble of thys his owne hādy worke. Neither could those termes of your straite lawes really, & substātially, the chaunge of the bread so that [Page lxi] [...]here remayne onely accidentes wythout subiecte, and consecration into the quantitie and qualitie of breade) euer be vnderstande of the pore simple people. For those termes do sprynge and haue their beginnyng of the schole learnyng and Sophistrie (as all men of knowledge can testify with me) and were neuer gyuen in cōmaundemēt to thys blou­dy generation, to be deliuered vnder payne of death. It were but foly to striue with you concerning your doctours. Howe they haue in ordre and course, by litle and litle, fallen from the trueth in thys and other thynges. For it is no merueile though you cā expound your doctours to maynteyne your opinion, seinge you dare be so bolde to cause Chri­stes wordes to serue for your carnall pur­pose. I entende not therfore, to brynge in any proufe of doctours but only of the worde of God, leauyng you to your doctours to trye them at leasure. But thys one thynge I shal desire you. To bringe some apparant proufe of your termes: and I promise you it shall be answered.

Good men be neuer offended wyth the Winchesters wordes in his. xiij. leafe. breakynge of the hoste, beinge persuaded Christes body to be present in the sacrament really and materially, whereunto wyth wor­shippinge, they dyd lift vp their handes, and [Page] nothinge doubted but God was impassible, [...]e vsed not to mist [...]uste God his immortali­tie, when they haue sene a sicke man receyue the sacrament a quarter of an houre before his naturall death, as though in that mā the hoste consecrated wherin the body of Christ is presēt) should wyth Gods iniury, moulde or corrupte, wast or consume.

Here is muche mattier offered, but that I The answer. perceyue my selfe to tary somwhat to longe vpon your occasions. Who shall trye the [...]e good men therfore, but euē the boke of wise­dome: where it is sayed. Blessed be the good man for he hath no Idoll. I know there haue ben good men, whiche haue hated all Idola­trie, and the persecution of al ages can report the same. The bokes also of theyr fayth (so many as haue escaped your handes) do yet testifie that they were sore offended wyth thys blynde chaunge of these dead ceremo­nies, in the steede of the lyuely feaste of the Lorde where al men shoulde be fed wyth the body and bloud of Christ the sonne of God not turned into bread but lyuely workynge by the spirite in our soules. And they do a [...]he thys question, why you do breake his body in three, and why you do put one piece into the chalice to the wyne: seinge you d [...] teache that the wine alone is fleshe & bones, though [Page lxii] you do put, no grosser substaunce thereunto. For because it is liquidum, you can make it what you lust, and dare entre some deale far ther then Christe did, for he at the vttermost made it but bloude, but you wyll make it bloud, bones and fleshe, & say we shalbe brēt if we do not beleue you, and yet for all the stickinge to the bare letter, you haue not one word through out the whole Bible, wherby you maye clooke thys matter, that the wyne shalbe the whole body, fleshe, bloud & bones: though ye crie. The worde, the word. Faith, fatyh. These heritickes wyll not beleue the worde of God.

For your terme really presēt: you shal vnderstande When reali­tie was inuē ­ted. that after Bonifacius the thirde, about the yere of our Lorde. vi. C. and. iij. ob­teyned of Phocas the false Emperour, to be the heade of the churche (by the craftie prac­tise of the monkes, Paschasius, Humbertus, Guimundus, Algerus, Rogerus, Frauciscꝰ Anselmus and such other) was realitie inuē ­ted, and termed to the sacramēt: Before that time, the spiritual eating only was magnifi­ed amonge the olde doctours. But then be­ganne the churche of Rome to be gyuē ouer to al pōpe. wickednes and Idolatrie, the mo­ther church of al mischiefe. The bishop & his adherētes of the Antichistes generation, are [Page] now fully bent to lifte vp thē selues against euery thynge that is good and godly, com­maunding Images, and other vile creatures to be worshypped. But the Emperour Leo the. iiij. gathered a counsayle at Bysantium, of CCC. bishoppes, which decreed that on­ly God ought to be worshypped, and caused the Images to be brēt and destroyed. Then Damas [...]en becommeth their proctoure, stub­burnely resistynge the Emperour so longe: tyll he had his ryghte hande cut of, howe he gatte it agayne (you must bringe some credible authoure, or els we wyll not beleue you) longe after, when Idolatrie had gotten the vpper hande, then dyd Petrus Lombardus, (maister of your sophisticall sentēces) bringe vp your transmutation, and transaccidenta­tiō (About the yere of our Lorde, M. Cxlvi) gathered out of certeyne blynde wordes of the doctours afore his tyme. Then Pope In­nocent the thyrde gaue it thys newe name, that you maynteyne wyth fyre. He called it Accidens sine subiecto. Of the whiche So­phisme, doctoure Duns, doctoure Dorbell and doctoure Thomas de Aquino, do dis­pute verie subtilely. Theyr termes you may see more at large, by the moste diligent con­founder of theyr errours Ihou Bale in his boke named the misterie of iniquitie. Then [Page lxij] folowed the blynde rable of Scotistes, and Thomistes, and they haue broughte the worlde into thys contention, that we nowe heare and are busyed wyth all. Thus was thys high misterie of mannes saluation, and moste comfortable sacrament, cleane chaun­ged from the institution of Christe, whiche was to be taken (wyth thankesgyuynge) in cōmune amongest christian men, that (wyth open herte) euerie man myght reioyce in the death of his Sauiour, and gyue thankes for his redemption, that thereby, fayth myghte be established, and brotherly loue nourished. But nowe it is become a vayne gasyng and starynge vpon the sacrament in the steede of the Sauiour, takyng the sacrament, for hym that made it a sacrament. Worshippyng the creature in the steede of the creatoure, as we see nowe thys blynde swarme, whiche for the lyuely preachynge of the death of Christ to be the life of the soule: do cause mumbling al in a straunge tonge, that the people might surely be kept from the consideration of the misterie.

And where Christ cōmaundeth vs to de­uide it amongest vs, and that we shoulde all dry [...] of the [...]ppe: the popishe priest muste get him into a corner alone, and there so ma­ny shall be part takers of the merites of his [Page] blowing, blessyng and other coniuringe, a [...] wyll gyue hym any thynge. They shall be prayed for in the middest of his Masse, and shal haue their sinnes takē away. This win [...] they that wyll be the priestes benefactou [...]s. The other shal see Christ really (they saye) but because he is dombe there and can not speake, and the pristes lesson is no peny, no Pater noster: they maye knocke hande on breast and worship they wot not what, lyfte vp their hādes and stroke their heades, lyke the Popes owne deare chyldrē: but they shal haue no parte there, neither of the sacrament (whereof they are appoynted to be part ta­kers, by the opē worde of Chiste (eate and drinke of this you all) nor yet of the remissiō of those synnes that the priest wor [...]heth for, [...]nlesse they gyue some money.

Thys money it is that causeth it to fyght so sore agaynste Christes institution, and to maynteyne your gaynful sacrifice and reall presēce. This money, for the maynteinaunce of your dignities and Lordelyke porte: hath caused you euer sith you were first poisoned therewyth, to magnifie your owne handy worke. But the God immortal wil aduenge his iniuries vpon al Idols, and Idolatours.

Nowe, to mistrust the immortalitie of the euerlastynge God (as you laye vnto oure [Page lxiiii] charge) by whom all thynges endure: were extreme blindnes. And so likewise, to compt your God (which neuer had breath of lyfe) immortall, when the priest that hath made him, and perchaunce eaten him, the same day that he dyeth, is mortall, and goeth to the graue, with his newe made God, and many other mē (as you say) that dye wythin a quarter of an houre after they haue eaten him. In whō you make the doubte whether the hoste consecrate, shall mouide, corrupte or cōsume, lyinge in their bodies, beinge deade, for you are the first (to my knowledge) that euer moued that question.

To call this immortall, I saye, that neuer lyued, & lyeth in the grounde wyth the dead man: maye well be called fo [...]de Sophistrie. But to toutche your wordes a little more. You call thys the hoste wherein the body of Christ is presēt. You begynne (me thynketh) to waxe ashamed to call this your hoste the bodie of Christ, contrary to your playne text of scripture. Thys is my bodie. I must also laye thys vnto your charge. Why you dare call hym hoste, by a newe terme, and not breade by the olde terme. Some thynke it is because you take your owne wor­des to be wyser then the wordes of Christe and his chosen Apostles. And surely it is [Page] needfull that you bishoppes, whiche buyld your selues a newe churche, cleane coutrar [...] (both in life and learning) vnto the church o [...] Christ: shoulde haue al thinges newe chaunged, both rites or ceremonies & wordes, th [...] thynges them selues and their names. An [...] yet in the. xiiij. leafe, you saye thus.

The true churche hath taughte playnely [...] that the substaunce of bread is chaunged in [...] Winchester. wordes. to the substaunce of Christes naturall body.

Is it not the churche of Rome that you meane? I am sure it is. For vnto suche tyme The answer. as your holy father Bonifacius and Inno­centius (Byshoppes of Rome) became the vniuersal heades and fathers, and their stout chāpion Peter the Lōbarde and other world­ly clerkes, blynded wyth ambitiou, and be­witched wyth schole learnyng and such like doctrine of the Deuyll, Sophistrie and con­tentious babblynge: thys chaunge of sub­staunces was neuer imagined. But cleane cō trary wyse. The true churche, euen from the begynnyng, hath fed of the spirituall meate that folowed them, that is, hath had their cō ­forte in Christe, beinge the lambe all readie slayne before the begynnynge of the worlde. The promysed seede of the woman, who should breake the serpentes heade. The seede in whom all nations of the earth shoulde be [Page lxv] blessed. They haue, I say, by their fayth, eatē the same spiritual meate, and drūckē the same spiritual drynke, and therfore haue ben fedde wyth thys onely fode of the soule, and haue gotten the forgyuenes of their synnes, and therefore lyfe euerlastyng, by the same fayth in the death of Christe that we haue. Who if he be a sufficient Sauiour, in that he dyd come in the fleshe, and thereby onely taketh away sinne: you shal neuer driue vs to seeke him (as a sauiour & raūsome for syn) in your [...]ōiured bread, & vnsēsible chaūge of substāce.

This spiritual feadeinge of Christ cruci­fiede: you maye learne in Augustine, Chris­ostome and all the olde doctours, saueinge that some of thē (in al thinges that they wyl magnifie) do speake so at learge: that they o­pen many holes to subtile sophisters. to esta­blyshe their craftilie inuented sophismes of sacrifice and realitie. And some of them slide from the spirite, to the fleshe, both in this and other mattiers.

¶ A declaracion of the true churche, what, sorte of people haue bene the same church euen from the beginninge.

TO trie therfore, thys true churche, which hath cōtinued in the doctrine (not of the fleshe) but of the spirite euen frō the the beginninge Who, [Page] also did not knowe any other waye to hea­uen then Christe: not eaten (fleshe, bloud and bones) but hoped for and beleaued vpon to be the light of the heathen, the glorie of Isra­ell, and the saluacion of the whole worlde. That like as by fleshe and by man (euen the firste man Adam) all the worlde was loste and deade: so by Christe, takinge the flesh of man (named the secound Adame) all shoulde be saued and haue life.

Vnderstande, that the true church hath al­wayes had this belife of Christe. Firste that he was to come, and nowe that he is come in the fourme of mā, & in none other fourme of any other creature. And thys church, though it were alwaies a little flocke, as Christ our heade calleth it: yet was it neuer destitute ei­ther of thys spiritual knoweledge, or yet of trwe teachers and maintainers of the same.

But God, allwaies of his goodnes, hath God hath neuer forsaken his church. continually stirred vp his faithful witnesses of his trueth, to the cōdēnacion of the world, whiche canne go no farther then the fleshe leadeth.

Firste had we Adame, who liued many yeres after Abel was slaine, and taught hys posteritie of this sede promised by God. For he perceiued by the death of thys innocent, that▪ a lambe should be slaine (as Iohn sayth [Page lxvi] he was Nain euen from the beginuing of the worlde) and dyd firmely belieue, because of the promise made, that by the sede of the wo­mā, and none other creature, the heade of the serpent should be broken. After these we had Seth, Enoch, Mathusalem, Noe and Sem.

After them, or rather in the time of Sem, so sone as wickednes did beginne to springe a­gaine: God sent faithful Abraham & taught him the sacrifice of his sōne Christ. In whom (taking the nature of man, and so offred a sa­crifice vnto his father, lest we should seke a­ny other sacrifice but Christ comeyng in the flesh, and dieyng for vs in the same) the true faith, hath this only foundacion.

Than folowed Isac, Iacobe and Iosephe Men taken forth of their own kinredes and Marke how God proui­ded his chur­che of true preachers [...]ontries, and but a fewe and smal numbre in regarde of the greate multitude that myght be laied against thē, if any multitude might appres the truth, yet did they spread & leaue behinde them the true trade of the spirituall worship of God and full trust in him onely vnto the worldes foloweinge. Than whan Ioseph was almost forgottē (not of the faith full but of the Egiptians) God stirred vp Moyses, and he teacheth plainely, that the lorde shal raise vp a man, euen like him, and he that wyll not heare hym, shall dye.

[Page] Thus teacheth he lyfe by the spiritual▪ eating of Christe, that is to saye, by the hea­ringe of his worde and receiueinge hym in­to oure hertes by saieth, acknoweledgeing, that by the deathe of hys fleshe, all fleshe li­ueth. Yet for all the wonderfull worckes that this Moses wroughte, for al the plain teacheinges that he taughte, so that he was worthyly called the faithfull minister of the house of God: onely Iosue, and Caleb, are alowed of God, amonge the greate nombre of manye thousandes that Moyses led, that it maye clearely appeare, that many are cal­led, and fewe founde fayethfull witnesses of Fewe are found fayth­full. the trueth to his chosen churche, which han­geth onely on the hande of the liueinge God not regardeing fleshe or any outward thing but onely the worcke of the spirite and the promise to be perfourmed bi Christ (GOD and manne) in all thynges.

After all these, God sterred vp Gedeon, (the beater downe of Idolatrie) and other such iudges vnto the time of Samuel, Da­uid and Elias, who made hys complainte sayeinge, Lorde, they haue destroyed thine altares, and slayne thy Prophetes, and I am lefte alone, and they seke my life. In this mannes steade was Eliseus taken from the [...] low, to be an ernest witnesse. After him fo­lowed [Page lxvii] Esaias, and streighte after him Hie­re [...]ias. Than Daniell and after hym Za­charias, Onias, and the faythfull wittnesses of the Machabees. Than Simion, Zacha­rias, and Iohn Baptiste, who alwayes cal­led vppon the liuing God, and trusted vpon hym: so that no manne can deny me but that thys your God impanate, is your God onely, whom our fathers knewe not at any time Worthy therfore, is he to be stoned to death that teacheth anye suche newe God to the posterietie.

All these had the same spirituall meate and the same spirituall drincke for the refreshing of their soules, that we nowe haue: because they were of the true church whereof Christ is the heade, of whom (as of the first begot­ten) all spirituall kinreddes haue theyr begin ninge, who commynge downe from oure heauenlye father dyd declare hym selfe to be the hed corner stone of the true church, thou­ghe the byshoppes refused hym in their buildeinge.

And when he ascended vp agayn, leading capteyue wyth hym, captiuitie hyrselfe: he Eph. iiii. gaue gyftes vnto menne, makynge one sorte Apostles, an other sorte Prophetes, some o­ther Euangelistes, some Shepeherdes, and [...]eachers. These onely be appointed to be the [Page] ministers of his church in the new testament that they shoulde all together in spirite and trueth, boeth worship him and cause other to do the same, for the spirite is the worcker of al, diuiding to eueri one as pleaseth him. i. Corh. xii.

The bodye of thys churche then, is not one membre, as of long tyme you haue na­med your selues onely to be the church, but it is many membres, as the Apostle witnes­seth, amonge the whyche membres, I feare me you shall not bee worthy to be numbred onles you do amende your life, so contrarie to Christ the heade of this churche. For thys churche hath he begotten vnto hym selfe by his worde, as the parent and onely mother therof: that it should be without spot or wrinkle, gloriouse, holy, and without blame, and especially, saithe, Paul, the bisshope muste be i. Corh. iiii, Eph. v. i. Tunoth. iii. iiii. T [...]tus. i. such a one that no man sholde find, any faute with him. Thus writethe he to his dearely beloued Timothe and Titus: makinge it moste euident and playne vnto vs, that you bishopes & prestes, teachinge for your gaine sake, or els teachinge nothinge at all: are not the true byshopes and members of the true churche, but the hierlinges and hypocrites, that haue no parte in the Kyngdom of God and his Christe, who dyd come▪ pore, not ha­uinge wher to laie his heade, and dyd chuse [Page lxviii] pore sheperdes to be his first witnesses, and after them fishers, toulers, and tentmakers, And the words that he spake to his disciples are far ouer harde for you byshopes to bear Who so doeth not (saieth he) for sake father Mathe. x. Luke. xiiii. mother, goodes, lyfe, and al together for my sake and the Gospell: can not be my disciple

Moreouer, wher as the bishops of the Ie­wes Iereme. vii. Mathe. xx. and chife priestes doe crie Tēplum do­mini, Templum domini, As thoughe they them selues and none other were the true church: Christe answereth that the sonne of man shalbe betraied to the chief priestes and they shall condemne hym vnto the death, so that they were none of the trwe churche, thoughe they were of the seéde of Leui, to whome the gouernance▪ of the churche was promised and performed. In like maner you, so longe as you persecute Christe hys members and burne his worde: crie you ho­lie church neuer so much, you shalbe no more of the true churche then▪ they were For ther is all one worcke and purpose in you boeth, that is to saye, to miantayne your pompe and estimacion, your powre and your holy­nesse before the people. But now is the time come that the thing which▪ was most holy in the sight of the world (as you & your iewels Luke. xvi. haue bene) shalbe abominable▪ vnto God.

[Page] Yet one other thing, nothinge pleasaunte to your lordlike stomakes. He that wilbe the cheife in this church must be the seruante of al, Like as the sonne of manne did come, not that he shulde haue seruice done vnto hym: Luke. xx. but that he him selfe shuld serue, and giue his soule for many. Learne to knowe the membres of christes chur­che, A [...]to. [...]i.

As many therfore, as we finde agreable withe this heade Christ, as were the. xij. A­postles and all the true disciples, who conti­nued together in the breaking of breade and praier, acceptinge none of the possessions of this worlde as their owne, but makinge all that was theirs commune to the necessitie of their brothers: we esteme to be the true and faiethful membres of this church. Paule al­so, geueinge him selfe (for the Gospell) to be imprisoned, stoned and slayne: was of thys churche. Stephane also, stoned for the de­fence of GOD his glorie, and Antipas, the true and fayethfull witnesse of Christ, slaine at Pergamis, Ignatius the scholar of Iohn, who suffred for the Gospel. Ignatius I saié, Who so ernestly desired the breade of God the heauēly bread of life, whiche is the flesh of Iesu Christ, the sonne of the liuing God who was borne in the last ende of the world of the seede of Dauid and Abraham, and de­syred to drincke the bloude of hym that is [Page lxix] wythout corruption, and the life euerlasting All these, I saye we knowe to be the lyuelye membres of Christes true churche, but not these onelye whiche sufferred vnder the Ro­mishe tirantes: but theim also the whiche in al countreis and at al tymes haue witnessed and suffered for the trueth▪ of God his word for all are created for hys glorye, and God hath not at any tyme or in any place ben al­together without hys witnesses, if the world woulde receiue theim. He sente into oure na­ [...]ion, Iosephe of Aramathia. He stirred vp Gildas, he enstructed the plowemen o [...] kent and other contries of whome we haue the monumentes.

After warde dyd he sende Robert Gros­heade, who boeth by worde and by writinge dyd rebuke the worlde of blynde iudgement Then came the greate clarke, that wrate so mani godli bokes, Iohn Wicklife, of whose Fire can not preuaile a­gainst God. workes though Subincolepus the bishop of Prage, did bren to the uombre of two hun­dred: yet are ther manie of them reserued vn to thys daye, by the prouision of God, to the cōfusion of the kingdome of Antichrist, & cleare testimonie that the worlde before vs, hath not ben vtterly destituted of true know ledge, thoughe frome tyme▪ to tyme whan the lyghtte hath come into the worlde, the [Page] kingdome of darckenes, the children of prid [...] haue loued darkenesse better then light, and therfore haue laboured to extinguishe it and haue prohibited these bright, sterres to geu [...] lighte, saue onelye to a fewe whome he had chosen and longe a fore appoynted, euen to the weake abiectes and caste awaies in the sight of the world, of the whyche sorte, parte were slaine, and part liued vnknowne to the worlde, for this litle flocke euen from the beginninge, hath not bene of the wife and stout worldely men: and therefore sayeth Christ I thanke the father that thou haste hid these Luke. x. thynges frome the wyse and prudent, and haste shewed the same to littleones smallye regarded. And Esaie saieth, I wyll destroie the wisedome of the wise, and the vnderstā ­ding Esai. xxix. of the prudent wyl I caste awaye. And agayne. Where is the wise: Where is the scribe and interpreter of the law? wher is the Esai. xxxiii. disputer of this worlde? Hath not the Lorde made folyshe the wisdome of this worlde? For after that the worlde by hir wysedome, could not know God, in his wisdom: it plea­sed god by the folishenesse of preachinge, to i. Corh. i. make salfe them that beleue.

This preachinge, of the liuing god (whi­che sent his sonne, an euerlasting sacrifice for the lyfe of the worlde) caused the sacrifices to [Page lxx] waxe colde, and that was it that caused the priestes of the Iewes, to persecute the christians so sore, that not onlie the Apostles, were scaterid among the heathen, but also Ioseph of Arimathia (a capitain that buried Christ) did fle, as our olde cronicles do report bi the prouidēc of & god brought the faith into this realme of Englande, then called Bretan.

This persecutiō of the true churche (whi­che Marke who haue ben the cōtinuars of persecucion. was the flocke dispiced) was stil encrea­sed by the bisshopes of the Iewes, criynge that the disciples of Christe were disceyuers teaching a newe faieth, errours and herisies goynge aboute to withdrawe from the lawe of Moyses as aperithe throughout the boke of the Actes of the Apostles, And this endu­red xlii. yeres, vntil the Iewes were cōpellid to forsake their owne contrey, being vanqui­shide and ouercome, and by the greate and iust punishemēt of god, distroyed by Titus and vespasianus.

The disciples also, being scatered thorow the heathen, but fewe in numbre, and as yt were a sede for haruest apointyd, did so prea­che the onely and euerlastynge god and his sone Christe sent in the fleshe to gyne light vnto the world: that Idoles began to decay, so that the priestes of the Idoles ād the work men and makers of al suche Idoles, yea and [Page] their owne brethern the Iewes, did in al pla­ces moue and sterre persecution. Thus was this pore churche, beynge but here and there an hanfull to gether, caried before kynges & Emperowres, scourged, imprisoned, stoned, beheaded, but in all this did they ouer come through their head Christ, who gaue thē su­che spirite and wysedom that no man coulde resist. So that the more christiā men wer put to deathe, by fore and cruell tormentes: the more boldli and māfulli did newe souldiours arise in their stedes.

Nowe when the helly powre can not pre­uayle by this way of open tyranny, agaynst Christes true churche: then dothe the deuille send forthe the disciples and shcolars of the The sophi­sters are the deuilles me­ssengers. preistes of these Idols, whiche were the sub­tyle philosophers and especially the Grekes of Athens who bringgynge forth reasones of Aristotle and suche other: did subtilly dis­pute agaynste the resurrection. In so muche that in his time Paule sayd. we do preache Christ crucified, to the Iewes an occasion of falling and to the grekes, folishnes.

The Romaines also, were at that tyme, bothe enstructed withe the Grekes sciences and puffed vp so proudely, wyth their great conquestes [...]: that they accompted all other menne barbarouse and foleyshe in regarde [Page lxxi] of them selues. So that thei smalli regarded this weake and wearish company of Christ and his scholares, that the saying of Christe myght be true, the worlde loueth his own, and though the sound of their voice wente thorowe the world, and they did continually growe and encrease: yet did the world perse­cute them for the space of. iii. hundred yeares And at that time wer they most cruelly handled, bi Maxentius, the tirant. Then god stir­red vp Constantine who shewed greate fa­uoure Maxentius the tirant. to christian men, suffered them frely to preache, gaue them leue to builde churches, and at the later ende of his life was christe­ned in Nicomedia. Now persecution of the church began to cease and than streight be­gan the name of christen men and Christes churche to be cōmune to many, but so many heresies, sectes, and dissentions did arise vp by subtelite of the deuill, and by this crafte stopped the truthe in suche sorte that the true church was but in fewe. Euen then the chief of your doctours (menne suerly whom I ne­uer do dispise, but when you do bringe them as witnesses agaynst the truthe) the best ler­ned I sai, of al your doetours, partli blinded by the greke philosophy, wherin they were noselled euen from their infancie, and part­ly driuen therunto by the subtill arguments [Page] of the crafti heretickes. Arius, Macedonius Nestorius, Eurites and suche other. were cō pelled to write many suche thinges, as they did afterwarde retracte and recante (as their own workes do sufficiently witnes) testify­inge of them selues that they were fa [...]e to take suche weapons in hande, some time, as had but smal grounde in holie scripture.

But to go forthe withe our purpose, thus was the church of Christ in the time of Constantinus (euen in the dispite of the wicked) groune vp into estimation, and made so ge­nerall of so small beginning: that al the chil­dren of god might openly beholde, that the folyshenes of god is wiser then men, and the weakenes of god is stronger then men. But such is the estate & condicion of men agayne (by the prouidence of God) that nothinge The churche of christ shall not continne [...]onge in the prosperite of thys worlde sholde longe continewe in prosperite. And if at any tyme it chaunce so to doe: we waxe ouer proude, and so forget, who is the geuer therof.

Yet did the churche florish so long as the bishopes did preache the gospell of Christe in pouertie, so longe as the bishope of Rome was not lord ouer the empier, but a feder of Christes flocke, so long as al other bishopes were no lordes, but pastours and herde men watching carefully vp on their folde, not de [Page lxxii] sirynge dominion, rule, and worldlye gouer­naunce, neyther sekyng theyr owne honoure and gayne? But teachinge their britherne the kingdome of God. Suche good bisshoppes were Athanasius and Epiphanius.

Such good bisshopes were the membres of the true church, for yet wer they not so proud to name them selues God makers, but mini­sters of God, seruantes apointed to bestow his treasures. And as they wer begotten children of the churche of Christ by the worde of truthe: so did thei liue and growe vp by the same word and by no mans doctrine.

Thus continued they in christian pouer­tie, to the yere of our Lorde. ccccc. xix. When Behold how God striketh and healeth a gayne. Iustinius the Emperour of Constantinople did call them forth agayne, beinge longe dis­quietid and sore oppressed by the continuall warres of all realmes and prouinces, and boeth he and Iustinianus hys sisters sonne, dyd shewe vnto thē greate be [...]euolence and fauour. He gaue them greate giftes and ap­pointed them salares and wages. Thē was Agapitus byshop of Rome sent to the empe­rour by Theodocius, to bring al thinges vn to a christian vnitie. This Agapitus was so holy a man, that as he entred the gates of Cō stātinople, a certayn blind man receiued hys sight. Then folowed Gregorius magnus, [Page] after whome we reade of no true preachinge of the worde of god by any bishoppes. And therfore dyd the bishopes and their scholars (from that daye forward) growe into a S [...] ­nagoge of sathā, firste gounded in pride and ambicion (as appeareth by their owne histo­ries) Bonifacius the thirde optaiueinge of Phocas to be byshoppe of all bishopes, and to be the spirituall heade of the churche, put­tinge Christ from his office, whom onely al christiā mē must acknolege the spiritual head Bonifacius putteth christ out of offyce. of his church, though all Kinges and gouer­nours be by god appointed the ciuile heades of the bodye politicke. This dyd he growe vp by little and little, he I saye and hys suc­cessours, euen to the highest estate of Anti­christ, banisheinge Christe, hys worde, and his fourme of liueinge, seting him selfe in the hertes and consciences of men (the uerie true churche of God) nameing hym selfe an erthly God, that coulde not erre [...]deceiued, yea offerring his shoes to be ki [...] kinges and Emperours.

Thus, I saye, thys Romeish church changed frome pouertie to pride, creepeinge vp, like the Iuie by the rootes of the great trees be gan to ouer renne and subdue kingedōes and empieres, yea to put downe kinges and Emperours.

[Page lxxii] For the mainteners of this diuellishe life and doctrine, they had tāken such awaie and order: that if we take theym and their adhe­rentes, that is to saye all theyr sworne doc­tours, anointed byshoppes, and shauen prie­stes for the true church: we muste neades by theyr learning, lyuinge and all their workes cōdemne Christ and his membres. The true churche remayneth still pore, persecuted and sore oppressed all the time of their tyrannie, whiche coulde neuer beriefe Christe of hys witnesses, for in al times and ages ther haue Persc [...]usion can not spoil Christ of his witnesses. ben faitheful witnesses of the truthe, though their names and doctrine haue alwaies bene obscured and sclaundered by these papistes who were allwaies bothe the Iudges and accusers, the scribes and reporters of their doeynges.

This churche as it was alwaie ruled by the spirite of Christe: so did it vnderstande the scripture spiritually by the spirite of god and worship him in spirite and truthe.

Like as amonge the fathers of the old te­stamēt, the ambitiouse scribes and phariseis and the fleashly minded bothe priestes and people: did knowe non other holmesse by the circumcision of the fleshe and the bodily sa­crifices (where contrary wife. Moyses and Dauid and the little chosen flocke, led bi th [...] [Page] spirite of god, did knowe circumcision of the fleashe to be nothing [...] wythout the circum­cision of the hert, and the sacrifices to be but shadowes of our Christe vpon whom all waies they did feade and s [...]tt their delyght knowyng him to be the vnspoted lambe and red heyfer offred for the finnes of the people euen so the hole popeyshe churche (cleane cō ­trarie to the doctrine of the spirite) hathe fol lowed fleashely Imaginations of their own brayne in all their doctrine, and sete up their own workes and sacrisices to take awai sin­nes (as did the old phariseis) wherby it com­methe to passe that al Idolatrie i [...] stablished their own doctours and decres strōgly mainteined, and the word of god [...]alli regarded

The pore shepe of Christe, fisshers and Mi Lord wil ha [...] no [...]e but gentlemē shepherdes, plowemen, and all vnder the de­gre of gentilmen, are (by your decrees) bani­shed frō the swete pastours and fode of they [...] soules. And yf it chaunce any of thē to break in to the pleasaunt bankes of Christe his doe trin, and fead on the hilles of saluatiō: the popysh bishops can smel hym. xl. myles frō thē and then shall the innocent lambe be burned and suffer death, for the reding of this word for the whiche Christe his shepeherde and heade died, for the establisheynge therof by the sh [...]adynge of hys herte bloude.

[Page lxxiii] Iudge nowe who is the true churche. for Christe did not cheuse the wise, nor the men of powre, nor many menne of noble birth. But the eternall wisdome of god chose that whiche was foleishe before the worlde, that he might shame the wise, And those that are weake in the worlde: did he cheuse to shame the mighty and strōg powrs. And those that are vile and dispised and of no reputacion.

❧ The vtteringe of the popeyshe So­phismes.

BVt to returne to your wordes, and to cōsider how you of this popeish churche wolde captiue our wittes aboute this sacramēt: thus you say and writ.

Ther is in the sacrament of the aulter non other substaunce, but the substaunce of the Winchesters wordes. bodie and bloude of our sauiour Christ, and yet remaynethe the forme and accidentes of breade and wyne, not altered by this miracle from knowelege of the senses, wherewithe they were before knowne, and also by god his sufferaunce, subiectes to the passibilitie that they were in before.

Oh when will you wax [...] ashamed: The The answere mouse may eate yt (as you say your selfe) [...] yet it must be the self same substa [...]nce of the body of Christ, wer it not for shame to bable longe in this matter: I wolde bringe in the [Page] scriptures that proue all them to haue euer­lastinge lyfe, that eate his fleshe and drincke his bloud, But go to, I wil stope your mon­the withe your owne madnes. Pope Victor the thyrd was poysoned in this sacrament. and yet must it be the bodie of Christ, which can bringe nothinge but helthe and life. The Emperour Hēry the seuenth was poysoned by a Dominik frier, named Barnardinus de The sacra­mēt maye be poysone. monte policiano, in receyuinge the sacramēt and yet may it be non other substaunce but the bodie and blo [...]de of our sauiour Christe God and man, wher yf he had ben man they had poysoned hym firste, but yf he had bene God he woulde first haue espied theyr poy­son by cause he can not be deceyued, and by­cause he can not deceyue, he would not haue poisoned the Emperour, who mistrustid no thinge. But let them passe, they be the lear­nynge and practises of your churche. You goo on still with the same Sophistrie of the forme and accidentes of bread and wyne. Alwaye synginge one songe, that with often rehersall, you maye bringe it into credence. If you preache this forme, these accidentes, [...] this passibilitie, to the pore people: they may wel wonder at your high learnyng, but thei can knowe litle what you meane. These thi­nges I haue somwhat touchide, and shall d [...] [Page lxxiiii] more here after. You say that these accidētes are not altered vnto the senses but are subiect to the same passibilitie. I pray you what so­phistrie hath taught you, that accidentes are become subiectes of passibilitie? If euer you learned Logike or philosophi: you know that the subiect to passibilitie must neades bee a substaūce. Wherfor, seyng you wil haue such passibilitie, suche chaunges, both corruptiō of the cake, and generation o [...] anewe bodie: you must cōfesse some other substāce in thes chaū ges that sustaynethe the accidentes after the Accidentes muste haue subiectes. chāge, for the infallible rule of Logike is this Ther is no accident without his subiect & periculiar substance. And cōsequētly, if you wil wade in these dark termes of sophistrie▪ you shalbe cōpelled to graunt an other substance (which sustayneth the accidētes) bysides the bodie and bloude of Christ. And seyng that Godhath created none other substāce, which hath these peculiar qualities, that we feele, smel, se and tast stil to remain, but onli bread and wyne: we must nedes by the properties bi god onli attributed to these creatures, conclud against you? that here be the two substā ­tes and creatures of breade and wyne, vnto whome God did in theyr creation, attribute and gyue these qualities, these accidentes, these selfe same properties, the selfe same [Page] forme and shape that we se doth stil remayne vuchainged, vnder your fingers and in your mouthes. As for your holi entralies: I know not what passibilitie thei suffer there. In this place of your booke, I muste pas ouer with scilence certayne of your wordes as are these

The creatour of al is presēt, the substaūce of the bodie and bloude is receyued: vnder Winchesters wordes. accidentes and the true feaste and feadinge is in the masse.

For this your assersion, I demaunde some The answer. scripture wherbi you may declare it to be of Christe. And for the later parte therof: I vt­terly denie that in your masse is any [...]uche feast or feading: for it is but a gaping vpon shadowes and dombe cerimoneis. Agayne, wher the Apostles cal it the breking of bread you cal it the breaking of accidentes, or of the hoste for you ar fa [...] to sheft your termis for shame, bycause neuer man yet coulde handle an accedent, nor breake it handsomly, excepte it had a bodi or a subiect. As for you, I trow you be Iuglars, for you will haue the bodie of Christ ther presēt, you wil handle it, make it hop aboute your chalice, teare it in ij. or iii. pieces, but yet you wil not breake it, for you say it is impassible and can not be broken, nor can suffer any violence. But I shall tell you If you were not playne Iuglars and coniu­rers, [Page lxxv] we would swere (so many of vs as stād by you) that you do breake the same thinge that you handle. [...]ou swere nay by the holie masse, for you break (you saie) but a few acci­dentes, vnder whiche the bodie lurke the, and that the same precious bodi is after in eche of the partes wholy, and whole Christ in the peces The iuglers are not so daungerouse. broken withoute encrease of nombre, you will not gyue an a [...]e leaue to tel, one, two thre, as Inglers wyll, I am ashamed that I haue occasion thus to wr [...]. But [...]alde propositions, must haue balde solutions.

¶ And now (say you) men ash how a mouse Winchesters wordes. can eate God: And how can God corrupt & waxe moulde: howe can god be broken in pieces,

We demaunde the same questions still, & The answer. warne you that geue the occasiion of suche questions to repent you. For as Bell in Ba­bilon and all the other Idoles were by the wrathe of God destroyed: so shall you with your false god, be consumed, excuse the mat­tier wythe accidentes as longe as you liste And this causeth vs to speake of your Idole as Baruche the prophet did. But you make a godly answere or twayne.

Beleue (saye you) that a mouse can not deuour Winchesters wordes. god, beleue that god can not corrupt Beleue that god can not be broken. [Page] Al this do we beleue, and therfore▪ we cōcl [...] that this your cake is no God. And where you adde yet one other precepte, and bed, vs belieue, that Christ god and mā is naturally present in the sacramēt of the aultare: if you were a right bishop of Christ, you would be A right bys­hop wyll not belie Christ. ashamed to belie your maister, for he saith in no place of the scripture, that he is naturally present. Be ware therfore for you maye not adde vnto the wordes of Christ: lest he do ad and encrease your plages. Liars, worshy p­pars of Idoles, sleiars of mē, sorcerers and dogges are iudged without the gates of the newe Ierusalē. But you haue a cōmone re­fuge, the church (you saie) saith it. And when you wil bite vs, thā the deuil saieth it. But it is no newe or straing thinge to heare this of your mouth, seing that the sam your mother holie churche: multiplieth lyke language a­gainst [...]ure maister Christ. He is mad (saied the phariseis) he hath the greate diuel Belze­bub. And by the prince of diuels, casteth he Marc. iii. forth deuels (saide the Scribes) Iufine, they al agred that he had a wicked spirite. Thus can you not gofrō your nature, and we must nedes be like oure maister in sufferinge your reproch Then (vpō other mēs reasōing with you, you procede thus.

¶ If heare be nothing but this bodie: thē ei­ther Winchesters wordes. [Page lxxvi] it corrupteth, or else whē goeth it awaie: or wher haue you scripture to declare the going away of Christ frome thys hoste.

This cā you not answer, and therfore are you faine to dal [...]ie in wordes. But I shal answere The answer. for you. He renneth awaie whē he spi­eth the mouse cōming, and al the strength of your God is loste, whā he once begineth to mould, for it is no more able marchaunte or mans meat, after it is mouled and corrupted Than speake you grauely, acknowledginge your ignoraunce: sayeinge.

Shal the true faith perish, because I or such Winchesters wordes. other can not answer thi sophistical reasone:

We answere, that you blynde bishoppes The answre. ought to thruste nothing with so greate violence of sworde and fire (into your churches but that you can fulli geue answere vnto, by the word of God. For if you do not bringe i. Iohn. ii. this doctrine in all your lessones: we are cō ­maūded not to receiue thē, nor to saie a [...]e vnto thē, lest we be partetakers of your il workes. For the scripture of god is able to teach to reproue, to correcte and enstructe in righ­tuousnes: that the mā of god maie be perfect & redi to eueri good worke. And you bishops are cōmaūded whā you teach: that you teach i. Timo. iii. the word of god▪ yea christwold saie nothing but that which he had hard of his father.

[Page] Some scripture in dede you bring for your purpose (and you haue it in Paule) that i. Corh. ii. mens wordes do not perswade our fayeth, Whyche sayinge maketh so cleare against you, that nothing can be more euidēt.

For you go about to establishe a fayeth, with naturall, reall, accidentes, quantities, qualities, and such philosophie termes, takē forth of the wysdome of the subtile boke of the greke sophistes, whiche had much dispu­ted wyth Paule and were highly estemed in Corhinth. And therefore (sayeth he▪ I do not come in such high and darcke termes of wis­dome. Paule a [...] [...]h not these termes. No I do iudge my selfe to knowe no­thinge but Iesu Christ, and hym crucified. You might and wold haue answred (I dout not) that you dyd knowe him naturallye in the bread and the chalice [...] if your generacion had thē ben spronge vp. And thinke you this gear had not ben [...]ete for Paul to preach, if it had ben so necessarie as you make it: But Paull preached such wisdome as none of the wise of thys world knoweth. For if they had they woulde neuer haue crucified the Lorde of glorie, neither woulde you persecute hym still in hys mēbres. He spake wordes that he learned not of mans wisedome, but suche as the holie spirit teacheth, so that he cōpareth spiritual thinges vnto spiritual thinges, & not [Page lxxvii] [...] you do heape vp flesh and carnal doctrin [...]nto the spirite, makinge the bodilie eatinge and the spirituall, to be all one thynge heare you accuse vs of our beliefe, to bringe vs in­to slaunder, as though we were warueringe and vnstable. But what our beliefe is in god we haue alredie shewed. And whether our religiō be wauering or no, God shal iudge. Our religion is grounded on the worde of God, that can not stacker nor chaunge. And wherther bishopes, or else wee pore abiectes By the wor­kes you shall knowe them. do liue as ther were no God (whiche thinge you laie to our charge) all the worlde maye iudge As for Augustine and Solomone, for sercheinge the maiestie of God: are nothing for your purpose. For we seke out your vile Idole as the prophetes haue done in their time. And to that thinge whiche is more vile thē mā, we maye not loute vnto because god hath set vs in erth to beare hys sēblauce, and [...]o be maisters and Lordes ouer al his creatures, and obeie him and his cōmaundemētes.

Shoulde Moises haue suffered the calfe to haue remayned styll because Israell cal­led it theyre God, that brought them out of Egypt, as you call thys your maker whych was made but the laste daye.

Was it not lawfull for Daniel to breake bell in pieces because the Babilonians [...] [Page] led it a God, and to destroie the dragō w [...] they compted the liueing God: Thus maye the Idolatrouse priestes of all ages, stoppe the mouthes of the prophetes, saying as you done. Beware that ye searche nothinge of God: least thou be oppressed with his glo­rie. But alwayes at hys tyme appointed, by the spirite that can not be resisted, God ste­reth vp his vesselles, who knowe that the I­doles (whom you call goddes) are nothinge and that ther is but one euer liueinge God: by whome we liue and are moued, and haue our being, without the knowledge of whom we can not liue vnlesse we wil be worsse thē He that kno­weth not God is wor [...] then a beaste beastes, altogether carelesse of his benifites­so plentuouselye set forth in the wonderfull workemanshippe and creacion of the worlde wherin his euerlastinge powre and godhead is so plaine, that all men are wythout excuse (as Paule faieth) that wil not se it, be thanke full for it, and glorifie him as God, but deceiued by their own thoughtes, sticking to their owne wysdome, whyche is uerie foleishe, do chaunge the glorie▪ of the immortal God, to the mortall and corruptible creature. And though Augustine (speakeinge of the trinite) do did vs remēbre our owne weaknesse, and though Solomon saie, that who so shercheth the maiestie, shal bee oppressed of the glory [...] [Page lxxviii] yet ought we not therby to be driuen to the duluesse of asses and daweishe doteage of I­diotes, so that if any profitable thing be pro­pouned, we should not regard it, if any holie thing be reueiled and disclosed, we should dispise it. If the father of life do cōmunicat and shewe any thing, that we shoulde rather ren to the darckenesse, then to the light which he publisheth at his time appointed. You are verie fond therfore, if you reasone thus. Thou maist not serch suche thinges as passe mans capacitie? therfore thou mayste not meddle with the sacramētes that we priestes do mi­nister. You must first proue that the sacramē tes which were instituted for the knowledge of mā to enstructe hym in high mysteries: be impossible for mā to cōprehende, wherin you shal adioyne and cōpel to gether. ii. cōtraries that is to saye, to make that impossible to be knowne which Christ cōmaunded al mē not onely to know, but also to do the same▪ in his All mē must knowe the sacraments. remēbraunce. But this is the iugling of thē that wil blinde their scholars, to binde thē to be beliue whatsoeuer thei shal heare thē babble. And if any mā aske thē a reasone of their saieinges: thei will stop their mouthes with so it is, & thus it is, but we know not howe. These are high misteries, they are not to be serched, but it is ynough for the to beleue as [Page] our holy father of Rome and mother holi [...] church hath beleued these thousandes yer [...] If thou aske stil, howe can this be▪ thou shal [...] be called an heretik a Caparnaite, & yet doth Christe (oure sauiour and good schole may­ster (byd vs searche the scriptures, for they This shal be our schalemaister styll. beare witnesse of hym and hys doctrine. By searcheinge the scriptures: oure faith is esta­shed, and oure knoweledge encreased in all such sacramēts as are geuen for the exercise of our [...]ayeth, and cōfession of the same. For thys were to open a lye to report any man to [...]fect in the christian faith, & yet the same [...]weth not what is done in the chiefe sacramēt [...]s and ceremonies of Christes religion. For seing that the sacramentes are set vp for our learning, as thinges wherby we may be led as it wer by [...]he hand and sensibly, from thinges sensible, vnto thinges that are insen­sible, & can not be comprehended by the powr of the senses. How can our mindes be stirred vp by such thinges as ar and must be hid and vnknowne vnto vs? Yea howe can it be vn­knowne that is done in the sacramentes se­inge that we our selues bring the substaunce of the sacramentes. We make the prayers in the sacramentes & Christ, the authour of the sacramentes, hath taught vs what they do meane and signifie.

[Page lxxix] Agayne, you bringe for your purposse a­gainst vs▪ the sayng of Ecclesiasticus. Serch not thinges that thou canste not reache, and suche as be aboue thy strength. But what so euer God cōmaundeth to do, thynke on thē euer, and in many of God hys worckes, be not ouer curious.

Verily, we knowe not that your Idole All the wor­kes of God be good. hath any worcke of God in it, as Baruch sa­yeth. As for our strength and capacitie, firste the spirite and the spiritual cōpareinge of the scriptures and spiritual thynges: do teach vs that your cake is not God. Then the mouse and muldynge, do testifie vnto reasone and senses euen the same thinge. So that nowe, our talke is about avile creature, whom you cal the creatoure of al, the most weake Idole that euer was named in the worlde, whome you call God and man. In comparison ther fore, of our liueing God and sauiour Christ Iesu: we abhorre and deteste, what so euer you name God vpon earth. And therein do we folowe the first commaundemēt, which is that we shall haue none other God, vpon erth, but the Lorde, that liueinge God, whoe appeared neuer in any similitude or Image: because the fonde Braine of mā should wor­ship him in no such Image, & so deceiued, be driuen frō the true worshiping in the spirite [Page] And for that cause doeth he in the second cō ­maundement geue greate charge, that man make no maner of Image, similitude or likenesse of any thinge in heauen erth or the seas, and that in no wyse he fall downe and Deut. vi. worshipe them, beinge deceiued by the vani­tie of hys mynde. Than if this beare any si­militude or likenesse of anye earthly thinge: how dareste thou worship it, seing that thou art cōma [...]ded by the mouth of god (the lord thi god) that thou worship, & serue him oneli

As for captiueing our sēses, which you la­bour so sore about, knowe it for certētie, that we knowe our selues to haue ben far to long captiues vnder the whore of Babilon your mother of Rome, the heade spring of Idola­tri. [...] that is [...] [...] be­ [...] of [...]u [...]e wyse And now we thanke our almightie & euer liueing God, for our deliueraunce, & wil no longer be led with tradiciōs and doctrines of [...]ē, which haue the outward similitud of wisdome, by supersticious humblinges our sel­ues to thē that cause vs to shote at a wronge marke, by an humblenes & holines as it wer of Angelles, in the thinges thei se not being pu [...]fed vp (without cause) through their own fleshly mindes, not haueing the head wherof the whole bodie bi ioincies and cōplings (re­ceiueth nourishemēt and is [...]it together and encreseth with the ēcreasing that cōith of god

[Page lxxx] Of this kinde is al your doctrine, because it is not grounded on the worde of God. I meane vayne superstition and blynde holy­nes. Euē very belyed and misnamed know­ledge, as thys is whiche foloweth cōcerning Iudas and the wicked. For you saye.

Iudas and euyll men, hauing the Deuyll Winchesters wordes. in them, haue yet receyued into their bodies, the hoste consecrate, wherein was the bodie of Christe God and man.

Nowe must we of necessitie demaunde of The answer. you, what felowshippe there coulde be of lyghte and darknes, lyfe and death, Christe and Belzabub, God and the Deuyll. Scrip­ture teacheth vs, that the wycked haue the Deuyll dwellyng in them, and the faythful haue Christe and the spirite of Christe dwel­lyng in them. But howe Christ and the De­uyl can dwell together: I am ryght sure you can not declare. The good spirite departed from Saule, and the wycked dyd entre into hym. Likewyse the Deuyll possessed Iudas wholy when he ranne busily about his mis­chiefe, for God departed from him immedi­atly after the soppe was gyuen hym. We muste therfore at al tymes make our bodies temples of the holy go [...]te, and oure membres the weapons of ryghtuousnes, or els are we a dwelling place for the Deuyl, and our mē ­bres [Page] prepared for vnrightuousnes. For there is no couplynge of good and euyl together, heate and colde, fyre and water. This is our doctrine that we haue learned of the worde of God contrarie to that you teach by your Pope holie Doctours. We affirme that no wycked man (muche lesse any vnreasonable beaste) can eate the bodie of Christ. Our reason grounded vpō scripture is this? No wic­ked [...]ii. Syllogis­mosses. mā or brute beast hath fayth. But Christ can not be eaten otherwise then by fayth: no wycked man therfore, or brute beast, can eate Christ. Agayne. He that eateth my fleshe and drinketh my bloude, hath euerlastynge lyfe, Iohn. vi. and I wyl reyse him at the last day. But the wicked haue not euerlasting life, neither shal any vnreasonable beast be reysed agayne to lyfe: wherefore neither of them doth eate the fleshe of Christe. Agayne. He that eateth my fleshe and drynketh my bloude, dwelleth in me and I in hym. But no beaste or wycked man can dwell in Christe, or haue Christe dwellynge in hym: wherefore they eate him not. Agayne. He that eateth me, he lyueth for me. And he that hath the sonne hath life. [...]. Iohn. v.

An hundrede places mo there be whyche moue vs to speake more reuerētly of Christ then you do (that is) that the trewe fayeth­full man onely maye be parte ta [...]ar of the [Page lxxxi] bodye, bloude and death of oure Sauioure Christ. Who as they onely are parte takers of the lyfe euerlastynge: so are they onely: and continually fedde wyth the fode, whiche fedeth into the lyfe euerlastynge, wyth thys breade that cometh downe from heauen, whereof who so eateth shall neuer dye: who Iohn. vi. so eateth or drinketh therof: shal neuer be hun grie or thirstie.

Nowe for your substanciall solution, for the subduinge of the senses. You saye thus.

The trewe churche of Christe, hath sub­dued Winchesters wordes. theyr senses: that they haue continu­ally seene such notable repugnaunce to their senses, and yet were not moued in theyr fayth.

For thys cause oughte we not to beleue The answer. theyr tales. Thys is like as the Pharisies myghte haue answered Esaye, Hieremie, and other of the Prophetes, cryinge out on theyr Idolles, sayinge that they had eyes and could not see, eares and could not heare, mouthes and coulde not speake. And feete and coulde not go.

They myght haue answered as they dyd to Ieremie. Templum domini, templum domini.

The church of the Lorde, chosen by God [Page] furth of the stocke of Leuie, hath so captiua­ted their senses that they haue sene continu­ally these Idolles to be suche as you speake, and yet were they neuer moued wyth them. Let these tales passe therefore. For thus dyd the priestes keepe the Israelites captyue in the tyme of Christe to their owne damnati­on. We are the disciples of Moyses (saye they) and God dyd speake vnto Moyses. But we knowe not thys Christe frō whence he cometh. None of the princes or heades of holy church beleue in hym, nor yet any of the Pharisies, but onely thys vnlearned mul­titude. The Rabbies see his miracles, they The Rabbi­es heare and se but beleue not. heare his preachinges: but they captiue their wittes and say that he is a sinner, and al that confesse his name, they caste out of their churches.

Thys church, adourned and decked with much outwarde holines, hauyng their office or duitie prescribed or appoynted vnto them by the worde of God, longe tyme together: rebuked the poore blinde man that reasoned the cause of Christ with them, saying. Thou arte borne all in synne, and wilte thou teache vs? Nowe because in all ages this cloke and craftie argumēt hath deceyued many, wher­fore we wyll are no more what you of the churche do saye: but what Moyses, the Pro­phetes, [Page lxxxij] the Apostles, the scripture of God, and Christ hym selfe, do saye. Of whō with cleare voice and manifeste miracle, it was hearde from heauen. This is my dearly be­loued sonne in whō I delite, heare you him. For if we shoulde heare you in thys reason, Marke the fruites of my Lordes opinion. you woulde by the same brynge vpon oure neckes agayne, the Pope, his Pardones, Pil­grimages, Abbayes, yea the filthy Stewes, maynteyned continually in your eyes, and vnder your nose, so longe. And yet in al these thinges you gentlemen of the churche, haue so well captiuated your wyttes: that you haue beleued and thought the open maintei­naunce of whoredome (both bodily and spe­ritually) to be worthely cherished, and that the one was seruiseable for the commune wealth: the other profitable to Christes re­ligion.

You haue so longe deceyued vs, that vn­lesse You shall mocke vs no longer you do bring the worde of Christ with you: we dare not truste you any longer vn­der the name of Christes vicares, and Chri­stes church, whiche termes you do vse (as appeareth by your bokes) not for any loue you haue vnto Christe, for then woulde you per­secute no mā, professing Christ and cleauing vnto him onely and his worde, but be ready to e [...] daūger your soule [...] for you [...] therne. [Page] And by thys badge of loue should we know you to be Christes disciples. In the meane season we wyll folowe the commaundement of Christe, we wyll not folowe the voice of any straunger, we wyll playnely proteste oure fayth in the simplicitie of lambes or do­ues. Yet wyll we alwayes haue regarde vn­to oure heade Christe. And that is the pro­prietie of the serpente. And we wyll stoppe Math. x. our eares whē you bringe in your inchaunt­mentes. For those wordes of yours are of wouderfulle force. Fyrste you do by them, call downe into a litle cake, or (as you do glose it more fynely) into a fewe accidentes: God the seconde personne in trinitie, who sitteth at the ryghte hande of the father. Then, when you haue wroughte so witti­lie and myghtely wyth Christe: you take man in hande, and woulde bewitche hym to beleue that, that cake is no cake, and that the breade is fleshe, bloude and bones. You tell hym his eyes be blynde. His taste and senses deceyue hym. His reason is nothynge worth in your mattiers. For thoughe all the mira­cles of Christ dyd euē apeare as he wrought them. As if they were spirituall, they so ap­peared vnto the soule of man, and were felte spiritually, as the forgyuenesse of synnes, the healynge of soules and suche lyke: so [Page lxxxiij] doubtles, the miracles that Christe wrought bodilie, dyd appeare in the bodies wherein he wroughte them. But thys straunge mi­racle of yours. muste clearely mocke and delude all oure senses and vnderstandynge, and leade vs captyue to beleue that you can make God by his worde, of a vyle piece of paste. Yet surely (in conscience I thynke it) your selues do not beleue that there is so greate power in the wordes of God For if you dyd: surely you coulde not be so bolde as to burne it. For no fayle, if it can make God, it can destroye wycked men, yea though they be byshoppes. More­ouer you saye.

Two thynges are to be considered in Winchesters wordes the Sacramente of the aultare, one that it is a Sacramente. An other that it is the thynge it selfe of the Sacramente, that is to saye Christes mooste precious bodye and bloude.

Vpon thys I demaunde, what you do The answer. meane by thys terme Sacramente. If you saye that a Sacramente is a signe or remembraunce of an holie thynge (as all your owne Doctours haue defined a Sa­cramente) then wyll we saye (as the trueth is, and as we haue taughte heretofore) that this is the moste holie signe, and blessed [Page] remēbraunce of Christ our Sauiour, which offered his bodie for our sinnes, and cōmaunded vs to frequent and vse the same in the remembraunce of him, who dyed once for vs, and sitteth nowe at the right hande of God, a perpetuall meane betwene God and man. And heare is the ful profite, vse and commo­ditie that any man can haue by thys Sacra­mente. Yet this wyll not satisfie you, vnlesse you haue vs so captiue, that we wyl saye af­ter you. The Sacramente is the selfe same thinge that it signifieth. Christ must be made in the remembraunce of Christ. I demaunde of you in all other thynges, be they holie or prophane, where you cā fynde me one thinge that is both the signe and the thinge it selfe. The holie Sacramente of Baptisme is not so. The holy Sacramēt of circumcision was not so. The holy Sacrament of the Paschal lambe, was neuer named so in the olde testamente. Yet had they as playne wordes for them, as you haue for yours. For the circumcision is called the couenaunt, and the lambe is called the passeo [...]er. But you wil haue the Sacrament to be the thinge it selfe, and the signe to be the Sauiour. For this intent no fayle, that you being but the signes and sha­dowes Marcke my Lordes intent of true Bishoppes, your two forked cappes and labelles, the signes of muche ho­lines [Page lxxxiiii] and knowledge in both the testamētes, your white raichet, the signe of chastitie and purenes, your precio [...]s shoes, the signes of precious fnote steppes in preaching the Go­spel: may be accompted the verie thinges thē selues that be signified. So shoulde we nei­ther loke into heauen for our only Sauiour sitting at the righte hande of his father, nor yet for true holines in you vpon earth, being satisfied by your signes and shadowes, your lyinge Poprie, dombe and deceyueable ce­remonies. It foloweth in your text.

When we cal the Sacrament of the aul­tare God, we vnderstande the substaunce of Winchesters wordes the Sacrament, whiche is Christe God and man there present. And according to that vn­derstanding, we attribute al goodly honour vnto it. And in thys speache, the worde Sa­cramēt, signifieth and giueth vnderstanding by a special significacion, and by excellencie (as learned men speake of it) the thinge sig­nified, beinge there present, that is to saye, the bodie and bloude of our Sauiour Christe, whiche can not be broken with hande, cā not be torne wyth teeth, or denoured of beastes, or putrified. Neither can the bodily senses, herein beare any witnes to the contrarie, for they can not atteyne that. But when we vse the worde, Sacramente, or the worde, hoste, [Page] and applye the speach of it to suche a matter as may not be sayed of the naturall bodie of Christe: then the speache is verified in those formes of breade and wyne, vnder the which the most preciouse body and bloud of Christ is couered, as when we saye the sacrament is broken or moulded, or altered, it is onely vn­derstanded of the sayed forme of breade and wine, being the outward accidētes as the qualities or dimētiōs, which god ther preserueth not otherwise by outward miracle, being thē susteined: by his moste preciouse bodilie sub­stance. Then when they be naturally ioyned to the substance of bread, whereof that God thus doeth not, mans senses (because those accidentes be sensile) may Iudge for we se it so and those accidentes be perceptible, by the bodelie syght and sense▪ and withe the eie of the soule in faieth, we se the presence of oure moste blessed sauiour Christ, who ther is the onely substance of the sacrament, so longe remayninge vnder those accidentes, as the forme of bread and wyne, vnder whiche (by the omnipotēcie of his worde, it pleaseth him to exhibite him selfe vnto vs) doe remayne and contynewe.

In your first liues (wherin is taught, that The answere the sacramente is god and man, and therfore muste be worshiped withe all godly honour [Page lxxxv] is intollerable blasphemie. For neither haue you any scripture to proue it to be God, nor yet that euer Christe or his dearely beloued apostles, taught that it should haue al godly honour. At his holy supper he cōman̄ded thē al to eate this breade and drinke this cup de­uiding it amonge thē. To sette vp any newe God therefore, not taughte in the scriptures, is blasphemie▪ and the settynge vp therof, de­serueth stoning to death by the law of Moyses. And Paule byddeth that if an Angell Deut. xiij. come downe frō heauē, to preache any other Gospel then that whiche the Apostles haue preached; we shoulde take hym as accursed.

And is not thys a newe Gospell, to teach a Sacrament to be a God? to teache that the bread (which is a vile creature) is very God, and that it ought to be worshypped wyth all diuine honour & worship? The sacramēt that Christ made and ordeined to be a memoriall of his death & redēption by him: to be made Christ him selfe, is it not blasphemie? A piece of past whiche was made but yesterday, can it be made a sacrifice to take awaye synne wythout blasphemie? If a man shoulde call the sacramēt of baptisme god, and do al god­ly honour thereunto: woulde you not say he were mad? And yet is Baptisme the chiefe sacramēt, both because it is the first sacramēt [...] [Page] signe wherein the free mercie of God is de­clared and opened vnto vs: and that in it no les, thē in the other, we do receiue the promi­ses of God, and his holie spirite, to the con­firmation of our faith and sure trust in him.

Moreouer oure Sauiour Christe sayeth thus of Baptisme. Iohn baptised you in wa­ter, but I wyl baptise you in the name of the holie goste. And for a playne euidence and tokē of the same he sent downe the holie gost in a visible fourme, both vpon the Apostles and them that they baptised in his name.

If you had so muche in the scripture for the diuinitie of the other Sacramente: I woulde not so greatly wonder if your flesh­ly iudgement did take it for a verie God.

But seinge that wyth these scriptures you Baptisme is not estemed as it is wor­thy. esteme the one litle or nothinge at al, and yet wythout these or any other lyke scriptures, you maynteyne and defende (yea and that with sworde, fyre and faggot) that the other is God and worthy of all godly honoure: I can not but merueile, and that greatly. Yea and muche the more, for that you hauynge the experience of the feyned miracles that haue bene wroughte for the establishynge of the fleshly presence of Christe in this Sacra­ment (as I am sure you had by one Nicho­las Geruis priest, who pricked his fingar in [Page lxxxvi] the tyme of his masse that the bloude might seme to fall from the breade, vpon the cor­presse and aultare cloth, as appeared at Paules crosse, wythin the. v. yeres laste paste) shoulde yet so blindly and tirānously mayn­teine this deuelishe and most wicked errour, I meane the deitie and godly honoure that you attribute to this signe or Sacrament.

If the whole course of your tale (whiche I haue rehearsed) be not altogether Sophi­strie: surely, I neuer learned Sophistrie: For when you come to tell vs what is broken, Marke my▪ Lordes So­phistry. what is moulded, and what the mise do eate: then say you that the Sacrament is the host, the fourme of breade and wyne, and the vt­warde accidentes, as the qualities and dimē ­sions. And this fourme, these outwarde acci­dentes, these qualities, these dimensions, are broken, are moulded, are altered, and muste no more be God.

Thus you woulde blynde vs wyth your Sophistrie, and make vs to beleue that it is God when you call it so: and no God but accidentes, qualities and dementions, when you wyll haue it so. Agayne notwythstan­dyng you do eate the same thynge that you do breake, and breake the same thynge that you do eate: yet when you eate it, it muste be God, and when you breake it it must be but [Page] accidētes & no God. Moreouer, if it chaunce you to touche it wyth your teeth, and swa­lowe it downe your throte, make it suffre heate in your stomake, and become passible otherwayes: then is it onely the fourme, the outwarde accidentes, the qualities, and di­mēsiōs, and no God. But you deceyue your selues with vayne wordes, and therfore, like as you do breake the outwarde thynges: so do you eate and are fed with the same so­phistical ware, where of ye dreame. Thys is muche like a man that dreameth a [...] the night longe. that he hath eatē, quaile, raile, and cur lewe, and that he hath drokē pleasāt wine his fyll: and yet in the mornynge he is neuer the lesse hūgery and thurstie, because he had no­thing, but the fourmes, shadowes, outwarde accidences, and qualities. But the litle mouse Learne wit at the mouse. is muche wyser, then you make your selues. For she can knowe the fourme of your cake from the cake it selfe. Paynt it in fourme and qualities as craftelie as you can, she nei­ther wyl nor cā feede vpon any suche quali­ties or fourmes. Neither is she so folishe to be mocked with any suche dreames. I speake playne englishe nowe: yea I can not nor wyl not vse any sophistrie. And we al that be en­glishe men, do earnestly desire you, to tell vs in englishe, what you do meane by those ter­mes, [Page lxxxvij] accidentes, qualities, and demensions, which I do know you cā neuer do, onles you do reigne in the bowelles of sophistrie. For thei are the peculiar termes of that deuelishe arte. Yet amongest so many your subtlie termes you haue one good sentence, howe it escaped you I can not tell. Wyth the eye of The Lorde open the eye of your soule the soule (you say) in faith we see the presence of the moste precious bodie of our Sauiour Christ. These your wordes are euē the very words of our beliefe. This is the thing only & wholy that cā worke in this sacramēt. For if it be the fode of the soule only (as doubtles if is) thē cā not the bodilie instrumēt meddle therwith. It must be receiued by the powers of the soule only, which are spiritual. But no bodilie & carnal thing cā be eatē of the spirite for the spirite must be borne & nourrished of the spirite, likeas the flesh is borne & norished of bodilie thinges. I cōclude therfore, that in the sacramēt, we do not eate bodilie, carnally & really the bodi of christ, but onli spiritually as you haue in this place said ful wel (wyth the eies of our soul in faith) for the soule hath none other instrument, wherby it maye take fode of life, but fayth & the knoledge of god whiche fedeth euerlastingly as Christ saith. This is the wil of him that sent me, that euery one that seeth the son & beleueth in hym, [Page] shal haue euerlasting lyfe. And I shall reps [...] hym at the laste daye. God sende vs soule priestes that wyll teache vs this fode of the soule more diligētly thē you bishoppes haue done. For you haue alwaies tolde vs a craf­tie tale, sayinge that Christe remayneth so longe vnder the accidentes, as the fourme of breade and wyne doth remayne.

Lo this is it that you doubt vpon, fearing to make such play [...]e answer whē you bringe in these doubtes, in the sixtene leafe of your boke.

If there remayne no substaunce but the Wynchester in the. xvi. leafe of his boke. substaunce of the body and bloud of Christ, it muste needes be then, that the same corrupteth, or elles when goeth it awaye? or where haue you scripture to declare the goinge a­waye of Christ from the hoste?

Before you answere subtilly like a Sophister, The answer. sayinge. What if I and suche other pre­lates can not tell, deludynge one question wyth an other (as the maister of Sopistrie Iohannes de lapide teacheth to delude argu­mentes) but nowe boldly like a bishop with out'any scripture, onely because your father and mother churche of Rome doeth saye the same: you affirme that Christe remayneth so longe as the fourme of the bread remaineth, that is, from the tyme it is made, to the tyme [Page lxxxviii] it is deuoured ether by man or mouse, or els [...]oth by other misse fortuue, or by mouleyng miscarie.

Oh foleishe & blind guides. To what fil­thy absurdities must ye of necessitie be driuē by this fond opinion that here is no substāce but the substance of Christ: and that this substance remayneth so longe onely as the for­me of breade remayneth: For this forme re­maynethe euen when the mouse rennethe a­waye withe it. The forme of breade remay­neth, when it is broken, eaten, and mouldeth. And what so euer goeth into the mouth (say­eth Christe) the same goeth into the bealie, Mathe. xv. and so is conueighed farder. So that this whiche you teach of the reall, carnall, and bodilie presence of Christe, may well be called deuellish sophistrie. For seyng that al lies are of the deuell (as the father and authoure of them) these lienge blasphemies must neades be of him, and verie dyuellesh sophismes to set forth his kyngdome of darkenesse.

The spirite of God, and the spiritual doc­trine of the holie goste, can not dwell yn you bycause you be fleashe. The spiritual eating of the bodie of Christ by fayeth.

How Christ, who sitteth nowe at the ry­ght hand of his father and hath by his death and passion payed sufficient raunsome for all [Page] our sinnes, hath pacified the wrath of his [...]a­ther, by the takynge our synnes on his backe hathe gotten vs life by hys death, and wh [...] so euer benefit we haue receyued by the deth of our sauioure Christe, thys wyl you neuer teache and preache vnto vs in the ministring of the Sacramente and in your Pope holie Masse: but you teache vs to gase and galpe at a thinge we knowe not, whiche you saye is in your chalice and is holden vp betwexte your fingersto be worshiped with all godly honour vnder the forme of bread vnder out­warde accidentes, qualities, and dimensions And thus doe you bliude vs with your so­phistrie termes, that we can not perceyue what you meane. But yf you woulde an­swere simpliciter (as you are wonte to laye to our charge) either that this sacrament is Your owne swerde stry­keth of your [...]eade. Christ God and man, or that it is not Christ him selfe, really, carnally, and naturalli: then shuld this strife be son [...]at an end. But seyng that it shalbe Christe, God, and man bodilie present whan you will name it so, and qualities, accidentes, and dimensions, when you wil haue it so: surely we can not but of force call you sophisters. Agayne when Christe must be in the forme of bread, and vnder the forme of breade, I can not tell what scripture you haue for you, you go frome your sh [...] [Page lxxxix] [...]nchor (this is my bodie) and other handfast I can se you take no [...]e. Then procede you wyth your sophistrie and therby charge vs wyth the thinges in thys wyse.

  • i. First you saye that we woulde haue all in out warde miracle.
  • ii. Thē, that if accidētes were made imp [...] ssible, the deuell woulde require that mans bodie shoulde be imp [...]ssible.
  • iii. Thirdly, that the senses maye not em­payre oure fayeth.

For the fyrste, we answere, that we do re­ [...]ier no miracle other wise thē whā we sa [...] that Christe is the lambe of God. But you would haue suche a miracle dayely wrought is Christ neuer did vpon the erth euen such [...]ne as [...] her scripture testifieth, nor any cō ­mon sense, wit, nor reason, should perceiue. A miracle good for nothinge, but to maintaine your powre. A miracle that no mā cā espie but priestes and such as geue eares to pophish li­ [...]. A miracle muche more blinde then Magipharaonis, for theirs dyd at the lestway s [...] appeare as they enchaunted it to be.

Secondly, that mans bodie shoulde be im­passible▪ you ar the first that named it. Wherfore if it be of the deuel (as I thinke no lesse) take it to your selfe, for it is your own terme

[...] [...]l the sēs [...] and reasō [...] to do [Page] seruice and beare witnesse vnto our faieth, i [...] like maner as the Apostles do witnesse the thinges that they sawe with their eies, harde with their eares, and hādled with their hād [...]

We aske no forder signe nor miracle but [...]. Iohn. i. those that Christ hath wrought alredie. But you must haue [...]ie new miracles to strēg­thē your faieth, cōtinualli▪ makeing this cake of yours, Christe, boeth God and man. And besides this (which is more like madnesse thē miracle) eue [...] whoremoungar, dr [...]ckarde and Idi [...] shal haue a God of his owne ma­king, so sone as he hath [...]nbled▪ vp. iiii. la­tine wordes. And that the diuell maie playe his pagia [...]t among the childrē of darcknesse, he helpeth you forth with manie pretie miracles, both by the appearaūce of the dede and other waies, as your lieing bokes do testifie.

Thus maie you worthily be called Gens incredula que signum querit, et signum non Math. xii [...]j. and. xvi. Marc. viii. Luke. xi. dabitur ei nisi signum Ione prophete.

You haue the sygne of Ionas the prophet that is to saye, of Christe lieinge in the erth and riseing again. Yet this wil not serue you onlesse you haue him impanate, and bodilie, carnallye, reallie, by a wonderful miracle in an hundred thousād places at once. Whether of vs twaine is nowe more like the capparnites? You that wil eate christ flesh, bloud and [Page lxxxx] bones as they required, and maye not abyd that we should [...]eke in this supper, onely the breade that did come downe from heauen, as Christe taught: or we that haue abundantly found this bread into life euerlasting, and do cō [...]esse with Peter that the wordes of Christ are l [...]fe euerlastinge, and not the [...]heli eate inge of his bodie▪ We belieue Mosses and the prophetes, for they haue geuen clare testimonies of thys that I do writte, in that thei teach one Messias and sauiour of the world▪ We belieue also, that which Paule doth saie of theym all, that all the fathers were vnder the cloude. Thei were'al Baptised in the sea, they dyd all eate of one spirituall meate and drinke one spiritual drinke, for thei dranke of the spirttual stone whiche folowed them, the stone was Christe. i. Corh. x.

We do beleue al thinges that are written tuen frō the fyrst begining of Genesis to the last word of the reuelasions. But as you say we can not beliue your newe miracles, nor the appeareing of the dead. No nor yet you bishopes, pristes, nor any of your doctoures forther then you bringe the word of God in your inouthes So long wil we saie Ane vn­to you, and receiue you most willing lie. For our faieth hath hir onely ground vpon heare Rom. x. inge, not of euerie fable, but onelie the worde [Page] of God. Nowe bishopes cōsider, that if you wil haue vs hear ani doctrin that is not groū ded on the scripture (as your doctours, you [...] dreames, and visions) you cause vs to sinne For that which is not of faith is sin. Againe Rom. [...]. without fayeth it is impossible to please god and as fa [...]e impossible is it to haue faith and to beleue the doctours. For they are one cō ­trari to an other, so that no fayth can be gro­unded vpon thē. Yea they thē selues woulde not be belieued father thē they bring the scripture for them. Their owne cōfession therfore and the cōtrarietie that is in them, declareth them to be fleshe, and we were accursed if we should make fleshe oure arme and settle our Rom. iii. faith vpō mās wordes, for euery mā is a lia [...]

¶ Of the wordes and the meaneinge, wherin the meaneinge of Christe is declared at large by the manifolde circumstances and certaine other thinges, towcheing the occasion offered.

AN other point of the diuelles sophistrie Winchesters wordes. is betwene the words and the meaneinge, wherein the deuell shi­fteth the mattier thus. Where the wordes of scripture be plaine, euident, mani­fest, and cōfirme the catholike truth: ther the deuill diuiseth an other meaneing, & adu [...]eth his scholers that the words be nothing [Page lxxxxi] without the meaning, and therfore sayeth he we must vnderstand Christes wordes as he [...]eut thē, & therfore saith the deuil, be ware of the words & take hede to the meaning. Christ (saith) the deuil) saith this is my bodie. But take hede (sayth the deuill) what Christ mēt.

Thus far you bring in the wordes of the The [...] diuell, you saie. Nowe if you wyll geue me leaue to bring in your wordes folowing a li­tel after: thei wil declare the meaning of these faithfull interpretours of Christes wordes, whom you do slaunder by the name of sathā & the deuil: for non other cause (as I suppose) but for that you lacke mattier scriptures and substācical argumētes. Your wordes be these

Who so hath the wordes of scripture per Winchesters wordes. uersely taken: is therwith infected and poiso­ned to his cōfusion, as the Arians and Sabel liās, and an infinite numbre of heretikes haue ben. So that it must nedes be grāted that in the meaning of scriptur, is the marow and kenel, the swetenes, the fode & the hony of scripture without which the words be bitter shale and an hard bone without fode or sustinance This must nedes be cōfessed of al men as an euident truth. ¶ Hitherto you agre ful wel, The [...]. but nowe, lo you braste fourth into your fa­ther lyke eloquence, and say.

The deuil abuseth this by ca [...]ellaciō and Winchesters [Page] sophistrie, to ouertourne the trueth in the most bessed sacrament of the aultare.

It is a more redy maner of sophistical solu­siō, The answer. thā substā [...]ical, forme of artificicial cōfutacion, to crie cauillation, cauillaciō, sophistrie, sophistrie, the deuil saeth it, when you your selfe doo speake the same thynge. Forther more, you adde herunto, these wordes.

It is in dede a t [...]ue lessō that the verie word Winchesters wordes. of God is the true meaning of scripture.

If you would speak plainli & saie, the cōparing The answre. of scriptures whiche are the verie word of god, vttereth the wil, meaning, & pleasure of God vnto vs: you shoulde make much for our purpose. If you saye otherwyse that the worde is the meaning: you make the letter to be the spirit, the bitter shale to be the kernel it selfe for such is your owne similitude. Yea If the verie word be the meaning so that we mai waigh no farther (which thinge if you be [...]ed in herte, you would not sticke so much to your own interpretaciōs (I could driue you to much incōuenience. But how & whau the scriptures ar to be examined and the tru meaning, as the kernel, to be tried: the old rule of al ages, mai lead and teach sufficiētly. That is that no one place of scripture be set or aledged cōtrarie to other. But if suche one place bee alledged, it ought to be declared and made playne, by the [Page lxxxxii] cōpareing of mo places more plaine, & by the sence and vnderstandinge agreable vnto the faythe gethered of other. Reade the rule of Augustyne for that same purpose, how scrip­ture (which cōmaundeth any absurditie) is to be vnderstāded Thē saye you.

But for the openynge of thys sophistrie: Winchesters wordes. it is to be cōsidered, that somtime in scripture the wordes be so placed and ordeyned, as the meanynge is vttered and opened wyth the wordes at once and hath such lyght of the wordes, as they appeare both to gether, and wythout farther serche, be strayte co [...]ueyed to our vnderstādynge. The answer.

If these wordes. This is my bodie, & this cuppe is the newe testament were so playne for your purpose, that they neded no farther serche or interpretacion: what neded it you to seeke these gloses. The bodie is in the qualities, accidentes, quātities, dimēsions ann o­ther pretie wordes whiche I am sure can not be founde among the wordes of god noz his sonne Christ. really, carnally, naturally, and other termes of trāsubstāciasiō, bisides other wrasted gloses. That the cup is not the newe testamēt, but the whole bod [...] flesh and bones as wel as it is in the bread, and such like But by your straite slightes and subtile interpre­tasiōs, it may be percey [...]ed, that these word [...] are such as folowe.

[Page] Somtime againe, the wordes be suche and so placed, that they bring not theyr meanyng Winchesters wordes. straight wyth thē in the same lyght: but more darkely and as it were hyd vnder the words

Your scripture Humiliauit, hespethe to The answer. fyll your boke, more ouer you saye.

When we reade of Christ, that he sayed hym selfe, I am a waye, I am a dore, I am a Winchesters wordes. vpne: here should the meanynge be callid for and here should good men say, these wordes must be taken as Christ ment them, For the meaning is hyden and apeareth not straight wyth the wordes, which be suche as in their cōmune knowne sens? be not spokē of Christ but by a similitude, and in an other meaning as the circūstances of the place do declare b [...] which circumstaunces, the wordes varie frō theyr cōmune significacion.

So likewise must we like good men: call The answer. for the meanynge of these wordes (Thys is my bodie, This cuppe is the newe testa­ment) seynge we know perfectly that in the [...]ōmune seus and significatiō: nether the bred is Christes bodie, nor the cup the newe testa­ment. And seynge that we haue so iust occa­sion offered of the circumstances: First let vs loke what Christ did intende at his last sup­per when he spake the [...]e wordes. Truly his intent was to admonishe his disciples, that [Page lxxxxiii] all the olde sacrifices of the olde testamente (which wer but shadowes) shoulde in thys onely offeringe of hys bodie vpon the crosse: haue an ende, as he him selfe sayeth vnto thē Luke. xxii. before he goeth from supper. The thynges that wer of me haue an end, according to the psalme. Sacrifice and oblatiō thou wouldest Psalme. xxx [...] not: but a bodie thou hast ordeyned me. And also to arme them wyth cōfortable wordes a gainst the daingers that were at hand, boeth of hys betraynge by hym that did eat of the same dyshe wyth hym selfe: and of hys death and departynge forth of the world as appeareth in all the Euaugelistes, but especialli in Iohn the. xiii. xiiii. xv. xvi. xvii. Chapi.

I besech al christen herts to marke the cir­cumstāces, and iudge whither they do leade Christ saieth in the. xxi. of Luke. Wyth gret desyre haue I desiered to eate this passeouer wyth you before I suffer. Christ ioyneth to­gether, this olde sacrifice of the passeouer, and the geuyng of hys bodie in this only ce­remonie. Wherfor, we may not part them in searchinge the meanynge of hys worke and wordes: seinge that, he hym selfe coupled thē to gether, bothe in dede and speache.

We must therfore cōsider and marke, how and after what maner Christe and his disci­ples are named to eate the passeouer: when [Page] they eate the lambe onely, which was onely the signe or remēbraunce of the passouer. In the passeouer, they gaue thankes for theyr deliueraunce, whē the Egyptiās and the kin­ges seede were slayne. In this sacramēt thā ­kes are gyuē that the sonne of the high king is slayn for the saluatiō of the worlde.

The lambe and the feast itselfe are called The lambe is called the passeouer. the passeouer. The one was but a signe, the other was but the remēbraūce of the passing angell. So lykewise this breade or sacramēt is callyd the bodie of Christ, when it is but the remēbraunce and thankes geuynge, for the death which Christ suffered in hys bodie The cupe also he calleth the newe testamēt in his bloude, where the bloud of the lambe sprynkled vpō the postes was but a shadow of the old testamēt and a token to the angell of godes fauour. And thys bloude of our sauiour Christ is a cōfirmaciō and establishemēt of his testamēt, as both the epistle to the galathians and the Hebrues do witnesse. and the testamēt so lōg before promised was this

I wylbe theyr God and they shall be my Iherem. xxiiii [...]. v [...]i. Exod. xiii. people. Agayne, In the boke of Exodi, he cō ­maundeth them to tel theyr chyldren of that greate benifite.

So now when they shal no leuger speake of theyr delyueraūce forth of Egypt, but of [Page lxxxxiiii] a far greater deliueraunce from all the infernall powres by hys death. He cōmaundeth them to do thys in the remēbraunce of hym. Thus he goynge from the olde testamēt to the newe, from the olde passeouer in shadow to the bodie whyche is Christ our passeouer i. Corh. v. off [...]ed for vs (as Paul sayeth) vseth the same phrase in speakynge. And after that he had eaten thys passeouer whiche he desiered so greatly, he preached of hys betrayeing and departeynge, saiynge. The sonne of man must go as it it wrytē. But woe vnto that man by whō he is betrayed. It had bē better for hym that he had neuer ben borne.

This text may somwhat make for the declaracion that Iudas, though he were par Iudas dyd not eate the bodie of christ takare of the same breade and cupe: yet he did not eate the fleashe and bloude of Iesus Christ which he must neades haue done, if the thynges had ben chaunged, and therfore haue had euerlasteynge lyfe, as it is sayd in Iohn the vi. cha. Who so eateth my fleash. &c so that he had ben happye that euer he was borne. The most parte of the long [...] sermone that Iohn reherseth, is concernynge hys de­partyng from his disciples, where as after your doctryne) he mygh haue cōforted them wyth one worde, sayeinge. I wyl not depart frō you, but wilbe inuiseble wyth you vnto [Page] the worldes ende in a litle cake. But he sayth plainely that he must go from thē, and that he will no more drincke of that fruite of the vine, vnto he dryncke it newe agayne in the kingdome of his father wher he manifestly Mathe. xx. vi calleth it the fruite of the vine euen after the cōsecrasion (as you cal it) and that the verye same thing that you cal the bloude, the bodi, the fleshe and altogether. Christ saieth thys is my bodie. You marke no circūstaūces, but Luke. xxii. adde her unto, realli, naturallie, carnalli christ sayeth do thys in the remembraunce of me. You saye, Naie, we will make a litle cake to be Christ God and man. Christ saieth, thys is the cup of the newe testament in [...]bloud You saye Naye we wil make. ii. sponeful of wyne, whole Christ, bodie, bloud and bones Iohn. [...]iii. Loke your Estatute of. vi. Articles, Christe saith, my litle children, yet a litle while am I with you. The papistes do saie, we haue him heare stil. Christ saieth, you shal seke me, but you can not come to me. The papistes d [...] saye thei make hym and haue hym in there hāds, ther maist thou seke him. But I beleue thou canst not find him there, for Christ did M [...]. xxiiii geue warneinge alitle before hys death, that ther should arise false Christs and false pro­phetes to deceiue the elect (if it wer possible) with false miracles and wonders. Thei shal [Page lxxxxv] [...]. [...]o hear is Christ and ther is Christ But beleue them not (saith Christ) for lyke as the lightning cometh frō the east, and appeareth vnto the weste: so shal the comeinge agayne Iohn. x [...] of the sonne of man. Let not your herte be troubled, beleue in God, and beleue in me. I go to prepare you a place, and thoughe I go yet I wyll come agayne and take you vnto me. The papistes saye, beleue in the breade that we haue cōscerated, for it is boeth God and mā. Christ shal not go awaye. We wyl haue it so that euerie shauelinge shall ma [...]e him a place in a rounde cake and breake one pice of him into the chalice and drinke it and rate the residue drie. I am the waie, the truth the life (saieth Christ) no man cometh to the father but bi me. Yes marie, [...]aith the bishop of Winchester (bringeing in the blind lessōs of Damascen, concerninge the worshipe­inge of Image [...]) by the intercessione of sain­tes come we to God. And by the sacrament of the a [...]tare are we made partetakers of the god heade of Iesu Christe.

Christ goinge frō the erth saith (for the c [...] ­forte of his disciples) what soeuer ye aske in my name, I wil do it. But the papistes wyll haue vs as [...]e in the name of other, and by the praier of saintes do they promise many ver­ [...] ▪ but wythout any worde of scripture, [Page] and therfore ought we not to beleue them. Christ promiseth none other cōforter but the spirite of trueth whiche shall dwell with vs for euer. The papistes promise comfortin al deade creatures.

Again Let not your hert be troubled (sayth Christ) nor be ye afraied thoughe I go: I do leane my pease wyth you, I geue you my peace. Not as the world geueth, do I geue it vnto you. Well saye the papistes If thou saye that Christ is gone: thou shalt haue lit­tle peace among us, kepe the peace of Christ as wel as thou canst. For we haue him whē we luste, bodielie, reallie naturallye, carnal­ly, present. But O you papistes, all your wordes ende in a lie. For Christe saieth, You My Lordes wordes ende in lye. haue hearde that I haue said vnto you I goe and come agayne to you. And if you loued me suerli you woulde reioyce: that I sayed, I goe vnto my father. You papistes (I saye) do ye not beleue that Christe died, did ryse a­gayne, ascended into heauen and ther sitteth at the ryght hand of the father bodilie, really naturally, carually, that is to saye in plaine euglishe, in bodye: in substance as he was a natural man and verie flesh taken of the vir­gyne Marie? If you did beleiue this thynge you woulde reioice that man is so highly ex­alted, that oure kinde is so far aboue, the an­gelles [Page xxxxvi] auaunced that we haue our bishoppe not in the erth but in the heauēs, not offering ofte tymes for our sinnes (which were imperfection) but once for al makinge perfecte for euer, so many as by hym wyll go vnto the father.

Agayne Christe sayeth. I am the verie Christ is the verie vyne. vyne, and my father is the housbande man▪ I am the vyne, and you are the braunches. And continuinge in these parables (whiche he accustomed his speache vnto in al his ser­mons, and nowe moste specially towardes his death) he opened his mistèries, for to ra­uishe the myndes of his disciples, that he myghte prynte them the better in their me­morie, and contrariwyse that the wycked shoulde heare wyth their eares and not vn­derstande, see wyth their eyes and not per­ceyue, as Christe alledgeth out of the. vi. of Esaie: in the. xiii. of Math.

Thus is the highe wysdome of God, al­wayes vsed from the begynnyng. In Moy­ses wyth his figures. In Solomon with his Prouerbes. And ryghte so in all the scrip­tures, to the intent that the preciouse Mar­garite shoulde not be caste to the hogges. He wonderfully enstructed his disciples of his departyng. Sometyme in parabbles, so [...] tyme wythout parables, in thys and the. ii. [Page] chapters folowing. Wheras he might haue conforted them substancially [...]t one worde (as you teache) if he had sayed. I wyl not go from you, for alwayes when you wyll haue me, do onely blowe these. iiii. wordes (this i [...] my body) ouer a litle breade, and you shall haue me straighte wayes at hande. But oh blynde guides, Christe telleth you, that the fleshe profiteth nothynge, though you haue it Iohn. vi. present, as the Iewes, Iudas, and the bishop­pes had. Yea though Iudas had eaten it (as you wryte that he dyd) in the supper. No though he had eaten hym alyue when he ky­ssed Folio. x. and betrayed him. Though he had then eaten Christe, I saye, euen as he went on the grounde, whiche is the thynge that you do so sore stryue about, that he must be eaten as he went on the earth, sauyng onely that thys muste be done inuisibly. Thoughe (as you say) he were thus eatē in fleshe, Christ sayth, the fleshe profiteth nothyng at al. And where as you cal thys the chiefe holines and chiefe worshippe: Christe sayeth, his father seeketh suche worshippers as wyll worshippe hym in spirite and trueth, and not in the fleshe, shadowes Iohn. iiii. and ceremonies.

Agayne Christe sayeth, I dyd not speake these thynges vnto you from the beginning: because I was wyth you. But you papistes [Page lxxxxvii] wyl answer. So art thou present styl, though thou be hid in a boxe or a litle breade. Christe sayeth nowe do I go vnto hym that sent me, and I demaunde of you papistes: howe he went vnto his father that sent hym. Not the Deuyl, but the scripture and the angelles of God shall answere for you. Christe (after he Act. i. was rysen frō death) gathered his Apostles together, and commaunded them to tarie at Hierusalem, and to awayte for their confor­ [...]our, the holy spirite whom he had promised to sende them when he departed in fleshe frō the earth. And whilse he spake thus vnto thē: he was in the sight of them all, taken vp, and a cloude couered hym. And whylse they lo­ked stedfastly vp into heauen beholdyng his goinge: beholde. ii. men stode by thē in white garmentes whiche sayed. Ye men of Gale­see, why stande you gasyng vp into heauen? Christ shall come agayne visiblie as he went. Thys same Iesus whiche is taken vp from you into heauen, shal so come as you haue seene hym go into heauen. He is gone none otherwyse but in the fleshe: his fleshe there­fore is not in the breade. When he cometh a­gayne, he shall come visibly, euen as he went in the syght of them al, as the angelles wyt­nes. He is not therfore inuisible in the bread. Nowe thys your opinion of his being vpon the earth in the fleshe, and sufferyng of hym [Page] selfe to be hid in a litle boxe, and such cakes, whereof an hundrede are scarse worth one halfpeny: is to shamfull. There is no reue­rence of God in his sonne remaynynge i [...] your hertes. And therefore (as the Prophe [...] Osee sayeth) though God shewe the trueth of his lawe neuer so often vnto you: yet do you take it but for a straung doctrine. Wheras they do sacrifice (sayth the Prophete offe­ryng the fleshe and eatyng it: the Lorde wyll haue no pleasure therin, but wyll remembre their wickednesse, and punishe their synnes. Israell woulde turne agayne into Egypte to the fleshe pottes. They put fleshe theyr Exod. xvi. arme, which is ment by seekinge to Egypte. In many places of the kynges also. Yea al­wayes, both in figures and open wordes, the Deut. xvii. folowyng of the fleshe and outward holines (whiche is communely voied of the spirite) is sore rebuked & greuously punished. Ther­fore addeth the prophete. They haue forgot­ten hym that made them, they buylde chur­ches and Iuda maketh many stronge bul­workes. I wil therfore sende a fyre into their cities, and it shall consume their palaices.

Agayne sayeth Ose. As for the Prophete Ose. ix. you holde hym a fole, a [...]d hym that is ryche in the spirite for a madde man. So greate is your wickednesse. Fleshe you are, fleshe you [Page lxxxviii] seeke, voied and destitute altogether of the spirite of God, the onely authour of al truth and vnfeyned holines.

Christe sayeth, I tell you truth it is profi­table to you that I go, for if I do not go frō you: the spirite of conforte can not come vn­to you. But if I go, I shall sende hym vnto you. These wordes were fyrste proued true in the Apostles, whiche were conforted by the spirite after theyr mournyng for the bo­bily absence of theyr maister. And nowe also doth it appeare true in you papistes, that the liuely cōfort of the spirite is [...]mally felt or regarded amōgest you, whilse you thinke your selues to haue Christe bodily amonge you.

Agayne, Christe sayeth vnto his father. Iohn. xvii. Thys is euerlastynge lyfe to knowe the onely the true God, and whom thou hoste sent Iesu Christe. You saye & is euerlastyng lyfe and the chiefe misterie of our religion, to knowe thys cake to be a God, to knowe the wyne to be a whole Christe, God and man, where all faythfull hertes muste needes con­fesse that it is no god, nor cā be god, what so euer is made with mans hande. For both the thinge that is made (as the boke of wisedom telleth) is inferiour to the man that made it: and because mā him selfe is mortal, the thing that he maketh cā not be god immortall. But [Page] I knowe your answere. The priest maketh it by the worde of God. I answere you a­gayne. We can neither see nor perceyue any maner of thynge there, but onely the breade that is made by the hande of the bakar, and therfore made and facioned by the handes of man, who hath but a borowed spirite, and vnhappie are they, and amonge the deade is Sapi. xiii. theyr hope: that call them Gods whiche are the workes of mens handes. Thys is the er­rour of mannes lyfe, when men ascribe vnto stockes and stones and other vile creatures, the name of God, whiche ought to be gyuen vnto no creature.

Yea they are twise vnhappy and accursed that do hereby make the creature abomina­ble: also depriue the creatoure and maker of all: of his dewe honoure. But marke agayne that whiche Christ sayth in the same chapter Iohn. xvij. of Iohn Nowe am I not in the worlde, and these are in the worlde, and I come to the O father. Saue them (euē for thy names sake) whom thou haste gyuen vnto me, that lyke as we are one, so they may be one also. Whē I was in the worlde, I dyd kepe them in thy name.

So often it is sayed, that Christe is gone furth of the worlde. that he is not in the worlde. If he were here God and man what [Page lxxxxix] needeth these thynges to be so of [...] rehearsed? What needeth the cōfort of the spirite to be alwayes appointed & set furth, and neuer once named for theyr cōforte, that they should haue Christe presēt with them so ofte as they luste to whisper a fewe wordes ouer a piece of breade:

These thinges haue you occasioned me to speake, by the naming of the circūstāces. For thei are spokē in cōtinual course after the supper was done, vnto the tyme that Iudas came to betraye hym. And I suppose you haue no one place of scripture, that hath so many circumstances to declare it (not to be spoken as the wordes seme) as thys hath.

As [...] Theophilactus, maketh ra­ther with vs thē against vs, for he seeketh the meanynge by circumstances and stycketh to the wordes, in theyr commune senses, but we wyll not contende aboute trifles.

Sōtime they preach and sōtime they write Winchesters, wordes. to the vnlearned on this wise. Christes wor­des be true when he sayed this is my body. But as he ment thē For so he saied he was awai, he was a vine, he was a dore, but he was not a natural vine, he was no suche way as mē walke in, no such dore as mē do cōmonly enter into: but only a sēblan̄ce of al these, be­cause he is our way to heauē, our dore to en­ter [Page] into lyfe, oure vinestocke in whom we as braunches be nourished & kept in life. And so likewise, whē Christ sayeth this is my body: he meaneth only, that it is a resēblaunce, a fi­gure, a tokē, a signe of his body. etc.

These wordes cā you reproue none other The answer. wise, but the Deuil saith, & so might a yonge sophister confute all your boke at one worde & truly say, that the Deuil sayth it. But it is mere sophistry (you say) for in those other places, the mattier sheweth that they be spokē in parable. And why doth not the mattier shew the same here? I pray you, because you do say so, or because your father of Rome and his doctours dyd teache so euer sence he ga [...]e the primamacie and vpper hāde of kinges & em­perours these. viii. C. yeres, as you name it. If the presumption of longe tyme be a suffi­ciēt argumēt against the truth: thē cal againe the Pope, the worshipping of images begon in Babilon settinge vp the Image of Belus and continued alwayes in some corner of the worlde vnto this day. But nowe you thinke you haue hit the nayle on the heade, and you wery your selfe longe about thys mattier.

Christ spake sōtime in parables, but ther­fore Winchesters wordes. we maye not say that he spake alwayes in parables.

You neuer harde vs thus reason frō the The answer. [Page c] particuler to the vniuersall proposition. But we being taught by the circumstances of the place and by the whole course of scripture, of the bodily departing of Christ, and of the spiritual eatyng of his body: do lykewyse open this text (this is my bodie) by playne textes both of the old and new testamēt, where one thing is named to be the thing which it only representeth in figure & shadowe, as are these in the olde testamēt. The. vii. fat oxē, are. vii. yeres of plētie, and the. vii. leaneones, are. vii Gen. xli. yeres of scarsitie. Also the sacrifices are cal­led the sinnes of the people. The red heyfer, is the synne. The priest eateth the synne of the people. It is the passeouer of the Lorde. The circumsition is called the couenaunte. Exod. xii. i. Corh. x. Marh. xi. And such lyke. In the newe testamente. The stone was Christe. Thys is Helias. And by wordes spoken of the same sacrament at th [...] same time. This cup is the newe testament, which you must needes graunt to be spoken in parable and figure.

But marke the mattier wythout malice. We maye not nor wyll not saye, that Christ dyd speake alwayes in parables. No more maye you saye that Christe doth not speake here in a parable, onlesse you can proue it to be trewe, by some other meanes then your owne wordes & wrytinges, which are these.

[Page] Est signifieth beinge, and the learned can Winchesters wordes. not be deceiued, good men can not be moued.

Thus bringe you in false interpretations The answer. of your owne faynynge to make the mattier odious. As thoughe any of vs at any tyme (out of place) did deny the name of Christ to haue his owne euident signification of Chri­stes owne person. But your malice and the Deuyl (whom you name so often) blyndeth you, and couetise leadeth you captiue.

I coulde answere Ciprian with an other of your doctours, but as I tolde you in the begynnynge (and as Paule affirmeth) oure fayth may haue his foundation, onely on the Rom. x. hearynge of the worde of God, without the which worde what so euer any doctour bringeth: we may not fay, aue vnto it, nor receiue it, for feare leste we be part takers of their yuel workes, and writinges. Let thē beware therefore, that affirme without the worde of God, that the breade is chaunged in nature, and that it is made fleshe, cōtrarie to the scriptures, whiche teache that Christe is gone in Act. i. Iohn. xiiij. xv xvi. xvij. the fleshe, and shal come agayne visible as he went, cōtrary to fayth, whiche can seeke hym in no place, but where he hym selfe assigneth (that is to say) sittinge at the righte hande of his father, tyll he haue made his enemie his Psalm. C. Hebr. i. fote stole, yea cōtrary to reason and the com­mune [Page ci] iudgemente of the senses, and there­fore agaynste all the knowledge that man can haue in thys worlde, folowyng so much their superstition and outwarde shewe of wysedome, that they are deceyued in thinges open by nature vnto their senses.

Nowe whether of vs are more lyke the Iohn. vi. Caparnites, we that professe (wyth the A­postles) that Christe hath the wordes of lyfe, and do beleue and teache that his do­ctrine is not carnall, but spirituall, and his wordes spirite and lyfe: or you that car­nallie and grosselie do beleue that he muste be eaten as he wente vpon the earthe, fleshe, bloude and bones, whyche the Caparnites dyd seeke for: and the carnall disciples dyd flee from hym for the same. All christi­an hertes and spirituall eyes, maye easilie iudge.

The Apostles sittynge at the table, dyd The Apo­stles did not worship the Sacrament. not fall downe and worshyppe thys breade, newlie made God, as you call it, whyche is an euident argumente that they had it in no suche estimation as you haue it. And that they made no demaunde or questian, (as they dyd at other tymes) of doubtes in Christes speakynge: maye be a token that they were vsed and exercised, wyth the familiar phrase of ea [...]ynge Christe by fayth, [Page] and therefore was it comfortable to them to be taughte presently in open signes, howe they shoulde euer after haue hym in remem­braunce, in his absence. That they had thys mattier in no admiration: is an euidente ar­gumente that they dyd take it for no suche straunge miracle, aboue all miracles (as you do make it) for the circumstaūces, as we haue largely spoken before, and for the plainenesse of the wordes, we merueyle why you wyll darcke them wyth your termes of reallie, carnallie, and suche other. Why you [...]y [...]de gloses, sayinge. Thys is in the fourme, qualities, quantities, and acciden­tes of breade, and do not saye playnely, this breade is the bodie of Christ, God and man. This cuppe is the selfe same new testament that God dyd swere by him selfe he woulde perfourme vnto Abraham.

And euen lyke as the [...]uppe is not the te­stament, The cup is not the newe testament. but the signe of the testament made before vnto the fathers, and nowe perfour­med in the death of Christe the vnspotted lambe: so thys breade whiche we see is not the fleshe of Christe gyuen for the lyfe of the worlde. For then the worlde myghte haue bene saued, and the synnes done awaye by the offeryng of the bread longe before Christ [...]ad suffered. For you do moste blasphe­mouslie [Page cii] teache, that the offeringe of the same breade doeth take awaye synnes, notwyth­standynge that Christe hath by his owne onelie sufferynge, fullie satisfied and ta­ken them awaye. But to your wordes a­gayne.

I thinke it much better to pretermitte fur­ther Winchesters wordes. occasion of that myght be my prayse, to expounde vnto you the scriptures.

Byshoppe Stephane. You neede very li­tle to feare thys mattier. For I neuer harde The answere man prayse you, nor but fewe of your fe­lowes for expoundynge of the scriptures. But for burnynge them I heare many men talke muche of you, and saye it is no me [...] ­ueyle thoughe you hate them, because you were broughte vp in the Popes lawe, who in his moste highe holynesse treadeth the holie worde of God vnder his wicked feete. In the bryngynge in of your greke authour, where you taunte them that loue not your Popishe bablynge in the latine tonge, that no man vnderstandeth, sclaunderynge them that they loue not the latine tonge (where­in no doubte they laboure more and are greater fartherers then you can or wyll be) it myghte ryghte well haue bene passed ouer wyth silence, if you had loued your owne honestie. For you and all the Popishe Pre­lates [Page] in the worlde, are not able to iusti­fie it, that you shoulde thus babble before the people in a tonge they do not vnder­stande, if we moghte be hearde wyth indi­fferent iustice. But you haue the worlde on your syde, because you are of the worlde and the worlde loueth his owne. And the lyghte is comen into the worlde, but man Iohn. xv. loueth darckenesse more then the lyghte. It muste needes be trewe that Christe oure maister sayeth to the Prelates before your Iohn. iii. tyme. The worlde can not hate you, but me it hateth, because I do wytuesse of it that the worckes of it be euyll. Iohn. vii.

❧ The answeare to Doctoure Da­mascen, whom Wynchester rehearseth in greke.

FOr the testimonie of Damascen) whō you brynge in as your chiefe wytnes) thys I haue to saye. Fyrste, he is a suspected person, beynge at the tyme when the Pompe of the Romayne byshoppe or Antichriste, beganne to exalte hym selfe aboue euerie thynge, that was god and godlie.

Secondly, he maynteyned Idolatrie with suche contention, that he deserued to haue his ryghte hande stryken of, and hanged [Page ciij] in the markette place as an open offender, [...]oeth in that crime and other, whereof he was before the Emperoure Leo accused and condemned.

Thyrdelie, you woulde mayuteyne his honestie by the wytnesse of an honeste man, Ecolampadius. But we discharge you of My Lorde hath loste his witnes. thys testimonie, euen-by the testimonie of the same Ecolampadius, in the begynnynge of his boke whiche he dyd wryte concer­nynge the wordes of the supper, and re­proued your blindenesse euen by your owne Doctours. I am not mynded sayed thys greate Clerke Ecolampadius (who tran­slated your Doctoure Dasmascen) to ac­cuse and publyshe to theyr shame, Tho­mas Aquinates, neyther Alberte, nor yet Dunsse, nor any of the newe fellowes: but Peter the patcher of the sētences: whom they call theyr maister, who also hath rubbed his erroure vpon other that patche vp other mennes wrytynges: As Damascen, and Gracian dyd. Agayne a little after. Perad­uenture Damascen and other that folowed hym. wryte in suche sorte, but the reader that is wyse can be little moued thereby. For he doeth by many argumentes declare hym selfe, neyther to be sounde nor sub­stantiall. Agayne, Lyke as Paule sayed. [Page] When I was a chylde, I dyd speake lyke a chylde: sayth he. When I had small know­ledge, and had all thynges in admiration, wythout iudgemente, I dyd wryte some thynges whiche nowe I do not onely not defende, but I wyshe them abolyshed and burned, if they be vnprofitablie published in any place, and if I obteine my desire therein, I wyll be glad and reioyce. By lyke thys Ecolāpadius repented the translatyng of Damascen boke of Damascene (whiche he had transla­ted) was one of them whiche he dyd not greatly allowe: for it was not publyshed whylse Ecolampadius lyued: but after his death, within these sixe yeres.

Surely, Augustine, in that he made a boke of retractations, wyllynge vs to re­ceyue the wrytynges of no manne farther then they are agreable to the scriptures: maye teache vs ryghte well that we maye refuse Damascene: I wyll therefore aske none of your fellowes: whether you be an honeste man. But I wyll trye boeth Da­mascene and all your Doctours, by the in­fallible testimonie of the worde of God. And because you do defende hym wyth a miracle: we put you out of doubte: suche lyinge miracles, openlie maynteynynge I­dolatrie', cause vs to gyue the lesse credite vnto hym. For Christe sayeth, that Anti­christe [Page ciiii] shall come wyth wonders and ly­inge signes, in suche sorte, that the verie electe (if it were possible) shall be deceyued. Wherefore, sayeth Christe, if they saye, lo here is Christe, lo there is Christe, beleue them not. etc.

Ireneus wrytynge agaynste heresies, at the begynnynge of thys iuglynge aboute Math. xxiiil. Ireneus. libr. i. Cap. ix. thys Sacramente in his tyme wytnesseth, that there was one Marcus Magnus the scholar of Valentyne the heretike, whyche puttynge mixed wyne into the chalice: dyd fayne hym selfe to gyue thankes therewyth, and caused the wyne to chaunge coloure, sometyme redde and sometyme purple, by longe multipliyng of his enchaunting wor­des, that grace from aboue, myghte seme to droppe downe bloude into his chalice, by his inuocation.

And therfore he did couet that they which were present should tast of that cup, that the grace, whiche was called downe by hys en­chauntment, might also drope vpon them. Again, he gaue [...]uppes of mixed wine vnto women cōmaundeinge them to geue thankes in hys presens. And when they had so done, he toke a muche greater chalise than the other which he had geuen to the woman, and pou­red out of the cupe, wherin the Eucharistia [Page] and thākes geueing of the womā was made: into the other greater cup, and reherseing his charmes, he caused the grater cup to be filled wyth the wine that was in the cup that was much lesse, and yet dyd ther remaine some in the other. Other strāg thinges this Marcus wrought, wherbi he drewe many to his madnes. The prophaue histories do tell vs of an The deuyll worketh my­racles. hundred strange wonders wrought by the deuill: Li [...]ius sayeth that bloude dyd flowe out of the thoumbe of the Image of Iupiter which stode in mount albino. He saieth also, that it rained fleshe at Rome. Iulius sayeth that the erth did flowe wyth riuers of bloud Cur [...]s sayeth that whan Tire was bese­ged of Alexander: the breade dyd swete bloude on the table. The Sucerers of pha­rao, did they not worke wonders in the sight of Moyses and Aaron? But what neadeth vs to seeke for olde lyes and fained miraces Exod. vii. Oure time and our abbayes haue ben fruit­full ynough of such ware. In euery mona­sterie, thou mightest reade an hundred suche painted and set vp to the shewe in goodly tables, & all for maintenaūce of these two mat­tiers, whyche your man Damascen, doeth so stowtely defende. The prayeinge to Sain­tes and the rotten stockes and Images. But al the sorte of you maye ful worthilie heare. [Page cv] Why haue you forsaken me the fountayne of liuelyke water and digged you broken cisternes that can holde no water? And, be­cause you haue loued lies, an haue forgotten me and trusted in lyes: I wyll descouer your shame.

Yet one other thynge ther is whyche can­seth me not greately to fauour your doctour Damascene. He reporteth the thing vntrulie wherof he is called to beare witnesse. These he his wordes, wher he alledgeth the saieing of Christe for your purpose. Take ye and eate thys is my bodye whyche is broken for the forgeuenesse of synnes. Like wise the cup of wyne and water, after he had taken it, he gaue it vnto thē saieing, drink of this you al What dare not this Damascene do (trowe you) seinge that he dare of hys owne brayne put water into Christes cup, alledgeinge for Damascen putteth wa­ter into Christes cup. hys lie our mayster Christe Let them take hym for a witnesse, whom it deliteth to heare Christe belied and hys holy sacramentes al tered and chaunged.

The [...] reasoneth thys doctour of yours in thys wise, Is it not possible for God (say­eth he) which hath made althinges: to make the bread his owne dodie, and the wine together wyth the water hys owne bloude: [...] your doctour wyll make moe creatures to [Page] be chaunged, then Christe named. For nowe Damascene wil haue wa­ter made [...] bloude. must water be the bloud of Christ, for al that cōeth into the chalice must be chaunged, and euerye drope muste be the whole bodye and whole bloude for the one can not be without the other as you reason in your statute of. vi articles. Falsehode is verie frutfull, and en­gendreth euer more newe erroures. But you loke for an answere to this reasone which is clearely delated wyth so many examples. What doeth your doctour cōclude in so ma­ny his vaine w [...]rdes: Forsoeth that it is po­ssible for Christe to chaunge bread into hys owne bodie, and wyne and water into hys bloude Yea he laboureth the mattier as sore as thought he feared that no man woulde beleue hym. And thys is the thinge that you woulde so fayne haue vs graunt you.

Well go to, were it not that we are asha­med to speake so vnreuerently, lewdly and vylely of oure mayster Christe: we woulde graūt you that it is possible for him to chang hym selfe into bread, wine, water, stone, dore [...]e and what you wyl. And to satisfie your It is possible [...] God shoulde chaunge all thynges. desyre, we graunt you no lesse but that al this is possible. But that Christ is chaunged into these creatures or that they are changed into christes bodie: is not possible for you to proue You say, Christes wordes be playne Thys [Page cvi] is my bodie. So are the wordes playn, I am a dore, a vyue, I am the fountayn of lyueing water, Christ was the stone. But Christe in hys Godheade is vnchaūgeable, and in hys manhode he cōtinueth our bishope styll, and is gone in sancta sāctorum, the place of most holynesse where he sitteth on the ryght hand of God, and wyl take vnto hym no [...] other nature, no not the nature of angelles. Againe the worde of God is pure and no drosse can Hebr. ii. be found therin. Al the grosse blyndnesse therfore, that you do admitte in makyng Christ thus chaungeable into hys creatures, and makyng one Christ that is veri God and mā in heauē, and an other that is bread wine, and water in erth: shalbe foūd abhominable, whē it shalbe examined by his word. You answer agayn by a similitude. That lyke as the an­gell Gabriell maketh answer to the vyrgyn Marie, when she axed how Christ should be borne of hir beynge a vyrgyn: so dare you make answer that this is done and chaūged My Lordes similitudes serue not for his purpose. by the holye gost. Your similitud is nothing worth, nor in any poyut agreable, For both the angel was the messēger of god set down from heauen for the same purpose: and the matter that he promised was prophecied to the worlde, longe before. But neither is your matter of thys chaunge, named in any place [Page] of the scripture, nor yet are you angels when you brynge not the worde of God with you except we shoulde call you such angelles as can chaunge them selues into the angeles of light. And to declare your similitude to be no thynge fyt for your purpose: the thynge that the angell promised, was so performid that all men myght wyth theyr senses perceiue it to be truli performed. It is but a li [...]al matter wyth you to [...]elpe Christ, as you haue done a lyt [...]le before: except you doe belie the holie gost also, and saye that in hys name, whych you are not taught by the spirite of God.

Due errour must neades drawe an other after D [...]e errour draweth an other. it, as it appeareth by you. For after you haue tyed Christ to these creatures, breade, wyne, and water, you must haue the grace of the holye goste in like maner tyed to oile and water, and streight after the godhead to bread and wine. Me thinketh you be wours then the Pharises. For they compted it blas­phemie for Christe (beinge a verie man) to make hym selfe a God. What thynke you they woulde saye, if they heard you speake thus of breade and more vile creatures?

In hys praiers, your doctour Damascene calleth the deade Images Sanctas et Diui­nas, Holye and godlie, thought you helpe to cloke hym with more clenly termes, as you [Page cvii] are full craftie in your generacion. And now (sayeth he) hath he ioyned hys godheade to breade and wine.

Nowe do I perceiue, that the worshiping and high estimacion of Images: is the be­ginninge, The worshipinge of Ima­ges is the fountaine of all iuell middes and ende of all wickednes and blindnesse, as the wiseman teacheth. For after that Damascene hath taken vpon hāde to defende the deade stockes to be holy and godly: he careth not what he teacheth after warde. Truely, I woulde haue wished more shame in your foreheade, thē to haue brought in such a doctour for your chiefe foundacion whose wordes you dare not for shame re­porte truelie as they lye. Agayne where we be taught to cal vpon the father in the name of hys sonne Christe, and that we haue none other name vnder heauen wherby helth is promised to men: your doctour wyll be hea­led by the prayers of our ladie.

Ther is muche other made stuffe in your doctour, whyche I do passe wyth silence, be­cause al men maye iudge him what he is, by that he hath spokē alredie. Yet this one thing maye not bee omitted. He addeth more ouer that the bodie cometh not downe from hea­uen, and yet the breade and wine be tranfourmed into the bodie and bloude of God.

Thus confoundeth he the natures, cal­linge [Page] it the bloude of God. He bringeth in newe and strainge schole learneinge of tran­substāciacion. He maketh. ii. bodies of Christ One that cometh not downe frō heauē, and an other that is in thys transformacion vpon earth. Thys is your great clarke and princi­pal witnesse, worthy to be set forth in al lan­guages, and his learneinge enlarged wyth your annotatiōs, and al the conning and wit you haue. You are much more mete to be an interpretour of such one, thā to trouble your selfe wyth commentaries vpon scripture.

But aske hym how it is transformed and chaunged: and he saieth, the maner is inscru­table, Marche the constancie of this doctour. and can not be serched. Yet will he not be ashamed (as thought he knewe thynges that coulde not be knowne) to teache howe. ij. wayes. First, as Christe was borne of the virgine marie Thē as the breade by eateing and the wine by drinkeinge, are chaunged in to the bodye and bloude of him that eateth and drinketh naturallye: so are these chaun­ged into the bodie of Christe a boue nature. But neither of your similitudes agreth. For these two worckes afore named, are worckes of trueth, and therfore do thy so appeare vn­to the knowledge of man, as they are done in dede. Christe was borne of Marie the virgine, verie mā accordeinge▪ to the Prophecies [Page cviii] that were spoken of hym before, and was sene conuersaunte wyth mē, the space of. xxx. yeares. But your myracle did neuer appere one moment.

The meate is chaunged bi a natural course Thys was far [...]otte. and order, digested in the stomake, and parte sent into the veynes, parte sent forth other wayse. But I can not perceyue what lyke similitude you can fetch herof, to the thinges aboue nature. wherfore you renne to your shote anchor. This is my bodi. No man denieth but thys is true, You brynge the worde and we brynge the worde. But the doubt is onely in the signification and meaneynge. You saye that (est is) signifieth, is chaunged is trāsformed, whē both the form remaineth styll, and you haue neuer one scripture that maketh for you: but manie that maketh aga­inst you, bysides the liuely feleynge of our fayeth, which must haue God in higher esti­macion, then for to tye hym to any dyle creature. Yea, the whole course of the christen re­ligion, which acknowlegeth that▪ Christe is ascended vp from the earthe to the heauens and there sytteth on the ryght hand of God the father to be our mediatour and meane whom he hath chosen ther to reygne tyll he come agayne to treade downe hys enimies vnder hys fete.

[Page] We can therfore receyue non so grosse fō ­tence of the chaunge and traunsformacion of bred and wine into the bodie of Christ. But according to the whole course of scripture: we worshype our lorde God, spred thorowe all ouer all and in all hys creatures, Infinite, in cōprehensible, whom the heauen of heuenes can not contayne, and hys sonne Christ, humblynge hym selfe vnto our vyle nature, but nowe exalted farre aboue the Angelles. And where we finde any thynge spoken or writtē not agreable with this doctrine of our faieth and christē religiō, if a man do say it (though he take vnto hym the face of an a [...]gell by cō terfayte holynesse) we compt hym Anathe­ma, that is accursed, bi the lessō of Paul. And Galat. i. al such scriptures as might serue for his purpose and mayntenaunce of hys errour: we must confute with more opē places and testi­moneis of the same.

Now wher as you speake vnworthely of God his sacred maiestie, and his sonne Christe, haueynge not one lyke place of scripture wherby this worde est is) doeth make a so­dayne chaunge and transformation we haue boeth in the olde testamēt and the newe, veri many, where est (is) is spoken of the thynge represented. As. vii. fat kyne are. vii. yeares vii. good eares of corne: are. vii. yeares.

[Page cix] This is the pasouer. Circūcision, is the coue­nant. And, he is Helias, The sto [...] was christ I am the dore, I am the verie vine. You are one bread and one bodie: so manie as be par­takers of one breade.

We haue & beleue the wordes (this is my bodie) We resiste not the scrip­ture but my Lordes glo­ses. as wel as you. We striue onely a gainst youre gloses. We graunte the omnipotencie and almighti powre of God that he might haue changed creatures in all these senten­ces. But that he dyd so is oure controuersie and thys thinge are you not able to trye nor iustifie.

But you thinke it is inoughe to denie all thys at one worde, and saye, thys is not the figure or signe of Christes bodie (no fie for shame) but the verie bodie of our Lord glorified. For oure Lord sayed, this is not the fi­gure of my bodye: but my bodie. And euen so, and more plainelye, Christe sayde. I am the verie vine, and not the figure of the vine. But your doctoure (as Ecolāpadius geueth warneinge in the begininge of hys boke) is nothing substāciall. The texte that he bring­eth out of Iohn: maketh cleare againste him Iohn. vi. For no man can be saued vnlesse he eate the fleshe of the sonne of man, and drinke hys blonde. Moises and the prophetes were sa­ued therfore dyd they eate hys fleshe and [Page] drinke hys bloude. And yet had they neuer Christ bodilie, naturally, and carnalli amongeste them. It is not ment therfore of the car­nall and bodilie eateinge, but (as Christe teacheth in the beginninge of the same sermon) he is eaten by fayeth, for so onely myght the olde fathers eate him. And so doth Paul witnesse that the fathers dyd eate hym. The fa­thers (sayeth he) dyd eate the same spirituall i. Corhi. x. meate and drinke the same spirituall drinke. They dyd all drynke of the same spirituall stone. The stone was Christ. Againe, where Damascene bringeth in this texte, he that ea­teth me lyueth for me: it maye proue playne, that the [...]eshelie and carnall eateinge, is not ment therby. For thē the wicked haue life by Christ. Streight after your doctour cōeth to the point you would haue him, to teach Ido­latrie boeth wyth outwarde gesturs and in warde affections. And vpon this do you dis­cant in your annotaciōs. But to handle this mattier worthily: would aske a whole boke I wil therfore bring in one onely text, which Christe bringeth out of Deu. against the di­uil. Deut. vi. Mat. iiii. The Lord thy God shalt thou worship & him only shalt thou serue And whē you can proue me yt this bread, Images, or ani other creature is god: thā wil I promise you to fal downe & worship it. But if I should do it be­fore [Page cx] I knowe I shoulde commit Idolatrie. Which thyng was ful wel considered of the olde counsayles, for they did forbid kneleing vpon the same daies in these misteries. Now your mā scrapeth together certayne figures out of the olde teastament, to be the figures of thys figu [...]e. And yet they serue little for your purpose. The cole that Esai sawe, the Esai. vi. Gens. xiiii. Exod. xxi. bread and wine of Melchizedeche, the bread of proposiciō, make verie litle for thys pur­pose, but that you muste wreaste some what leste you be vtterly destituted of scriptures Let al men (that dare for feare of your threatninges read the scriptures) iudge the places.

Nowe concerneinge your vnbloudie sa­crifice, it is to be noted you wil haue hym eaten bodie, bloud, bones, and sacrificed againe for sins: and yet you saye it is no bloudie, sa­crifice. I thinke no mā wil be so mad as once to take your parte herin, notwithstandeinge Mala. i. the text of Malachie the prophet, which you rehersse for your purpose, but nothyng to the purpose. From the easte to the west (sayeth he) my name is greate a monge the heathen, and euerie where do they bren insēse and of­fer vnto my name, euen a pure offeringe for great is my name among the heathen, saieth the Lorde of hostes. Al men maye easily per­ceiue how litle this maketh for your purpose

[Page] It is harde shifte of scriptures when you brynge in suche places for your purpose, as do rather make agaynst you then wyth yow as here after this shalbe declared to do.

That the bodie of Christ can not be cha [...] ged The bodie of Christe can [...] be cha [...]n­g [...] [...]to our co [...]ruption. into our corruptiō: euery man knoweth and beleueth, and this is one reasone that moneth vs to saye that this bread which is re­ceyued into our mouthes and so goeth into the st [...]alie, and somtyme is vomited vp a­gaine (as we haue seue in speke folke) & som­tyme goeth forth other wayes: is nothynge (the fygure set aparte) but verie breade the substaunce nothinge chaunged Wher your doctour hath learned to ca [...] it the remedie for all diseases, and vpon what cōsideratiō you terme it, the armoure of defence from all ad­ [...]yaunce, the fyer that tryeth out golde, the purgacion of all fylth and diseases: I cā not tel. I know no such tytles it hath by the scriptures, though your doctour alledge the apostle for his purpose. Notwithst [...]dyng make it what you wyll, so you make it not God settynge it vp as an Idole to be worshyped: I wyll neither cō [...]ēd nor striue agaynst you But the lorde that made bothe heauen and the earthe, he is the lorde, besydes whō ther is none other God▪ He is the true God and sauiour and ther is none but he.

[Page cxi] He is the cole that consumeth wickednes Esai. xliii. xlv. xlvi. Mala. iii. He is the fyre that purgeth and clenseth. He is the lorde the lyuynge God. As for the healeyng of all diseases: I doubt not but the phisicians wyll answer you.

Your doctour dareth not brynge in the i. Corhi. xi. sentence of the Apostle truly as it is: for fear least we shulde call it breade as the Apostle doeth. But he sayeth. who so euer eateth the bodie and bloude vnworthelye: he eateth and drynketh condemnation to hym selfe. And this semeth quite cōtrary to the text of Iohn which he cited but a lytle before (he that ea­teth me shall lyue) for doubtlesse Christe can not be eaten wythout profyte. He beyng the foode of lyfe, bryngeth lyfe to all them that once may fede of hys fleashe.

For thys cause sayeth Christe, if any man be thyrsty, let hym cum vnto me and drynke He that beleueth in me, the flouds of lyuing water shall flowe forth of hys bealy. But he that beleueth not is condemned all ready.

Thus do we either eate thys sacrament Iohn. vii. of Christes death wyth fayt he, and thē haue we lyfe aboundantly: or els nothyng regar­dyng the bodie and bloude wherof we shold be partakers spiritually in thys sacramente we offend in vnbelyfe or lacke of charitie. Both the which thynges Paule laieth to the [Page] charge of the Corinthians, and therfore bid­deth he them Iudge them selues leste they be condemned wyth the worlde.

Agayne, where your doctour sayeth that Damascene wil ha [...]e this breade the fi [...]te frutes of the breade to come. thys bread is the fyrste fruites of the bread to come: cōpare his laste wordes to the same and you shall se he speaketh lyke a doctour. These be hys wordes, though you cloke thē wyth your interpretacion. They are called the examples of thynges to come. Not that they are not the verye bodye and bloude of Christ in verie dede: but bycause, that by thē we be made nowe partakers of the Godhed of Christe. [...] But then by the contemplacion of the minde, by the onely vision.

If thys mans doctryne be true: we haue not onely the fruites in this life, but the veri fulnesse. For we haue Christ bodilye and are also partakers of the God heade. Yet in time to come we shall haue hym by the vision of the mynde onely, as he affirmeth in hys last lines.

Oh how moch better were it to followe the open scriptures, then blynde doctoures? For the scriptures teach, that now we do see [...]t in a darke shadow, wheras after this life in the newe Ierusalem, we shall se face to face Then shall we knowe as we be knowne▪ [Page cxii] we shall eate and drynke at hys table. Yea no tonge cā tel, no eie hath sen [...] or eare heard neither hath it entred into the herte of man. The glorie that God hath prepared for thē that loue hym. Excuse your authour as wel as you can from the heresie of the Marci­onistes, he muste needes be in the daunger thereof, so longe as he reasoneth that Chri­stes Luke. xxiiii. bodie is a spirite. For a spirite hath nei­ther fleshe nor bones.

Agayne when your doctour taketh vpon hym to make gloses, he descanteth vpon the wordes of the godly enstructed Basilius, and when he calleth it [...] the ex­emple: your marchaunt sayeth that he spake this of the breade and wyne before the con­secration. I praye you who was euer so mad to say that it did signifie any thinge before it was taken to this holy vse: but that it was commune breade, as other is whiche we eate.

Then gyueth he warning like a doctour, that heretikes shoulde haue no parte hereof, leste the margarites be caste vnto hogges, notwithstanding that Christ suffered Iudas to be parte taker thereof.

I knowe you are a great lawier (bishoppe Stephane) and haue bene muche vsed in the triynge of wytnesses. I praye you what cre­ [...]ite should suche a man haue, that is founde [Page] fantie so many tymes in so small examina­tion.

❧ The foundation whereupon oure fayth is grounded.

BUt I do take our doctours and reade them wyth lyke iudgement as I do the Rabines of the Hebrues. That is to say, to be mē learned and highly endued with knowledge of secret thynges, and therefore that they cā open deaply hid miste­ries. But yet al men of iudgemēt may know that they haue their gyftes but vnto a cer­teyne measure, and as they are mē, so do they erre many tymes, in the mattiers of moste weight & importaunce. Wherby is wrought the marueilous wisedome of God, who one­ly wyl be accompted alwaies true, vprighte and iuste in all his wordes, and that all men should appeare (as they are) lyars. If in any one man shoulde rest the fulnes of al trueth, we woulde by our weakenesse verie proude­ly swere into his wordes, thereupō establish oure beliefe, and make hym as it were an earthly God.

Paule therefore led by the spirite of God, taketh his maister Gamaliell and the greate Rabines, to no counsell in the settynge furth of the high misteries, which God had reuei­led vnto him. No he woulde not confer with [Page cxiii] fleshe and bloude, that is, with any man, not­withstanding he him selfe was wonderfully enstructed in the lawe, and became irrepre­hensible therin, beinge a pharisei, that is to saye, an interpreter, and (as your men are) a doctoure hym selfe. Notwythstandynge he bryngeth nothynge of Thalmud, he tea­cheth not hynge by the traditious of their fa­thers, but by Moyses, by the prophetes, and the open worde of God, whereupon onely fayth can haue his foundation. Fayth is of hearing sayth Paule, and this is by the hea­ring of the worde of God, and not of mans doctrine.

Though you therfore, do cal this your do­ctrine of the real and carnal presēce of Christ vnder the fourme of bread and wine, the foū dation of our faith: yet were they neuer set in our olde Crede & beliefe, nor nūbred among the. xii. articles of our faith. And Paule, whē he said, I do only know Iesu Christ and him crucified, which is the very foūdation of our faith, wherby we might be saued, though we lyued in wyldernesse, or dyed vpon the seas without thys sacrament. Yea though we be murdered in your presence and by your formentes put to death, wythout the receyueinge of this Sacrament. For our [...]ayth standeth fully grounded vpon this worde. Wh [...] [Page] so euer confesseth Christe to be come in the fleshe, he is borne of God, and who so euer beleueth and is baptised, the same is saued. Adde you hereunto what newe foundations you please. We feele in oure hertes (beinge taughte by the open worde) that no man can No man can laye any o­ther founda­tion then Christe. laye any other foundation but Iesu Christe. By whose death we dye from confidence in all creatures, and by whose rysynge from death: we do ryse agayne and do seeke thin­ges that are aboue, where Christe sitteth at the right hande of God.

❧ Of contrarietie and cōtradiction.

THe Deuyll hath an other piece of Sophistrie, which is in conterfaite Winchesters wordes. contradictions, wherein he vseth for a preface and introduction: a moste certeyne trueth, whiche is, that trueth agreeth wyth it selfe, and hath no parte con­trarie to an other. Wherefore, seinge the worde of God is an infallible trueth, it hath no contrarieties in it selfe. All the worlde muste assent hereunto. But thus the Deuyll procedeth to his cauillations, from thynges euidently true, by little chaunge, to thinges euidētly false. Heauē and earth haue a kinde of contradiction, Christe is in heauen where saynt Stephane dyd se him. Ergo he is not in the earth, in the sacrament of the aultare. [Page cxiiii] Christe ascended into heauen, Ergo he tary­eth not here. He sitteth at the righte hande of God, Ergo he is not in the sacrament of the aultare. He is the creatoure. Omnia per ip­sum sacta sunt. All thinges be made by him. Ergo, he is not a creature made of breade.

He dwelleth not in the tēples made with mannes handes, Ergo he is not in the box vpon the high aultare.

Your solution to these opē scriptures and The answre. moste euident argumentes: is at one worde, and that is this.

They be taken for notable cōtradictions Winchesters wordes. and insoluble sophisines, and in effecte, in all these argumentes there is no contrarietie or contradiction in the thinges, but onely a re­pugnaunce, and impossibilitie to mans car­nal capacitie.

But I beseche you (good bishop) is there The answer. no contrarietie in the thinges? Is not heauen and earth cleane contrarie? Haue you so cap­tiuated your wittes, and dulled your vnder­standinge, that you cā not perceiue those two thinges to the cōtrarie? God is the creatoure and maker of all, therefore can he not be a creature made of breade. He dwelleth not in the temples made with mannes handes, for the heauē of heauens can not contayne him: therfore is he not enclosed in a litle box, and [Page] hanged vp by a bande. It is to muche shame, for any priest, bishoppe, or christian man, to thinke so vnreuerently of the secrete maiestie of God, as that he mighte be bounde vnto a place, enclosed in a cake or a litle boxe, se­inge boeth heauen and earth be full of his dreadfull maiestie, and we, what so euer we be, do lyue, be moued, and haue our beinge of him.

He is infinite, incomprehensible, vnmea­surable, higher then the high heauens, lower then the deape & botomles waters, he measureth the wyde worlde wyth his spanne, and cōteyneth all enclosed in his fiste. Wyth him the light dwelleth, and the sunne beames are at his orderynge. By hym is ruled lyghte and darkedesse, lyfe and death, and altoge­ther. Wherefore when thou can [...]t inclose in the box the rageyng seas, when thou canst catche the moue in a corner a [...]d sparre her vp in a case, when thou canst penne vp the sunne (beinge but a creature) in thy pix: then wyl I graunte the to haue power ouer thin­ges infinite and incomprehensible. In the meane tyme I muste take it impossible not onely by carnall capacitie: but also by spi­ritual iudgement grounded vpon the worde of God, & by the gifte of reason, wherby al men cōsidering the worke of God in the cre­tion, [Page cxv] maye knowe their creatoure to exeell all creatures farre, and that he can therefore be made by no creature, neither of any crea­ture, muche lesse can he be enclosed in a box of an y [...]che and an halfe deape, when the priest wyll [...]mble foure wordes in a cor­ner: and there lye tyed tyll he wax foystie, vnlesse the prieste lose hym. Oh abomi­nable Idolatours, howe muche doeth thys derogate to the maiestie of God? And howe farre contrarie is thys to his godlie nature.

Nowe, that it is contrarie to the humaine nature of Christe to be enclosed in bread and sparred in a litle box: thus mape we more largely proue vnto you.

Christe in his humaine bodie, forsaketh the worlde, he goeth vnto the father. He dyd keepe those that were his, so longe as he was in the worlde. And when he departed out of the worlde, he desired his father to keepe them. He cōforted them when he went awaye, sayinge that it was profitable for thē that he departed, that the spirite of cōfort might come. He promised to come againe vi­sibly and with glorie as he went, and in the scriptures there is none other comynge of Christ taught vs, but the coming first in hu­milite to take our flesh vpō him, & afterward in glorie, to iudge all fleshe, whiche thynges [Page] are declared, Math. xxvi. Marke. xvi. Luke, xxiiii. Iohn. xiii. xvi. xxii. Actuum. i. vii. Rom. viii. Ephe. i. ii. Corhi. vi. Hebru. viii. ix. x. xii. i. Thess. iiii. i. Petre. ii. So that by the scrip­tures we muste needes be compelled to deny the bodie of Christ and his humaine nature, to be nowe any where vpon the earth, [...]or els with the Marcionistes, muste we take from him, the veritie of his body: and deny that he hath a body according to our nature.

This thinge doeth Augustine handle at large in the epistle he writeth to Dardamꝰ, Augustine to Dardanius. vnto whom I sende you that sticke so muche to doctours. There he teacheth you, that, as he is God, Christe is in euery place. But in that he is man, he is in heauen onely, whiche all the scriptures do testifie. And it is the chiefest poynte of oure beliefe, that he is in heauen and sitteth at the righte hande of the father.

Nowe our fayth which can be grounded on no manne [...] sayinge: can seeke him in non [...] other place, but where the worde of Christ declareth him to be, seinge Christe hym selfe warneth vs that false prophetes shall come and saye, lo here is Christ, lo there is Christ, and commaundeth vs, that in nowife we be­leue them. But we shall then onely loke for him when he shal come with such shyne and [Page cxvi] brightnesse, as is the lighteninge from the Math. xxiiii. east to the west thorowout the whole world. Which wordes, thoughe they maye be well vnderstande of the fall and decaye of al these outwarde rites wherein the Iewes and hy­pocrites of all tymes haue set the high wor­shippe and kingdome of God, and also of suche seducers as woulde promise them sel­ues false Christes and sauiours: yet neuer­theles as the spirite of God hath al thinges present, whiche are, whiche haue bene and shall be: so are the wordes of the spirite gene­rall, seruing for all tymes, fit, apte and meete to reproue al abuses. And here may we plainly espie that they are spoken agaynste al ma­ner of bodily presence of Christe, both in the aultares here, and there in the breade, and in the chambers and corners where he is holdē vp and shewed betwene the priestes fingers to be worshipped.

But if you desire yet some one place of scripture so plaine that it can not be resisted, by any gloses or sophistrie, but that it shall stande plaine contrarie and cantradictorie to your doctrine, reade the thirde of the Actes. That heauen muste receyue and haue Iesu Christe, vnto the tyme that all thinges be re­stored. Act. iii. The wordes of that place are verie playne, for he doeth not onely make Iesu [Page] Christe a very man, as Moyses was, whose nature was not to be in two places at once: but he addeth also these playne wordes. That the heauen muste receyue thys same Iesu Christ vnto the tyme that al thinges be restored. Quē oportet celum accipere vsque ad tempus restitutionis omnium.

Thus do we procede therefore. Christe hath (by his departynge, his sittynge at the ryghte hande of his father, and returnynge agayne at the tyme appoynted) so playnely appoynted by the scriptures, one onely place where we shall seeke his naturall bodie: that, so many of vs as wyll not stryue agaynste the manifest trueth can not double, but that his bodie remayneth there onely, where he sheweth hym selfe to be. We conclude there­fore, that it is contrarie to Christes religion to seeke him vpō the earth enclosed in a box.

Secondly, Christe hath shewed where he wyll be vntyll the daye of iudgement, that is to saye, at the right hande of God his fa­ther, tyll that he hath made all his enemies his fote stole. Wherefore we can seeke hym in none other place, wyth sure fayeth to fynde hym.

Thirdly agaynste your whole doctrine, (that the bodie of Christe maye be infinitely scattered thorowout the world and your wordes [Page cxvii] a litle after folowyng, which are that the humaine bodie is not diuisible by tyme or place, wherin you do cōfound the natures of Christ [...] giue that vnto the māhode, which is onely the proprietie of the godheade, and so opē the way vnto two heresies) we haue the plaine testimonie of the Angel. You do seeke Christe crutified, he is rysen, he is not here. Where as if his māhode had ben infinite as is the godhead: thē shoulde he haue ben there presēt. For no mā cā deny but there was his godhead presently. Neither cā you escape by this cauillatiō, that then he is infinite, indiuisible [...] without circūscriptiō of time or place whē you wil haue him, like as you do multi­ply your cakes into millions and thousādes of thousādes at Easter, whiche do al perishe as it were in a momēt, for that which is infi­nite or indiuisible cānot chaung the nature to haue his bondes and finite order aypoynted him, Wherfore we do most truly cal God & his power only infinite: where man in al his nature hath his determinate measure of sub­stāce, quātities, qualities and knowledge, as appeareth in Christe (who as he was very mā) did not knowe the houre and time of the day of iudgement of all fleshe, was enclosed in the graue, and dyd walke vpon the earth and appeare alwayes vnto his disciples [Page] in that sorte and maner, that at no tyme any occasion myght be taken that he infinitly did fyll all places, no not that at any tyme he mighte appeare to be in two places at once, all his miracles do so faythfully witnes and reporte the truth of his humaine nature, and natural body, whiche your vaine opinion of enclosing him in breade, and making him in­finite, goeth about to subuert.

But nowe when you haue no scripture to proue your mattier true, that Christ as he is man, maye be in heauen and yet fyll all the Aultares of the earth: you do renne to the sayinge of Esaie the prophete. If you be­leue Esaie. vii. not, you shall not vnderstande. The whiche wordes beinge spoken to Achas and the vnfaythful house of Dauid, that was a­fraied at the comming of two kinges of Sy­ria and Damascus, whom the prophet doth threaten to be destroyed because Achas wyll not beleue: serue nothynge to your purpose. The wordes be these.

If you do not beleue: the cause is, you wil Obstinacie is the cause that you can not beleue. not be faythfull. And so agreeth it well with the wordes folowing, when Achas wil aske no signe. Is it but a small thynge (sayeth, E­saie) to werie men wyth your infidelitie, one­lesse you do werie my God? And thus in the trewe sense we maye ryghtly tourne it [Page cxviij] vpon your owne heades, whyche wyll we­ry boeth God and man wyth your brayne­lesse Imaginations, and wyll not beleue the open worde of God, because you are vn­faythfull. Then come you in wyth your Lordelyke sentence.

In thys high misterie, where God wor­keth his speciall worke miraculous [...]ie, it is Winchesters wordes. sufficiēt to knowe that it is wrought, though I can not tell howe it is wrought, nor howe it agreeth wyth other his workes.

I marueile (bishoppe Stephane) that you wax not ashamed of your writing. You saye The answer. that here is a wonderfull miracle wrought, but you knowe not howe it is wroughte: nor oure senses, vnderstandynge and fayth, (in whiche three, lyeth all the knowledge that man can haue of thynges naturall or aboue nature, as is afore proued) can perceyue no maner of miracle, seinge the breade and wine remayne in their kinde vnchaunged, as Luke and Paule do wytnesse. So that (by your owne wordes) you seme worthy to be one of those that affirme you knowe not what, be­inge puffed vp wyth the fleshly Imaginati­ons of your owne myndes.

Seinge all the other workes of God do appeare as God made them, if they were spirituall, they dyd appeare spiritually, if [Page] they were bodily, they dyd so appeare, you mighte haue added with like shamelesse for­head. This thinge that we bishoppes do say must needes be true, though it agree neither with his workes nor his worde. For all men maye see that you maynteyne boeth this and all your other doinges.

But in this sophistry, the deuyl maketh mā Winchesters wordes. to forget gods omnipotēcie, exceding our ca­pacite, & causeth vs to measure gods doinges by our natural imbecillitie: because we cā not be in two places at once distant one from an other: we iudge the same repugnant in God.

For soeth here you speake vntruly of vs. For we al do beleue in hert and cōfesse wyth The answer. mouth: that God onely is almightie, and fil­leth al the heauen and the earth with his pre­sence: euen as sure as he made al thynges in the heauen, the earth and the seas.

This high estimation that we haue cōcei­ued of god by liuely faith: causeth vs to take it as a thynge cleane cōtrary to the power of the almightie, to be enclosed in a box, turned or cōsecrated (as you cal it) into alitle cake.

But the manhode of Christe whiche was very man as we are (synne onely excepted) haue we already proued to be in heauē, at the right hande of his father, and therfore not in earth in the box hanged ouer the aultare.

[Page cxix] But Christes being in heauē, which s. Stephane Winchesters wordes. truly cōfesseth, was nothyng cōtrary to saint Paules true affirmation, that Christ was sene to him in earth after his ascencion.

Nowe surely both their visions of the glo­ry The answer. of Christ our sauiour & the testimonies of the wōderful sight that they did se: doth both stablish our purpose and cōfute your errour, but that you deale like a sophister with thys word erth speaking it after such sort, that the simple reader should refer it vnto Christ be­ing vpō the erth after the ascētiō, which Paul neuer taught, nor any of the apostles. These are the playne wordes of the scripture, tou­ching this mattier. After that he had taught, that the highest dwelleth not in tēples made with mās hāde, againste the opiniō of the hie priestes: Stephan, replenished with the holy spirite, loking vp into heauē, did see the glory of god, and Iesu stāding at the right hāde of god. And he cried with a loude voice. Lo I se the heauēs opē, and the sonne of mā stādyng at the right hande of God. Here it is descri­bed wōderful plainely, that Stephane being vpon earth, dyd see Christe in heauen, by the wonderful worke of God, thus confortynge his first martyr and witnesse of the glorie of his sonne Christe.

Paule lykewyse (prepared from his mo­thers [Page] wōbe, to beare the testimonie of Christ amonge the heathen) as he went to Damas­cus, was so daynely beset wyth a wonderful greate lyghte from heauen. And then fal­lyng to the ground, he hearde a voice whiche sayed vnto hym. Saule, Saule, why doest thou persecute me? Then answered he. Who arte thou Lorde? And the Lorde sayed. I am the same Iesus of Nazareth whom thou doest persecute. Of thys vision and suche lyke doeth Paule saye. Dyd not I see Iesu Christe: He sayeth also. Laste of all, as vn­to one borne out of course, dyd Christe ap­peare vnto me. Whyche be the wordes whiche you do alledge, as makynge muche for your purpose. And you dyd brynge in thys texte out of course (if you be well ad­uised▪ agaynste Lamberte, as thoughe it shoulde haue gotten the victorie, and stop­ped the mouthes of all men. At what tyme I promise you me thoughte your Argu­mentes were not so stronge as your shame­lesse Act. xxii. ix. audacitie was out of measure whyche i. Corhi. iu. i. Corhi. xv. wythout any cause or commaundement, dyd in the presence of so noble a prince, take the tale out of the mouth of your Archbishoppe, to whom in that Audience, it mighte ryghte well haue becomed your sclender diuinitie, to haue shewed some reuerence.

[Page cxx] But if the mind of Paule maie serue you for this declaraciō: he sayth in an other place, that whether he were in the bodie or out of the bodie, he coulde not tell, but rapt he was into the thred heauē, and into Paradise, wher he sawe suche thinges as is not lawefull for man to speake. Whiche wonderfull visions were shewed by God to strengthen his cho­sen vessell (like as the other were vnto Ste­phane) and are written to encrease our faieth and hope which do beleue in Christ bi them. I maruaile much what fantasie was in your heade at that time, and how it remaineth stil in you causeinge you to bringe this vision of Paule, for the confirmacion of Christes na­turall bodie to be present in the sacrament. But you are of such powre, that for to stric [...] your pore brethren, whom you compt worsse then doges callinge them diuelles at euerie word: euerie thing is weapon good inough.

God is the aduenger of hys people and wil callenge vnto him selfe his owne glorie.

It repugneth not to Christes powre to sit at the right hand of the father in heauē, and Winchesters wordes. yet to fede the infinitie nūbre of his people, wyth the saine his precious bodie in earth. It is not repugnaūte to gods goodnesse, being creatoure of all, ther wyth, in the fourme of brea [...]e to feade vs hys creatures.

[Page] Surely it is no repugnaunce vnto hys powre, thus to fead al that shal beleue in him The answere takeing the wordes spiritually as thei are in dede spirite and life and admi [...] no grosse nor carnal vnderstandeing. But carnally as you do vnderstande thē with the fleshely minded Caparnites, that the natural bodie shoude be eaten, fleshe, bloude and bones: a fewe men shoulde deuoure it. But I am in doubt whe­ther they be men that haue so cruel hertes to eate mans flesh. Nam canis [...]aninam non tangit, that is (to you that vnderstande not the The doge wyll not eate doges fleshe. latine I speake it) A dogge wil not eate dogges flesh Tel [...] thē whether it do not abhor nature, that man should eate mans flesh. Yet se [...]e you to haue a cloke for thys Scithian crueltie, in that you chaunge hym into the fourme of bread. In the which wordes if you shewe the spiritual vnderstanding, that is to saie. That like as the body is fed with bread so liueth the soule by this fode of life, the of­fering vp I saye of the bodie of our sauiour Christe vpon the crosse, to saue vs frō death. Or lyke as we eate the breade wyth oure mouth bodily: so do we receiue Christe into your soules by fayth. These sences and [...]uch like, beinge spirituall, do we knowledge and confesse. But to eate Christe any other waie in the fourme of bread, we iudge impossible [Page cxxi] And to eate him bodili, carnallie, reallie, and substancially as a liueing man: it is cruel, vnnaturall, vnprofitable, yea vnpossible. Winchesters wordes.

In the which we saye not that God is become the creature of breade (as the deuil in­spireth his mēbres to reporte blasphemouse­lie) but that Christe familiarly, and of a maruailouse intier loue towardes vs, cōsecrateth him selfe in those fourmes of bread and wine to be so eaten and druncken of vs.

This Iudggeling haue we touched before The answer. We can not vnderstand you bishopes when you speake of your transubstanciacion, con­secracion and your chaunginge, onlesse you do saye, this cake, this bread, this creature, is become the bodie of Christe God and man, and this thinge is chāged into that. For your demonstratiue Hoc, this muste demonstrate or shewe somethinge vnto vs. But you clock it lyke a spirituall father, and poynte vs the fourme of breade, with your demonstratiue as it is the chiefe pointe of your professiō, to adulterate the word of God which teacheth that Christ did take breade in his hand, bles­sed and sayed, thys is my bodye.

A wonderful mattier, that it should nowe be deuelles doctrine to speake thus, not gros­lye, but spiritualli. This is my bodie, which wordes we would faine haue rydde of your [Page] blind gloses, and do wishe that al the world should haue them taught and beleue them in spirite to be true, as they were spoken and written. So that herby myght be preached and [...]h, the inestimable loue that God bare to the worlde, when he gaue hys owne and onely begotten sonne, that who so beleue i [...] hym shoulde not perishe, but haue euer­lasteinge life: and not this strange doctryne neuer [...]d before neither in the olde nor in the newe testament, that Christ. familiarly, of [...]tier loue towardes vs) consecrateth him selfe in those fourmes of bread and wyne, A double er­ [...] [...] ­e [...] [...] conse­ [...]. wherby you do not onely adulterate the wordes of Christ with your straung termes and doctrine of Christ cōsecrateing him selfe into fourmes▪ but you would bring on flepe the faith and hope that we haue of our aduocate sittinge at the right hande of God a continuall mediatour for vs and burie that greate benifite and singular lo [...]e of Christe oure sauioure, offeringe hym selfe once for all vpon the crosse, settinge vp a newe Idole that the olde fathers Hahraham, Isaac and Iacob, neuer harde once named, Bring einge in a newe gospell and glade tidinges, that Paule & the Apostles neuer preached. Wherfore by the mouth of Paule, we maye pro­nouce you accursed, and by Moyses wor­thy [Page cxxii] to be stoned to deathe blasphemers.

As for the familiaritie that you calenge in coniureinge hym into a cake: I feare me it wyll haue thys Answere, [...]ade post me Satana.

Nowe, to declare howe vniustlye you do chaunge the blesseing of the bread into these founde wordes (Christ cōsecrateth him selfe) because I haue shewed it before, I wyll one­lye note that, that Christ (alwayes whan he dyd vse the creatures of God) did blesse and The mane [...] of Christ ble­sseinge was thankes geueinge. geue thankes vnto hys father. But you do vse thys darcke terme to deceine the people, and woulde haue vs beleue that strayght after your consecracion (as you cal it, yea after your bloweinge, as we do se it) ther shoulde be suche a sodaine chaunge, and insensible: as can no where else be shewed but after your moste holy finger. And in your other blesseinges, whan ye do wagge your pope holy fingers: they haue, you saye, lyke powre of holynesse in heauen earth and the thirde place, I wot not where. It were greate pitie that these holie blesseinges and consecracions the chife establishementes of your popeishe empier, shoulde be vttered to their worthy­nesse. For then your triple crownes, proude miters, and bloudy hattes woulde fall, your croyser sta [...]es & glittereing gloues: woulde [Page] be despised. For whē in your pontificalibus you do geue your orders of Antichriste: you c [...]n not be content to tel your prosilites, that christ cōsecrateth him self, but▪ you saye thus.

We geue the powre to consecrate and of­fer to God sacrifice to pacifie hys wrath. Thus do you make the doeing and offering of Christ on the crosse of none effecte, and set vp your owne consecracion. And For this is al your contencion.

God filleth hauen and earth and is not cō prehensible Winchesters wordes. to be conteined in temples made wyth mans handes, no man can limit gods dwellinge place. God hath powre ouer man but man hath not powre ouer God, and therfore Solomons temple was no habytaci­on to restrayne gods presence frome other places.

If thys be t [...]we (as you dare not denye it The answer. for shame) why did the olde byshoppes your prodecessours stone Stephane to death for so sayeinge? And howe dare you Byshopes brenne vs for sayeinge that God dwelleth not vpon your Alutares in your temples, neither that you can limyt hym hys place of dwellinge in your little boxes tyll he wax mould, & thē bren him at your Altaries end? If thys be not to lymyt hym a place, to cha­lenge powr ouer that you cal god: what shal [Page cxxiii] we cal powr? Fyrst you haue powr (you say) to cal by your inchauntyng wordes: Christ God and man into your bread and chalice, Thē to create him as your owne bokes shal bear▪ witnes againste you, After this to cōse­crate & sacrifice him, for the quike & the deade For thys powr is gyuē to euery one of your marke, be he neuer so moche an horemonger drunkard or Sodomite. Accipe potestarem sacrificandi pro viuis et mortuis. Damus ti bi potestatem consecrandi, et offerendi placa­biles hostias. That is to say Take powr to make sacrifice for the quyke and the deade, we gyue the powr to consecrate & offer plea­saunt sacrifices vnto God. All thys is sayed to euery one of your shauelyngs. Thē haue you powr to breake hym to eate hym, or kepe hym in the corporasse as you cal it, or in your pyx or where you luste, whiche are manifest blasphemies and grosse blyndnes of the fle­she wyteout the manifest worde of God to inuent such fond toyes of your own brayne as be manyfest dexogation to the sacrate majesty of the euerlyueyng God.

And yet scripture telleth vs how our saui­our Winchesters wordes christ, god & man, hath taught in tēples, taried in tēples made with manes hand, and that he dwelleth with good men, and also in tēples made with mās hāde for the assēble of [Page] good men, wher good men truste to be relei­ued wyth cōmun prayer, and refreshed with the most preciouse fode of hys bodie & bloud and he is presēt and [...]arieth in the sacrate host

Thys do we cōfesse more playnlye, that The answere Christ the sōne of God dyd becom man, dyd suffer hūgre and cold, was conuersaunt amōg men, walkeynge and teachynge vpon the ear the, dyd all thynges that man doeth onelye sinne excepted. But thys doth not proue therfore, that you may spar Christe (either as he was God or as he was man) in a boxe, or [...]haung him into a peice of bread in your temples, and kepe him out in one host consecrate, as you, call it but in a thousande cakes as you would haue it. what lyke reasone of conparisōe is betwen Christ teaching in the tem­ple verie man (as the scriptur witnesseth and al the people sawe and hard) and your Ima­ginaciō of Christ god and man to be present­ly at one time vpon infinite aulteres whiche no scripture [...]o [...]s nameth, nor eye can espye, nor reasone approue? Yea further, wher you haue no place of scripture, to tech that Christ was euer in two tēples at once, or. in. ii. places at one time presēt in bodelie presēce cōuersāt?

Therfore wyll I set Stephane the fyrste Stepha [...]e the martir a­gaynste Ste­phane Gardi­ner. martyr, agaynst the Auctorite of Stephane Gardinar. And if men be not blynded wyth [Page cxxiiii] this man bycause he is a byshope: I doubte not but the fyrst Stephā shall haue the more Credite. The first Stephan (agaynst the hy­pocrityshe byshopes of the olde law, bosting of Solomons temple and the holynesse ther iii. Reg. vi. onely estemed) confirmed wyth hys death, that God doeth not dwell in the temple of Solomon (though it pleased hym afore tym to shewe therin the tokens of hys fauoure & powre most presētly, vnto al them that firm­lye and stedfastly called vpon his [...]her) but he confessed wyth the prophet Esai, that the heauen is hys seate and the earth is hys fote stole. The hyghest therfore dwelleth not Esai. lxvi. in any temple made wyth mans hande. For what house (sayeth the prophet) cā you build vnto me? or what place shall I reste in? hath not myn handes made al these thynges: say­eth the Lorde.

If thys be not cleare testimonye ynough: marke what Paul witnesseth wyth Stephā.

God whyche made thys worlde and all Act. xvii. thynges that are in it, seynge he is the Lorde of heauen and earthe: he dothe not dwel in tē ples made wyth manes hande. &c. These. iii. faythfull wytnesses (Esai the prophet, Ste­phane the fyrst martir and Paul the Apostle) are more worthy to be beleued, and may be followed wyth lesse daunger then half a do­sen [Page] braggeynge englyshe byshopes (I mean suche as you are) whych would haue suche a newe chaunglynge churche as shal not be founde agayn throughout the worlde.

Of the worde instituciō, and how that the papistes do make Christe to haue a bodie Imaginatyue or phantastical.

THat you do vse here thys worde, the institutiō of Christ, agaynst the whych word you do dispute so spit fully in your boke folowing, I am glade you may be found your own cōfon̄der And now I trust you wyll gyue vs leaue to name the institution of Christe, because you beynge a bishope, do vse thys terme institu­tion. But let passe suche triflynges.

Agayn, that by the alteracion of place the Winchesters Wordes. bodie is not multiplied, but is all wayes one & the same bodie in. x. thousāde places at once

Thys you do affyrme in effect though The answere your termes be darkened wyth variacion, the application and Alteracion, because you are ashamed to speake playnly. All mē that haue any wyt, reasone or knowlege: may per ceaue your folly. And especially by that you haue [...]o [...] other thyng to proue your impossible proposition, but that the Imagination of man may be in so many places. Oh wicked bishoppe wylt thou make Christe to haue [Page cxxv] [...]n Imaginatiue bodie, lyke vnto mans Imaginacion or phantasie: how standeth thys wyth the argument of Paul, wherin resteth i. Corhi. x. the chiefe hope of our resurrection? If Christ be rysen (sayeth he) so shall we ryse agayne. If his fleash therfore, be otherwise thē ours shalbe (as no doubt it is if it be lyke the Imaginacion of man, beynge in euery place whē it lusteth) then is thys argumēt of Paul but vayne. Agayn if our bodies shalbe thus able to be in all places when we shall ryse agayn then shall we not ryse lyke men, but lyke spi­rites, Yea lyke gods. Surely Paul in that he sayeth that we shalbe lyke the heauenly Adā and beare the Image of him, like as we haue Onely God is in many places at once. borne the Image the earthely: maketh Christ verie man, which must be the fyrst fruites of them that rise agayne. And therfore our only hope of resurrection, is that as he dyd aryse, so shall we in our fleash see our God. Thy [...] assersion of yours calleth agayn the errour of Marcion, if it be not resisted. And your doctour Damascen, can scantly excuse hym selfe of the same heresie.

The philosophers that▪ saied, anima est tota Winchesters wordes. in toto, et tota in qualibet parte, the whole in the whole, & ye whole in eueri part: thei could not se howe it was, & yet neuertheles toke it so to be, & yet what a cōtradictiō is it to saye [Page] the parte is the whole? And further, do not the wordes of men spoken to a multitude passe wholely to euery one of the hearers ea­res indyfferently, that sta de wythin the cō ­passe of hearynge? And if the matter be intel­ligible to them al, do not eche one heare and vnderstande, one as moche as an other, be­ynge the speach but of one and not dimini­shed by the participation of the multitude?

You brynge in for similitudes, these thyn­ges that are so fare contrarie as can be. For The answere what can be more v [...]lyke and disagreyng in theyr proprities: then the soule and the bodye than the voyce of a man: and the man hym selfe? what a blynde reasone is thys? The soule is spred thorow out the body: ergo the bodie may be scatered into places infinitely distant. What reasone is in thys? The voice and wordes of man may be harde of an infinite numbre: Ergo Christ as he is verie mā may be in al places innumerable: vnlese you wyll make Christ to haue a phantasticall bodie, as the sophisters dispute whether a voice haue a bodie or no.

As for your excuse (because your own cō ­science doth pricke you) wherin you say that these similitudes do nothynge attayne to ex­presse thys your mysterie: you deser [...] lyke thankes wyth Albinus that was ouer busie [Page cxxvi] in writting the hystories, of the which he professed him selfe ignorant. You saie they be in many thinges vnlike, but you can shewe no­thing wherein they be like, but in your Imaginacion. If you woulde haue proued by si­militudes Marke the examinacion of these simily­tudes. that Christes bodye is in many places at once: you should haue shewed and declared vnto vs that some one bodye hath bene in two places at once, and than we woulde haue beleued you. Or thus myght your similitude haue serued. The soule of man is spred thorowout hys membres: and so like wyse is the spirite of Christ spred, tho row out his church which cōsisteth of his spiritual members: compareinge thus spiritual thinges vnto spiritual, and not spiritual vn­to bodilily for they differ moste clearely in the thynges wherin you woulde haue them lyke. For the bodie, by the creation of God, hath alwayes his determinate quantitie, and therfore his certaine place. But as the spirite for lacke of quantitie occupieth no place: so can it not be in anie place circūscribed or sen­sibly conteined, except you wyl folowe theyr scholes that can when they lyft haue a be in a boxe, or coniure a spirite into a bote. But these are vanities, and your argument is frō one contrarie to an other not from one like to an other, for the bodie and spirite are [...]ontra­ries, [Page] and haue cotrarye propreties.

❧ Of the quotidian miracles wherin i [...] opened Escam se dedit.

FInally to make an ende of your Chap [...] which is spent in settinge forth of co [...]une and quotidian miracles, as the alteracion and dissolueinge of stones in the earth to norishe the corne and sede and such like, which are compted no miracles be [...] ­cause thei are so common: it maketh cleare a­gaynst you. For if these thynges be well Nature wor­keth no miracles so longe as she kepeth hir ryght course. worthy to be had in admiracion, as they are in dede: yet for their continuall course and re course, no man compteth thē as miracles or wonders. Howe much more vanitie and fōd­nesse is it to compt those things for miracles, which no man can either se, fele, or perceiue: Whyche neyther can be taught by reasone nor bi seriptures, to be miracles or wonders, but are the imaginacions of Idle brayues, whiche by such fai [...]ed miracles would maintaine their owne holines▪ Histories do witnes that Hildebrande, otherwise called Gregorie the. vii. commanded a faste for. iii. dayes, that thys miracle myght appeare in hys kynde. But the mattier was concluded without ani­reuelacion.

A lyke tale is ther written in your popeish boke Idlay that shoulde be done at haye a [...] [Page cxxvii] [...]aye in Sussex. But remēbre alwaies, dear brethren, that Antichrist shall come wyth be­ [...]yed myracles and wonders wyth al powre after the workeynge of the deuyll and disceit fullnesse of vnryghtfulnesse

The text that you brynge in (Memoriam [...]irabilium suorum [...]t escam se dedit) smelleth of the porteous, wher the psalmes are so corrupted, that if dauid that made them were v­pon the earthe, he woulde not▪ acknowledge them to be hys, The lyuely spirite of the prophet is so far gone frome them, and suche aconfuse barbarouse stainmeringe is almost in them all, In the hebrue the wordes ar these [...] In englyshe, he made a memorie of hys maruaylouse workes. The lord is gracious and mercifull, he dyd gyue a praye to them that feared him, And he wyl remēbre hys couenāt for euer. This psalme is written of the wonderful worckes of God, whiche he wrought in destroieyng the Egiptians, and saueyng the Israelytes, where in appeareth a perpetual memory to be made of hys powre, iustice and mercie. As for any fedeing of them car­nally and bodily with him selfe, neyther the Israelites nor yet▪ Dauid knewe any suche [Page] But onely they all dranke of the spiritual [...] stoue that folowed thē, the ston was Chri [...] i. Corhi. x. And the worde which is traunslated in la [...] esca, in englishe meate: doth signifie a spoyle or a praye, whych agreeth verie well to the rych spoyle that God gaue to the Israelyte [...] at theyr departynge out of Egypt. Thus may euery man (that hath eyes) se how they wreaste all thynges for theyr purpose. And thoughe [...] be sometyme translated e­sca because in the olde time they did get their meate by praye: yet do the papistes falsely corrupt thys text, For they reade in theyr por [...] ­teous Escā se dedit. He gaue hym selfe meat [...] And you bishopes allegyng it for your purpose, are far deceiued As for the exposicion of the scriptures (though you do accuse vs ther in) euen as we wyll answer before God at the great and dredful day, we haue brought them forth playnly in the same wordes and sens that they were spoken, neither by craft wreasted, nor bi ignoraunce adulterated as many of yours may sone be proued, and that welmost thorowout the whole porteous and masse boke, where they be wholly disfy­gured. The lyuyng God [...]e Iudge betwene vs in thys crime, as he wyll I doubte not.

The vo [...]istes (whō you deride) I do not mayntayne in theyr seuses concernynge the [Page cxxxviij] spirituall vnderstandynge of the scriptures, not beinge yet clearely opened and exercised, but in the hertes and consciences, whereby they dyd grudge and were offended at the open blasphemies and Idolatrie that they sawe maynteyned, and therefore went about (accordynge to the measure of theyr know­lege) to reforme errours. Wherfore though they dyd fayle because the tyme of cleare lyghte was not yet come, and God worketh We muste beare wyth the weake. his worke by certeyne degrees: yet so longe as they professe Christ to be come in the flesh and agree wyth vs in the. xii. articles of oure fayth, we muste acknowledge them as oure brethren, not deridynge their simplicitie, but releauinge their ignoraunce and weakenesse, wyth our wysedome and learnynge, as we our selues woulde desire to be handled. For if we shoulde haue ben cast awaye when we were ignoraunt: howe shoulde we haue come to knowledge? Their mattier I do not de­fende. But in that you woulde oppresse vs wyth their ignoraunce: it semeth rather so­phistrie, then any substantiall argument.

Returne you therefore vnto our interpre­tation in the begynnyng, and the declaration of our fayt [...], whyche you are not able to cō ­fute: and lay not other mennes ignoraunce to our charge, And knowe that God (though [Page] he haue a longe tyme suffered your igno­raūce and Idolatrie: yet nowe doeth he send [...] you warnyng to repent, shewyng hys light euen vnto the vnlearned, and to lytle babes. For nowe is the tyme at hand, when Christ▪ God and man shal come downe from heauē Christes cō ­myng is at hande. with glorious maiestie, whom you hang vp in a hand (if it be al true that you say) ful vn reuerently. Whom euery whoremonger and sodomite, feareth not to handle: yea, and to bragge abrode that they make hym, and sa­crifice hym when they lust. He shall come (I say) ryght shortly, to make the wicked trem­ble and quake for this contempt, whiche shal then be confessed.

¶ The playne openyng of this text, Do this in the remembraunce of me, and o­ther textes of the scripture.

DO this in the remembraunce of me i. Corh. xi. doth much busye your braynes (O bishop) and first for that you bring in the Deuyl lurkynge in so lytle a word as (but) you make vs to suspect that he maye lurke in a byshop, especially if we can proue that you byshops ought to be the an­gels of lyght, and some of you are nowe be come, both in learnyng and liuyng, the stout [Page cxxxix] souldiours of Sathan, breathyng furth no­thyng oute at your mouthe but the Deuyll sayth it, when you your selfe teach nothynge in a maner but Idolatry and deuylyshe doc­t [...]yne. For what thyng I pray you (aunswer if you dare for shame) is there in the worlde or hath bene at any tyme, concernynge anye deuylishe doctrine: but Bishops haue defen­ded Byshoppes haue ben and be the defen­ders of all wyckednes. it [...] In liuynge (when you saye Christ must bee preached) Byshoppes ar [...] so abho­minable, and so contrary to Christ: that ether Christ and his Apostles (which thyng is ho­rible to be imagined) or else you proude by­shoppes, are the deuyls dearlynges. Whoso lusteth to compare the texte and open worde to your interpretations and similitudes: shal sone perceine your gloses to be of smale kno­ledge.

For Paule knowyng that suche shoulde come after hym, as woulde not suffer hole­some doctryne: expouneth his owne wordes strayght wayes, declaryng them to be of the outward remembraunce of Christes death, which is doone in this Sacramente, as in all other, bothe of the olde Testamente and of the newe: and not of the inwarde memorie, must be continual at al tymes, and not in the eating of this bread only. So oft as you eate th [...]s bread and drinke this cup (sayth Paule) i. Chrin. xi. [Page] you shewe forth the death of the Lorde to the tyme that he come (as Erasmus doeth tran­slate it) and after the olde translation: you shal shewe furth the death. The greke worde▪ [...] causeth thys ambiguitie. For it may be either the present tyme of the indi­catyue, or the present of the imparatiue: com­maundyng the memorie to be done. And so agreeth it wyth Luke. Do thys in the remē ­braunce of me. So agreeth it with the passe­ouer, in whose steede we haue it, for they had speciall commaundemente of lyke remem­braunce of the worke of God.

Thus agreeth it wyth diuers other com­maundementes, for the merueylous worke Exod. xii. of God to be had in memorie, as appeareth by Iosue the. iiij. and Erod. xiiii And vpon these are the verses of Dauid knowen to be true. Great are the workes of the Lorde and worthy to be searched furth that all delite and pleasure maye be in them. Glorie and maiestie are his workes, and his ryghtuous­nes remayneth for euer. He made a memori­all of his workes. etc. The Hebrues do vse the imparatyue for the future tens, of whose phraces the newe testament is full.

Thys memorie of the workes of God, and highe estimation of his loueinge mercies: ought to be had in perpetual remembraunce, [Page cxl] & therfore doth Dauid brast furth into suche wordes, by the vehemēcie of the spirite, say­ing. Oh al you seruaūtes of the Lorde, praise you the Lorde. Optabilis laus eius. Psalme. Cxlvii. His praise is to be wished and desired Pas. Cxrxiiii, and. Cxlv. and therfore we desire & praye that his name may be sanctified, hallowed, renowmed, and praysed. Sanctificetur nomen tuum. Ex ore infantium et lactantium perfecisti laudem. The prophete truly instructed by the spirite of God: knoweth that he hath made perfecte his prayse by the mouth of infautes, sucke­lynges and babes, and therefore byddeth he that yonge men and maydens, olde men and childrē should prayse the name of the Lorde, sayinge that this prayse becometh all his ho­lions. It was the course of the olde testamēt (and the Iewes vse the same at thys daye) Psa. Cxlviii. that the whole congregation, shoulde (after the lawe and prophetes reade vnto them) ac­knowledge theyr synnes and gyue thankes for theyr beuefi [...]es, or elles promise to do the thynges commaunded, and wyth one herte and mouth thus glorifie God. And the same ordre continued amongest vs tyl suche tyme as you byshoppes by your arrogant igno­raunce dyd shutte vp the kyngdome of hea­uen (whiche standeth chiefely in the renow­mynge, praysynge, and glorifiynge of God) [Page] and neither woulde entre in your selues: no suffre them that woulde entre. Math. xxiii.

Paule alloweth thys generall praysynge and preachyng of Christes benifites and wō derous workes, saying. So oft as you come together, euery one of you hath a songe, hath [...]. Corint. xiiii a doctrine, hath a tonge, hath a reuelation, hath an interpretation. Agayne you maye all prophecie one by one, that al may learne and al maye haue conforte. But bishoppes wyll none of thys. It is ynough (say you) to haue it done once for all, it needeth not to be done againe. Yea you wyll not haue it done at all. You wyl haue vs mūble al our life longe in a blinde and vnknowne lāguage. But the sermon and preaching, and shewing furth of the lordes death, muste be in our liuing after the exēple of the bishoppes and prelates in loue, We must cō ­firme our ly­ues to the bi­shoppes lyfe. charitie, and the contempt of the worlde. Not in makynge a sermon wyth the tonge decla­ring howe Christe died for vs.

Oh blynde guides, you oughte to wishe that the name of God and the special worke of his mercies, in the death of his sonne Christe mighte be moste largely renowmed, praised and sanctified in the cōgregation, not only by the mouth of sucklinges and babes) by the lowest, by the highest, by the smallest by the greateste: but if it were possible, that [Page cxli] the very stones should brast furth his praise.

And wheras we are all to slacke and neg­ligēt in rēdering thankes for this great beni­fit that we haue thorow the death of Christ: good bishoppes woulde encourage vs and steare vp this heauy slackenes in vs, callyng vpō vs to be thankeful. But cōtrariwise, you discourage vs so muche as you can possibly, commaundinge that we shall not euery man preache furth the Lordes death in this moste The prelates discourage vs frō preaching the Lordes death. worthy sacramēt, but in steede therof, you do by your cōma [...]demēt establishe your Ido­latrous sacrifice, wherwith we must be fully contented and satisfied, and not so hardy as once to demaunde in it any one worde to be spokē to the edification of the vnlearned. So that your bishoppe Deuyll, lurketh in thys worde (not) more wickedly working his pur­pose, to put to silence the death of Christe: thē in the greatest (but) that euer was made. Howe be it if we myghte opteyne of our no­ble Prince (as no doubte we shall, if your Deuyll do not ouer renne all together) if we myghte opteyne I saye (the thynge that Paule commaundeth) that nothynge shoulde be spoken in straunge language in the congregation, wythout an enterpre­toure: that we myghte all wyth knowledge, and not wyth blynde mumblynge matte [...]s [Page] worship god & gyue glorie to his name: your Idol woulde wax so sicke (Idoubte not) that you should stāde nede of some expert maister of phisicke to see his water. Doctour Buttes (if he were on lyue) coulde do it ryght well. Doctoure Buttes.

Where as you deride thys thynge, that euerie man shoulde make a sermon: I wyshe that euery man coulde do it, and wyll exhort them that can do it (enē for the loue of God) that they do it more diligently. For I do no­thynge feare that they wyll be ouer ready to the thinge that is good. No, I haue dwelled fully seuen yeres in a place where I neuer hearde sermon. But for the declaration of the text: vnderstande that we do not thynke euery mā bounden and cōmaunded to make a sermō, but to reioyce & blesse God. Which is all one (borowed of the Hebrue language) to acknowledge in our herte, and (if occasion to profite the cōgregation or the ordre of the churche and assemble do permitte it) to con­fesse wyth the mouth, the death and benifite of Christe, and generally to gyu [...] thanke [...] together in comlinesse and ordre, that by the multitude thus praysyng and gyuing than­kes: the honoure of God maye be amplified, and we the better resēble that heauenly Hie­rusalē, where they do incessantly syng praise criynge wyth one voice. Sanctus, sanctus, [Page cxlij] that is holye, holy, holy. And this is mēt by the worde [...] in diuers places of Deutronomie. The wordes are these. Thou shalte come to the priest that shall be Deut. xxvi. in those daies, and say vnto hym. I acknow­ledge this day before the Lorde my god: that I am entred into the lande for the whiche he sweare to our fathers, that he woulde giue it vnto vs. Here is a like memorie of God, commaunded by Moyses. Whereby (as in thys sacrament) is ment a reuerent thankes gy­uyng and acknowledgyng, for s [...] is the He­brue word, [...] trāslated [...] Iudicum. i [...]. Whereby we may perceyue the Iud. ix. worde blessing to agree with the other greke word, [...]. Thus we therfore haue by the healpe of the Hebrue tonge and the olde testament, furth of the whiche two, all rites and ceremonies, and the trueth of al the principal places of the newe testament: haue both their cōfirmation and declaration, and by the circumstāces of the places: proued vnto you, first that in this sacrament, there muste be a general profession of oure sayth in the death of Christ outwardly, and thē priuately, eue­ry one must in hert acknowledge & giue thā ­kes. And if the profite of his brethren do so require it, or the ordre of the cōgrega [...]iō permit: they muste with mouth celebrate and prayse [Page] this great benifite, to the glorie of God and the conforte of the congregation.

Your first declaration that we must haue Christ present in this memorie by fayth: ma­keth nothinge agaynst vs. For this is it that we do beleue and teach, that vnto the eyes of our faith, there is presēt in the sacrament, the natural body of our sauiour Christ, the same body that suffered. And your similitude of An Image cā not be a wo­mannes hus­bande. the maried womā that wyl make an Image of her husbāde for a remēbraūce of him: ma­keth much against you. For this I dare saye, that al the eloquēce you haue [...]ā not proue vn to a righte selêder witted woman: that the I­mage thus made for a memorial, is hir owne natural housbāde, and so make hir do honor and reuerence vnto him at bed and at bourd, as you woulde haue vs to do to this very I­mage (as you cal it) of Christ, beinge depar­ted in body frō his churche, and leauing this most perfect Image of him selfe (and as you say, him selfe) for a memorie.

Furthermore. If you coulde proue vnto this womā that this image were the natural body, [...]lesh, bloud and bones of hir husband: what neede she to loke for hym in any other place absēt, whō she hath thus really present at all tymes. What shal we say: Is hir hus­bande gone? Nay verely, hir husbande lyeth [Page cxliij] hid, in and vnder the Image. Lo whither your blynde similitudes do leade you.

But to proue his body to be in diuers pla­ces wythout any chaunge of place: you had neede to aske better counsayle of your sophi­sters, and then we shal answere you agayne.

For the texte folowinge. Non d [...]dicans corpus domini, makynge no difference of the Lordes body: which wordes be so translated in the Bible that you haue allowed by Act of parliament. For the scriptures (suche is oure miserie) can be no farther good and profita­ble for vs, but as yon wyll allowe it. That is to saye, the laste yere good for all men: but thys yere good for gentlemen onely. In the last proclamation, you condemned three translations and saued one. But in thys your boke, you seme to be wery of that one, for My lorde woulde haue no translatiō by his wyll. you fynde fautes therein, and wyll not haue at reade at suche tymes as men meete toge­ther in the churche.

But God is the Iudge of your doinges. You do not Iudge and knowe that God is as presently in his wordes and scriptures (whiche you do burne) as he is in the Sacra­mentes, whiche are made and take theyr strength of the same worde. Oh byshoppes. If thys thynge that you do, be for the pure [...]eale of Goddes worde: then take so muche [Page] paynes (amongest you al) as to set furth one trāslatiō, so true▪ that no man may fynde any faut therwyth. But you cā not heare on that side. You haue burned fiue thousande: but of your translation we fynde not one. It is easy therefore to iudge what your purpose hath bene.

But to returne to the wordes. Non diiudi cās. etc. Your english text is, making no diffe­rēce of the Lordes body. But your owne in­terpretation is, not vnderstanding, not cōside ring. But if you wyl adde thereunto the sig­nification of the greke worde (not iudging) I wyl say al is true and agreeth very wel. For who so euer doeth eate this bread and drinke this cup vnworthily, eateth his owne iudge­mēt, making no differēce, not vnderstanding consideringe or iudgynge the Lordes body. Where he that doeth eate it worthily: doeth Fayth is the mouth that receyueth Christes bo­die. by his faith, eate the very body of the Lorde, so ofte as he eateth of this bread and drinketh of this cup, and fedeth his soule by the reioy­cing in the death of the lorde. For who soeuer seketh the spirituall fode: he regardeth no­thinge but the body of Christ offered for his sinnes, though with his mouth bodily he re­ceiue the bread, the figure of the same. If any haue [...]scōstrued this texte: do not charge vs therewyth. But if we do take it wronge, re­proue [Page cxliiij] vs by scripture. No man doubteth but that he is giltie of the bloud of Christ, which taketh Baptisme vnreuerently. Yet dare we not saye that in the water is really presente the body and bloud of Christe. He despiceth me (saith Christ) that despiceth you, speaking of his Apostles. Yet is it no good argument to say therefore, that Christe is corporally in his Apostles. But spiritually we must boeth beholde & most thākefully receiue our Christ in al his sacramentes & in al his messengers.

The third text. Spiritus viuificat, caro nō prodest quicquā. In english, the spirite giueth Iohn. vi. life, the flesh profiteth nothyng: maketh much agaynste you. Yea thoughe you take it after your owne glose, which is, that this text is a general lesson for the true vnderstandyng of oure whole religion. But thys glose shall we touche hereafter. This texte. The spirit gyueth lyfe, the fleshe profiteth nothynge: is boeth proued true and manifestly declared, in the. xvi. chapter folowinge, where Christe sayeth. I tel you truth that it is profitable for you that I departe, for if I do not go awaye: that confortynge spirite shall not come vnto you. But if I go: I wyll sende hym vnto you, etc. Whereby it appeareth playnely (a­gaynste your wordes) that the presence of the bodie carnally, is not profitable vnto vs [Page] nowe after his ascendynge into heauen, be­cause Christe sayeth it is profitable that in bodie he shoulde departe, but you saye it is profitable to haue hym here in a cake, not­wythstandyng that he sayeth, that onlesse he go his waye the spirite of conforte can not come. The exemple of Peter and all the A­postles The Apost­les were strō ger in Chri­stes absence thē in his pre­ [...]ence. (who were stronger by the confort of the spirite, then by the presence of the bodie) doeth declare the same thynge. This thynge maye be made euident also, to hym that with a cleare conscience, marketh the same, consi­derynge that thereof chiefely and onely we haue cause to reioyce that Christe beinge ve­rie man vpon earth, hath for our sakes ouer­com [...]n all helly and earthly powers, and nowe sitteth at the righte hande of God our perpetuall aduocate. Thys is the spirituall feedynge and not the fleshly, whiche who so feeleth: he wyll neuer route vpon the earth for fleshe any more.

Of the profite of the spirite and the departyng of the fleshe, reade Iohn the. xiiij. Thou mayst also marke in all the scripture, howe the fleshe is smally regarded. As to be mo­ther and brother after the flesh. Mathew. xij. Marke. iii. and Luke. viii. Agayne, Christe hymselfe doth attribute the true blisse and in fallible felicitie, nether carnally to beare hym [Page cxlv] [...] the wombe, nor yet to gyue him sucke of [...]e brestes (whiche are the greatest thynges The true blisse is to hear theword of God and folowe it. [...]at can be touchynge the fleshe) but to heare the worde of God and to do the same. Thys thynge because it is of the spirite onely, pro­fiteth and maketh a man blessed.

You do well that you couple these two textes, Caro non prodest quicquam, et quod natum est ex carne, caro est, spoken to Nico­demus. For in verie deede they teache boeth one thynge, and are a generall rule of the true vnderstandynge of oure whole religi­on as you do saye. Whiche is that all godly lyfe and holynesse is borne in vs (not of the fleshe, neither visibly nor inuisibly) but of the inuisible power of the spirite, whereof If we wilenter into Chri­stes kyngdōe we muste bec borne a newe we muste be borne a newe, if euer we entre into the kyngdome of God, as oure sauioure Christ taught Nicodemus. The which wor­des if any man should so grossely interprete, as to expounde it thus, sayinge, that by the power of God inuisible, a man myght enter his mothers wombe, and so this fleshe borne inuisibly shoulde be profitable: euery man woulde laugh at his foliyshnesse. And thys is euē muche lyke your gloses, cōtrary to the which we haue proued by the scriptures, that it is profitable that the fleshe do depart that the spirite may come vnto vs, & that the flesh [Page] which in this humilitie hath once suffered [...] the crosse, and done the wyll of the father: is no longer profitable vnto vs vpon the earth▪ but nowe we muste be borne of the spirite▪ al our conforte, al our hope muste be of the spi­rite. For what so euer is borne of the fleshe, is fleshe, and therefore carnall, and no parte of our spiritual religion and spiritual byrth. You adde these gloses, that inuisibly we muste haue this fleshe present in the fourmes of breade and wine, and so muste we eate the fleshe of Christe really, but yet inuisibly you saye. And shall we by inuisible fleshe (but yet very fleshe) brynge lyfe vnto oureselues, and be borne a newe agaynste the lessons of the spirite? If the presence of the fleshe in the bread be so profitable (whiche you can proue by no worde of scripture, and therefore we neede not beleue you excepte we lust.) wher­fore thynke you, woulde Christe rather hide him selfe in bread, then shewe hym selfe opē ­ly, seinge boeth are lyke possible vnto hym: He sayeth that thys is the wyll of the father that sent hym, that whosoeuer seeth the sonne and beleueth in hym hath euerlastyng lyfe. Now for this doubt that you do moue, whe­ther his fleshe be caro viuifica, that is fleshe Christes fleshe giueth lyfe. giuing life: that it is so, is the very foūdacion of our faith, and we both agree in this point▪ [Page cxxxvi] But here ariseth the doubte, howe this fleshe geueth lyfe. You saye by eateinge the same reallye, and naturally in the breade wythout any scripture. But we taught by the whole course of the scriptures that the spirite onely is profiteable: do vnderstand a spiritual eate­inge of thys flesh, whiche is taught in the. vi▪ of Iohn to be by the beliefein this flesh, offe­red Iohn. vi. for the lyfe of the worlde as it is taught at length before.

And where as you saye that Christe dyd by these words rebuke the grosse and earnal Caparnaites: it is verye true an serueth styl agaynste all them that saye Christe must be carnallie eaten, be it in lōpes (as you speake) or the whole bodie swalowed downe al togi­ther, as you defende your selfe. If you saye (as you do) againe in thys place that Caro fleshe, is taken for the carnall parte of man, then do you nothinge cōsider the circumstāce howe Christe laboreth in this place, to teach the people, howe his owne fleshe is profita­ble vnto them. Thys doctrine of yours therfore, is confused to gether, makeinge the spi­rituall eateing, carnal, and the verie fesh and bodie to be the spirite. For in your chaunge, howe can this be his verie bodie, which you cause to go and come, no man knoweth how [...] [...]einge he hym selfe saieth vnto Didimus his [Page] bodie hath verie fleshe and verie bones, and is not lyke the spirite. You make him lyke a spirite to come and go into thousand miliōs of cakes and aultares insensibly. You make him geue life also which is the chiefe and on­ly propertie of the spirite. And wher you woulde cloke the firste mattier sayeinge that his bodie maye be in so many places, and be insensible because it is adioyned to the God heade: you must learne to be ware, that in no wise you confounde the natures, as I haue spoken before. And likewise, whan you saye that this fleshe geueth life alwaies, because it is inseparably adioyned to the spirite: you must acknowledge the proprieties of these. ii. in sunder, grauntinge it to be the properietie of the spirite onely, to geue life, according to thys text spiritus est qui viuificat: though it do (by the flesh and dodie of Christe, as the onely instrumēt and peculiar sacrifice wher­with the wrath of God myght be pacified) worke in vs that be faythfull, the same lyfe. And this same fleshe of Christe, is a stumb­ling stone in Zyon, to the wicked (as the prophet wittnesseth) and is set vp to the rniue and resurrection of many. It was vnto the Phariseis a blindyng, and liuely to them on­lie, that were ordeined to life, Vnto the Ie­wes whiche handled it, and to Iudas which [Page cxxxvii] kyssed it, and (as you would haue it) did eate it: it was death beynge of it selfe the sauiour frome deathe. So that we maye verie well conclude, that the spirite onely geueth lyffe, and to them onely that haue thys spirite in their hertes, to thē I say, the fleshe of Christ is profitable, and to them hys fleash is verie meate and hys bloude verie drynke, for they onely can feade spiritually of Christe God and man. For it is the breade that commeth frō heauē (saieth Iohn) that geueth lyfe vnto the worlde. And thys heauenly breade of the spirite doeth fede vnto lyfe euerlastynge, so that who so euer doth once taste therof, shall no more be hongrye nor thyrstie after the carnall fode. And as for your opiniō cōcernynge that the fleash (carnally eaten) should be lyuely and confortable: you are not able to iustifi by any scripturs. And therfore beware how you establishe it wyth your tyranny. wee haue learnyd thys gospell, that Chryst was crucified to saue synners, and to gyue lyfe vnto the worlde.

But that he must be eaten bodylye to gyue lyfe: is a newe gospell. For Iohn in hys syxte chapiter, doeth wholly declare and set forth the spirituall eateynge of the fleash of Christe by fayth, as is before declarede, contrarie to your carnall writynges.

[Page] Whē you saye that we make the scripture like a cōfuse sonne of belles: I do take all mē to witnesse (yea I dare appeale your owne conscience) whether of vs hath the scriptures in more estimacion, You and your doctours which do accostomably preach and writ that the scriptures are like a nose of wax, easie to be tuurned to al purposes: or we that compt no lerneing of mā, nor yet ani doctrine taugh by the apearans of Angelles, to be sure and stable, vnlesse it be confirmed by the word of God and his infallible scriptures? A gayne how lightly and vnreuerently you iudge of the authority of the scriptures of God: your [...]larckelye cloked [...], shall te­stifye to the whole worlde, wherin you are nothinge ashamed, to recite, how that open­lye My Lorde myght haue ben ashamed to make thys boaste. in the greate cownsaile (lyke A byshope) streightwayes at your beginning (to be sure to folowe the foundacion of your Romeish church) you compted the authoritie of scrip­tures vnprofitable for your purpose, because the sense therof (as you say) maie be drawne at pleasure to both partes. You cloke the matter with clēlier termes (O bishop, as you do al your mattiers) but in effect, this is al one with the nose of waxe & cōfused soune of bel­les. Your words be these. Prefatus sum, inu­tiliter me verba effusurum, si ad frāgendam [Page cxxxviii] hominum pertinaciam scripture authoritati (vt nunc sunt hominum ingenia) inniterer, cuius sēsus pro arbitrio vtrinque distahatur. Iudge (O you that do syte & haue not your consciences all readie marked) boeth of these wordes and of the brennyng of the scripturs for loe here may you se the cause why the bi­shope wyll neither meddle wyth them hym selfe in hys disputacions, nor suffer them that woulde (so much as in hym selfe lyeth) but burne them and banysh the diligent interpretatours of them, because he and hys felowes do thinke that they may so easilie be wrasted to the madnesse of man. Oh what shall we say or thinke of suche bishopes: It is no maruaile though you haue your brethern in smal reputacion and rayle vpon them at your pleasure, seynge the worde of God is so smally regarded with you. Yea how can you loue God whom you see not when you hate your brethern, wyth whom you lyue, conuersant derydeyng, despiseing, and brenninge al that you can haue of God, in thys worlde, his holie word and scriptures. we take God to our Iudge, that to our knowledge, we do not a­buse the scriptures, neither write we any thinge, but wyth suche mindes, hertes & consci­ence, as we are redi to stand before hym and make answer at the greate day when he shall [Page] appere. And because we do knowe the scriptures inspired aboue, from God hym selfe to be profitable to teache, to improue, to amende, to enstructe in ryghtuousenese that the man of God may be perfecte and prepared vnto all good workes: therfore haue we it in suche estimacion, that we can counte no learning good, but that is hereby confirmed and establysshed.

But let vs▪ returne to your fyrst expositiō of these wordes. Caro non prodest quicquā, Iohn. vi. spiritus est qui vinificat. and Quod natum est ex carne caro est. That is The fleash profiteth nothynge, it is the spirite that geueth lyfe, that which is borne of the fleash is flesh Thys (you say) is the true rule of our whole religion. The fleashe when it is carnallye eaten (as you wil haue it) engendreth nought els but fleash. Then if it be but fleash that it engendreth: then haue we no profit therbi for the fleash doeth nothynge profit. Contrary wyse, the spirituall eatinge geueth life and engendrethe the spirite whiche onely feadeth the soule therfore we nede nothing to regard the carnall eatinge, whyche neither feadeth the soule nor bodie, for no bodily thyng can enter the soule nor no spirituall thynge can feade the bodie.

Now, where you would myxte the fleashe [Page cxxxix] and the spirite to gether by this solusiō, that the fleash of Christ can not be wythout the spirite, marke what we do answere.

If we haue lyfe by the spirituall eatynge of Christ once offered for vs (as thepistle to the Hebrues doeth witnes) if we haue al one Hebr. x. i. Corhi. x. spiritual fode with the fathers, if we haue lif so many of vs as do thus beleue in hym, by the benefite of the spirite, as the. vi. of Iohn doeth tell at larg, if the rightuous liue by the fayth and not by bodily eatynge, if that whiche cometh from the herte do make the man holye or propha [...]e, and not that which goeth into the mouth. if he that beleueth in Christe shall not be condemned, but haue euerlasting lyfe, if God haue graunted to all them that receyue Christ that they shalbe the chyldren of God (that is to saye) as many as beleue in hys name, as Iohn doeth interprete hym selfe, if he that drinketh of the fountayn of life by faieth, shall neuer be thyrsty, but be refresshed into euerlastynge lyfe, if he that heareth the worde of God and beleueth, haue e­uerlastinge life? what auayleth the fleashly eatynge, or what can you wyn therby.

As doctour Ciprian, callynge the breade of thys sacrament, Sacramentalem panem (that is to say) bread signifiyng by sacramēt farther thynge than breade: it is a mattier so [Page] euidēt that we nede not to striue for it [...], panis, breade in all languages, haue al one propre signification of the bread made of graine. An other significatiō they haue by translaciō, wherby they signifie al maner of fode but your doctour must haue a lōg glose of your bishoplyke brayne, wherby (you are so wyttie) you can depraue euery thing. For you are not content to haue glosed your do­ctour: but you must forbyd Paul to cal it ani lenger bread, bicause that you bishopes haue espied that (panis) may signifie fode. But I prei you good bishop leaue your daliing and tel vs what christ did take in hys hādes as he sate at supper. It was not a pece of the lambe to haue a similitude of fleash, but it was bread the general substaunce of mans bodily lyfe, euen lyke as Christ is the onely breade of lyfe and spiritual fode of the soule. Bread (I saye) it was to declare that lyke as breade is made of many graynes, whych all to ge­ther do make but one bodie: so lykewise we Note the cause why this sacramēt was institu­ted in breade. (beynge many beleueynge in Christ) are all one bodie in Christ, We are one breade and one bodie, sayeth Paul, so many as be parta­kers of one breade. Why then shoulde we call it fode? Yea marie saye you. For there is a greate errour spred a brode about the sacramentes that ther remayneth breade after the [Page cxl] consecraciō. And the heretykes saye that they wyll speake playne as Paul doeth▪ But can you teach these heretikes to speake better: speake they not well when they speake as paul the apostle dyd: Yea Paul is hard and can not be vnderstande. Oh it is a wōderful harde thynge for a plowe man to vnderstāde what bread is. Thus would you cap [...]tue our wyttes, to take Christe and hys Apostles as blinde guides. leadynge vs wronge by theyr darke termes, but your doctours and you bishopes do teache all so playnly, that vnto you onely we must herken and le [...]e the other goe with al theyr bokes and wrytinges pay­nes and burnynge.

But I praye you, haue these heretykes no more to allege for theyr purpose but Paule: Yes truly, they haue the playne wordes of Christ for them also, or els we woulde con­demne them to gether with theyr man Paule and driue them out of all credite by the au­torite of our doctours. But Christ after he had consecrated and blessed thys breade and thys wine (as you say) he calleth it styl bread and the frutes of the vine. But truly Christ and Paul speake darkely, and woulde not haue vs vnderstand them. Harken therfore to our doctours and you shal learne the mattier substauncially. Thus ren you about the bush [Page] to kepe vs in captiuitie. Thys is babilo [...]al bondage and captiuite of conscience. Frome the whyche we beseche the allmyghtye and euerlyuyng God to delyuer his lyttle flo [...]

But what shal we now doe? you cal them heritikes, which bring your doctours for thē as playnly as you haue thē for your purpose as appeareth by Fryth whom you haue not yet confuted, but with your lawes and au­thoritie put him to silence, and than with one worde you call him an herityke, and saye he defameth the doctours. This is an ea [...]y way to answer. And thus might a man make an­swer to your boke spedilie, saying at one worde, that it is crafty sophistre. As for Ecolā ­padi [...]s a man of singular learning, vertu & sobrenesse: whom you [...]o ligtly regarde and despise: You bishope Stephane and al your felowes (cōterfayte bishopes) compared to such a notable clerke, are but shadowes, and your learnyng and eloquence, but cōterfaits to hys. How excellent was he in the Hebrue Greke and laten tonge: how wel learned in all scienses? How deape a serchear of the mi­steries of the prophetes and other scriptures How learned & faithfull trāslatour of your owne doctors? This shal his workes declare and witnes with me vnto the worldes ende, do what you cā to destroy thē, that you may triumph alone like a cradē cocke on his owne [Page cxli] [...]ghil. Thinke you that if Ecolampadius were a liue, & heard such a foleishe sētence of [...]our writing, as here foloweth, that he had not rather be dispraysed thē praysed of suche a fōde braine? your words be these wythout any addicion.

This is in dede cōueniēt, that Christ in his bodi liuing, shuld be a figure signe & memori Wiuchesters wordes. of his bodie dead vpō ye crose for vs: & christ in the sacrament of the aulter to be a fygure ofhys misticall bodye the churche.

Who techeth you to speke thus fōdely but your dotyug doctours: Is christ in his bodie The answer. liuing a figure signe & memorie of his bodie dead on the crosse? wher lerne you this thing in the scriptures? No forsoeth. Thē nede we not to beleue your lies. Had this be a likely tale for Christ to haue told his disciples whē he did site at the table in his liuing bodie, and did gyue thē, in the figure of his liuing bodi which was thē redie to depart frō them, this creature bread which could not moue because it had no life: At that time his bodie was not glorified nor changed frō the cōdicion of our natural bodie, to be infinite without chaung of time or place, how so euer you haue chaunged it sēce that time. It was thē a liuing bodi & no figure or signe of a bodie. Neither hade it be possible to haue perswaded the Apo­stels thys preposition of yours to be true▪ [Page] If you had sayed the cōtrarie, that the deade bodie had ben the figure, signe or memorye of the lyuing bodye: some symple soule, that knoweth not what a figure, signe or memori meaneth myght haue bene deceyued bi your subtiltie▪ But to go nere you. You know that these wordes figure, sygne, memorie must be So much di­fferēce is be­twene the signe and the thing sngni­fied: as is be­twen the maister and ser­uant. referred and applied vnto other thynges thē theyr owne selues, and are therfore (in lear­nynge) called relatyues bicause they can not be fully knowne, but onely by such thynges as are by thē figured, signified and brouggt into memori. And can you shewe me any thinge in the worlde either spirituall or worldly that is boeth the figur and the thing figured the signe and the thinge signified: the memo­rie of a thinge done, and the selfe same thing by the memorie repeated? Yea it is a strong argument (by all the learnynge that euer I heard) to reasone a relatiue oppositis. So that one and the selfe same thyngecan by no meanes (in regarde and respect of it selfe in the same effectes, as you speake afterwarde) be boeth the relatiue and correlatyue, the figure and the thynge figured, the signe and the thynge signified: more then the ale p [...]le or yuie bushe, can be the ale or wyne therby represented, or circumcision the couenaunt and the brasen serpent Christ.

[Page cxlii] Nowe in the seconde sentence, where you saye that Christ is the figure of his misticall bodie: what reasone is in it: For scripture haue yee none. Whoe euer harde before that the heade polyticke, spyrituall or bo­dyly: shoulde be named the figure of the bo­die, wherof it is the head? Is the Kinges maiestie figure of Englande: Is or can the hus­bād be the figure of his wyfe: Oh fond and deceiuable sophistrie confoundeyng all thynges together. But marke the spirituall doctryne (christen reader) & thou shalt be taught that it is the bread that is both. Christis bodi and ours in figure, and that for. ij. purposes, wythout chaunge of either of our substāces First, for that in Christ it representeth hym to be the general fode of al soules, and right so in vs, the manifolde mēbres, vnited and knyte vnto the same our heade. Thus is it truly sayed of Christ, This is my bodie and of vs, we are one breade and one bodie, so many as are partakers of one bread. Thys same verbe substātiue Sumus we are) mak­eth no chaung in our selues: Wherfore then shal we imagyne it to haue such an enchaun­teynge power ouer Christe God and man.

In the opinion of the Arrians maie be perceiued somewhat if yours, for that you are so busie with the prouerbe, Malum bene cō ­ditū [Page] ne moueas, an olde errour. As for luther (though he were the little Dauid that killed grat Goliath) it is easilie perceiued by cōpa­ring of his bokes with Ecolāpadius & zwin glius: how far vnable he was to defēde thys cause. What mildenes of spirit, & ouer much care of christian quietnesse, caused Bucere, in wordes (so far as the trueth could any thing yelde) to agre with you: al men that read his bokes with iudgement may iudge. Zwing­lius workes (who so readeth thē) as he was a man of in comparable eloquence and lerneing: are able to cōfound all the rabble of the papistes, and al his aduersaries that speake againste him. But nowe come you into your ruffe againe with your doctours of thousād yeres, yet maie we proue some of thē to haue ben scarselie. v. hundred yeres, & other some of small Authoritie, and the best smally ser­ueing for your purpose. Amōgest thē all, the most aunciēt is S. Andrewe the apostle you saie, whom you alledge, not out of the scrip­ture (for we haue nothinge of his writeinge there) but out of your holy legēda auria, as I suppose, or else I praie you whens shall this thing haue his authoritie? of the porte­ous perchan̄ce, which techeth vs to locke for saluaciō, by the merites of Thomas Beket, by setting vp a cādle or building a chapel in the name of. S. Margarete It appeareth [Page cxliii] that you would faine haue the mattier, good whē you flie to your popeish portous. Thus woulde you craftilie deceine the people. Let Paul answere your porteouse mā, which sai­eth he doth dailie sacrifice Christ on the aul­ [...]re of the crosse. We lerne in the Epistle of Paule to the Heb. that it is the propre & peculiar vii. viii. ix. x. office of Christ to offer him selfe, & that with his owne offering he hath made his, holy for euer, by his own offering once don, & therfore was he made prieste after the order of Melchisedech, without successour. Wher for, they that go about to sacrifice Christe: do rob him of his priesthod. For Christ one­ly was called vnto that office, for he ouelie was called as Aaron was, and no mā maye take vnto him that office: vnlesse he be caled as Aaron was Not with standinge, that we maie please al and offēd no mā (if it be so possible) take the wordes of S. Andre. spiritu­allie, as no doubt he was spiritual, & would speake thē none otherwaies but spiritually, and thā make thei nothing against vs. He sa­crificed, not on the aultare of stone, but vpō the aultare of the crosse. And for the mainte­naunce of thys sacrifice: he hym selfe was also sacrificed on the crosse. What dyd he sacrifice: The vnspotted lambe. Where he alludeth to the olde figure, as is saied, whose flesh and bloud beinge spiritually receyued: [Page] feadeth al the faythfull people. Thus maist thou answere (gentle reader) euen vnto the best of the doctours vnderstandeinge them spirituallye. And that they shoulde be so vn­derstanded, appeareth by the firste wordes that you bring out of Chrisostome we offer (sayeth he) but for the remembraunce of hys death. Again, this sacrifice is a resemblan̄ce of the other. Agayne alludeinge to the olde figure he sayeth. We do offer one lambe, or else should ther be many Christes. Then sheweth he who is the byshop that offereth the sacrifice. Not Chrisostom nor Andrewe▪ but Christe. And thys whiche they do is the re­membraunce of that whiche is done alredie These olde writtes had muche more libertie to speake such wordes because at that tyme ther wer no suche errours hard of as you do defend nowe by your popeishe prerogatiue.

But whan you answere that Christe by­de [...]h you pristes sacrifice him because he say­eth Hoc facite: I dare saye you finne in wyl­full blindenesse. And that boeth for that you My [...]ord sinneth i [...] wyl­ful blindnes. lea [...]e out thef [...]t and principall parte of the sentence whiche moste declareth the purpose of Christ (in the remembraunce of me) and also because you knowe well inowghe what significacion Hoc facite muste haue boeth in thys place and all other. I knowe well that [Page cxliiii] you english bishopes be not so slēderly learned as the Sorbouistes or doctors of Parise whiche in their determinations, do bringe incum faciam vitulam. Take the whole sētēce together therfore, and make of it what you can. Hoc facite in mei memoriam, do thys in the remembraunce of me.

Donec veniat, tyll he come, maketh cleare against you that saye he is heare al redie, let Damascene dote as longe as he lusteth. If you wreast this playne text, do this in the re­membraunce of me vntill I come: what scripture can be salfe from your gloses: Yet by your doctoures by whom you cā glose forth al thinges: I wyl not greatly contende with you, as I dyd proteste in the begining. First and principally, because our fayeth maye be grounded vpon no mās saings, but vpon the worde of God onely, whiche is able to teach Ro. x. to reproue, and to enstructe a man to euery good worcke. Secondly, because this contencion shal neuer haue an ende, so long as you maye haue authoritie to glose euerie worde of the doctours accordinge to your owne pleasure. Thirdely, because ther hath ben no [...]ning so lewed, but it hath ben proued, and is at this daye allowed, by the authorite of the doctours. Fourthli, because the scripture must be the to [...]chston and i [...]dge of all other [Page] thynges, wordes, sayinges and writeynges, and may be Iudged by non other. Sixtli because we our selues shalbe Iudged and exa­mined whether we haue kept that whyche Christe cōmaunded vs and not that which doctours haue written, Seuenthly and finally because in the worde of god, lyeth al truth and we haue an especiall commaundement frome the father to here Christe the authoure therof, the spirite comeynge down from hea­uen with his open testimonie, Thys is my dearly beloued sōne in whom I delyte, heare hym. where the doctours contrarie wyfe as they are men, and this scripture must nedes be true Omnis homo mendax, euerie man Onely God is true, and al men are lyars. is a lyar: so do they trie. them selues as men contendeynge one with an other, eche one cō ­trarie to his felowe. Yea and the selfe same man retracteynge and recanteynge that, that he had wrytten before, that we may learne to trust in no man nor to put fleshe our arme, for feare of the great curse, but to stycke vn­to the euerlastinge worde of God as a lan­tern vnto our fete, wherof ther shall not one Iote or tytle perishe, though the heauen and the earth do melt awaye. In thys we shall finde sufficient fode for our soules (if we can paciently rest and fead therin. Wherfore (for this tyme) all your doctours set aparte, and [Page cxlv] your dyuell sayeth neglected, because your hope is so muche in man, and you are not a­shamed so often to brinde in: the deuil sayeth I praye you here the complaynt of God by his prophetes, vpō the Idolatours of al ages and do not thinke much to herkē what God sayeth of you of this time, which cā non other wayes mayntain your pompe, but with the cōtumely of your creatour, & the plain denial of the only sacrifice of his son Christ. Think not straing that the thing is writtē in the persone of God, for al truth is of god. G [...]ie pacient eare therfore vnto our God sayth: as we haue done toyour deuill sayth, al thys while. Gene eare for God sayth it

The cōplaint of God against Idolatours

HEare the worde of the Lorde thou proud Babilon. Thou people of Sodome & spirituall Egipt: heare the word of the Lord? For asmoche as the lord Iesu Christ, is daily crucified, daily slayn, daily set forth in mocking sacrifice: the bloud of the testamēt is trodē vnder fote and the arke of the couenāt is driuen awaye. He that despiseth the lawe of Moyses, sayth the Lorde, is vnder. ij. or. iij. witnesses condemned: and howe muche more shall he be puni­shed, that treadeth vnder fo [...]e the sonne of god, despiseth his word, and doeth vnhalow the bloude of the testament whereby he was [Page] sāctified, and worketh cōtumeliously against the spirite of grace? It is God (O you pryn­ces of Sodom) that geueth sentence in thys matter. Before the hygh Iudge shall you be condemned (you seed of Babilon) because it hath pleased God to admonishe you, fyrst bi Moyses and then by the prophetes, and last of al by his own sonne to turne into the way of trueth. But you contrarie wise, do wyl­lingly folow the waye of wickednes. And wheras the Lord sendeth daiely for the fruite of his vini [...]rd▪ you entreate his seruants at your pleasure, Some of them you do beate some other you slea, and that more is, you do neither reuerence nor forbeare his onely be­gotten sonne, but rageynge like men in a fu­rye, you haue with one whole consent taken him, slain him, and cast him out of the vyne­yarde, which was his own enheritaunce.

Heare therfore thē wicked naciō, and know that he whom thou hast caste awaye: in the corner stone where vpon whatso euer buyl­ding is stablisshed, it groweth vp to be a holi temple vnto the Lord, and who so euer doeth fall vpon this stone, he shalbe shakē in pieces which thynge the Iewes stōblyng vpon his The ruine of the gentiles is at hande. humiliti, do shew vnto the world to haue▪ ben truly spoken, euen lyke as the ru [...]n [...] of the gentyls shall shortly declare, vpon whom [...] [Page cxlvi] uer thys stone shall fal, for he shal most spedily be broken to powder that the whole world mai at lēgh lerne, how horible a thing it is to fall into the handes of the lyuynge God, whose vengaunce is sore and greuouse against his enemies, Lyke as his mercy is redie towarde the chyldren of mercy, the Nini­uites for an example, who at the preachinge of Ionas onely, dyd penaunce in ashes and sakclothe, and so escaped the aduengeynge hād of the almighti. But you that liue now in the later ende of the worlde, beynge admonishede by a thousande oracles and warninges of the prophetes, threateninge battail, famine an pestilence: do not chaunge your wycked purpose, but suffer all the wordes of Chryst his prophetes and Apostles concernynge the wrath of God in the later dayes: to be spokē in vayn. No man, renueth his herte, no man chaungeth his maners. Ther is not one that Noman amē deth his ma­ners. doeth good, no not one. But the more that your wyckednese is opened by the scripturs the more that Moyses chasteneth your ma­lice: the more earnestly that my true messen­gers (sayeth the Lord) would drawe you frō your errours: so much the more fyersly you resiste my spirite, boastyng forth your powre wysdom, and counsels so filled wyth your owne [...]es and subtyl inuencions: that you [Page] resist all spiritual knowledge, and nourishe euen agaynste your conscience these gros er rours and carnal blindnesse, not much vnlike vnto Cayn your forefather, whiche not be­ynge cōtented with the dignitie of the firste birth, neither yet restrained bi the word of chastimēt: killed his brother Abel, deseruyng no suche thing at his hande. I praye you what did Pharao and the Egiptians, when they were admonished by Moyses and Aaron: but in resisteing the opē wil of God, heap vp his displeasure against thē? Herode also and the wicked phariseis, alwaies persecuteynge the Iust, and ascribing the workes of the spi­rite to the powre of Belzebub or the deuyll with sinneing against cōscience, brought ven The worlde doeth alwaies striue against the spirite geaunce vpon theyr heades. So doeth the world (saith the Lorde) alwaies striue against the spirite. And this is the onely sinne that cō ­demneth the world, that I send forth the ligh of the spirite to driue awaie the darkenesse of vyce & errour: and men loue darkenesse more thē lyght. It is my vse (sayeth the Lorde) all­wayes to send forth my worde before I iudg the worlde, that they whych with brasen for­heades and Irō neckes do obstinatly opprese the trueth▪ shoulde haue nothynge to excuse theyr synne. Thus dyd I send Noe and Loth before I destroyed the worlde wyth water [Page cxlvii] and the. v. cyties wyth fier. Thus haue I sēt my prophetes also to gyue warneynge vnto Israell and Iuda of my wrath toward them And this same ordre do I obserue cōtinually like as Iam the same god to dai & to morewo and for euermore. And now shortly I must go into Iudgmēt. Wherfore morne & houle Oh you wicked, vpon the miseries whyche shal chaunce vnto you, you I say, whych are the inuēters of new Idols and the dispisers of me your euerlasteing God. For your god (in whom your hope resteth) shal perish And whē you shal strech forth your handes vnto heauē, yet wil I not here you (saith the Lord) because you haue made you Idols wyth the same handes that you lyft vp towarde me Your Idoles therfore shall be turned into sparkes of fyre, & your selues into stubble, & your Idoles shalbe br [...]t. ther shalbe none to quentche it, Once I wyl awake, and not alwayes suffer so greate re­proch as to be dispiced, where a dead Idole whiche hath neither sense, moueynge, lyfe nor breath shall be receyued and embraced.

It is I (I saye), that doeth gyue lyfe and breath to al creatures, it is I that lend strēgh and all the natural powres, whyche you do mispēd in making of your Idoles, vtterly for gettynge that I am the same that made your parent Adam vnto myne owne likenes, I ad­ourned [Page] and decked hym wyth no smal gyfts Reason and iudgemēt I gaue him, and ordeyned hym gouernour ouer al other creatures You haue forgotten also, that immediatly after this my great mercie shewed vnto youre said parent: He (despising the cōmaundemēt of me hys creatour chose rather to be subiect vnto the most vile creature of al foloyng the Idole of his owne herte, thā to cleaue firme­ly to my worde. Thys newfound God therfore, doeth vnto thys daye dwell vnder my The newe found god is [...]ccursed of God. cursse, and shal do for euer, and shall crepe on his breaste sucking therth in steade of his breade. Yet haue I not vtterly for saken this your rebelliouse kinde at diuers and sundrie tymes. Firste I called againe to my mercie, the same your forefather, who by the re­morsse of his cōscience, fled my sight. Againe after that man kinde was encreased and wickednesse dyd growe more and more, in so much that if I myght repent me of my wor­ks, I had euē thē iust occasiō to haue sorowed for the benifites that I had shewed vnto your wicked kinde, the wickednesse wherof was so greate that I could not other wise ex­presse it to the worthynesse, then to saye that it repented me to haue made man. Idolatrie was then spred thorowe the whole earth, and fewe or none woulde call vpon my name. [Page cxlviii] For [...]embroth the stoute hunter raysed I­doles in Babilon, and the Cha [...]ane [...]s wor­shiped the fier. After that Belus with his cō ­plices builded a towre to withstād my ven­geaunce, Sodome and Gomore prouoked myne heauie displeasure, wyth theyr mani­folde The whole worlde foloweth Idole [...] enormities. To be shorte, all the whole world refused▪ me, the leueinge God, the wel of liuing waters, and digged them cisternes which can holde no water. Euerie citie inuē ­ [...]ed a straung god. Saturnus, Iupiter, Iuno Mars, Mercurie, and such othere mōstrous Idoles are newelye inuented whylse I de­stroie the olde. But Israell, whom I had chosen to be my people, to be my holy people, cōmaūding him to haue no maner of Image doeth (after so many my greate mercies she­wed vnto Aabraham, Isaake, Iacob and the fathers: after suche wonderfull deliueraunce from Pharao) set vp a goldē calfe, the Idole of theire idle braine. They ren [...]e to Baall Pheger. They fill the holy lande (whyche I gaue them in heritage) full of most filthy Idoles. Worthily therfore, are thei destroied, wyth pistelence famine and swerde.

But you that heare the name of my sōne Christe, and are named Christians, whom I haue by the death of the same myne onely be­gottē sonne made [...]e owne: you are much [Page] more blame worthy, and pour miserable wa [...] wardnesse is no longer to be sufferred. For you haue these. xv. hundred yeres, prouoked my wrath vpon you, renneing head long in­to al kindes of wickednesse. But to pas with silence al other thinges wherin you haue of­fended my maiestie: ther is nothing so vile a­mongest al my creatures, but that you haue Man hath made him gods of the [...]est creatures assaed to set vp the same as your God, dis­piceing therin, both my powre, and the rule that I gaue you ouer al other creatures, for­gettinge clearelie that I haue exalted myne elect aboue the Angelles, and haue fent mine heauenly spirites io do seruice vnto them. Al this notwithstanding, haue not you worshipped stockes and stones, dome and deade blockes, and geuen my glorie (whiche I do not wyllingely imparte vnto anie other) ab [...]un dantly to such monsters and I do les polluteinge your bodies with boweinge and beckeing, crowcheing [...] kneleing, kisseing and more filthily defiled your mindes and soules with worshipeinge as goddes, such insensible creatures, so that you leaue no place of dewe re­uerence vnto me (your creatur) nor to my son Christe whoe suffered moste bitter death to bring you out of bondage. You do oftē crie, Lorde, Lorde. If I be your lord▪ where is my feare? where is the worship mete for a Lord? [Page cxlvix] wherfore do you forsake me your lord? You do often times call me father: but I meruaile whither the childeli reuerence is banished, or into what contrey al brotherly loue is flede. Yea muche more do I meruaile, where you haue hyd the memorie of my sōne Christe, of whom al fatherhod, brotherhode and kinred (frō me to you warde) taketh his beginning. For he is the firste begotten of euerie crea­ture of whō al kinred in heauen and in earth hath his original. Who suffering most cruel death for your sinnes and most bitter tormē ­tes in his bodie: asketh nothinge againe but that you wyll celebrate some thankefull me­morie of hys name and not suffer his boun­tuouse benifite to be forgotten by vnwor­thy scilence. For when he departed from the earth to come agayne to hys heauenlye mansion: what dyd he commaund to any of you but onely this: that as he had after hys At his departing Christe com­maunded his remembrāce to be celebra­ted. last supper ministred the bread and wyne in misterie: so shoulde you, so ofte as you eate and drinke in the remembraunce of him. Certifiinge you that so ofte as you shoulde eate thys breade and drink of his cup: you should shewe his death tyl he come agane vnto you. The charge that he geueth you, is to do it in the remēbraunce of him, promiseing you that he wyll not forget you wher he siteth at the [Page] ryght hand of me hys father, where he is a continuall mediatour and meane for you, ne­uer ceasynge to opteyn for you what so euer you aske of me in his name. But loe your in­gratitud, you acquite vs our mede. Me you do cast cleane frome you, and to a stone do you say. Thou art my father, and to a bloke thou hast begotten me. Agayne, to my sonne you are so vnkynde and vngentle: that you haue pute awaye the memorie of hys death, wherby you lyue, not onlie forgetfull of the laboures whiche he susfered for your [...]akes, but also if any of my seruantes wolde renew his memory among you, he shal with muche crueltie be put to silence. And you boast of a certayn vayne and conterfayte gesture and mumblynge called the masse, which you say A vaine [...]ūl [...]uge cal­led the masse is more holie and more wisely set forth, then Christ my sonne could do it when he was in the worlde. Thus do you forsake his cōmaū ­dement of preachynge his death to your brethern and posteritie: for the maintenaunce of popyshe ceremonies, the ware of Antechriste wher in you bable blasphemouse collectes, with blynde mumblinges, Yet pache you your matters wyth my scriptures, that you may deceyue so much the more craftelie, day lyinge so wyth the pore people in a tounge that they do not vnderstande, nor know no [...] [Page cl] [...]ne worde what you saye, least they shoulde chaunce to dreame any thynge at al of the de­ath of my sonne and haue him in any remem­braunce at all. Yea and to kepe the matter more secrete, you are ryght well ware that when any mencion is made of hys bodie ge­uen for the worlde, you speake not onelie in a A double c [...] sion strange tonge, but also vnder suche, scilence that a man had nead to crepe verie nere you and har [...]en verie diligently if he should vn­derstād any thinge, though he were learned in ye tong that you whisper in. Yea you blow forth your words so closeli into your chalice as though you intended nought els but to deceiueth people. And they sil [...]y soules, being al [...]o gether astooied through theyr own ignoraunce and your strange gestures: cease not to renne about you lyke men amased. They fall down and worshyp, they wonder at this newe and strange [...] God in so little a piece of bread. They striue who shaldo most honore and reuerence to this weake Idole. Yea they falone in a [...]others necke at the sōne of the little bell. They kysse theyr fingers they parte pardō to their [...]ies and other partes of theyr bodies. They strok their heades. What god, Yea what mortal man coulde abid to be wor­shiped with such mad gestures? But I the lord of host [...]s, for as muche as I am a spirite and [Page] the creatour of a [...] pure spirites, wyth bodily gestur am I nothing delited, but in spirit and truth wil I be worshiped. And suche worshi­pers do I seke, as with pure mindes flye vp aboue the heauens, and wishe that myne im­pere and kingdome maye be delated and my name helowed and renow [...]ed, celebrated and prased, in al & though al creatures. Such worshipers, I saie, do I seke, as can cōprehend and perceiue, Christ sitting▪ at my right hand: and wyll seke hym without the helpe of any creature. These worshipar wyll I regarde, and to their sacrifices wil I haue respect. For their high bishop hath an euerlasting priest­hod, God recor­deth thē that worship him in spirite wherbi he may fully saue al thē that wil com vnto me by him, whom I haue made the gouernour of holy thynges and of the true ta bernacle which I my selfe (and not man) haue made, which must therfore be cōprehended & receiued without the help of any creature vpon earth, neither must these worshipers seke Christe here nor ther, nor renne after him in anie places vpon earth, where any man shall name him to be. Muche lesse shall these true worshipers, seke me (the incomprehensible God) tyed to any one place or creature, for heauen is mi seate and thearth my fotestole, euen as my prophete Esaie dyd witnesse vnto you when he demaunded what house you [Page cli] wold build vnto me, or what place I woulde Esai. lxvi. Act. xvii. reste in, seinge that my hande hath made all. My seruaunt Paule also, hath sayed vnto you that I (the Lorde God) haue made the worlde and al that is therin, yea the heauens also haue I made howe shoulde it be thē that I might dwell in temples made with mans hande who is one of the creatures that I my selfe haue made? And euē as I dwell not in the temples made with mans hand: so am I not worshiped wyth the workes of mans hād, as once standing nede of any thinge. For I the Lord geue breath to al liuing thynges, and haue of one bloude, made al the kinde of man and haue caused hym to spread ouer the whole face of earth, appointinge prescript tymes and limeting the borders of their dwellynges, that they maye seeke me theyr God and trye whether they can by gropeing find me. Yet not withstandeinge I am not far frō euerye one of you. For through me you are, God is meri to euerie one of vs do lyue and are moued. So that ther is no ignoraunce canne excuse you, because you nede not [...]o secke my kyngedome farther then in your selues. And to ressemble my Godly powre and worshippe wyth golde, siluer, stone or ani other creatture, named and cōuerted into the stead of me the onelie and almightie your god you shall not be excused [...]i [Page] any ignoraunce, for by my workes you maie knowe me from my worckes and much more from your owne worckes. If you therfore can not be able resemble my god­lie powre by any of your Imaginacions? howe muche lesse able shal you be to shet vp me (the immortal, immensurable, and incom­prehensible God, whom the heauen of hea­uens is not able to conteine (in a little box of golde siluer or any other meatall? in breade wine, or any other creature, setteinge vp a newe and strainge I dole, of the whiche ney­ther you nor your fathers haue hearde one worde of my mouth, imagineinge a strange worship of your own Idle braines, not with­standeinge that my sonne Christe doeth crie agaynst you sayeinge. In vaine do you wor­shipe me, teacheinge the doctrines and preceptes of men. His most fayethful seruauntes also ceased not to threaten sharpe plages vnto all them that shoulde adde to or take fro, chaunge or alter, any one worde of all that God is the father of spi­rites. theye had receiued of their Lorde, the father of spirites.

Wherfore, because your fathers haue for saken me and folowed strange gods, serued them and worshiped them: they haue for­saken me▪ and my lawe haue they not kept. And you haue done worsse thē your fathers. [Page cxlii] For euery one of you walketh after the wickednes of his owne herte, striuinge alwaies howe you maye stop your eares agaynste my wordes and admonicions. Loo therfore, I wyl fyll all the inhabitauntes of the earth and the kynges, which sit in their hygh thro­nes, the preistes and the Prophetes together with drunkennes. And I wyl scatter theym, one brother from another, and the father frō the chylde. I wil not spare them, nor haue pi­tie on them, but wil vtterly destroy them.

Harken and geue eare, and beware you do not rage, for the Lord hath spokē it. Geue glory vnto the Lord your God, before it wax darke, and before your fete do stumble in the darke hilles, when you shal loke for lyghte, and lo, ther is nothynge but the shadowe of The Lorde speaketh to the prelates. death, and deepe darkenesse. Oh Popes and Princes, and glorious Prelates (high coūter­fait names) called byshops: to you al I saye, whych holde the worlde in darkenes. If the Morian can chaunge his skinne, or the Leo­parde her spottes: then can you also do well, suckyng wickednes with the mylke of your mothers. This shalbe your charge, therfore and the portion prepared for you. Because you forget me and trust vnto lyes, I wil dis­close your thoughtes, and your shame shall appeare. Your lustes, your lechery, your wi­ked [Page] fornication shall I disolose. Let no man The obsti­nate muste not be pray­ed for. praye for thys sorte of people. They synne vnto death, and their plages are vncurable. If you faste I wyll not heare your prayers. If you offre offerynges: I wyll not receyue them. For when you were corrected with fa­mine: you dyd not regarde it. Whē you were chastened whyth the pestilence and diseases: you refused al discipline. Stormes, tēpestes, and earthquakes, flo [...]des and breaches of the sea, you count not to be sent by my hāde. One of you therefore, shal dygge in the bea­ly of an other: and you shall be consumed with the sworde of my furie. Lo I wyll sende God hath his ministers of venge­aunce. fishers whiche shall f [...]she after you by the sea: and hunters whiche shall hunte you in euery hyll, mountayne and cragy rocke. For myne eyes are vpon your wayes, and short­ly I wyll sende my spirites whiche I haue created for a vengeaunce, the fyre, the stormy hayle, famyne, death, the teeth of beastes, ser­pentes and the sworde, whiche beinge rea­die in my wrathfull displeasure, do torment all thynges at my commaundemente, and especially death, bloude, debate, oppression, tiranny and the sworde: are create for the wicked, and therwyth I beate downe myne ene­mies, be they neuer so proude.

I the Lorde do create all these thynges, [Page cliii] that my name maye be terrible vnto the hea­then, and my power knowne thorowout the earth. I demaunde of you (O Byshoppes of my flocke) I wyll aske you, stande vp and The bishop­pes are com­maunded to stande vp and answere. gyue me answere of your wayes. Is there any of your newe founde Goddes that can gyue you rayne, or that can saue them sel­ues from the tiranny if neede require: Is there any of these Goddes that can saue hym selfe and his worshyppers furth of my hande, when I sende fyre and the sworde v­pon them?

Yea tell me thys rather. Hath either you or your parentes founde any wyckednesse in me, that you are departed from me and fo­lowe vanities.

Coulde it neuer (in all the tyme that you haue founde out these grosse & bodily gods) enter into your hertes to searche for me the lyuynge God: but accordynge to your owne grossenesse, deuiynge in your wordes and de spisynge in your doing, my prouidēce, graun tynge that I dwell in the heauens, nothynge careful of mans doinges? And therfore (euen lyke the olde Israelites) you wyl haue gods that shal go before you, whō you wyll salu [...] with a longe rabble of salutatiōs, with manifolde gestures and curtesies, and with vayne imaginations of mans commaundementes. [Page] But, oh, so far as the heauē is from the earth so far as the east is from the west: so far are my waies from your waies, and my thoughtes from your thoughtes. I the Lorde which trouble the seas and their floudes, do raigne The Lorde of hostes is my name. I am the selfe same that I am wont to be. Terrible vn to the kynges of the earth. Doth it nothynge moue you, that I daylye chaunge so manye kyngdomes. I drowne the proude Pharaos in the deape sea. I subdue wyth worthy ad­uengeaunce: The Lorde plageth the tyrannouse rulers. the cruell Adonibesech I put to flight the blasphemous Senacherib, & gaue hym the death that he deserued. I passe wyth silence Nabuchodonosor (a terrible example vnto kinges) and his sonne Balthaser. I pas with silence, howe neyther wyth their bowe, nor sword, but bi mi mighti arme, I subdued vnto the Israelites. xxx. kynges. The Cana­nites, Heuites, Iebusites, Amoristes, Herites Ferisites, and Gargasites. And this people Israel, cheifely chosen, and most dearely be­loued: I dyd clearly forsake, when they fell from me, the lyuyng God. I gaue them first to the Babilonians, and after to the Grekes and last of all to the Romaynes, to whom I gaue power to spoyle my people, and scatter theym throughoute all the worlde, as you se this day.

[Page cliiii] Now seyng that I am the same God and no changelyng: how chaunceth it that the posterite folowyng, doth not feare like distruc­tion: But the children fed with my benefites and filled therwyth: do leape frō me as their fathers did before, countyng their woul, flax oyle, and grayne, to be preserued by theyr I­dols, geuyng me thankes for nothynge, and Idols be thā ­ked for the benifites that God gyueth. yet do I minister all these thynges vnto thē, aboundauntly, geuyng meat euen to the byr­des of the crowes. But because this people doth not know that I haue geuen thē graine wyne, siluer, and golde, whych they haue of­fered vnto Idols, abusing my creatures, therfore wyl I turne, and take awaye my corne, and my graine in the time thei loke for it: and the wyne in hys tyme appoynted. I wil also deliuer my creature from the bondage of corruption vnder the wych it mourneth, subiect vnto vanitie. And I shal cause all ioye, and solemne feastes to sease, and I wyl destroye the vinepard, and the figge trees, which you haue called the giftes of your Gods, whych you set vp to be your helpers and defenders Twyse mad ye are therefore, bothe for that you forsake me, the fountaine of liuyng wa­ter, and also that you dygge broken cisterns that holde no water. Hiterto haue I (the lord of hostes) made complaynt agaynst al naci­ons [Page] for al kyndes of Idolatrie. But nowe gyue eare vnto my wordes whiche I shall speake agaynste an Idoll, but weake in po­wer and small in substaunce, but yet notwithstandynge, in the delusion of the people he hath gotten great strength, and thorowe fey­ned miracles is merueylously maynteyned, yea and that so styfly wyth sworde and fyre, that the blynde worlde knoweth none other God. Of thys Idoll it is wrytten. O priest haue not I created the and gyuen the power to create me? Whiche intollerable blasphe­mie beinge so greate derogation vnto my gloriouse maiestie, who onely haue created all thynges of noughte) I can no longer suffre.

But before I take open vēgeaunce: I wyl gyue warnyng vnto the maynteyners ther­of, God giueth [...]eth [...]ge­ [...]. wyllynge them to haue recourse vnto the brute beastes, the oxe and the Asse, and learne at them to knowe their duties, towarde their Lorde and maister, their creatoure and ma­ker. What madnesse is it that causeth these madbraynes to compte thys newe made I­doll, their creatoure, or that it is possible for the creatoure to be created of mortall men and miserable wretches? No I their creatour and maker haue made them but once, where they boaste and bragge, that they haue made [Page clv] me thousande milions of tymes, whereby God is far in dept to his makers. they brynge me so farre in their dept, that the residue of my benifites are not able to recompence and satisfie.

But nowe they begynne to wax ashamed of these open wordes, for my seruauntes haue of late layed them [...]ore to theyr charge. But yet they cloke the matti [...]r wyth newe founde blasphemies. Nowe they saye. God This almōde is wel blan­ched. consecrateth hym selfe into the fourme of breade and wyne. But yet (pretily) when the Byshoppe gyueth his holy orders: then he gyueth power vnto euerie shauelynge, to consecrate thys chaungelynge. So that the yonge priest comynge home to the parisho­ners, telleth them strayghte waye, that he is aboue Emperours and Kynges, and doeth farre excell the Angelles. For he can make that thynge whiche wyll be made of none o­ther but of them only that be marked by the beast for the same purpose.

Thys wretche (be he neuer so abomina­ble in liuing) thinketh that by the [...]bling of. iiij. wordes ouer a cake: he shal cause my sonne (which is the expresse Image and liue­ly resemblaunce of my substaunce, euen equall wyth me in power) to come downe at his call, and to be chaunged God and man into a vile wafer, whyche chaunge [Page] they haue wyth deceyueable termes named, the consecratynge of hym into the fourme of breade.

But awaye wyth thys grosse blyndenesse (O you sophisters) for all men may perceiue that you loue to walke in darkenesse. Accor­dynge to your grosse and carnall imaginati­ons therefore, and after the dulnesse of your capacities whiche can perceyue no spirituall thynges, because you are not borne of the spirite: I wyll begynne to talke wyth you, to see whether a rude and fleshly talke in matteir that shal be open vnto the commune senses and iudgement of all men, maye cause you to herken to my voice, and perceiue your owne blyndenesse.

Oh howe grosse opinions haue you con­ceyued of me the Lorde God? Howe leudly do you esteme my power infinite, whiche do thynke it possible that I the lyuynge God creatoure and maker of heauen and earth: shoulde be chaunged, or woulde be consecrated into breade, wyne, stocke, stone or any other creature. Thys is not consecration or holy makynge: but thys is contamination, polutinge and defilyng of the name of God wyth intollerable blasphemies.

My sacrate maiestie (to brynge you out of doubte and erroure, O you miserable men) [Page cxlvi] can suffre no suche alteration nor chaunge, of God is not chaungeable fourmes insensible. Wherefore, if ye require in me (the God incomprehensible) the poe­ticall chaunges of Iupiter: you are worse thē mad. For I am [...]? I am, I haue bene, and shall be. I am God euermore and not chaunged. What comparison can be betwixt me and your feyned goddes? I am that aun­cient in yeres that doeth feele▪ none age. For a thousande yeres are but one daye in my syghte. For in the twynckelynge of an eye, do I beholde all thynges, be they presente, paste, or to come.

Your Saturne whom you hange vp in a corde as a wicked fellowe: had neede to haue Iupiter his sonne sought out to healpe to de­fende hym in his olde age, when his chaung­able fleshe and bones (whiche you feyne him to haue and defende the same wyth sworde and fyre) begyn once to musker and moulde, after he passeth once the age of one moneth. But who shal reuenge the litle gods whiche liue but the space of one minute and so perish cōtinually. Thei are takē streighte from the wafer box to the chalice, and there are they deuoured. A wōderfull mattier, so sone made God, and so sone-brought to nought againe.

Olde Aristotle, your great maister coūp­teth for a greate miracle, [...] [Page] that is in englishe beastes that [...]yue but one daye. But if he had knowen thys sodeyne chaunge of so many Goddes in one minute: what myght he haue writtē to his posteritie?

I appeale to your owne conscience in this mattier, your conscience (I say) that do make and marre so many Goddes in so litle space, you (I saye) that do seeke out so straunge in­gines for the preseruation of your Goddes. The feare of a mouse cau­seth al this defence. You close hym in a box of harder metal then myse teeth can penetrate, you hange hym vp in a corde leste the gredie myse shoulde be­siege hym, you couer hym wyth a canopie, so that the myse can not come at hym: and what meaneth all thys, but that you knowe by experiēce, that the myse do nothinge feare hym, because he is made but of breade, and hath no lyfe in hym nor hardinesse to beate a mouse? Let your owne cōscience be Iudge in thys mattier.

But O wicked Idolatours. If thys were God that you do thys handle, he woulde somtyme breake open his prison (wherein he is enclosed) by his power and strength. How be it he can do nothinge. Or if he can do any thynge, crie vpon him as dyd the priestes of the olde Idolatours that he wyll do so much as put one horne out of his shel & box wher­in he is enclosed; to assray his enemies, or els [Page clvii] to your great cōfusion, he shall be lesse set by then a creping snaple. Or if you dare make a profe of his power: leaue hym without but one night out of his box, and you shal see the litle mise wyll not be much afrayed of hym, neither do the cattes, backes, owles, swal­lowes, and sparowes greatly feare hym. Then tel me I praye you, why man shoulde be so mad as to stande in feare of the thynge whiche is of no reputation.

Feare him not therfore (O my litle flocke) Ferae not the bread God. for he can neither do good nor [...]uyll. No he hath neither life nor feeling. He felt not when he was baken into a cake, neither feeleth he whē the priest breaketh him, because there is no spirite of lyfe in hym. Be you ashamed therfore, al you that worshippe him, for if by the negligence of the priestes he fall to the grounde: he can not aryse alone, neither if he be raysed can he stande. In vayne therfore do you worship suche a God as in no poynt can healpe hym selfe. Howe can you then desyre his healpe in your aduersitie.

The Goddes that you worshyp are none other thynge, but as the baker that baketh them wyll haue them and the priest that ma­keth them. And neither of these two worke­men is of longe continuaunce. Howe cā their workes be Goddes therfore.

[Page] These gods of yours cā not deliuer them selues frō theues and robbers, whiche haue oftē times spoyled them of their boxes. And you haue of late seene in the suppressiō of the Abbayes (which I did sende for a punishmēt The suppre­ssion of Ab­bayes was for Idolatrie. of Idolaters) they were then left succu [...]lesse, turned out of their siluer boxes, and were not able to resist. Therfore, whē you see the peo­ple worshiping round about you: say in your hertes. O Lorde that hast layed the founda­tions of the earth and the heauens, the muste we worshippe. And so doinge myne Angel is with you, and I wyll require your soules at the hande of the oppressours.

Oh hertes barraine of al heauēly doctrine. Oh myndes voied of al godlines. Howe can I (the true God) be knowen, whilse the bread God and the cake vnsensible, is in so high reputation? Yea what needeth it men to lifte vp their mindes vnto heauen, seinge they haue hym in earth which can graūt their prayers? Howe can they worship in spirite and trueth, seing they worshipe the thinge that hath nei­ther spirite nor lyfe: Howe cā you vnderstāde or cōprehēde my dreadful maiestie, whilse ye do take this for a god, whō a blast of wynde wyll klowe downe from his aultare and his superaltare?

Al such goddes therfore as haue not made [Page cxlviii] the heauens, shall perish frō the earth and frō vnder the heauē. Marke howe the breath of mā (a thinge of smal strēgth againste any o­ther creature) is able to chaunge, alter & trās­fourme the breade, so sone as he hath it in his mouth: and it shalbe ynough (to him that hath reason) to declare how shāful the chaūg is, from the most strong to the moste weake, frō the greatest to the least, from the best and most mightie: to the worste & most impotent.

Oh miserable and chaungeable nature of man. Oh twise miserable God, whom The breade God is thrise miserable. this miserable man maketh. Yea thrise miserable, for he must come downe into the chalice, at the call of euery whoremonger and sodo­mite, drunckarde and couetouse caytyfe, and be streight wayes swallowed into his filthy and vusaciable paunch, that the firste begin­nynge and endynge of his godhead maye he lyke miserable.

If the scripture do describe you any such. If Adā, Enoch, Noah,, Abrahā, Isaac, Moy­ses, Aarō, or Samuel: do knowe any such. If Esaie, Ieremias or Daniell, haue described him in their prophecies. If Math. Marke or Luke (whō you leudly alledge) had tolde you that there had ben any such God on the erth. If Peter, Paule, Iames and Iohn (the fayth­ful witnesses of my sonne Christe) and the o­peners [Page] of his secretes had taughte you thys crusted cake myghte be chaunged into God or his sonne Christe: shewe me one place.

But I knowe your crafte and subtiltie. Nothynge is impossible to God, you saye. Because all thinges are possible to God: he can escape the prie [...]es iuglyng. What then? Shall God at your commaun­dement, be a stone, a tree, or breade? By the same possibilitie make hym your Asse. All mine therfore, shall answere you in this sort, Because all thynges are possible: vnto oure God: he is able to escape your blynde iuge­lynge, and is of power ynough, to destroye you al together with your Idols. And what so euer he be that teacheth any God that I haue not opened to my seruauntes in the scriptures: the same I haue commaunded by my seruaunte Moyses to be stoned to death. Which lawe I do nowe ratifie, and wil that all such be put out from amonge my people.

And who so euer wilnot repēt this grosse errour, beinge admonished: be it knowen vn­to them, that they are not of my shepe. For my shepe do heare my voice. And being once raysed wyth my voice: they wyll folowe no straunger, but wil with open voice crie vnto the straunger and say. Oh Idole shepeherde.

Al this haue I spokē, because I your god am so opēly cōtemned, and a weaks Idol embraced. Gyue eare nowe and herken what I [Page clix] shal saye for my sonne whō I sent to be your sauiour, and the onely sacrifice that can take awaye synne in my sight. You make hym of none effect, that so you maye establishe your owne glorious workes and sacrifices. I was and am fully cōtented and satisfied wyth the offering of his body once done. What neede is there then of your lyeinge sacrifice? If his onely sacrifice be ynough (as it is ynough & more then ynough to satisfie for al) what ne­deth you to sacrifice and offer him vp again? Wyl you or cā you kyl him againe? For that which is sacrificed, must needs be slayne, and wythout bloude can there be no remission of That whiche is sacrificed must nedes be slaine. sinnes. I know your hertes (bloudy bishops) by the betrayinge of him whē he was in the earth amonge you, & nowe by the brennyng of his worde, & by the tirānous destroyinge of his flocke, which wolde cal againe the me­morie of his passiō, which you haue extingui­shed wyth your sacrifice for the quycke & the dead, making it a cloke for your couetousnes and a buckler for the pompe and rigorous authoritie, you chalendge ouer my litle flocke.

I appointed him priest according to the or­dre of Melchisedech, without successoure or felow. I anointed him with the spiritual oile of my spirite, that I mighte haue a bishop to offre vnto me sacrifice which should be pure [Page] and without spot, whiche shoulde not neede many times to offer or to be offered, but ma­kinge al thynges perfecte, by one onely offe­ringe of him selfe vnto me his father, and by his bloude which all other sacrifices (so oft iterated and repeted as thinges vnperfect) dyd onelie signifie. In this my dearly belo­ued sonne, is my delyte. He is the greate bi­shop whiche once for all, hath entered into the place most holie. And beinge founde lyke one of you in althings (sinne only excepted) he hath now penetrated and passed throughe into the heauens, there to be your bishop for euer, to offer hym selfe alwayes for you in my syghte, by whom you maye come to the throne of my grace, to haue healpe by tyme. If you wyl seeke any other bishoppe to offre for yo [...]: I tell you he is poluted, and muste Christ onely must be oure bishoppe. firste offre for hym selfe. And because of the imperfection that is in hym: he can not please me nor pacifie forhim selfe. Yea you may al­so perceiue that his offeryng is vnperfecte, or els should he not neede to reiterate it so oftē. If you wil not be deceiued therfore, sticke fast vnto the offering ofmy sōne once for all made for you. And as I haue giuē him to the deth for your sakes, so wyll I deny you nothinge that you aske in his name be you sure. Hōse comethit that you be called christiās, that Christ [Page clx] my sonne was for your sakes manifestly made man in the flesh, was iustly declarede God by the spirite, and shewed vnto the Angels, and after receyued into glorie. This must you beleue if you wyl be partakers of the same glorie. That he was verie man as one of you are, synne onely excepted, conuer­sant vpon the earth in all humilitie, care and miserie at my cōmaundemēt. wherby for his obedience toward me, he deserued to be▪ crow­ned wyth a crown of glorie, wherfore I (sen­dynge the holye gost vnto you at his desyre whyche may teach you how you are become my chyldren by hym) dyd take him vnto my selfe and raised him aboue al the heauēs, euen to sitte at my ryght hand for euer, Wher you shal seke him if you intende to find hime But He that wyll finde Christe muste seke hym at the right hande of the father. neither here nor ther in ani corner of the earth He tolde you that he must departe from you. And if you loke for my fauoure: you muste not compt him a liar.

But wylt thou seke my sonne? Lo, he hath offered one offerynge for sinne, and sytteth for euer at the ryght hande of me hys father, lokynge for that whiche remayneth. That is that hys enemies be made his fote stole. And thus doeth my spirite witnes vnto you: that in this my newe testamēt (established in hys death) your sinnes shoulde be done awaye [Page] so that I woulde no more remembre them.

Then if you beleue them to be forgyuen how can you offer for them any more: It is a manifest token therfore that all you which wilbe styll sacrificeynge for your synnes: do not beleue that they beforgeuē by the death of my sonne Christe.

You also whych wyll carnally and grosely eate hym and feade vpon hym, as chaun­geynge breade into hys fleshe can not worthly beleue vpon hym. For he departeyngefrō They that will sede car­nally vpon Christ can not beleue in hym the earth, dyd cōmaund you to eate the bread of this supper (which he louyngly called hys bodye) for your weake remēbraunce and for the declaracion of the benefite which he then shewed vnto all the faythful beleuers in hys death and bloud shedeynge, For the declara­cion and remēbraunce I saye of this benefite The cause why Christ ca [...]ed the bread hys bodye. he cōmaunded all his faythful folowers, brotherly to deuide amonge them? the bread and wyne so ofte as they woulde, eate or drynke in the remembraunce of hym, whom they shoulde not haue any longer presently con­uersant amonge them. For he was then commynge vnto me his father for your profyte, And therfore byddeth he you do this thynge in the remēbraunce of hym, wyll you then know what it is to do the worke that he commaundeth you: or to worke the meate that ne [Page clxi] neuer perisheth, whiche meate he promised to geue vnto you, and I haue sēt him downe and appointed hym for the same purpose. If you wil knowe this worcke, reade in the. vi. of Iohn wher you shal learne that the worke of God is to belieue in hym whome he hath sent. This is al that you can geue me. This is all that I require at your handes. I geue you therfore the breade of life, if you can re­ceiue it by faieth vnfainedlie. That is to say trusteinge to my promise onely in the death of my sonne, and to none other creature. Yea my sonne is this breade of lyfe, and he that cometh vnto hym, shall not be hongry, he that beleueth in hym, shal not be thirsty. And thys he tolde you was my wyll and pleasure, that who so euer doeth see him and beliue in hym: hath euerlasteynge, lyfe. For thys is the lyfe euerlasteynge to knowe me, and to knowe my sonne whome I haue sent Iesu Christe.

By thys knoweledg do the Angelles and blessed spirites lyue, reioyce and take their The lyfe that is in all blessed spirits is the knowe­ledge of christ comfort. Thys is the heauenlye fode. Thys is the Manna that comethe frome heauen. Therfore so muche haste thou of euerlaste­inge lyfe: as thou haste of the knoweledge and fealeinge of my grace and goodnesse, why che chiefely and principally was open­ned [Page] vnto the worlde, in the sendeinge of my sonne into the worlde to be made fleshe, leste al flesh should haue perished for wickednesse

Thys is the breade then that comethe from heauen wherof who so eateth shal not perishe, but lyue for euer. And thys breade is the flesh of my sonne, as it was geuen for the lyfe of the worlde, for so was it a verye In that the flesh of Christ was giuē for the life of the world it was heuēly bread other wyse not. heauenly gifte and heauely breade comeinge frome heauen. Other wayes was it but an erthly thynge and nothinge profitable. For the phariseis and all the wicked that do not compt thys onely thynge (to knowe me the father and my onely sonne Christe geuen for the lyfe of the worlde) to be the onely saluacion therof, but secke more helpe of salua­cion at any creature in heauen or earth, be it man saincte or Angell, be it workes, sacramē ­tes or any other thynge that man can ima­gyne (as they can not vnlesse they compt some insufficiencie and lacke in me) shall not haue any parte in my sonne Christe whome they haue in so small estimacion, howe gro­ssely so euer they imagine to eate hym. No to them that this slenderly and vilely esteme the hilpeinge and saueing that I haue geuen him: he is the sauour of death vnto death and the stumblynge stone. But vnto them that wholely and onely do cleaue vnto him fea­deinge [Page clxii] on hys bodye thus offered for the life of the worlde, and drinckeinge of his bloude geuen for the remission of synnes: he is the breade of lyfe, hys fleshe is verie meate and hys bloude verie drinke: so that you haue al­wayes in mynde, that it is the spirite that geueth lyfe and that the fleshe profiteth no­thynge.

And take it for a generall lesson to vnder stande the worde of godly doctrine, that the wordes which I and my sonne do teache you are spirite and lyfe. And to beleue them, is to eate the meate of the soule, to worcke the worcke of God, and therfore to haue lyfe. For the ryghtuouse lyueth by hys belyefe▪ And Abraham dyd beliue: wherfore it was Abrahā wa [...] accompted iust before [...] was certu [...] sised. compted vnto hym as ryghtuousenesse be­fore circumsicion or any other out warde sa­crament was geuen hym.

Yea thys Abrahame maye teache you, that without the regarde of any creature, yea contrarye to the workeinge of all creatures thou muste belieue and be made sure of my goodnesse: that thou mayeste (wyth▪ an vp­ryght face vp towordes the heauens) saie. O Lorde I haue belieued in the, I shall neuer be ashamed. For thys is the nature of fayth to loke strayght vp vnto me your heauen­ly father, and to receyue at my hande, [Page] by the merite of my sonne all grace, fauour and goodnes. Wher if you declyne asyd and appoynt your selfe meanes, aydes and helpes of any creature otherwise thē I haue cōmaunded: you must be compted miscreāts mistrustinge my goodnes, Here falleth the Iustice that you seke for by your workes and sacramentes, and here ariseth the Iustice God accep­ [...]eth none o­ [...]her iustice out onelye that whyche [...]s by fayeth. of fayeth, which is onely acceptable in my sight For Israell in the olde tyme folow ynge theyr lawes of righteousnes, by their workes, sacramentes and ceremoneis, coulde not come to ryghteousnesse, And wherfore I praye you? Because they did not followe ther vpon by faieth but onelie by workes of the lawe. They stombled at the stomblinge stone as it is written. Lo I will put in Sion a stombling stone, and a stone to fall vpō: & who so beleueth in him, shal not be ashamed.

Because they haue beleued, they haue attained this righteousnes which is of faieth, of whiche if they will follow and not forsake: they shall neuer suffer shame. This faith one lie in the seede promised (and no signe or sacrament) was it that refreshed your first father Adain Neither was ther any other signe ge­uen vnto Achas: but that a virgine shoulde cōceiue a child, whiche (by an holy and pure byrth of the holy gofle) myght take awaye [Page clxiii] and purifie the corrupt byrth of the olde A­daine, and deliuer the house of Iuda from the bloudie Sennacherib. Vnto the whyche signe you must alwayes loke: for you shall haue none other signe of saluacion, but the signe of Ionas the prophete.

All the Israelites drinckeinge of the same spirituall drincke, and eateinge of the same spirituall meate that you do (for it is all one fayeth that saueth you boeth, euen as I am all one God and no chauncelinge) dyd in their lambe vnspotted, feade and take com­fort of no signe or sacramēt, but onely of the The Israeli­tes fed not on a signe or sacrament bloude of our vnspotted lambe whyche I had promised to sende into the worlde. For by the strayght commaundementes and son drye charges, whyche my seruant Moyses dyd geue them for the choseynge and eate­ynge of thys lambe: they dyd perceiue a thynge far more spirituall, then coulde be fi­nished in so grosse a banket. Much more thē the Apostles of my sonne beynge vsed to suche spirituall feadeinges: myght perceiue what my sonne ment in abolisheinge of the olde ceremonies of the lambe and cōmaun­dynge a newe memorie to be made of hys bodie geuen for them and hys bloude shed for the remission of synnes and for to dely­uer vs frome the helly Pharao.

[Page] They dyd knowe that thys worde of the promise (whiche is geuen for you) shoulde be fulfylled vpon the crosse, and therfore ought not to be applyed vnto any sacramēt It is not the offering of ani signe or sacramēt that I regarde but the osferinge of my sonne God regar­deth not the offring of sig­nes or sacra­mentes. vpon the crosse, whiche you muste by your sacramentes shewe your selues to haue in per­petuall memorie as the onely lyfe whereby your soules can liue. Lyke as they also had learned before of the Prophetes, that the Messias whome I shoulde sende, shoulde be striken for the synnes of the people, and then shoulde be exalted and sende hys gyf­tes plentuouslye from aboue spoyleinge all hys enimies wyth triumphe.

Thys dyd my sonne beate in theyr eares. But he neuer tolde them of any such chaun­ges of bread into his flesh, & such carnall consecracions Christ neuer preached trās substāciaciō. as you do teach: wherin you wyll haue that (without any profite) my son christ shold come downe frō my bosome into your breade and Chalice blowen and blessed by your inuencion: and worke so great a mira­cle without eyther necessitie or profite. Haue you not inough that you haue euerlastinge life by hym▪ hathe not he humbled him selfe lowe inough that he hath become manne for your sakes and died for your sinnes?

[Page clxiiii] What woulde you haue more of him: would you that he shoulde take the forme of breade for your sakes: what are you the better if he so did: Yea how much the worse should you be: This is one thinge, you shoulde brynge the veritie of his bodie into suspicion for that it should go and come so like a spirite, which is no small hinderaunce to the perfection of your kinde. For mine intēt was, whē I made my sonne man, to haue iust occasiō therby to God inten­ded to haue iust occasion▪ to exaltvs whē he made his son man. aduaunce your kind aboue the Angels. And now you wyl haue hym cowpled with your wrechede creatures, worse then your selues, But he hath taken the forme of the children of Abraham, And for his elect seed was he cōtent to be come man, disdayneing all other formes

Loke no more therfore for my son Christe vpō the earth in the bread, the box or the cha­lice. But heare in heauen shal you seke hym wher he reigneth at libertie with me his fa­ther, from whom he sendeth down the holie gost (the spirite of comforte) into the hertes of mine elect, to strengthen them against all the assaultes of the serpent. I feade inwardly my shepe driuē from the pasture of my word Yea I geue life euerlasting to so many as by him onely wyll come to me his father.

Thus doeth he sitte at my ryght hande, [Page] and fulfilleth al in al things, spiritually. Not beinge bodylie present in euery place, where you wyll like charmers mūble foure words vpon dombe creatures. Here in heauen you are sure to haue him your aduocate. In the bread, you haue no such promise. With what fayeth then can you seke him ther. He promi­sed you that he woulde sende the holie gost after his going frō you: but he neuer taught that he was profitable to be chaunged into breade.

When he returned vnto me frō the earth then did he send (in fyrie tonges visibly) the spirite of our powre & wisdom, which taught the cleare vnderstandynge of the misterie that he had wrought before in the earth.

This spirite taught the hope of your callinge, Ephe. i. and that our wonderful worke in you that beleue how that I raysed my son Christ from death, and set him at my right hande in heauenly thinges. Whense you would most vilaniousely pluck him down, turne him into bread, and swalowe him like flesh into your These flesly sacramenta­ries are ea­ters mans fleshe as the Sithians are. bealies, which grosse blindnesse, and Sythiā crueltie, my flol [...]l abhor. My flocke shal learne nowe other [...]inge of the flesh of my sonne Christ▪ [...]ut that onely which is by the knoweledg [...] and beleueing of my mercies in my sonne [...]nd therfore shall they follow no [Page clxv] tradicions of the world nor sticke to any creatures, but say with mine olde seruāt Dauid I wl loue the, O lord, my strenth, the lord of Psa. xvii. my succour, my refuge, my sauiour, my bu [...] lar, & the horne of my saluciō. Yea the more boldely because of my newe testamēt. Sai [...] thus. O heauēly father, thoughe heauē and earth do perish and all creatures tourne to naught: yet liuest thou (O lordof heauē and earth) & in me thou liuest, whose son I am bi adoption, thi spirite geueing witnesse of this The spirite beareth wit­nesse, that we are sonnes by adoption. thing. Yea & Christe (the strength might and powre of thi right hād liueth, & no mā is able to driue him frō the place whether thou hast exalted him. Of this am I sure, and so lōg as he is saulfe I am sure to be saulfe: for I am partaker of his nature, substāce & powre, ac­cording to the gifte of Iesu my sauiour that dwelleth in me. Not carnally eatē: but spiri­tuallye receiued by fayeth, wherby I knowe that he is my heade, and I one of hys mem­bers. Thus may you learne (O my little flocke) whan you haue for sakē al creatures: to be assured of fauour and optaine the sownde and sure taste of y [...] saluacion and euerlasteynge lyfe and [...] and fele the hope of your calleinge [...]hall neuer suffer you to come to confu [...] and so reioyce as my son wilded you of no powre earthlye [Page] neither of carnall eatinge of Christ, nor [...] dynge vpon serpentes: but that your names are written in the boke of lyfe in the heauenes.

Vnto the other sorte which may worthely boaste of their powre (if it be true that they saie) because they cā make God, or cal down God into the chalice, for all is one matter in effecte: I will an swer as I did of olde by my prophet Esaye. I abhor your Sabothes, your sacrificies and all your ceremonies. Yea what do I care for your masse mūbling God regar­deth none of oure inuenci­ons. whiche banisheth the memorie of my sonne and setteth a newe Idole to prouoke my ze­louse indignacion against you? What care I for your gletteringe miters, seynge you ba­nishe my word: What care I for your faste­yuge and prayeinge: seinge your handes are of full of bloude? your fingers full of▪ wic­kidnes? What care I for the swarme of your ceremonies, ye whole heap of your farthings where vpō your religion stādeth: sei [...]g your lippes tell lies: Geue [...]are and tremble for the wickednesse of your handes, for the Lorde hath spoken it.

❧ An answere to the principal poin­tes that follow after the doctours in the bishop of winchesters boke.

[Page clxvi] NOw go to you papistes (who had rather er with your father the pope with his doctours, his furred hods and forcked caps then to saie trueth with Christes despised membres) wyll you follow the broud way that leadeth to perdi­ciō because the multitude doeth enter into it? Nay rather, cōtend and labour to enter the narrow and straight waye whiche leadeth vnto lyfe, which is the waye of knowledge and truth wherein fewe do walke. I knowe your doctours are gloriouse. You call them sainctes, and I truste they be so accepted of God. But Christ and his Apostles, though they were not so glorious and well taken in the worlde: yet was ther more truth in their wordes and writings. Yea sure it is to be fea The doc­tours are to be suspected, because they please the pa­pestes so wel. red▪ ther is some priuie flatterie and vntrueth closely▪ cloked in the darke sentence of their longe bokes, where the wrytinges are so cō ­mendable in the worlde, and so phausible in generally to all the heape of the papistes, the vpholders of Antechrist. For after olde custom and auncient ordre: the scriptures of God maie not be reade in the scholes til such tyme as the maister of the sentences and the heape of your other doctoures, haue stopped Iacobs welles, the louelye fountaynes of the heauenly water with the fillthy mud of [Page] their gloses▪ Yea the filthieste of that flo [...] let hym lye, let him dote, let him bable wha [...] helusteth: yet shall he be alowed, boeth in l [...] ten and in englishe, when the worde of God whē the new and olde testament) shalbe brē [...] with fire. Yea the maynteners therof, wh [...] are the onely holions of God because they maynetayne the holie worde of God (shalb [...] destroyed and brent together with the boke [...] of the Gospell that they mayntayne.

Surely your perswasion maye do muche to the worldely mynded, when you compa [...] these. ii. contraries togither. The gloriouse doctours (the sayntes by the pope canonised and by al worldely powers maynetayned, renowmed These doc­toure that be called. S. sit highly in tht consciences of men. and worshiped) vnto the out castes of the world stil barkynge at the vices which are abominable, scrapeing the eares of men wyth the sharp reaseinge trueth, and therby deserueinge (as the worldelye suppose) wor­thely to be expelled, banished or burned. But vnto the godlye (whose desyre is to be lyke their master Christ in sufferinge with him in this worlde, that they may after rayne wyth him in the worlde to come, haueynge before their eyes all the prophetes (who suffered for the trueth) and all other martyrs and wyt­nesses (whome the worlde hated and was vnworthye to haue styll amonge theim) considerynge [Page clxvii] that the scriptures can not lye, whych sayeth, that who so euer wyll lyue godlye in Chryste shall suffer persecution: all your perswasions are but vayne and of none effect. For they loke onely vp into hea­uen for theyr rewarde, where Chryste theyr heade (whych suffered lykewyse, at the hand of the wycked synners, reproche, rebukes, and moste bytter tormentes, spytefull shame and paynful death rayneth for euermorewith me hys father.

Further more, where you are about to oppresse wyth the Maniches, Messalyans, and other sinister opinions: you follow your fa­ther, whose nature is to accuse the chyldrene of God. You stande vp lyke Sathane our aduersarie, like the deuill our accuser.

Frythe (if you hadde suffered hym to lyue Fryth is nat yet confuted. would haue ben able to haue answered you for hys boke whych is yet on lyue, you are not able to confute.

That onely fayth (whych Luther taught) hath destroyed a greate parte of your po­peysh kyngdome. Wycklifes Wycket dyd open the waye to perceyue your wylful blindnesse. Wicklifes wicket ope­neth the waie

Hys necessetie setteth forth the glorie of God who as he alone created all thynges, in heauen earth and hel wythout the helpe of [Page] any other: so by hys wisedome and powre [...] ­lone wythout the helpe of any creature: do [...] he gouerne and preserue all thynges, or [...] ­reinge euerie thynge vnto thende moste wi [...] ­lye, and so myghtily that no man can let the same.

If thys oure myghtie Lorde and mayst [...] haue by hys secrete worckes styrred our h [...] ­tes to bewaile your blyndenesse, and to be wrath and greued wyth your tirannye, and by the same worckes, long suffered you, that he myght make manifeste the vesse [...]les' of his God is paci­ent and of lōg suffering. mercie (whome he hath created vnto glorie (differing hys vengeaunce, that you myght haue inste tyme of repentaunce, suffereinge the cruell Pharaos to oppresse hys chosen, and all you wycked tirantes and Lorde lyke byshopes, to deride and skorne not onely thē but hys sonne Christe also: yet knowe for certen, that God our father doeth not leaue his worcke vnperfete and vnfinished. But leke as Sathan could streach out hys hande no farther vpon Iob, then God permitted and appoynted him: and as the rageinge princes and wicked priestes coulde do nothynge vn­to Christ but that the hand of the father had longe before appoynted (for the lambe was slayne euen frōe the beginning of the world) lyke as the princes arisinge and rageyng [...] gainst [Page clxviii] good & his Christ, can do nothing, but that which his counsel hath first decreed and determined: so when they haue shewed all theyr crueltie, and laughed theyr fyll▪ at the fall of the innocent, he will finish his worke. he wil destroy the wicked and laugh at theyr destruction. The Lord shall deride and skorn them. Then shall he speake to them in hys angre, and in his wrath shal he ouer whelme them. This is the worke of the Lord, and the necessitie ineuitable. Beware, beware I saye, that you do not suffer the aduengeing hand of God, as More and other mockers haue done, for wadeinge into thys secret worke of More maye be an exem­ple to moc­kars. God, with such lewde oppression and dirisi­on. As for vs, we do (accordinge to the scrip­tures) confesse this same necessitie, and gyue God our merciful father most hertie thāks that he hath so wyselie and inyghtilye esta­blished his workes, that no man or any other creature can change any one of them, No not so much as to make one heare white or blake

For this cause do we singe in our hertes and gyue thankes vnto God for all his workes, For all the workes of the Lorde are exce­dynge good and conuenient in theyr due seasone. Man ought not to aske what is this or what is that for at tyme conuenient they shal be founde all perfecte. The workes of all [Page] flesh are before hymrand ther is nothynge hyd from hys eien. He seeth from euerlaste­inge vnto euerlasteinge, and ther is nothing to wonderful to him, Ther is no euil done in the citie but he turneth it to his glorie. The Rom. iii. vnrightuousenes of vs doeth commend hys iustyce.

Than may not man saye, what is this or that? For vnto the good, all thinges are tur­ned into good. And all the▪ wayes of the Lorde are playn and strayte vnto the Iuste: but the vngodly stumble at them.

For the good: good thinges are created euen frome the beginninge, and euyl things for the vngodly. All thinges necessarie for manues lyfe were created frome the begyn­ninge, water, fyre, Iron, salt, wyne, oyle, and clotheinge. All these thinges are created, to To the god all thinges are good and to the wicked contrarie. the faythfull, to the best: but to the vngodly all these thinges are created for vengeaunce and in theyr rigorousenesse haue they faste­ned theyr tormentes▪ In the tyme of the ende they shall poure out theyr strength, and pa­cifie the wrathe of him that made them. Fire death, honger, hayle, oppression, strife, swerd and bloude shedeynge, noysome beastes scorpions and serpentes: are created for the wic­ked. And thoughe all flesh be troubled with such lyke miseries: yet vij. folde are they pou­red [Page clxix] forth vpon the vngodlye. And they shal­be all found redie to fulfill the commaunde­mentes of theyr Lorde vpon the earth, and whē theyr houre & measure is appointed: they shall not ouer passe his cōmaundementes

Thus may al men (cōsidering the works of God) Iudge without wauerynge, that all his workes are perfect, firme, stable▪ and vnchaungeable, and he worketh euerie one in due seasone, and when nede is. So that a man nedeth not to saie this is worsse thē that, for in due seasone they are all pleasant and good.

Wherefore ge [...]e prayse and thākes with whole herte and mouth vnto his name whi­che worketh all in al thynges after his good pleasure.

Agayne, you saye it is a more easy thinge to lyue well then to lyue euill. Ah, than why It is more easie to lyue well then yll. wyll you not playe the good byshope and lyue well accordeynge to your callynge? on­lesse you intende to be more rewarded for the labourouse parte, of the tyrant papyste accordeynge to your owne mockeynge dote­ynge.

But nowe haue you yet one onely thinge to saye for your selues and that is this. This doctrine hath continued a thousand yeares & hath be so longe maintened by our doctours

[Page] If this be a good argumēt? cal agayne into If thy [...]ges of auncient tyme be to be receiued: thē is ther no vice to be refused. Englande your greate Idole the pope and all his pardons. Buylde vp his monasteries and restore his Images and Idoles, which haue by the pope and his church ben so long mayntened and defended, with the tyranny of fyre and fagottes. Yea if tyme may be preiudiciall vnto the truth: by it may you maintaine the murther of Abel, the Sodomi [...]rie of the fyue cyties and the Idolatrie of the Babilonians: because all these thinges be of suche auncientie. And because▪ we haue nothynge that hath so longe continued in the worlde, neither that hath ben so generally receyued and maintened as sinne hath bene: we shall by thys reasone prefer it before vertu as his auncient, But let vs discusse no lenger, how longe your poperie hath ben vsed: but let vs trie by the touchston of God his holye word how trulye you popish prelates haue del [...] with Christes floke, these thousande yeares that Sathan hath ben louse among you, and how diligently you haue handeled, led and fed them. For no lenght of time may make wickednes good. No no, the abhominacion of thinges that be wicked: doeth dayly en­crease. For the second day addeth▪ some thing to the wickednesse of the first, And so doeth errour (beyng wicked) dayly growe and en­crease [Page clxx] til it come to the highest abomination: so that in cōtinuaunce it vttereth it selfe most clearly. For as tyme by) the prouidence of God) doeth first cloke, couer and hyde all thinges good and bad: so doeth the same opē Tyme vtterreth al thyn­ges and disclose all thinges euen by the same prouidence and wisdome. And for this cause hath God apointed the darke nyght and cō fusion of thynges to go before, boeth in the creaciō and ordre of his creatures: that after [...]at the tyme appoynted) whan the bryght light, measure and ordre of al thinges should appeare, & that his glorie might the more worthelye be extolled, magnified and renowmed by the comparison of these thinges so farre contrarie.

This is it that Solomō sayeth. He hath Two a­gainst [...]w [...] alwayes made. ij. against. ij, and euerie thing is well done in his due tyme. First darkenes then light, First night, then daye. First sinne thē grace. First wrath thē mercie. First blindnesse, then knowledge. Firste erreoure, then trueth. For what worthye cause coulde we haue had to renowne and prayse the grace and mercie of God: if ther had ben no sinne felte or wrath deserued or feared.

And now contrarie wise, what an inesti­mable richese of Godes goodnesse may we accompt wher we are deliuered from sinne [Page] shame, wrath, death, and restored vnto grace fauour, ioye, confort, & lyfe. We are brought from darkenesse, vnto this marueilouse light frome blyndnesse vnto the cleare sight of the treasures of God, laied vp in his son Christ

❧ Of the worde sacrament,

ABout the word sacramēt,. I intēde not long to trifle. But to take your owne wordes and somthinge to examine them. You do bring in an argument of your aduersaries, made by the stronge places of reasoning called. Definitiorei, in english the definition of the thing, that is (to them that vnderstand not these termes) grounded vpon the oracion or sentence that declareth what the thinge is. The defini­cion of a sa­crament.

A sacrament therfore, is (as well by the definition that your doctours haue made, as that you your selfe do make) a visible signe of an inuisible grace. Vpon this definition foloweth a double argument. First, because it is a signe: it is not the thinge signed or to­kened. And this reasone is proued true, a relatiue. oppositis (if you haue learned so muche logike) and by many fold examples. As the ale pole, the yuie bush, beinge the signes of wyne & ale within the tauerne house: can not be the thing signed and tokened. your. [...] fo [...] [Page clxxi] ked myter signifiynge the. ij. lawes can not be. ij. lawes. Your white rachet signifiynge chastitie: can not be chastitie it selfe. Your glitteringe shoese: signifiynge the preciouse fete of the preachers of the gospel: are not the fete signed and tokened. Your brode shauen A broade shauē crowne is the signe of folishuesse. crown signifiyng folishnesse: is not the thing it selfe, I trow onlesse you haue chaunged all the thinges into theyr signes & shadowes You haue caused vs longe, and woulde haue vs still, to gape after signes and shadowes as the dogge doeth in Isopes fables, and so lose the thinge it selfe which shoulde be oure fode and confort. You tell vs, that the signe token or shadowe: is the thinge it selfe. Shal we beleue you still?

Naye, your definition telleth vs of two things to be in this sacramēt. That is to say, Two things are to be con­sidered in a­sacrament. A visible signe, and an inuisible grace. What other thinge (I praye you without contenci­on) can thys visible sygne be, but the breade whyche Christ taketh in hand and breaketh? For other visible thynge ther is▪ none.

That is to saye in playne englyshe (that all men maye knowe what we speake and wryte) ther is none other thing [...] open to the eies of man to be sene.

Thys breade thus broken therfore, is the sygne or token (that maye be sene) of a [Page] grace, that can not be sene. That is to say of the forgeuenesse of synnes in thys bloude of the newe testament of Christe oure sauiour.

Thus frame I therfore the secounde rea­sone. A thynge visible and inuisible can not be boeth one, to be senne and not sene. But One thynge can not be boeth visible and inuisible this sacrament (as you haue cōfessed in your definicion) is a thynge visible and maye be sene: therfore can it not be the thynge inuisi­ble, therby represented. Al that you haue spoken in thys cause (byshoup Stephane) is of your owne heade, wythout either scripture or reasone.

❧ Of the name breade.

VVHer you saie that we dallie with this worde breade, and would in the meane tyme, your selfe proue that it is no bread: we dare (because Paule calleth it bread) take any christiā herte [...]. Corh. xxi. to iudge, who doeth more dallie and trifell. Wil you reason in like maner of the cup, and saie, that because in the same place he calleth it, this cup: it is not the cup? And a little after he calleth it that cuppe and that breade: shall they nowe continue in theyr owne kynde styll?

What if he calle it breade wythout any addicion, as he doeth in the same Chapiter? Ie­sus Math. xvii. the same nyght he was betrayed: toke [Page clxxii] the breade. And the Euangelistes do name it breade wythout any addicion. shall it yet Marke. xiiii. Luc. xxii. be breade? You haue your▪ excuse in redinesse

It is not consecrated for so the. Well goe to foxes, seeke your holes. What is it in the breakeinge? is it not then▪ consecrated? You can not for verie shame denie that. Heare what Paule sayeth without addicion of this or that. Panis quē frangimus nonne cōmunicatio i. Corh. x. corporis Christi est? The bread that we breake, is it not the partakeinge of the bodye of Christe? Wyll you nowe striue for the breade as you dyd for the Lorde? scrape it Wynchester would haue vs saye our lorde and not the Lorde. out thē, if you lust. You are to much a wrāng lynge sophiste. Wyl you heare no scriptures that you maye seke some starteynge holes? we are one bread and one bodie (saith Paule) so many as are partakers of one breade. A­gaine, he was knowne vnto them in the breakeinge of breade. They did continue in the Luc. xxiiii. Act. ii. doctrine of the Apostles, in feloweshipe and breakeing of breade. Dailie continuing with one accorde in the temple, and brake breade frome house to house.

But lo nowe the wylie foxe, stealeeth in­to agreate borough where he waloweth at wyll, sayeynge that it beareth the name of breade, because it was so before the chaung.

But if a man kepe hym frome takeynge [Page] ayre at thys chaunge: he wylbe smothered and kylled in hys hole. For thys chaunge is it that succoureth the foxes. They are so wy­lye, subtyle and chaungeable: that they can chaunge the thynge that they doe but once breath vpon. Proue it once to be chaunged: and I wyll neuer call it breade agayne.

But because you can proue no chaunge: Nothing like Exod. iiii. your similitude of the rodde of Moyses (which was turned into a serpent & strenght waye retorned to a rod agayne) is not lyke. For the same rodde was afterwarde decla­red (euer in the sight of Pharao and al the Egiptians) to be the aduengeing rod of God wherby al the waters of Egipt were turned into bloude, and all the wonderfull plages wroughte, whiche are terrible vnto vs, vnto thys day. Worthely therfore, was this cal­led a rodde, for it was the chastesyng rodde of God, and alwayes returned into a rodde agayne, so often as Moyses or Aaron dyd take it in their handes.

Nowe for that you bryng Iacob for your purpose, ther was no chaunge of substaunce in hym: for he was styl Iacobbe, & his house was styll called the house of Iacob through out all the prophetes, as wel as Israel.

Micheas sayth. I am full of strength to shewe the house of Iacob their wyckednes, [Page clxxiii] and the house of Israel their sinne. Agayne, ye rulers of the house of Iacob and ye iud­ges of the house of Israell.

You are far deceiued in the Etimologie and true significacion of this worde Israell. For the name was geuen him not of seinge the Lorde, neither wyll the Hebrue word Is­raell serue therunto, but as is plainely de­clared in the text of Genesis? it was because he had striued princely wyth God and with Gens. xxxii. men, and had preuailed: therfore was it say­ed vnto hym. Thy name shalbe Israell that is to saye, one that hath myghtilye preuay­led against God and mē, for this is the true The etimologie of this worde Israel Etimologie of the worde Israel.

All your other exemples make for vs, but that we wil not be tediouse in appling them to oure purpose, because the tyme is to little for your other mattier.

❧ The church and elders.

NOw doth the foxe renne to his old vsed pathes. Stoppe thin eares and be deafe. Thou muste belieue the churche, and learne to spell ( [...]) with a lyttle, as we men of the churche teache the (The foxe hath small shif [...]e when for feare of espiynge in playne pathes, he rennethe to [...] [Page] [...] [Page clxxiii] [Page] this hedgerowe of (ē. est. ē. en) but we haue answered to this churche before and taught you it hath deceiued vs with false spelles & darke gloses. And we maye well be conten­ted with this answer that Sāct Paul calleth it breade, and it is called bread also in other places of the scripture, how so euer the bi­shopes men do name it. For ther is no word truer or better then the wordes of scripturs are, neither any spellinges or speakings more certain then those that be taught by the word of God

But you aske vs thys question. Hath not the church had and vnderstand these wordes and yet notwithstandinge, taught this lesson, That the bread is by consecracion turned in­to the bodie of Christ, Yea they haue cōdem­ned Theyr owne testimonie is inought to declare them to be woul­fes. and brent all them that woulde saye that bread remayneth, Yet did they kepe Paule still, as they did Iohn geuinge occasiō to the Arians.

To this I answer, that the Romeish churche hadde the scriptures, but the father of this church, did treade them vnder his fete, Not onely bodily when he was coniuringe at his masse: but also by his powre and the spirites that he sent abrode, commaundeinge that no man shoulde otherwise vnderstande them, then he and his church determined. And therfore [Page clxxiiii] he assigned that eueri man that shoulde meddle with the studie of them, shoulde first be trayned in the scholes of his doctours: and so be sinered with the blacke coles of theyr helly doctrine, that theyr soules should neuer be cleare againe, as for al other pore men, not brought vp in the popeishe learninge of hys scholes and therfore haueing theyr cōsciences lyke a whyte wall, redie to receyue all trueth of God his holie worde: the scripture was clearlie forboden them, like as you haue also with shame inoughe procured in this oure tyme, that pore men shall not reade it for feare lest they dispice your shamlesse pompe and pride, and vtterly renownce all your wyc­ked erroures,

For the vnderstandynge of it, I can not be leue that the popeishe prelates had the true If the prela­tes had had the true vn­derstandinge of scriptures they woulde not haue maintained errours. vnderstandynge therof, because they mayte­ned many blinde erroures cleane contrarie to the scriptures, which doeth manifestli declare that they were voide of the spirite of trueth which onely openeth the waie to the vnderstā dinge of the heauenly misteries.

How blindly haue they taught (wythout the worde contrarie to the iudgment of reasō or the perceiueynge of the senses) that thys bread is chaunged: this bitter contenciō about the matter declareth. Surely they haue con­demned [Page] and brenned men (and that ryght many) for this mattier, wherby they declare thēselfes to be of the cursed seed of Cain and the wicked serpent, who was the murtherer euen frome the beginninge. Finally, they haue kept the gospel and scriptures still (we thanke God and not them) for god hath cau­sed the phariseis before thē, and our bishopes folowing, to kepe these Iewelles for our vse and profite, and for theyr own cōfusion, that by the sam bokes which they kept and wher vpon they boasted, they shoulde be openly conuinced and ouercome.

Wherfore, in that your doctour Damascen and you would haue vs learne of our elders: we answer that frō the elders, al iniquitie is sprongen. A senior [...]bus ingressa est iniquitas From the elders haue we receiued al wickednesse. And the Israelites are alwayes by the threateninges of the prophetes: forbidden to fo­lowe the waye of theyr fathers and elders We must therfore crie with Dauid Peccaui­mus cum patribus nostris, iniuste egimus iniquitatē fecim [...]s. We haue sinned with our fathers we haue done vnrighteously we haue done wickednesse.

Aske your father and myne (O bishope) aske theyr fathers and grandfathers, what they haue beleued, and they wyl answer (ac­cordinge to the tyme that they were in) that [Page clxxv] they belieue as the churche of Rome doeth belieue. For so my father taught me, and so dyd the priestes generally teach in all place chargeinge the people (vnder the payne of the greate cursse) to belieue as theyr holy fa­ther of Rome belieued. And farther coulde they not teache vs theyr children, neyther beinge suffered to haue the scriptures in en­glyshe, neyther heareynge any thynge but the lyes of the Romeishe Antichriste by their popeishe curates.

In this church you can finde nothinge a­misse. And this blynde churche is it that you Ther is no faute in the Romeish church. laboure so sore to defend, or else woulde you in some one place haue geuen vs warneinge that we folowe not thys Romeishe churche. But doutlesse, all your boke thorowe, you spende all your wittes, to brynge vs vnder the captiuitie of thys church, that you might worthily triumphe as you haue done make­inge marchandise of our soules.

Woulde God, the kynge oure maister, heade, ruler and leader, woulde searche forth suche Romeishe traytours. For they can neuer take hym for they onely heade, so longe as they haue an other heade vpon the earth, whose honour they laboure to en­haunce euen wyth all theyr myght and dili­gence, endeuour and studi: whose kyngdome [Page] the labour to enlarge, with bokes, with writinges, wyth sermons and preachinges, with faggot [...]es, fyre, brenninges, and all meanes they can possible.

Oh byshop and Idole, dyddest thou not Wynchester preached o­pēly agaynst gods worde. vilainouselie at Paules crosse (not long sens) seeke and bringe forth al the Argumentes of thy subtyle braine, for to stop the kyngdome of Christe, spreadeinge by hys worde and scriptures, frome the whiche thou dideste af­fraye men by the terrible inuentions of thy diueillishe subtilties. A traitour to God and man. But the aduengeinge hande of God thou canst not escape.

Qui vos spernit, me spernit, he that despi­ceth Luk. x. you despiceth me, was neuer ment of such bishopes as driue men frome the worde but of the faiethful Apostles and mesengers of Christe, whiche dare speake nothinge but that they haue hearde and learned by the spirite of God in hys holy scriptures. Whyche muste be receiued, not for theyr owne authoritie: but because thei are prophetes and preachers of the heauenly misteries, and the dis­ciples Math. x. and scholers of Christ Not preachers agaynst Christ (as you & such other prelates are in your sermons) than who so receiueth hym in the name of a disciple or the name of a prophet: the same shall haue the rewarde [Page clxxvi] of a prophet. And who so dispiseth hym thus being the disciple of Christ, setting furth and promoting the glorie of his maister: he dispi­seth Christe, and not onely hym but his fa­ther, the authour of his message.

But you priestes, you preach for lucre. Oh you prophetes, you prophecie for your owne gaine and for money. Yet wil you be takē as those that holde vpon God, & say. Is not the Lorde amonge vs? But woulde God [...]ure heades woulde esteme the mattier as it is, & be no longer blynded wyth your clokes of hypocrisie. Let them but cōsidre the cause one­ly as Cicero doeth monishe in his oration. Cui commodo sit et bono.

It is your cōmoditie and profit, to mayn­teyne poperie and dombe ceremonies. It is It is for the papistes pro­fite to keepe the worlde in blyndnesse. greatly your gayne to keepe the worlde in blyndnesse. For by these thynges haue you crept vp to thys lordely pompe, and euer as they decaye: so decreaseth some thynge of your dignitie. So it is no mer [...]yle, though you beinge carnall men do stryue verie sore for your aduauntage.

We pore men of the contrary part, which (of a zeale grounded vpon the knowledge of the worde of God) do speake agaynste your superstition, your pompe and Idolatrie: do not onely, not gayne one farthynge thereby [Page] (as I take God to witnesse before whom I shall answere at the greate daye, I desyre no­thynge of yours, but your soule health) we pore caytyfes I saye, do not onely loke for no gayne, but for tellyng of the trueth, we loke to lose the litle goodes that we haue, our wyues and deare chyldren to be spoyled, & ourelyues (wyth moste spiteful tormentes of [...]ac­kyng and burnyng) to be taken from vs. Vi­de iam cui sit commodo.

❧ To the gouernours of the people.

VVherfore seeke you knowledge, ye that iudge the earth? Iudge a right in all controuersies betwixte a man Mich. iii. and his neighbour. Heare O you heades of the house of Iacob, and ye leaders of the house of Israel. Should not ye knowe what were lawefull and ryght? But ye hate the good and loue the yuell. The Lorde hath ben sore displeased with your forfathers, but turne you vnto me saith the Lorde of hostes: and I shall turne vnto you. Be not you, lyke your forefathers vnto whom the prophetes cried afore tyme, sayinge. Turu [...] from your yuell wayes and wicked Imaginations: but they woulde not heare, nor regarde me, sayth the lorde. What is now become of your forefathers and the prophetes? &c. Zach. i.

I must needes say with Iheremie▪ Wa [...] [Page clxxvii] to the prophetes that prophecie theyr owne Iherem. xxiii. Imaginations, myne hert breaketh in my bo­dy▪ All my bones do tremble, I am become lyke a drunken man, wythout rest, disquieted wyth wyne, euen for the verie feare of the Lorde and his holy wordes: because the land is full of aduouteres, where thorowe it is de­stroyed. Yea the waye that men take is wyc­ked, and theyr gouernaunce is nothynge like the holy worde of the Lorde. For the prophe­tes and the priestes them selues, are poluted hypocrites, & theyr wickednes haue I founde in my house, sayeth the Lorde. Theyr waye therfore shall be slepperie in darknesse, that they maye stacker and fal therin. For I wyl hrynge a plage vpon them, euen the yere of their visitasion, sayeth the Lorde.

If you doubt of whom you shall seeke for Let them that doubt aske of God. knowledge: remembre what was spoken by God the father from heauen, of Christe oure sauiour when he was sent into the worlde. This is my dearly beloued sonne, heare you him. He is the onely maister & opener of the wisedome of his father. Whiche wisedome who so lacketh: let hym aske of hym that gy­ueth, euē of God that giueth vnto al men in­differētly and casteth no mā in the teeth: and he shall haue it. But let him ashe in fayth no­thynge doubting. But alwayes vse the mea­nes [Page] that God hath appointed. As for per­fect vnderstanding of the scriptures, it muste needes be graunted conuenient to haue the knowledge of the Hebrue, greke and latine tonge to vse the diligent comparinge of the The know­ledge of the [...]onges is profitable to the studie of scri­pture. scriptures together, and counsayle of learned teachers, diuers interpretations & writinges of men of all ages. For hapely thou maist perceiue by one, that thou canst not vnder­stande by an other. But for the pore lay man whiche can not haue these later healpes and furtheraunce: let him be diligent in readynge the englishe text, & no faile God wyl graunt him so muche knowledge, as shall be expedi­ent for the ordering of his life. And therefore maye he nothynge doubte but that his mai­ster Christ, which dyd vouchsafe to shed his bloude for him: wyll also graunte vnto him so muche knoweledge as shall be thoughte meete for the sauing of that soule whiche he hath so dearly boughte. And you muste al­wayes beware that you call you no maister vpon earth to be sworne into any mans say­inges, but haue you eye vnto the heauenly maister onely, vpon whom onely resteth all trueth. Where men (be they doctours or by­shoppes: if they bringe not the word of God with them) they are but lyars.

❧ To the bishoppes.

[Page clxxviii] IT maye well appeare what mindes you bishoppes haue to the furtheraunce of the knowledge of God: by that you do with out cause, fynde faute with the diligent translations of good men, cōdemnyng them by your counsayles, and yet wyl not trāslate any parte thereof your selues. Yea all your life and labours do teach vs plaine, that you woulde stop oure eyes and leade vs capty [...]e in your blinde waies. Therfore if we should folowe you beinge blinde guides, false pro­phetes and Idole pastours: we shall be styll scattered abrode in the blinde waies of igno­raunce, we shall be led with your lyes euen together with you into the blinde pit of darknesse. Thus haue you led our fathers before vs, so many as would take you for their scho maisters, and had none other secrete motion of the spirite, to lifte their hertes vp into the heauens, d [...]nge the ayde and healpe of al other [...]r [...]

And yet [...] can not content your selues with the kingdome that you haue vsurped in the consciences of men (where none ought to reigne but God) more then these thousande yeres: onlesse you maye styll haue the same authoritie in establishinge your popetrie and Idolatrie, beating euermore into oure eares, that your Idolatrous and superstitious reli­gion, [Page] hath continued these. M. D. yeres. Where as we partly haue declared, & might more at large declare (were it not to tedious) that it hath crept vp onely with your wicked papacie and possessions of the churche, and hath continued onely the tyme that Sathan hath bene lose and sent furth into the worlde to worke his wyll, when you his stoute soul­diour dyd shit vp the kyngdome of God his worde, and neither woulde enter in your sel­ues, nor suffre them that woulde entre. But now that the lambe hath vnlocked the boke: Sathan begynneth to roare for feare of the fal of his kingdome, and you bishoppes (his Sathan be­ginneth to roare. champions) do rage and fight agaynst God his worde, yea agaynste euery thinge that is God or godly. But we shal ouercome by the bloude of the lambe, and by the worde of his witnesse. And therefore do we ieoperde oure soules vnto death, not onely against the Ro­mishe Antichriste: but the Mahumetaine al­so who is like to reigne ouer vs as a worthy plage for slidynge from the worde of God, euē as he hath many yeres reigned ouer ma­ny christian nations, whiche boeth in life and learning were as holy as we be now cōpted.

If thys thynge (I saye) shall come to passe (as no man knoweth Goddes secrete wor­king but suche onely as it shall please him to [Page clxxix] endue with this knowledge) we shall be re­die, both to speake and write, as we nowe do, for the glorie of God, against al Idolatours so far as God shal open our hertes and giue vs strength. For without his audacitie and boldnesse of spirite poured into vs: we shall stande in as gerate feare to perfourme thys, as we shoulde be to write against your abo­minations, knowing your crueltie towardes thē that haue hertofore moued your paciēce.

What other men haue written in the fa­uour of Mahumete I can not tell. But thys do I see with myne eyes, that you bishoppes The bishops open the waie for the turkes to enter. do opē a great dore for him to entre in at: by the Idolatrie that you do maynteyne, in set­tyng vp so weake a creature to be God. For what playner waye can ye haue to impunge the christian religion: then to fynde it to be groūded vpon so fonde a foundation as this weake Idol of yours?

And on the other side, by your wicked life and tirannouse handlynge of the pore flocke of Christ: you ministre great occasion for vs to thyinke, that we shall lyue vnder the turc­kes, as quietly and safly as vnder you, both in auoydynge the Popishe Idolatrie, and al­so in escapynge of outragiouse tiranny. Be­ware howe your malice leadeth you to mini­ster suche occasions. For though we abhorre [Page] (euē frō the bottomes of our hertes) the turr­keshe Mahumete and his lawes, and are ready to wryte and speake agaynste them in the defence of our Christ and his religion, rather wishyng to dye, then to be subiect vnto him: yet thys present necessitie and more greuous bondage that we suffre nowe vnder the by­shoppes the lymes of the Romishe Antichrist are so intollerable, that we had rather proue any thynge, then longe to abyde it.

If they ouercome here, the victorie wyll Winchesters wordes. hardly be stayed from conquest in the reste.

Call backe your tiranny therefore aboute the worshyppynge of thys Idoll. Surely it The answere is full tyme (as you saye) for you to stryue for your God, and to encourage your com­panions to sticke to their taklynge, for if we maye once get the victorie herein, all the re­sidue of your Poperie wyl haue a foule fall.

Note our simplicitie as much as you wil, and skoffe on styll (wyth the Deuyll is sim­ple iwys) we wyll neuer be ashamed to call breade, breade, so longe as we haue Luke the Euangelist and Paule the Apostle of Christ to take our parte.

Come you in wyth your double gloses, and put furth two faces in owne hoode in euerie thinge you go about, as longe as you luste. But it is an high mattier to vnderstand [Page clxxx] what breade meaneth and what the worlde signifieth you saye.

Go to, go to. And all the worlde (what so euer the worlde signifieth) wyll shortly de­ride you and thynke you worthy of your. ii. forcked myters, for your doublenesse.

❧ Of thys name Masse, and of the diriuation of the same.

NOw labour you to haue this name Missa, or Masse, diriued of an He­brue worde, wherein I wyll not greatly contende thoughe it make not much for your purpose: because I know the subtiltie of the generation that fyrste na­med it, whose caste it is alwayes to busie mens myndes wyth straunge names, darcke The papistes busy mennes myndes wyth straunge na­mes. termes and subtile disputations aboute the same to holde men occupied in trifles, and to keepe them frō the playnes of the trueth. O­ther wise they could haue ben cōtent to haue named it the breaking of the bread with Luke or the supper of the Lorde wyth Paule.

But for the nature of the Hebrue worde: Lerne what Sanctes Pagninus wryteth in Thesauro lingue sancte [...] Missa suffi­cientiā significat. [...] id est. Sufficientiam voluntatis (aut spontis) manns tue.

Targhū, Deut. xv. &. xviii. pro, [...] quod est [Page] sufficiētia, habet [...] Rabbi Selomoh, in cōmētaries, exponit, [...] sufficiētiā. Rabbi Abrahā hoc pacto scribit. [...] Daghe­ssatur samech, nam deducitur a [...] quod est sign [...]m. Ihero [...]i [...]nus. Oblationē spontaneā man [...] tue. Vnde dicūt nō nulli, quod [...] est oblatio que fit deo propter aliquod mu­nus personale, quibus non assentior, cum nul­lus ex Hebreis doctoribus ho [...]dicat, quos le­gerim. Hactenus Pagninus.

These wordes declare the nature of this worde [...] by diriuatiō euen frō the ori­ginal. Whiche howe wel it agreeth with our englishe word masse: let the learned iudge. It cā not be tried hereby, that it is a sacrifice for the quicke & for the dead: but rather cleane cō ­trarie, by that whiche Pagninus affirmeth.

Ther is yet an other Hebrue worde [...] signifiynge a tribute, whiche some men saye is the originall: because of the contribution and payment that was gathered for the re­liefe of the pore in the beginning.

There is also a verbe [...], which be­tokeneth to melte or to be dissolued awaye, where of you may diriue Missa, if you wyll bicause the houre is at hande, whē the Masse and all mans inuentions, shal melt like waxe before the brenning fyre of the word of god. But what mattier maketh it whereof thys [Page clxxxi] worde cometh: seinge al the worlde seeth that your Masse is a Masse and heape of ceremonies and fonde gestures & nothinge after the forme that Christ our maister did institute it?

Seinge therfore, you haue both geuen it a newe name, & chaunged the thinge it selfe al­so: men that do mislyke your doinges, maye wythout blame gyue it the name that they fynde in scriptures, to call Christes deede in­to remembraunce, whiche you haue almoste extinguished.

We therefore do cōmunely call it the sup­per of the Lorde as Paule doeth, because at i. Corh. xi. his last supper Christ dyd ordeine this sacramēt for a memorie & remembraunce. But for the worde Cena, it is inough for chyldren to daly as you do in the scholes. And the text of Paule is playne inough. It is the mattier that we cōtende for & not the termes. Thys terme the supper of the Lorde doeth signifie vnto vs, the worke that Christe dyd, and the thing that shoulde be had in memorie. Your masse you say signifieth (but no mā cā tell by what propertie of lāguage) al these thynges.

The gloriouse presence of the bodie and bloud of Christ, the whole circumstaūces v­sed and ceremonies done, & the deuoute pray­ers that be spoken by the priest.

Wel, it is a smal mattier for you that can [Page] chaunge thynges and creatures, to chaunge wordes and names at your pleasure.

Polidore semeth to speake in differētly for vs both in this mattier, where he sayeth that in the Masse there was an offeringe and ga­thering Polidore de inuentoribus [...]erum. for the poore, whiche fauoureth some thynge of the Hebrue worde. [...] Tribu­tum collectum. But the pore are dispised, and therfore there remayneth only the songe that is called the Offertorie (sayth he) which was songe whi [...]se the money was in gathering.

Finally, whether you prelates (whiche cal your selues the church) may say with Paule. Ego accepi a domino quod et tradidi vobis: Let al me iudge that haue knowledge to per­ceyue what is in your Masse, and what the Lorde dyd at his supper when he cōmaunded vs to do this in the remēbraunce of hym, and that we shoulde al drinke thereof. Yea that so ofte as we eate of this bread & drinke of thys cup, we shoulde shewe furth the death of the Lorde vnto that he come, whiche is the onely thynge that we desyre, to haue the death of Christe preached in thys sacrament (for that is the only fode & life of the soule) where you wyll haue nothynge but blynde diguisinges wherwith neither the body nor soul cā be fed

❧ Of theues that ste [...]e awaye the fode of the soule.

[Page clxxxii] THey would steale awaye the preci­ous fode of the body and bloude of Winchesters wordes. Christ & make it a bare drinking of breade and wine.

Iudge you that be of god, how we would The answer steale awaye the precious fode of the body & bloud of Christ, whē we do cōtinually teach that this is the only fode of the soule, and the working of the meate that neuer perisheth: to beleue hym whom the father hath sent. And would haue therfore the cōming & sufferyng of Christ preached vnto the people by this sacramēt that they mighte continually feede of his body brokē for them, for the only fode of their soules. Yea rather you are the theues Who be the theues that steale awaye the fode of the soule. (the whole worlde to witnes) that robbe the shepe of the fode of their soules. You rob the pore people of the testament of their father. You rob vs lay & leude mē of the one halfe of the sacrament. You take frō vs the testament which only, was strikē and established in the bloud which was cōmaūded in the olde testamēt to be sprinckled vpō al the people, of the which we were al cōmaūded (in the new testament) to drinke. And bisides that, in the mini­stering of this sacramēt, you wyl preach no­thing of the death of Christ vnto vs, though it be the sacrament therof. No you will not speake one worde of his death & passion, nor [Page] once name vnto vs his body broken and his bloude shed for our synnes, that it mighte be the fode of our soules. You cause vs to gape & gase at dead & dombe ceremonies, whereby the soule that is spiritual, cā not be fed. Yea (& that is worste of al) in the steede of this fode of Christ, you do kyl the soule, not only with famine, for lacke of this fode: but also wyth the moste present poyson of Idolatrie. The vtter confusion and distruction of all that wyllyngly folowe it.

And where they wyll passe none of their Winchesters wordes. owne suppers (on the greatest fastinge daye) without fleshe: yet in this supper of the lorde they diuise a diete wythout deinties, to haue nothynge present but breade and wyne.

In our owne suppers, we do vse no super­stitiō of meates nor daies, because God hath The answere created al his creatures to be takē with than­kes giuinge as his good creatures, and hath made mā Lorde ouer dayes and times, to vse thē to his necessitie, & to serue to his vse, And though the Iewes were nourterid for a time, with shadowes of daies & meates, & like ordinaūces, tyl Christ the body did come & set vs at libertie, frō al such bōdage: yet because we christiās haue once professed to worshyp god in spirite & truth: we may not turne backe frō the same to folowe the grosse superstitiō that [Page clxxxiii] the Pope hath sowē thorowout his kyngdō: but labour to breake it, & to take it awaye for the wealth of our brethrē, leste peraduenture they that be weake, & do stil thinke it an high honour vnto god & great holines to eate fish vpō certeine daies cōmaūded by the Pope to be so fasted, and cōtrariwise, that the eating of fleshe on those daies, is dishonour vnto him & Learne to a­uoied offence in eatinge of meates. a crime deseruing sore punishment. And thus by our strēgth the weake be offēded & established in their errour. Euē as thei did that dyd styll eate of the meate offered vnto the Idols amongest the Corhinthians, though thei dyd know that nothing was poluted or vucleane of it selfe: yet thei sitting at the table of the I­doles, were the occasion that the weake bro­thers (who fraimed their fayth after thexēple of thē that had knowledge) were established in their errour, by seing thē sit at the meate of Idols. For it was not the maner that any mā shoulde syt at the Idoles table but suche as i. Cor. x. would be partakers of the Idolatrie. In this point dyd Peter offēde also, whē he dissēbled in the eating of [...]eat, & paul rebuked him therfore. In our owne suppers therefore, we eate Galath. ii. flesh or fish indifferētly (as is offred vnto vs) & giue god thākes for his creatures. Whē we fast, we absteine frō both. And not regarding bodily things, for the time we do occupy our [Page] selues in spiritual meditation in mournynge for our sinnes & the sinnes of the people. And whē we returne to bodily fode to cōforte the body withal, then (knowinge that the thinge whiche entreth in at the month, defileth not the body) we do without superstition and ex­cesse, vse indifferētly al such meates as occasion ofsereth. And why should not we as well do thus, as you bishops, to eate on the grea­test Learne at the byshoppes to faste. fastynge dayes you haue: swete sucket, grene ginger, marmilade, & such like deinties for the punishinge of your Pope holy carka­ses? Is a piece of biefe or bakō more perilous for the prouocation of sleshly appetite in vs pore mē of the contrey that labour al the day long in hōger & colde: thē these subtilties are to your sleuthful, & idle bealies? If we do not fast the true fast & lamēt for our sinnes so oft as were cōuenient: the great cause is, that we are neuer taught of this true faste, & very sel­dō do we heare the worde of god truly prea­ched, whiche might moue vs to this repētāce & mourning for our sinnes. So that alwaies the fautes of the people must needes returne vpō your neckes (O bishops) & the bloude of the shepe that perish must berequired at your hādes, because you are negligēt in doinge of your duties. Now this great matter that ye do lay so oftēto our charg. Thatin the lords [Page clxxiiii] supper we diuise a diete without ani dainties & that we wil haue nothing presēt but bread & wine: we haue partly proued to be vntruly reported of vs, who do in the Lordes supper set forth the fode that feadeth into lyfe euer­lasteynge. But the same thinge, may well & iustly be spoken of you that do set vp the mū blinge of a masse (in a tonge not vnderstand) in the steade of the lyuely fedyng of the faithfull in the death of Christe. which ought all waies to be preached & shewed forth in thys supper of the Lorde, that the flocke of Christ may continually feade on these dainties of the heauenly manna accordinge to the saye­inge of Christ. Not Moyses, but my father geueth the true breade frome heauen. For it The father geuethe the true breade from heauen is the bread of God that cōmeth from heauē and geueth lyfe vnto the worlde. I am the same bread that am come down from heauen He that cōmeth vnto me, shall not be hongrie & he that beleueth in me, shal neuer be [...]hyrstie Lo, what dainties we do set forth in our sup­per. But what daintis do the pore people find in your masse? You saye that ther is rawe flesh, bloude and bones: which thynges (cōpared vnto oures) are no daynties. The people saye that you do eate al in a cornar, and will gyue no man part with you. What so euer daynties you haue, they go home hongrie, [Page] boeth in theyr bodies and soules. Yea what geare is ther in your masse (the gospell and epistle, & Hoc est corpus meum, onli excepted) that can fead the soule of the vnlearned man Yea how doeth that gospel & epistle fed their soules that vnderstād not one word that you speake? As for yourblasphemus collectes ge­ueing so much to the merites of sanctes: your secretes where in you do talke with Annas and Cayphas: your beadroles one of bene­factours, and an other of hallowes, as Peter Paul and Crisogonus (whose memorial you name it to be, & not the memorie of Christ) by whose merites and prayers you desyre to be The masse is not the memorie of Christe defended in all poyntes, If all this, I saye, were in english and vnderstand, what dayn­teis (Yea what deuellieshnes) shoulde hereby enter into the hearers herte [...]?

This is no fode, but filth, this is no breade but poyson. But you thynke perchaunce, that we lewde people, maye feed vpon fonde ge­stures vpon youre fonde bloweynges and blesseinges, mockeinge and, moweynge, vpō your cake holden vp betwyxt your fyngers and hopped about the chalice. These be all your spiritual workes. But they neither feed soules nor yet bodies. For you are those shep herdes that fede theim selues and despise the flocke. The best you haue to say, is that you [Page clxxxv] do eate this supper for vs, & that you drynke this cup of the newe testament for vs. But nowe haue we learned of late in the testamēt of our master (which you haue most vilanouslye plucked forth of our handes beynge no gentillmen) that it is hys wyll and pleasure, that all we should eate & drinke of the breade and wyne of this supper. Wherfore I praye you eate our meat no lenger, neither for vs nor from vs. For that which you do eate, cā do vs no more good? thē if you did eate away That which the prieste ea­teth doeth vs no good. from vs our bodilie diner. And if you wilbe partakers of our bodily labours & goodes: let vs be partakers with you in this supper. And if you compt vs saued & redemed by the bloude of the newe testamēt: thē suffer vs to drinke of the cup of the same in Christes blud If you do caste vs frō it, & esteme vs so lewdly as you haue done herebefore: thinke non other but the arme where vpon you haue trusted shalbe broken, & the donge of your solē ­nyties, shalbe scatered vpon your faces. But to come to your dainties agayne. You doe mixt the thyrde parte of your cake with the wyne, & then you saye Hec sacro sancta com­mixtio, this▪ holye mixture be helth of bodie & soule. By the whiche blasphemouse wordes, wherein you wysh that thys same mixture that you make, shoulde be saluacion of bodie [Page] and soule: we may espie that you haue here dainties prepared for the deuilles owne toth Your preparatiues to these daynties, are like to the daynties them selues, That is to saye deuillishe.

Reade the Rubrica of the masse to eschew The vertue of the masse of the fiue woundes. mortalitie, and the masse of the fyue woūdes where as it is written that what priest so euer sayeth the office of this masse. v. tymes either for hym selfe or any other: he shall in thys worlde haue grace and health, & in the world to come euerlasteynge lyfe, if he continewe in good.

And in what so euer tribulaciō a man shal­be in this worlde, if he procure this office to be sayed for him. v. tymes by a priest: wyth­out dout he shalbe deliuered And if it be read for the soule of the dead: strayt after it is read v. tymes the soule shalbe deliuered frō payn

Wyth such lies and blasphemies do you prepare the peoples mindes to your dayntie dyshes.

Now your cautiles & subtillities that you haue about these daynties: declare you to be more supersticiouse, then were the phariseis, and far more foleish then the heathen: In so moch that I am ashamed to write them,

❧ Of the pure sacrifice of Malachie the prophete.

[Page clxxxvi] BVt you do establishe your masse and▪ sacrifice (as you suppose) verie strong lie, by the prophete Malachie, whom your doctour Damascē doeth alledge for the vnbloudie sacrifice. And you brynge hym in againe here in the ende of your boke though he speake cleare agaynst you.

These be hys wordes after he hath rebu­ked the priestes of couetousnesse.

I haue no pleasure in you sayeth the Lord of hostes, I wyll allowe none offeringe of Malach. i. your handes: For from the easte to the west, my name is greate amonges the heathen. And euerye where do they bren incense and offer vnto my name, euen a pure offeringe. For greate is my name amonge the heathen (sayeth▪ the Lorde of hostes) and you haue poluted it in your wordes.

The phariseis to whom this was spoken: thought them selues and theyr sacrifices so acceptable in the sight of God, that they de­spised al other people (as you do nowe. And therfore this text serueth agaynst you boeth. Act. x. That enerie wher, in euerie nacion and peo­ple (as Peter was taught in the Act. the pure offeringe in spirite and trueth, shalbe offere [...] So that we maye truelie saie, that Malachie doeth make agaynste you, teacheing that (a [...] al prophecies are general) as the Iewes prei­stes [Page] were refused for their couetousnesse: so shall you for yours. And as he declared that their sacrifices & ceremonies, where vpō they boasted & bragged so much, shoulde cease: so are yours now at the same point He declared also, that God should be honoured in spirite & trueth thorowout all nacions: euen as we haue an example of. C xx. M. in Niniue, of diuers priuate persons in diuers cōtreyes, as Naamā in Siria, the wydow of Serephtha Iethro the father inlawe of Moyses, Hira of Tirus & the quene of the south. which though they were not of the outwarde Israell dyd neuerthelesse magnifie the name of the lord, & offer the ca [...]ues of their lyps offering: a pure offeringe of thākes geueing & offering theyr own bodies a liueinge sacrifice, holie & acceptable vnto God, & this is the pure offeringe that the prophet Malachie did speake of [...] ▪ vii.

I will not striue with you about your doctours any more because I intēd to auoide the infinite contēcions whiche I perceyue doe a rise of them. Notwithstandinge here is a iust occasiō offered (as ther hath ben many times) where Gregorie Nazianzeue, calleth faste­ynge Gregorie Nazianzene, for fasteynge (in Christe) a bulworke and defence against tētaciō. As though christ which could not sinne neaded any such bulworke. And yet so far as we know, he was tempted when he [Page clxxxvii] was fasteynge. The same Gregorie, calleth fasteyngein vs apurgacion or cleanseynge. What should we cōtēde about this mattier? Lyke as it pleased God to gyue powre vnto Moyses to fast. xl. dayes twyse in the moun­tayne, not for the a voydeinge of tentacion: but for to set forthe the gloriouse lawe and wyll of the father, then to be published. And Elias beynge sent to anoynte a Kynge ouer Siria, & a Kynge and a prophet ouer Israell, by whō boeth thefe kingdōes shouldbe cleane tered & chaunged, did faste fortie dayes from all maner meate, for the declareinge of the powre of God in his workes.

So did it please Christ of his owne powre to faste fortie dayes that the Iewes shoulde The cause whie Christe fasted. haue none occasion to thinke hym inferionre to those. ij. theyr greateste prophetes, in the publisheynge of his gospell and glad tithinges vnto the worlde, and his renewynge of all thinges: Not to the entent that we should folowe him, and therby haue purgaciō of oure synnes, For besyde that it is impossible to fo­lowe him (without an especiall worke of the spirite) either in that he fasted. xl. dayes or in that he was neuer hongrie: this were a plain deniall of the benefite of his passion, and the settinge vp of our owne worke which is vn­perfect. For what great mattier is it to eate [Page] meate but once eueri daye and drinke. ij. or. iij many haue so liued in the olde tyme.

And what holinesse is it to eate fish onely? do not cormor [...]ntes and such as lyue by the sea syde lyue so lykewise?

Christ hath cōmaunded vs to folowe him Lerne where in to folow Christe. in loue, peace, mercie, and such lyke: but in this example (as a thinge imposseble) we haue no such cōmaundement, except we be drawn into wildernes by the spirit as Christ was, or by any other worke of God we be desti [...]te of fode & the cōfort of creatures: then Lo the example of Christe may strength vs, and teach that not by bread onely do we liue but by euery worde that proceadeth out of the mouth of God.

Woulde God that true fasteynge and prayer were taught and vsed, and popeish abuse abolished, for trueth and falshode can not be coupled to gether. But you bishopes must bear the blame for all these thynges if it be not amended shortly. For you haue taken the charge of the flocke.

❧ An answere to diuers questions

IN the ende of your boke, we loked for a substanciall rehersall of your stronge ar­gumentes where with you haue cōfirmed this mattier that you haue taken in hande But we find a rable of confused questians [Page clxxxv] nothinge partaynige to this purpose) which we must touch, or els you wyl saye that you are not answered. And therfore do you craf­tely heape these to gether in the ende of your boke, that in the wrappeynge vp of so ma­ny matters you may haue credite of the cō ­mune people, as a professed patrone of they [...] vsed errours: and cause vs to be despysed as the contemners of all these thinges that you do styfly mayntayne. This is deuillishe so­phistrie & subtiltie of Sathan, mindeinge no­thinge but contencion, debate & strife, when one stynge is stinged, to shote forth an other. Yea it is rather the mōstrouse & poysōful nature of Hidra that Hercules slewe, whē thou haddest striken of one heade, to haue. vij. or Hidra the monster the hercules slewe. moe ariseinge in his place. When you cā not ouercome by argumentes in the matter we haue in hande: then stricke you vp newe ala­rum to a newe fielde of contencion.

Thus shal we neuer haue don, if we now a freshe take in hand to answer you. Fyrste you demaunde, which is the true fast? which is the true prayer? Then what place the preachinge of Godes word owght to haue in the church? what place the doctri [...]e of men may haue in the worshype of God? Agayn, whe­ther the sacrament ought to be ministered in boeth the kyndes, or but in breade onelye? [Page] For you wyll euer be inuentynge newe mat tiers to occupie mens mindes in contencion, and to affraye simples soules from the scrip­tures. And because you wyll maintayne all poperie (thought you perceiue it is nothing) you can fynde faute with nothynge that the popehath inuented. But when you are demaunded of any of his trifles a lone: you saie My Lordes answere in priuate com­municacion. they are nothing. And yet you wil haue thys large heape of nothinges, to be the masse (as you call it) and whole heape of our religion and euerie one seuerallie, to be necessarie to your estate. Agayne by your boke we haue iust occasiō ministred (were it not that we would gladly auoide cōtēcionto examin this mōstrouse geare to their worthinesse, and to speake of al your nothinges, dombe signes, & lieing shadowes, that your father & you haue heretofore inuēted. But thā should we neuer haue done, for euerie one of these argumētes would aske an whole boke, lyke as the mat­tier of the sacrament hath done: you haue so blinded the trueth in thē all with your decei­ueable Hypocrisie. I desire all good hertes therfore: to marke the mattier as it is, howe you labour to stir cōtēciō, how we in no case would enter therinto, vnlesse we were prouoked. Right sorie that we haue so great occasion. First through your gros blindnes, which being the eies & seing nothing, the salt & be­come [Page clxxxix] vnsaneourie and the doumbe dogges that can not barke: haue brought the worlde into the pyte of blindnesse. And agayne, be­cause you lyke swyne wil not onely wallowe in your mire stil: but also like wild boares labour to destroie the vine [...]ard, to roote forth al the swete rotes of the chosē vine, & crashe the braunches with your teth Settinge vp your bristles & sharpeing your teeth against al thē that wold driue your wicked gardiuars out Stephane Gardinar. of the lordes viniyard. We are therfore cōpelled to shap you some answer, least you glorie stil in your wickednes, & cōtinewe so terrible that no mā dare resist you. For fasting & prayeing therfore, read the. vi. and. vii. of Math. where you maye learne of Christes owne mouth, the true praier & fasting much better thē by the bishopes bablinge, For they teach the mattēs & masse (mūbled in a tōge that the people do not vnderstād) to be the prayer vn­to the which the holie word of god & the preaching of his glad tidinges of ye gospel, must giue place. And for this the bishop alledgeth this saieing of Gregorie. The preachinge of Gods wrod must gene place to mat­tens. the gospel is not good: when it occupieth the tyme of praier. And therfore on Christemas day whē the church hath. iij. masses: he sayed he could not spēd so much time with his au­dience that daye as he was wo [...]t to do.

[Page] And by theyr often mumbling of mattēs and masse, patched togither by popes & Pre­tates, and seldome or neuer preaching of the pure word of God it: maie appeare that they prefer the inuencions of man before God & his gospel. But if thou marke the. xiiii. to the ▪ i Corch. xiiii. Cor. thou shalt perceiue these to be madnes.

And to vnderstande what faste God re­quireth, reade Esai, the. lviii. Chap, and Za­charie the. vii. For the reproufe of theire fishe fast: marke that Christ sayeth. That thynge whiche goeth into the mouth, defileth not a Mat. xv mā. And Paule saieth. The kingdom of god cōsisteth not in meate & drincke, and that no­thinge is prophane or vnholi of it selfe. Also that the mea [...]e cōmēdeth no mā vnto god for then should the monkes of the charterhouse haue bene more cōmēdable. And cormorātes Rom. xiiii. in their kynd, were moste to be praised. But Paule sayth, that if we do eate, we gayne no thynge therby, & if we do not eate, we shall lose nothinge at all. This doctrine that tea­cheth vs to abstaine frō flesh or any other creture that God hath created to be taken wyth thākes geueing: is called the doctrine of diuil les, [...]. Timoth. iii. because butter egges, & flesh, are as well sā [...]ified in the creatiō as other creatures, and were created of God to be takē with thākes geuing, at the wil, pleasure & cōmandemēt of [Page cc] man whome he made Lorde ouer them, to vse them for hys necessitie.

Paule therfore commaundeth, that no mā Coloss. ii. iudge vs in our meate and drinke or parte of the holye daye, whyche were but shadowes: before the comeinge of Christe, who was the bodie. A [...]d seynge we haue hym alredie and yet gape after shaowes: maye not Paulle saye as he dyd to the Galathians. You ob­serue dayes, monethes, tymes and yeres? I feare me leste I haue laboured in vayne a­mongeste you.

For the chasteinge forth of deueles by fa­stinge and prayer: fyrste marcke what Christ How faste­ynge driueth forth diuilles answereth. He saieth that the Apostles could not because of their incredulitie, and weake­nesse of fayeth. And afterwarde he addeh these two (fasteinge and prayer) as weapons and worckes of fayeth whiche can not be se­parated from sayeth, [...]either can be founde in the olde bottelles of the hypocrites.

Thys praier, when it striueth agaynst the deuell: it surmounteth all worldely thynges and pleasures. And the same is also the onely true faste. To neglect (for the tyme) al worldly things to neglect meate & drinke a [...]d what so euer bodili pleasure or desire maie be ima­gined: that in prayer the mynde maye be lif­ted aboue the heauē vnto the throne of God.

[Page] But than (saye you) your good Hipocrites and popeish votaries haue experince of thys. But Christ shal witnesse against you wher he teacheth that these are the workes of the newe man, and can not be receiued in the patched clokes of hipocrisie. You haue experience you saye, of driueinge awaye Diuelles by praier and fasteing. But what diuell it is you dare not tell, leste we shoulde take you wyth a lie. For if you do meane the deuill of lecherie: I haue hearde Phisians saye, that your fyshe Fishe prouo­ [...] faste stireth hym vp, and we se euerie where that he reigneth amongeste you for all your fastinge and coniuring of holy water for the same purpose. But we wyl let passe thys lie­inge doteage. As for the diligent preachinge of Christes worde and hys glade tydynges: it shoulde not nede to cōtend with you if you were christē byshopes. For Christ admoni­sheth hys Apostle Peter to feede, hys shepe & his lambes. Paule sayth, he is sēt to preach and not to baptise. Muche lesse to mumble a paier of mumbling mattens, ful of blasphe­mouse collectes. He sayth againe. Wo be vn tome if I do not preach. He admouisheth Ti­motheus (yea he obtesteth him before God and the lord Iesu Christ which shal iudge the quicke & the deade whā he shal appeare in his kingdō (to preach the word & to be instāt ther [Page clxxxxi] [...], in lyme and out of tyme. Naie say our by­shopes, not in [...]atens tyme, nor in the fore [...]one because the worde [...] muste geue place to our popeishe matens and masse.

Yea some of thē can preach openly at Paules crosse, that we haue little neede of the Doctrine preached at Poules crosse worde eyther written or preached, because oure hertes maye teache vs what is good or badde.

A they haue all agreed wyth one accorde, that the worde of God is il for pore men vnder the degre of gentell men. But remembre (O bishopes) that Moises hath taught vs that the herte of man (wyth all hys in­uencions) is and hath bene nought else but euyll, euen frome the cradle. And therfore the same Moyses by the spirite of God ge­ueth warneinge vnto all men boeth gentle men and yeomē: to haue the word of his doctrine in their hertes and ther soules, and to hang them for a signe in theyr hādes (though you deride them that carie it at their girdles) he commaundeth also that it be continually before theyr eies, and wrytten in the gates, the dores, and the postes of oure houses. He commaundethe to teache it oure Children, that they maie continually occupie theyr mindes therin. He commandeth farther, that whan we sit in the house, whan we walke in [Page] the waie, when we lye downe & aryse againe we shoulde be therin occupied,

Read the psalm (Blessed are the vndefiled Psalm. cxviii. in the waye, which walke in the lawe of the Lorde. Blessed are they which serch his testi­monies) and ther shall you perceiue that the worde of God shoulde be the delyte of the life the fode of the soule, the lyght [...]o the fo [...]e stepes, the rode of the yonge man to breake his lustes, the exercise of his lyfe, the cōforte in aduersite, the bridle in prosperitie, the medicine in sickenesse, the onely fode in health, the relefe in werinesse, the banisment of vilanie, sufferinge no shame to assalt, the cause of re­ioyseinge in banisment and imprisoneinge, in extreme age, the releyfeinge of werinesse, causeynge all quietnesse. Yea in death the ge­uer of lyfe, and in lyfe ioye euerlasteinge.

Is not this thinge worthie to be preached in the tyme of mattens and masse? to be pre­ached, red, and hearde inmattens, masse and euensonge tyme? to be learned of men wo­men, children, plowemen, yemen, gentillmen fre men, bound men, and generally of al christen men? Oh bishope recant for shame.

Now to discuse what place the doctrine of My lorde recant for shame. mē should haue in the worship of God marck that God sayeth. That which I cōmaund the that onely do thou, neither adde thou any [Page clxxxxii] thynge, nor diminishe therfrom. Marcke a­gayne, howe Mada [...] and Abihu, the chyldrē Exemples of mens inuen­tions. of Aaron, dyd offre vnto the Lorde straunge fyre that was not commaunded them: & fyre came furth frō the Lorde & deuoured them. So straunge a thing it is to set vp a straūge thinge of our owne braine. Oze for touching the Arke of God, was stryken to death, not­wythstandynge he dyd it of a good entent. Howe thynke you then wyll God receyue your fonde doctrines and ceremonies?

Saule the firste kynge of the Israelites, was thorowe a folishe intent of his owne put from his kyngdome. Beinge comman̄d­ded i. Reg. xv. to destroye the Amalechites wyth all theirs, he saued the best and fayrest, intēding to do sacrifice therwyth vnto the Lorde. But God asked hym by the prophet, in this wise. Wyl the Lorde haue holocastes & offeringes, and not rather obedience vnto the voice of the Lorde? But thys place do you fals [...]y al­ledge for the obedience vnto men: euen in like maner as you do wraste thys texte also. In [...]ayne do they worshyp me teachyng the do­ctrines and preceptes of men. But we dare examine the ma [...]tier by your owne gloses.

You are content to graunte that suche do­ctrines and preceptes of men, as be taught of their owne braines whē they were but in the [Page] state of men onely: were but vayne worship. And then talke you of Lycurgus and of Nu­ma Pompilius, but in the popes kyngdome al doctrine was good, for he was aboue this state of a man (as it should seme, because you can fynde no faute wyth his doinges) yea & all you bishops and your priestes are more then mē also (as may appeare by your boke) for what so euer you saye, we muste beleue you or els we dispise God. Thus cā you al­ledge scriptures, and can proue thys by a text i. Thess. iiii. of Paule. Non spernit hominem sed De [...]m. He doeth not dispise man but God. Whiche Leuite. xix. xxv. text is spoken of the precept of God wrytten in Leuiticus, whiche forbyddeth the to de­fraude thy brother, whiche Paule alledgeth a litle before, and therfore warneth the The­ssalonians, not to set lyghte of that lawe the authour wherof was not any mā but God. But you write of authoritie. You may writh scriptures as ye luste.

As for your place to the Hebrues, maketh for thē that preach the worde of God, whose Hebr. xiii. fayth we shoulde folowe, and consider the ende of their conuersation.

If you wyl be tryed to be such ministers: you must proue vnto vs your ministration, ii. Corh. iiii. in muche sufferaunce, in afliction, in necessitie, in carefulnesse, in strokes, in imprisonment, [Page clxxxxiii] in seditiōs, in labours, watchyng, fastynges, in purenesse, in knowledge, in gentlenesse of minde and liberalitie, in the holy gost, in loue not fayned, and in the worde of trueth. &c.

Dare you styll cal your selues ministers? Then must you be the disposers of these mi­steries of God. And so longe as you syt in the seate of Moyses preachyng the worde of God: so far wyl we beleue you. And so far as you are the folowers of Christe: we wyll folowe you. But if you bringe not his word, i. Corh. xi. we dare not saye A [...]e vnto you, nor receyue you into our▪ houses. No we do take you for the vncleane beastes that do not diuide the houffe.

Suche are the shepeheardes (as Iheremie sayeth) that are fed wyth the wynde, whiche Iherou. xxii. xxiii. scatter the shepe, caste them furth, and do not visit the flocke. The priest and the prophete are boeth defiled, wherfore they do doeth fo­lowe a slipperie waye in the darcke, wherein they shalbe dryuen furth, and fal in the same: for I shall brynge the daye of their visitation vpon them, sayeth the Lorde.

They are al like Sodomites in my sight, & the people lyke Gomorrha. With worme­wod and ga [...]e therfore, wyll I feede thē. For al pollution is cōmen vpon the earth (sayeth the Lorde) by the prophetes of Iherusalem [Page] (men moste highly estemed in outwarde ho­linesse) But thus sayth the Lorde of hostes. Geue no eare to the pro­phetes that deceyue you. Gyue none eare to the wordes of these pro­phetes that deceyue you. For they speake the visiō of thir owne hertes, & not of the mouth of the Lorde.

Thus are we playnely taughte howe pe­rilouse a thinge it is, to folowe the doctrines of men, be they neuer so highly aduaunced wyth titles of holynesse. Yea we are by the mouth of God admonished aboue all thyn­ges to beware of them that promise peace & quietnesse, folowinge but the shreudnesse of their owne hertes and folishe inuentions, for it is a kynde of Idolatrie, not to sticke vnto his worde, as vnto the thynge onely suffici­ent. Of suche prophetes therefore, as brynge their owne inuentions: doeth he saye. I dyd not sende them, & they ranne. I did not speake vnto them, and they dyd prophecie. If they had stande in my counsayle and published my wordes to my people, they shoulde haue turned them from their wycked wayes, and from their wycked inuentions. I dyd heare howe they tolde lyes & dreames in my name by the disceites of their herte, causynge the people to forget my name for their dreames, (as is it come to passe thys daye) Therefore sayeth the Lorde of hostes agaynst such pro­phetes. [Page clxxxxiiij] He that hath a dreame, let him tel his dreame, and he that hath my worde let hym Ezechi. xxxiii speake my worde truly. What minglest thou chaffe wyth the [...]heate? Are not my wordes lyke fyre, sayeth the Lorde, and lyke the mall that breaketh the stone? Therfore to you prophetes, that steale my wordes, euerie one frō his brother, dreamynge furth your lyes de­ceyuyng my people wyth your lyes & your miracles, where as I dyd neuer sende you, nor yet commaunde any suche thynge to my people as dyd not profite them. You are the heauy burden that I can no lōger beare and therfore I wyl caste you awaye.

Agayne Ezechiell in the spirite of God, doeth thus prophecie agaynst you that haue Ezech xxxiiij the names of shepeherdes and wyll not feede his flocke with his worde but feede your sel­ues by your craftie inuentions and cause the shepe to go astraye in the wylde mountaines of your errours.

Wo vnto the shepeherdes of Israell (say­eth the Lorde) whiche do feede them selues, The true de scription of our prelates. oughte not the flocke to be fed of the shepe­herdes? But you haue eaten the mylke, you are clothed wyth their woll, you sley that whiche is fat and feede your selues and wyl not feede my flocke. You conforte not the weake, you heale not the sicke, you bynde not [Page] vp the broken, you seeke not that whiche pe­risheth, but wyth power and rigour do you rule ouer them. Thus are my shepe scattered because they haue no shepeherde, and deuou­red wyth wylde beastes. They go wande­rynge in the mountaynes and are scattered thorowe the earth, and no man doeth seeke them. No man doeth seeke them, I saye. As truly as I do lyue (sayth the Lorde God) be­cause my flocke is thus spoyled & my shepe denoured, whylse the shepeherdes do feede them selues and dispise my flocke. Lo, I my selfe wyll require my flocke at the handes of these shepeherdes, and they shal neither feede my flocke nor yet them selues any lōger. For I wil deliuer my flocke out of their mouthes sayeth the Lorde.

Thys is the talke that God the father hath thorowout the olde testament agaynste you that wyl not be cōtent to feede his flocke wyth his worde onely, without the sowre le­uen of mannes doctrine. He calleth you men fed and led with the winde of errours, Idole shepeherdes, yea deuouring wolfes that wyl neuer be saciate.

Seinge then, that boeth the scriptures and your owne lyues do testifie of you, that you are such rotten trees or rather poysoned stockes: what fruites of heauenly doctrine [Page clxxxxv] shall we loke to springe from you? Do men gather grapes of thornes, or figges of thy­stles? The yuyl tree cābring no good fruite. Christe therefore (in the newe testament, and in his firste sermon) gyueth vs warnyng of suche Idole shepeherdes, sayinge. Beware of Math. vii. these false prophetes whiche come to you in shepes clothynge, for inwardly they are ra­uenyng wolfes.

And after that he had rebuked them that Math. xvi. would seme to know al thynges, & yet could not see the tyme of their visitation, callynge them Hypocrites, wicked nation & aduoulte­rouse generation that coulde not marcke or ponder the signe of Ionas the Prophete: streightwaye he admonished his to take hede not of the leuen of breade, but of the seuen of the doctrine of the scribes and phariseis. Neither dyd he at any time rebuke so sharply, as when he dyd speake of these blynde shepe­herdes, & their doctours shewing how theido Marke. vii. teach the traditous of mē to put the preceptes of God out of place, & that all their doctrine maketh for their corban and lucre, & that thei do all thynges to be sene of men. Thus do you also, folowynge the trade of your fa­thers. Math. vi. Math. xxiii. For couetise, worldly pompe and hy­pocrisie: do establishe all the workes and do­ctrines of men that you do cal so necessarie.

[Page] Reade the damnation that Christ him selfe pronounceth agaynst you in the. xxiii. of Mathewe. Where he gyueth vs oure lesson also, that we shall keepe & obserue your doctrines so longe as they come furth of the seate and doctrine of Moyses. But in no wyse to fo­lowe your workes.

He teacheth in the beginnyng of his prea­chyng, that o [...]les our ryghtuousnes do farre Mat. v. passe the ryghtuousnes of the scribes & pha­riseis (who onely were accompted the church in those dayes as you woulde be nowe) we can not entre the kyngdome of God.

The state of the phariseis and you (O bi­shops, lest you should murmour and grudge The phari­seis and by­shops al one. at my playne wrytynges) is in thys case of your doctrines for the feedynge of Christes [...]locke, all one. Neither hath any of you au­thoritie either to make lawes or interprete the scriptures (for boeth haue one strength & muste be done by the same spirite) you haue none authoritie, I saye, o [...]er the flocke, fur­ther then you haue the worde of God for you. And bryngynge that worde, you maye saye: he that despiseth you, despiseth God.

As for thynges indifferent, you muste say as Paul sayed vpon this your owne exēple. If any mā be cōtentiouse: the church of God knoweth no suche custome. So that rather [Page clxxxxvi] then any suche bitter contention as is nowe adayes, shoulde continue it were better that all your in uentions were refused. For seinge that your authoritie is gyuē to edifie by loue and charitie: you maye not abuse it and de­strye by bitter braulynge and cruell conten­tion, for suche thynges as were not good be­fore you named them so, nor yuyl before you did forbid them.

Thus do I take many of your doctrines of men to be indifferent. As to stande vp at the Gospell, to praye or preach bare headed, to eate fishe this daye or that daye. All these thynges being indifferent in their kinde, that Superstition maketh all thinges euyll is to saye, nothinge yuyll being voyed of su­perstition: are by superstition made yuyll. For that chaungeth good into yuyll. Yet are the beste of these doctrines but vayne wor­shippe Iohn. iiii. of God, euen in their best vse. For his worship standeth in spirite and trueth.

But you haue other doctrines and that verie manie, that are manifestly yuyll, be­cause you do therein adulterate the worde of God as dyd the phariseis when they added their gloses to the cōmaundementes of God. As when God sayed. Thou shalte loue thy neighboure: they added, hate thyne enemie. God sayed. Thou shalte not swere, but they added vnto the precepte. Paye vnto the Lorde [Page] the thynge that thou swearest. Agayne, dyd not the olde pharisies wyth their sowre leuē, Math. vi. (whiche is Hypocrisie) make vnpleasante and vnsauerie the two speciall workes of the newe man, Fastynge and prayer. Dyd not Christe hym selfe continually rebuke them, Math. xv. because thei brake the commaundementes of God for their owne traditions & doctrines? where God the father had giuen commaun­mente to honoure father and mother: they cryed for their gayne, their corban and offe­rynges.

Where God asketh the whole herte and thereof onely measureth all oure doinges: their teachynge is to worshippe wyth the lippes, though the herte be farre from me, sayeth the Lorde by his Prophete. In vayne therefore do they worshippe, teachynge the Esai. xxix. doctrines as preceptes of men. The whiche doctrines, syth their firste beby [...]ynge, the true Prophetes of Christe seekynge the one­ly honour of God: haue frō time to time, la­boured to cōfute, & to restore to their worthi­ [...]es, the preceptes of God, & his holie cōmaū dementes which euer more (amongest hypo­crites) haue ben in small reputation in com­parison of their owne inuentions. In somuch that all these Prophetes whom God sent to beate downe the blynde errours of mennes [Page clxxxxvii] dreames: were hated, persecuted from Citie to Citie, scourged, slayne and crucifyed. So that all the bloude of the iuste whiche was and shall be shed vpon the earth from Abell to the worldes ende: maye be heaped vpon the Hypocrites in the daye of aduengeaunce, when they shall be adiudged to the fyre and tormentes prepared for the Deuyll and his Angelles.

If any man do not fully perceiue by this we haue spoken, that the olde Phariseis and ours be not all one in their doctrines, their Hypocrisie and cruell tiraunie: I desire him to considre the mattier depely, and to cōpare substantially, the olde and newe thinges to­gither. Concerning the holie wordes of our Math. v. maister Christ, and most depe opening of the lawe of God his father, corrupted by the gloses of the olde Phariseis: our newe Phariseis haue founde out a newe doctrine. They saye that Christes wordes are counsayles and no preceptes. And therof haue they foūded and grounded opera supererogationis. Workes that they maye distribute for money. For fa­sting Math. vi. & praying (whiche are the newe wynes that wyl breake the olde vessels) he that hath eyes may see that the olde phariseis were not so yuyll as are the newe, who haue added more to the wickednes of their predicessours. [Page] For where Christe dyd rebuke the other bu [...] of hypocrisie & vaine glorie. Ours haue ad­ded herunto, superstition of daies, times, meates & drynkes, & haue made their prayers vt­terly nothing but a lippe labour, because it is done in appointed wordes and prescript numbre, in a tonge that the man whiche prayeth doeth not vnderstande. And therfore his lip­pes labour, but his herte is voyed of know­ledge what he sayeth, wherefore it can haue no profite.

The honouring of the father and mother: they compt chief [...]y to be done in their corban, Math. xv. offering masse pence and trentalles for them when they be deade. Muche worsse is thys pointe then that of the olde Phariseis.

To turne awaye the herte frō the lyuing God, that deliuered out of Egypt: They Math. xxiii. haue sought vp and mainteined ten thousand Idoles. They binde heauy burdens of lawe, doctrines and traditions, to oppresse the pore people. Yet do they al thinges vnder the pre­tence of holines, euen when they deuour wy­dowes houses. They loue the firste seates in feastes and counsayles, & to be saluted▪ lordes & maisters, they shit the kingdome of heauē, they make proselites, they teache blinde do­ctrine, they are blynde guydes, they are but painted sepulchres, full of deadly poyson of [Page clxxxxviij] the olde serpentes seede. Wherefore they d [...] styl slea the true preachers, that do admonish them of their wicked life, false doctrines and vaine worshippe: that they (being both in the miserable & malicious blindnes of the Pha­riseis and lyke crueltie of Cain their father) may be iudged giltie of all the bloud of their bretherne.

Beware of such false prophetes (sayth our Math. vi. maister Christ) thei come vnto you in shepes clothinge, but inwardly they are raueninge woulfes. By their fruites shall you knowe them. Do men gather grapes of thornes and figges of thistles? Can such wicked woulfes bringe furth doctrines and lessons good and profitable for Christes poore flocke? Naye suche as the tree is, suche muste the fruite needes be.

If the blacke Morian maye chaunge his The morian and leopard [...] skynne, or the Leoparde hir spottes: then maye you teache good doctrine (O Po­pishe doctours) you proud prelates, brought vp in Sophisticall sciences and Ceremo­nies, and sworne proctours of all popishe maonesse.

Your doctrine stādeth onely in meate and drinke, which is nothinge of the kingdome of God. In distributions of holy dayes and sa­ [...]thes, whiche are but shadowes. You haue [Page] a conterfaite humilitie and superstition as it were of Angels: but you go furth proudely in thinges you knowe not, puffed vp in vaine by your carnall myndes. &c. To be shorte, what are all your doctrines? Are they not of thys sorte?

Toutche not the chalice, for it is holy. Toutch not the bread, for it is God. Toutch Toutch not. not the wyne, for then thou wylte iudge it to tary styl vnchaunged in his kinde. Hādle not the corporace nor the karchiefe ther [...], vnlesse thou haue glo [...]es. Taste not steshe on the fri­day nor in the vigils of deade sainctes. Taste no butter nor cheese, nor in a [...] wise no egges in lent. Whiche lent would be handled if we had leasure, but God wyll graunte vs some other time more meete for this mattier.

Fishe you saye is an holy meate in this your superstition. Thus hurt you the body, & by your bodily doing, do nothinge further true holines. For God him selfe is a spirite, & is worshipped in spirit, not in carnal doctrine & preceptes of toutching, tasting & handlyng.

Therfore (saith Paule) if you be dead with Christ frō traditions of the worlde: why are ye (as yet liuing in the worlde) led with their Colo [...]. ii. doctrines that say toutch not, taste not, han­dle not. Which all do perishe in the vsinge of them, and are after the commaundemētes of [Page clxxxxix] men, whiche thinges haue the similitude of wysedome in chosen holinesse and humble­nesse, and in that they spare not the body, and do the fleshe no worship vnto his neede.

Marke howe Paule calleth all your do­ctrines [...] wil holines. Because Wyl holines they come of your fonde willes, & of no pre­cept or cōmaundemēt of God. Such is your doctrine forbidding men to receiue the sacra­ment in boeth the kindes (make the best you can of it) grounded [...] wyl holinesse. For you say that the sacramēt is not ministred in both the kindes as Christ did distribute it: because we laye men wyl not haue it. If we laye men haue any suche wyll contcarie to the wyll of Christe (who sayed, Bibite ex hoc omnes, drinke of this you all. Diuidite inter vos, di­uide this amōge you) it is a fonde wyll holi­nesse, and chosen holinesse. But you saye we do forbeare it of a reuerence.

If it be good to folowe our wyll holinesse and phantastical reuerence in this kinde: why do we not of like reuerēce forbeare the bread also, leste it wax clammy and cleaue to the roufe of oure mouthes? for in the wyne we feele [...]one so vnreuerent a thynge. But for spillynge the wyne your doctrine is that we maye not meddle there wyth. But we thynke there is far more daunger in your great slea­ues [Page] and Faunelles whē you turne, tosse and toye ouer and aboute the cuppe: then in vs that haue the cuppe holden to oure heades like babes. So that if it be well done vpon suche reuerence to forbeare the wyne: you (vpon whom muche greater daunger han­geth) oughte to haue the greater reuerence. Therfore are either you vnreuerēt, or els are we not reuerent, but folishe in oure wyll ho­lines, so many of vs as wil not drinke of this cuppe as oure maister Christe hath cōmaun­ded vs.

This is lyke the reuerence that the ken­tishmen had to the kynges horsse when the The kentishe man. kinge cōmaunded him to open the gate. Iche am not worthy (quod he) to open the gate to my maister your horsse, but hereby dwelleth maister Pecham a man worthy to do it. In lyke maner do they that wyll not come to drynke of the cup of the newe testament, whē Christ commaundeth them, saying wyth the kentishe man. Iche am not worthy to toutch it nor to drynke there of: but oure maister person or oure sir Iohn are worthy men for the purpose.

But (oh blynde bishoppes) we are not all so fonde, to be illuded styll. For many haue reade your bokes wrytten for thys pur­pose to maynteyne your pompe and to keepe [Page clxxxxii] vs as your vnderlynges: and therfore wyll we no lōger suffer you to say that we lewde men will not haue it. But we desyre and re­quire you for the loue of God in his sonne Christ by whom we are made al one perfect and knigeli priesthod to offer vp our selues a lyueing sacrifice, purified by the bloud of his vnspotted lambe, whiche maketh perfecte all thinges in thys uewe testament, which he cō ­maūdeth vs to deuide & generalli willeth vs all to be partakers therof, that you do set vp no doctrine of wyll holynesse agaynste the manifest worde of Christ the sonne of God who sayed. Drinke of this you all. For if you do, it must neades be styl spoken of you that is sayed by the prophet Esaie. They wor­ship me in vayne, teachinge the doctrynes & preceptes of men.

Now leste any simple man shoulde be de­ceyued Beware of my Lordes lyes. wyth your iuglinge wordes, when you saye that good men might by the ordre of the churche cōmunicate vndre boeth the kindes though they haue contēted thē selues with the communion of one kinde, and that it was neuer denied but that all states of mē might cōmunicate in boeth the kyndes, and that ther was [...]euer lawe made to the con­trarie, neither any estate of men repelled a [...] vnworthye to receyue the one kynde as well [Page] as the other, but that they haue of theyr sel­ues forborne reerently: I haue agaynst you not onely your canon lawe and popeishe de­crees, whych you haue so perfectly learned, but your cruell statute of the syxt articles al­so, wherein you made it death to defēde these open wordes of our Master Christ, Drinke of this you all. This is inough to cast you in this mattier. For if it were lawfull for all christē men to communicate in boeth kindes what crueltie cal you this, to make it to be proclamed fourth tymes in the yere in euerye church, and euery moneth in all sessions, assi­ses, courtes, & lawe daies, that who so mayn­tayneth it to be lawful shalbe iudged an heri­tyke and as an heryteke suffer death by burnynge? Is there any such charitie in you as Paule had in the settynge forth of his doctrin concernynge that a woman ought to be couered in the congregacion? Or is the drinkinge of this cup a more wayghtie matter, or more hurtfull to them that do it? Christ commaundeth vs to do this, and Paule doeth but rea­sone in the other accordeynge to the lawe of nature. Why are you so shamelesse then (Oh byshopes) to kyll Christes shepe for doeinge theyr masters cōmaundement, and mayntaynynge his wyll, declared in his scriptures: seynge that Paul is readie (rather then there [Page clxxxxiij] shoulde be any coutencion about it) to call his doctryne backe agayne, teachinge most plainely that the church of god ought not to mayntayne any suche doctryne of any man as may styre any contencion, debate or stryfe

❧ The determinaciō of the doctoures of the greate vniuersitie of Paris against the ministracion of the sacrament in boeth the kyndes.

FVrther more, to open vnto the sim­ple (as I haue promised) what your popeishe diuinitie doeth determine in this cause: in the yere of our Lord God a thousande. v. hundreth fortie and. ij. the. x. daye of march, all the doctoures and bachi­lers of diuinitye of the vniuersitye of Pa­ris, gathered to gether into theyr schole cal­led Sorbona, haue by solemne oth professed this article of communion in one kynde to be truely and worthyly mayntayned, and ma­ny suche lyke nolesse shamefull then wycked, whyche are published in the newe statue [...] of that facultie, with shame inough. Theyr fonde foleish and wycked wordes be these in the. vij. article.

The cōmunion vnder boeth kindes is not [...] vnto laye men vnto saluacion.

[Page] And it is rightly and iustly in olde tyme decreed by the church: that they should com­municate vndre one kynde onely, the kynd of breade.

Whych they proue by these worthye reasones. For thē were it dainger leste the bloud shoulde be spilt. But wher the lutherians do demaunde whether the church be wyser thē Christ: because it prouideth for this inconue­nience, wherof Christ was not ware in com­maundeynge the wyne to be taken: I do an­swere, that Christ dyd forse the thinge, but he kept it secrete to proue the wisdome of his churche.

Ther is also an other inconuenience, For the bodie of the Lorde must be kept in Ciba­rio, to be gyuen to the sycke. But if the wine shoulde be reserued also: it woulde be made vinacre, and so for the corruption, it shoulde be no lōger bloud. Ye [...] the lutherians would deride vs sayeinge, doeth it not wel appeare that there is wyne styll. And so this shoulde make agaynste the opinion of traunsubstan­tion and chaunge of substaunce.

Thyrdely, this is also reasonable, that the priestes should haue some priueledge, to sup­presse and holde downe the pride of the peo­ple.

Fourthly, this doeth auayll to proue the [Page clxxxxiiij] opinion. De concomitantia, of what so euer the Lutherians do clatter, that we shoulde folow, obserue & kepe, the ordinaūces of Christ which he hath appoynted for our infirmitie.

Also ther shoulde be an other daynger if the bloude should be geuen to drinke, for thē the taste therof myght engender a suspicion to the laye men ther remayned wyne styll, wherof woulde arise many slaunders.

But if they do reason that the church hath no powre to dispense with the cōmaundementes of God: I do answer, that the worde Bi bite. Drinke you, must be takē as a counsayle and no precepte.

Ther is yet one thinge that I dare scarse­ly alledge, which is wel worthy to be deeply pondered. For ther be some that drinke no wyne, which maye not be depriued of those kyndes. But I dyd defer to bringe this same because the Lutherians will deride vs and Some drinke no wyne. saye, that ther is no wyne nowe but bloude

This is the verie doctrine that your po­pish doctours were wont to teach & preach in all plares. But nowe that it hath pleased the Lorde to open the eyes of his people to e [...]pie the leude reasones of you so blynde guides, so that you can no lōger hope to worke your wickednesse so openly: the Deuyll steareth vp Stephane Subtile & his felowes, by de­ceyuable [Page] wordes, to maintaine the same matters.

Fyrste you laye all the faulte in the laye men (as surely we are much to blame, doeth in thys and other thynges, because we haue suffered you so longe) sayeinge that the laye mē compelled by no lawe haue of their owne foleishenesse (holinesse you saye▪ for borne the one kynd. Secondlie, you establishe your purpose Luke. xxiiil. A [...]t [...]. ii. ful craftely, with the ministeryng of one kinde to the disciples in Emaus. And the breakynge of breade mencioned in the Actes. Where vnto you adde this exclusiue, Alone. And yet when Ioye sayeth that fayth alone doeth iustifie: you can barke & brale at hym biding him bring some opē scripture wher it is written faith alone. We maye iustly ther­fore (if you wil geue vs leue) aske you wherit is writen in scripture breade alone.

In the. xxiiij. of Luk, it is writtē that Christ dyd take the breade, blessed and brake it and dyd gyue it to thē & theyr eies were opened.

But▪ whether we wyll vnderstande that Christ vsed herein his accustomed & old ma­ner of thankes geuynge (as he dyd allwayes whē he did take breade or such like creatures to teach hys to be alwayes thankefull, as ap­peareth Iohn. vi. Luke, ix. Marke. vi. &. viij. Math. xiiij. and. xv.) or we wyll saye that [Page clxxxxv] he dyd also blesse the cup and not the breade alone: you haue not one worde to con­fute vs.

If you dare then put to your glose and exclusyue (A lone) in the seconde of the Actes where it is sayed that they dyd cōtynewe in the doctrine of the Apostles breaking bread by euerye house (besydes that you make the Apostles verie lewde, so sone to be forgetful of theyr Masters example and speciall com­maundement to deuide this brotherlye cup amonge thē) you maye likewyse be demaun­ded (because you take somuche lybertye sometyme to speake merylie) whether you wyll adde your exclusyue (alone) vnto the wordes next folowynge, which are these▪ Inuicem sumebant cibum, They dyd take meate to gether. As though they should eate meate alone without drinke.

But surely you prelates do ryght well The prelate [...] consideracion knowe howe vnmete and perilouse a thynge it is to eate breade wythout drynke: and therefore haue ye graunted vs pore lewede people, to haue thre draftes of your chalyce to washe dow [...]e your clammye God when he cleaueth to the roufe of our mouthes.

And though you do not blesse the wyne that you gyue vs, no not so much as once blowe vpon it or wagge your holie fingers ouer it: [Page] I yromise you I like it neuer the worsse. For I knowe that God hath blessed it as hys good creature, and I can not perceiue howe your blessinge shoulde amende it. Whether you wyl or not therfore, I receiue it as the sacrament and holye semblaunce of the bloude of the vnspotted lambe in the newe testamēt that like as the fathers of the olde testament had the naturall bloude of their lambe and passeouer sprinkled on all their postes and dores: so likewyse we of the newe testament seinge we can not haue the natural bloude of thys lambe of the newe testamente, neither stande we nede of any suche carnall imagi­nacion, to vs that are spirituall. Yea some of the disciples of Christe would haue dronken the bloude that ran forth of hys syde if thys had ben so profitable.

We of the newe testament (I say) know­ing that oure vnspoted lambe Christe Iesu, hath deliuered vs out of the Egipt of sinne, and the hellye Pharao: do also knoweledge our deliueraunce by thys cup of the newe te­stamēt in his bloude offered for the sinnes of the whole worlde accordinge to the sayeinge of Paule in hys Epistle to the Corhinihyās.

The cup of thankes geueinge (sayeth he) where wyth we geue thankes: is it not the i. Corh. x. partakinge of the bloude of Christe? Thys [Page clxxxxiiii] cup, sayteh Paule (on hys maysters worde) is the newe testamēt in my bloud. Do this so ofte as you drinke in the remembraunce of me. For as oft as you shal eate of thys bread and drynke of thys cup: you shall shewe the Lordes death tyl he come.

What so euer he be therfore, that woulde stope thys well of Iacobbe, and thys spiritu­all spring wytholdeing vs frome drinckeing of thys cup wherin we do spiritually receiue the bloud of the immaculate lambe that was slayne for vs, he doeth not onelye breake the commaundement of Christe oure mayster and sauiour, refuseinge the cup of brotherly The cup of brotherli loue loue, whiche ought to be deuided amongeste all them that be of Christe: but he doeth also stoppe the memorie of oure deliueraunce by Christe, hynder vs frome the communion and partaking of hys bloude, and extinguish and blotte forth (so far as in them lyeth) the remēbraunce of hym that hath by his bloud bought vs.

But nowe, because you know that al you haue sayde, hath but a feeble foundacion: you ren styll to the cornor stone of your builde­inge, and saye.

❧ Vnto thys daye we be onely assertayned Winchesters wordes by tradicion of the churche, in the true vnder­standeynge of the Euangelistes, of oure or­der [Page] in the consecracion of the said sacramēte, and the circumstaunce of the pronunciacion of Christes wordes wherby the same is wrought.

Al thought thys intricate sentence of The answer yours of the order of consecracion, and the circumstaunce of the pronunciacion myght minister iuste matier of an whole boke: yet because I haue thys one marcke chieflye be­fore myne eies, to teache howe that you nei­ther in thys nor in any other mattier wyll cla [...]e to the in fallible certaintie and trueth of the scriptures, but accompt your selues to be ascertayned by the onely tradicions of your doctours whome you call the churche, I geue warneinge to all good men that they geue no credence to thys your deceiueable sophistrie. For by these termes of tradicions Tradicions and churche of the churche continued so long time: you maye bringe in popes pardons, pilgrimages and what ye luste.

But howe can any good hert beleiue, that you would truely minister your tradicions secretly taken at the handes of your fathers when we se you minister falsely the thinges that are taught in scripture? Cā you bewitch vs to belieue that you wyl minister the tradi­cions that you haue learned in secrete, for our profite: when we se you corrupt the openscripturs [Page clxxxxvii] with your gloses for your owne profite Drincke of this you al, are the plaine wordes of our sauiour Christ the maister of al trueth And shall we belieue you in your vnwritten verities, when you go about to gloses this & such lyke places of scripture? Naye it is an hundred tymes more likely that you woulde be falser in secrete thynges, thā in opē. Wher An apt similitude. fore, as you myght cal him a fole that would trust such one to tel his money in his absence as hath picked his pursse and done falsely before his face: euen so myght you recken vs worsse thē mad, if we (haueinge experience of you, seinge you takē wyth the maner and reproued for the corrupting of ye opē scriptur before our eies, yea & [...]o taken that you cā not denie i [...]) woulde beliue that which hath these. M. yeres lien in your roten mawes in the fleshly mire of mans inuēcions, should nowe be holsome for vs: seing that your fathers the Popes, haue so ming led all their tradicions wyth the open blasphemies agaynste God and all godlynesse (whiche is the verie doc­trine of Antichrist) and the phariseies that fo­lowed them haue thriste all thynges so ful of their leuen of Hypocrisie, and you theyr suc­cessours haue strayned them to suche vngod­ly purpose, and maintayned them with suche crueltye.

❧ The ceremoneis (wherof the popeish religion standeth) the byshop calleth no­thynge, and yet lyke Farthynge, they all ioyned togither make vp the heape.

THerfore maye we speake generally of your tradicious and ceremoneis whiche you cal farthynges, that fyl vp the heape of your fonde religi­ou, if euerye one of thē [...]eperate alone be no­thynge (as you do playnely graunt) surelye it is a goodly masse and heape that ariseth of In the. cxxvi. [...]eafe of my lordes boke & the. xvii. liue, so manye nothinges.

Consider your owne exemple doeth a shauen crowne make a priest? you answere, naye it is nothynge. And you saye the dwell cal­ [...]eth it a fleshe marke. But I cal it the marcke A shauen crowne is no thynge. of the beaste, because the pope [...] (no doubte) is that cruell beaste and Antichriste paynted in the prophetes and Apocalipses, whose marck you muste nedes graunte it to be that you maye vse hys marchaundise. For God the father commaunded hys priestes that in no case they shoulde be shauen rounde on their Leuit. xix. heades, neither by shaueinge deforme theyr bearders. And Christ hys sonne which came to appoynte a more spirituall priestehode: woulde not commaunde any suche grosse, carnal and fleshelye ceremonie, but left suche thynges to oure libertie. Nowe be cause you [Page clxxxxviiii] would declare your selues whō you woulde folowe: you wylbe shauen rounde in your heades, and for to kisse women more swetelie your beardes shall no soner waxe sharp but you wyl shaue thē smothe agayne. You wil­be like the Idolatrouse priestes of Isis, boeth in your shauinge and your womanlyke wearinge of lyuen and syde garmentes that lyke maye fauour like. But to procede wyth your popeish [...] priesthod. Doeth a longe gowne make aprieste? Naye, it is nothynge. For thā A lōg gowne is nothynge. the phariseies (who loued to walke in longe robes, and made wyde the skyrtes of theyr gownes as ours doe) had bene priestes good [...]outh. Doeth the name make a priest. As maister persone. sir Iohn, or my Lorde byshope Naye (sayeth our maister Christe) wo vnto you phariseis that wilbe called maisters and haue the vayne title of Rabby, he that exal­teth hym selfe shalbe brought lowe.

Doeth the anoynteinge make a prieste? Naye Christe (the chiefe priest yea the firste and onely prieste of the newe testament, be­cause he onely coulde offer vnto hys father a sacrifice pleasant and acceptable, in whome all the ceremoniall priestehode ceased being nowe a ppoynted to an euerlasteinge priest­hode, not standeinge in Ceremonies as dyd the Leuites, but after the order of Melchise­dech [Page] was not anointed wyth bodilye oyle in to hys pristehode. Peter, Paule, Iames, Iohn and all the other Apostles and disciples, the ministers and disposers of the treasurs of God and his misteries: were not anointed The Apo­stles werenot a [...]ointed withoutward oyles. wyth outwarde oile, but wyth the in warde oyle of the spirite. They hadde the thynge it selfe, and we haue the shadowes onely and the outwarde ceremoneis, whyche are no­thynge in verie dede, seyng that they be voide of the bodye and thynges that they signifie and are become lyeynge signes. Thus is your anoynteinge in verie dede nothynge. Or else to speake in playne Englyshe, it is a lyeynge signe and deceyuable shadowe.

Doeth the powre that you byshopes geue to sacrifice Christe agayne for the quike and the deade make a priest? Naye surelye.

For you haue no powre tobe come newe priestes, and so to sacrifice Christe agayne, as the Epistle to the Hebrues doeth teache you & we haue spokē herof at the beginning. Wherfor thys is a lye intollerable, and lesse thē nothynge to grounde the true priesthode vpon.

If you blowe vpon your consecrate cre­ature that you call prieste, and saye Accipe spiritum sanctum, Doeth that make hym a prieste? You dare not saye thys were nothing [Page clxxxxix] for then were it some what that you vse in Christenynge of children, wherin you make miracles euen after the same sorte. It muste [...]eades be some what therfore, and surelye it is somewhat.

Yea it is agreate deale to muche, that you shoulde take vpon you to geue that you ne­uer hadde and mocke the geuer therof wyth your massinge gestures and mumblinges, e­uen as you do in your masse when you breath out the wordes of Christe ouer the breade and wyne, to the intent to worcke the straungeste miracle by them that euer was wrought.

But as all your whole heape is but a multitude of nothinges: so are you your selfe nothynge (yea and that lesse is) the shodowe of no thynge. And all your creatures that you haue coniured vp of nothyng shal shortly be dissolued againe into nothinge, When Christ onelye and his priesthode shalbe some thing, as he him selfe is al in al thinges & cōtinueth our one oneli Bishop & hight priest for euer who hath satisfied for the sinnes of al, by ffering him selfe (once for al) a liuely sacrifice vnto god his father at whose right hād be sit­teth as it is writtē Hebrues the tenth. Thys high priest or bishop offering one oblaciō for si [...]e sitieth at the right hande of god for euer.

[Page] Truely, the priestes of the olde lawe were manye because death dyd take them awaye. But Christ because he remayneth for euer, hath an euerlastinge priesthode. And because theyr priesthode was vnperfect, therfore was Christ appoynted to be a priest after the or­der of Melchisedech, without any suche suc­cessiō of other priestes, to folow in his steade and therfore sayed the prophete. Thou art a prieste for euermore, after the order of Mel­chisedeche.

The lawe of Moyses made men priestes but the worde of the oth whiche was aboue the lawe, did ordein the sonne a prieste, made perfect for euermore. He made this presthode perfect and fulfilled all his sacrifices at once when he offered him selfe.

Thus do we perceiue it to be a lyeynge powre that bishopes do chalenge in makyng theyr priestes.

To take a priest therfore (as you do) for Learne to knowe a true prieste. a sacrifier for synne is iniuriouse vnto Christ and we knowe none such in the newe testa­ment, for that presthode must neades ende with the lawe of sacrifice. But to take a priest as Malachie doeth the lyppes of the prieste shall kepe knoweledge, and they require the lawe at his mouthe, for he is the angell and minister of the Lorde of hostes. Here fynde [Page cc] we a better marke then the beastes marke or the fleshe marke: that is to saye, knowledge, whereby onely he doeth the message of his Lorde and maister, and instructeth his shepe in the lawe of God. By this marke are true priestes tried and knowne.

Wherefore sayeth God by his prophete Osee. Because thou hast refused knowledge Osee. iiii. I wyll put the backe that thou shalte be no priest before me. This knowledge is the a­nointing of the spirite, without the whiche The anoyn­ting of the spirite. the bodily anoyntinge is playne derision of the spirite and hypocrisie, and without this, the syde gowne and wyde skyrtes, serue to nothinge but to make them to be magnified before men. Suche therefore as haue the a­nointinge of the spirite, maye you bishoppes anoynt if you please, and appoint to be mini­sters of Christes flocke, to distribute his worde and sacramentes.

Nowe maye we marke by thys we haue heard: whether we may sty [...] cal your disgui­sed priesthode (w [...]che standeth in shauinges, oyntings, garmētes, gestures, beckinges, blowynges, crossynges, kyssynges, and the far­thynges wherof the whole heape ariseth) the true priesthode, or rather iudge all these thin­ges to be nothynge, and therfore your priest­hode to be conterfaite, whiche foloweth no [Page] learnyng or knowledge to be the messengers of the Lorde, but Idlenes, whoredome and I­dolatry, to be the mēbres of Sathā, folowing holines in outwarde shewe only of your ce­remonies, killinge & sleaing the true priestes, preachers and messengers whiche are the an­gels of God. These knowinge the steward­ship appointed vnto thē: feare the wo & euer­lasting dānation hanging ouer their heades, if thei do not preach the message of their mai­ster: But (I am righte sure) you thinke me o­uerlonge in this mattier.

Let vs go farther with your farthinges therfore. What maketh a bishop? An whole heape of ceremonies (you say) whiche cōside­red seuerally alone, are nothynge. What is a broade crowme, as brode as. x. priestes crow­nes: doeth not this make a bishop? No this is nothynge. Doeth a miter make a bishop. No surely. Do the glistering gloues make a bi­shop? No, they are nothinge. What do al the lordly possessiōs, & the lōge traine folowing? Ah now we steare, for these thinges are som­what. Thei make you lords, but not bishops What maketh you bishops then? for we can see nothinge in you but this geare & such like Wherefore, you make vs beleue that you be like bishops as the other be priestes, That is to saye, cōterfaite, patchinge together of the [Page cci] cloutes of ceremonies, & thinges of noughte (if you were waighed in the ballāce of equite) lesse thē farthinges, yea lighter thē nothinge.

But Paule setteth furth other maner of farthinges, where he describeth a bishoppe. The bishop (sayeth he) muste be fautles, the husbande of one wife, watchfull, sobre, milde harberouse, apt to teache, no drunckarde, no fighter, not desirouse of filthy gayne, but vp­righte, flyinge stryfe, flyinge couetousnesse, that ruleth his owne house well, whyche hath his chyldren in subiection wyth al reue­rence. Lo, here be farthinges of great waight and value, euen whē they be cōsidered euery one alone by hym selfe. These are the good farthynges therefore, that make the good bi­shoppes, and the other are the nothinges that make the Idol bishops, thinges of no value. All the first farthinges maye well be wyped awaye & the man neuer the worsse: but wype awaye these farthynges that Paule nameth, and you can haue no good bishop.

Nowe for the substaunce of oure religion which as you say stādeth in these farthinges of your popishe ceremonies: if you do meane of the popes religion, we do graunte it onely and wholy to stande in ceremonies and sha­dowes, as your priesthode doeth. And if may well ynough be wyped awaye as nothynge. [Page] Your mumbling in a tonge not vnderstande (whiche you call your prayer) is nothinge. Your crossing, blessyng and wagging of fin­gers, is nothing. Your creeping to the crosse is nothyng: yea it is an euyl thyng. Your ha­lowyng and caryinge of candles, is nothing. Your kneelyng, knockyng, and holdynge vp of handes to thys, whiche we haue proued to be breade, is nothynge, if an Idole maye be nothinge, or Idolatrie nothinge. Your super stitious coniurynge of the good creatures of God, to dryue awaye diuylles and disases, whiche you call the makynge of holy water, Holy water, is notynge. Your casting of the same aboute your beds, is nothinge. No, your superstitiō of creatures in your chosē fastes, is nothing. Yea all that euer the Pope hath bylt (whiche you bishops do maynteyne) is nothinge, yea lesse then nothing, the shadowes of nothing, and the vayne dreames of nothynge. Thus is your popishe religion nothynge, & worsse then nothynge, and shall come to nothynge, euen as your abbayes haue done, which had their foundations of so many nothinges, and by their nothinge had heaped together all thynges, ryches, landes and tenementes.

But learne, O bishop, I pray you, that all your nothynges are not regarded before God. But this is euerlasting lyfe, to knowe [Page ccij] God, and whō he hath sent Iesu Christ, that the knowledge of god may make the christē man, lyke as it maketh the good priest & true bishop. And thys is alwayes somthynge (di­uide it as small as yo [...] can) cōtinually mini­stred by our heade Christ, accordynge to the capacitie of euery mēbre. Thys knowledge of god bringeth furth loue, peace, rightuous­nes and ioye in the holy goste, whiche is the substaunce of the christian religion, as Paul sayeth. The kyngdome of God (sayeth he) is not meate and drinke: but ryghtuousnesse, peace, and ioye in the holy goste.

Bishop Stephane, you talke fondly in re­porting vs to bid men eate al the day longe, and other thinges that folowe. Your popishe doctrine is, that men may drynke al the daye longe, so they eate but once in the daye, howe muche they eate then it forceth not, nor howe deinteth meate, so it be not fleshe. Fyue dishes of fishe, for one of flesh, breaketh no fast at al, mary it is to be thoughte, that the multitude The perfec [...] on of the bi­shops faste. of dishes is the perfectiō of your faste as ap­peare [...]h in your seruice on fishe daies (as you [...]al them) & that euē in your most holy houses & coleges. Yea the scholars in your coleges are allowed as muche to their diners on the fasting dayes as they haue to diner & supper both on other dayes. But if a mā eate a piece [Page] of biefe or bakon, an hen or a capon: Oh abo­minable heresie, treason and lowlardy. He is worsse then a Iewe or a Turke.

Agayne, where you cal the hearing of the Gospell preached (whiche oughte to be the chiefe cause of our assēble) the false teachyng of the Deuil: you declare of what spirite you be. You neuer hearde man disprayse prayer, onlesse it were popishe prayer, which is lippe labour that no man taketh profite by.

But lo thus are you led by your phanta­sticall farthynges, frō one tristle to an other, frō one creature to an other. You lynke toge­ther your wyckednesse as it were wyth a chaine and draw together your wretchednes as it were wyth a cable, tyl such tyme as you come to the greatest abomination (as you say) by degrees. Your phanell is nothynge, your albe is nothing, your stole is nothyng, your gyrdle is nothynge, your vestiment is nothynge, your blowyng is nothynge, your blessyng is nothynge, your crossyng and ky­kyssyng is nothynge. But the holdyng vp of your Idol to be worshypped, is somethinge. For, the set vp any creature to be worshypped as God, is abomination, and abominable I­dolatrie.

Thus by degrees come you to the highe misterie of wickednes. And thys causeth you [Page cciij] that you can not be cōtented with the state of byshops, but you wyll be Lordes, yea aboue lordes & princes, as you do both preache and wryte, because you can make that which nei­ther kynge nor angel can make, that is to say Christ God and man. You are the chyldrē of thys worlde and therfore the worlde can not hate you. And therfore haue you ben so craf­tie to creepe in by litle and litle & to make vp the great heape of your baggage, which you cal the substaunce of your religion. And ther­fore do you nowe fyght wyth fyre & faggot, for the conseruation of the same, that it maye conserue you in your lordly dignities.

Thus hath your worldly witted fathers euen from the begynnynge fought wyth the sayntes of God, whose bloud cryeth frō vn­der the aultare and asketh vengeaunce, & shal be hearde ryght spedily.

Marke (good bishops) whom▪ you haue alwaye murthered euen frō the begynnyng. Whiche of the Prophetes of the olde testa­ment, did escape chiefe priestes and byshops?

And syth the comyng of Christ: your murthers are innumerable. I wyll not, nor cā not recken them. Dyd not Christe hym selfe dye by the conspiracie of Annas, Cayphas and other bishops, because he rebuked the worlde of blyndenes? Al such as you haue murtherd [Page] sence that tyme: haue cleare testimonies of theyr innocencie, by some of your owne scri­bes and wryters. Had not Husse (whō yon Husse. accompt the Arche heretike) foure seales of the noble men of Morania, to wytnesse his innocent lyfe and godly learnynge to your cursed & cruel counsayle at cōstaunce. Doeth not Pope Piꝰ, otherwyse called Eneas Sil­nius, Pogius the Florentyne, Platina Sa­bellicus and other your owne men, reporte well of hym?

But to come home, boeth to your owne tyme & countrey. Who doth not bewaile the tiranny that you shewed vnto that innocent lambe Bylnaye, who (beinge demaunded in Bylnay. derision by a proude papist, when he went to his death, why he wroughte no miracles (be­inge so holy as he was accompted) answered wyth mylde voice & countenaunce. God one­ly (sayed he) worketh miracles and wonders and he it is that hath wrought thys one wonder in our eyes, that I being wrongfully accused, falsly belyed, opprobriously and spyte­fully hādled, imprisoned, buffetted, and con­dempned to the fyre: yet hitherto haue I not once opened my mouth with one euyl worde agaynst any of you. This passeth the worke of nature, & is therefore the manifest miracle of god, who wyl by my suffering & death, be [Page cciiij] glorified and haue his trueth enhaunced.

What report haue you gottē for the mur­thering of Hunne in the lowlars towre? You Hunne. had neither felonie nor treason to laye to his charge: yet most vilanously dyd the chaunce­lour of London murther that honest man for his owne childes crisome. I wyl say nothing of the priest that was found hanging in your porters warde. And fiue hundreth mo, wher­of some haue by your tirannouse handlyng, for sworne the truth & forsakē theyr maisters.

Some for feare of your tirāny haue renne out of their wittes, some haue forsaken their coūtreis, chosyng rather to [...]ue like banished men: then to suffre your cruell and babiloni­cal bondage. I coulde reken many, whose life is yet in the eyes of the worlde, and the cause of their death vtterly vnknowne, vnlesse it were for speakynge agaynste your popishe madnesse.

Wherfore dyed Barnes, Therome, & Garret? in the late storme of your capitayne of Barnes. Norfolke, steared for his kinswoman. They were neither declared felons nor [...]aytours. Norfolke. They dyd not stryue wyth you agaynst the god of bread. But this was their death (so far as I could learne) because they preached man to be iustified by fayth in the bloud of Christ onely, & by none of your popishe inuentions.

[Page] Ohtirāny intollerable. You haue to long blynded our gouernours & made them your butchars and tormentours.

What should I speake of the last persecu­tion, whē you caused to be proclamed that no boke of christian religion should be brought into this Realme frō beyonde the sea? Howe many dyd you then murther, & woulde haue done mo, had not the Kinge by his power plucked out of your clawes, one whom you had with small equitie examined, and wyth lesse iustice cōdemned? What iustice did you shewe in that you dyd so shamefully racke Anne Askue after she was condemned? But Anne Askue. she shewinge more constancie then hath bene communely seene in a woman: shal nowe af­ter the death of hir body, worke you shame to all your posteritie?

Was Lassels wyth the other his felowes Iohn Lassels martyrs (cōfessinge the liuinge God and his sonne Christ the only sauiour) worthily bur­ned with fire, & (as you did rashly determine and iudge) condemned and destroied in body and soule?

What were they? whoremongers, Idola­tours, adulterers, theues, extorsiouers, or mā ­quellers? Vpon suche cometh the wrath of God, & suche haue no parte in the kingdome of God. But you suffre to lyue & you shewe [Page ccv] no power agaynst them. No you are not any thynge terrible vnto suche: for they dwell at your noses, they eate at your tables, and are The bishops darlinges. your darlinges. But who that speaketh any thinge agaynste your popishe Idols & brain­sicke inuentions (haue he neuer so faythful an hert to God, and be he neuer so trustie to his prince) yet must he be an heretike, a traytour a lowlar and all together.

This doeth the worlde espie at the length & talketh of you. I woulde this talke mighte make you leaue your euyll doinges: and to learne at the least to do some parte of your dutie before the wrath of God fal vpon you. But I do feare me al wordes are but wynde with you. Onely vexation and chastisement wyll giue you vnderstandinge. For lo, here you saye ful finely and like a popishe prelate that woulde haue all thinge broughte to the olde blyndenes and ignoraunce, and to suche captiuitie, and bondage that no man shoulde talke of his fayeth but vnder my Lordes li­cence, though Peter commaunded the contrary. You saye that of fayth there is so muche talke & tattelinge (to vse your owne termes) that true beliefe is gone. Surely if you call thys true beliefe, the Romishe beliefe of par­dones & pilgrimages, when we myght haue no talke of [...]ure fayth, but were cōmaunded [Page] in payne of cursinge, and burninge, to beleue [...] as the churche of Rome beleueth, like as you can knowe none other true churche, nor none other good men, but suche as folowe that church: I graunt your beliefe is fore wasted, & I trust shall right shortly cōsume like stub­ble with the fyre of Goddes worde, and true workes of mercie, peace, and louing kindne [...] shall springe furth whē men (knowynge tha [...] your Pope holy workes are but the madnes of idle braynes) shal worship the liuing God in spirite and trueth. But lo, you wyll haue here the carte to go before the horsse, and wyl haue vs to do these workes before we knowe them, saying that doing is the way to know­ledge, where cōtrary wise, al wel doing must needes springe of knowledge, as the onely thinge that maketh our deedes good.

And because you bishops are so slowe in preaching good workes that God requireth: the people muste needes be stacke in doinge them. For you should be the salt of the earth. The salt is [...]sauourie. But seinge that you be become vnsauourie, howe cā you season other? You preach your owne inuentions, the preceptes and cōmaun­dementes of men, and them must we needes knowe and confesse, or els must we be brent. But it is a daungerous thynge to knowe the scriptures (and especially for pore men) and [Page ccvi] to talke of oure fayeth. Thys doctrine of yours spoyleth vs of fayeth, and bringeth vs into the Idlenes of workes. Oh diuelishe so­phistrie, and the spirituall subtiltie, stryuing agaynst all godlines.

Sathan him selfe coulde not diuise suche a reason to hinder our fayth and stop know­ledge. The Popes bishops only could do it.

But marke howe this sophistrie is cōfir­med and proued. The Bishoppe (for lacke of scriptures) bringeth furth Cato an heathē mā who dispised the greeke poetes, because the youth of Rome waxed effeminate, & whi [...]se Cato. they set their delite in them, thei rather reioy­ced in readinge of battayles then fightinge them selues. But what is this to vs christen men, whiche oughte to be readie to gyue an­swere of oure fayth to e [...]e [...]ie one that asketh vs? which shoulde talke of the wyll of God towardes vs, and his holy cōmaundemētes when we lye downe and when we rise, when we go by the waye and when we sit at the table, compting our selues then to be most hap­pie when we were moste delited therin, daye and night as Dauid sayeth.

But this is straunge doctrine vnto you, because you are none of Paules bishops. For he gaue his bishops in commaundement to be iustant in the worde in tyme and out of [Page] tyme. No, you are an englishe bishop, thyn­kinge the worde of God to be good but at An Englishe bishoppe. those times that you wyll appoynt, and that to a fewe gentlemen to whom you durst not denie it. And to busilie occupied marchauntes whom you do espie not so muche to regarde it as they haue done, giuinge them this knot in the ende of your boke, that [...] they wax wā ton, they shalbe put to silence as well as wo­men, and yomen are all readie.

Oh Stephane, this is thy worke, as the chiefest englishe captitaine that euer Anti­christ had. For thou workest thy workes as his enemie, but thou arte his friende. Thou wouldeste seeme an Angell, but thou arte a fiende.

I beseche all good men therefore, that as they tendre their soules health, they wyl take heede to your swete poyson and flatterynge wordes, & also to your darke termes whiche you do bringe furth of other languages. For by them chiefly haue we ben deceiued, & euer syth we haue mistrusted your fayre wordes, and marked the mattier in our owne mother tonge and naturall language. We haue by litle and litle, euer more & more espied your subtilties.

Before we had the Creede in Englishe: we [...]lde not know that this presence of the bo­die [Page ccvii] naturally and really, that is to say, in his verie nature as he was man and a sensible thing and substaunce, was contrarie to three of the moste manifest article of our fayth.

Moreouer, where you adde as a couclusi­on, fully proued and persuaded vnto al good men, that Christe is really present in the Sa­crament [...] the aultare, to feede oure weake bodies & soules, wherby to make vs stronge to come to him and ly [...]e wythout ende: sure­ly I can not perceiue howe you can persuade this thynge to any good man, that marketh the Articles of his fayeth concernyng the as­cendyng of Christe, and his sittynge at the ryghte hande of his father and his comynge thence to iudge the quicke & the dead, though you haue wyth your darke termes deluded and blynded many good simple soules, whō you woulde not suffre to haue and knowe their beliefe otherwise then in the lati [...]e tōge, and so taken at your handes, that you might mixt therwith your gloses, so craftely hand­led and blynded with your sophistrie termes (as really to be in the sacrament whiche you saye before is accidentes) that the thynge it selfe and substaunce maye be really in acci­dentes. And then shall it not onely be a spiri­tuall meate to feede the soule: but also a bo­dily fode to feede your bodies like fleshly Ca [Page] parnaites that wyll eate Christe as he was man walkyng vpō earth, to the fode of your bodies.

To make you stronge (you saye) to come vnto hym. What strength is it wherby you Fyll the bea­lie to come to Christe. come to him? Bodily, or spirituall? Oh men voyed of the spirite. You wyl feede the body, to haue the strength of the spirite to come vn to Christ. Where learned you any like lesson in the scriptures?

This is your well doinge and well spea­king without knowledge. Firste laboure for knowledge of the worde of God and leaue the subtiltie of your owne brayne, and you shal boeth speake more wisely & worke more godlie I warrant you.

Christ teacheth in the. vi. of Iohn, that to come vnto him is to beleue in him, sayinge. He that cometh vnto me shal not be hungrie, and he that beleueth in me, shal neuer be thir­stie. And a litle after, he calleth this the ea­tinge of the breade of life, the eatinge of hym selfe, and his fleshe, saynge. I am the liuinge breade that came downe from heauen, if any man eate of this breade, he shal loue for euer. And the breade whiche I shall gyue is my fleshe, whiche I shall giue for the life of the world. He that eateth my fleshe and drinketh my bloude, hath euerlasting life. And he that [Page ccvi] eateth my fleshe and drinketh my bloude, a­bideth in me and I in him. Then answereth he to the blynde Caparnaites, that woulde eate him really and bodilie, as the meate of their bodies. My wordes are spirite & life, the fleshe profiteth nothinge. Wherefore I saied vnto you, that no man can come vnto me, except it be giuen him of my father. And this power giuen of the father to receiue Christe: is taughte in the firste of Iohn. He came into his owne (sayeth Iohn) and his owne did not receiue him. But so many as did receiue him, he graunted them to be made the children of God. They (thinke you) that did receiue him bodilie, & eate him really (to vse your termes) to feede their bodyes and soules, to make them strong to come to him.

What neede such mē to make thē stronge to come to him, when they haue him in their bealies, and haue eaten him alreadie?

Leaue of all grosse imaginations of the fleshe that profiteth not, and folowe the do­ctrine of the spirite: and Iohn wyll teach you and declare playnelie who receiueth Christe and cometh vnto him. For all muste needes be one thing, to come to Christ and to receiue Christe. Reade this that [...]oloweth therefore, whiche you mumble vp at euerie Masse in euerie corner, and yet wyll you not suffre the [Page] people to vnderstande it. Quotquot autem receperunt eum, dedit eis vt liceret filios dei fieri, videlicet hijs qui credidissent in nomen ip [...]ius. Quino [...] exsanguinibus, neque ex vo­luntate carnis, neque ex voluntate viri, sed ex deo nati sunt. So manie as receiue him, he graunted thē to be made the children of God (that is to saye) so manie as beleue in his name. Marke home diligentlie Iohn decla­reth him selfe of the receiuinge of Christe by fayth And further Which are not borne of bloude, neither by the wil of the fleshe, nor by the wyll of man, but are borne of God, as 1. Pet. i. Peter sayeth. Borne againe, not of mortall seede, but by the worde of the lyuinge God. i. Pet. ii.

This is the milke not of the bodie (saieth Peter) but it is the meate and milke of the soule, that knoweth no gile.

Thus renneth all the scripture, by meta­phors and borowed speache from bodilie meate to spirituall meate, from the bodilie teeth and eatinge, to the spirituall eatinge by the soule, whiche can be done by faith onely. So that he whiche is not borne from aboue of the spirite: can neither see the kingdome of God, nor come vnto Christe, let him eate the breade (wherein you saye is really the fleshe) so longe as you luste. For this muste needes be true. That whiche is borne of the fleshe, is [Page ccvi] fleshe, and that whiche is borne of the spirite, is spirite.

Euen like as Moyses set vp the serpent in the wildernesse, that so many as woulde come vnto it mighte be saued from the firie serpentes: so likewise was the sonne of man exalted that al that do beleue in him shoulde not perishe, but haue euerlasting life.

Againe. So hath God loued the worlde, that he hath giuen his onely sonne, that who so beleueth in him, shall not perishe, but haue life euerlastinge.

Againe. He that beleueth in him shall not be condemned. And he that beleueth not in him is condemned all readie, because he bele­ued not in the name of the onely begotten sonne of God.

Thus may we see that fayth (and not ea­ [...]inge of Christ really in the sacrament) doeth [...]aue, and bringe life euerlasting. And not to [...]eleue in the onely begottē sonne of God: is [...]amnation of bodie and soule. So is it not to [...]enie your gloses really present, and bodilie [...]aten. Yea mainteininge this grosse opinion: [...]ou can not esteme him to be the sonne of the [...]uinge God, nor beleue the worke that his [...]ather hath wronght in his death.

For God the father dyd not sende hys [...]ne in the fourme of breade or any other [Page] creature, but onely in the fourme of man, to the entent to exalt man therby, to make man of his householde, to giue life vnto man by his sonne Christe, to raise him againe wyth Christe and cause him to sit together wyth Ephe. ii. Christ amonge the heauenly spirites. And to shewe furth in the worlde to come, the pa­ssing richesse of his grace, in his godnesse to­wardes vs by Christe Iesu.

We beleue in the onely begotten sonne, whiche was made man to saue the worlde▪ wherefore we can not be condemned, though we do seeke none other straunge beliefe of really present and bodisie eaten to feede the bodies, whiche thinges are not taught in the scriptures.

You do not beleue in the onely begotten sonne made man, but made breade to take a­waye sinnes: wherfore vnlesse you do repent, your dānatiō is at hande, because you beleue not in the name of the onely begotten sonne of God, whiche is the onely begotten sonne, as he is man, cōceiued by the holie goste and borne of the virgin Mary, not as he is bread blowen with your stinkinge breathes. Nei­ther is he the onely begottē sonne of God, as he is wine whispered into your chalice.

Howe do you beleue in this name (the on­ly begotten sonne of God) whē the scriptur [...] [Page ccx] teacheth you that there is none other name vnder heauen, wherby men should be saued, and yon do saye that there is an other thinge (whiche some name the Masse, and some the sacrament of the aultare) that saueth from sinnes, and is a sacrifice boeth for the quicke and the deade, and (as your man Damascen wryteth) it purgeth all diseases and incom­modities.

Furthermore. We do beleue, that Iesu Christe is the Christ that is the anoynted of God to offre the sacrifice wherewyth one­ly, the father coulde be pleased, and therefore are we borne of God.

You do say, that you are the Christes and anointed priestes to offer styll for the sinnes of the people. Who is your father but he that woulde darken the sacrifice of the onely begotten sonne of God and sit in the temple of God, boasting him selfe for God, being in deede the aduersarie and is lifted vp agaynst euerie thinge that is God or godly, the wyc­ked man, the cursed childe.

Againe. God the father sayed, this is my dearly besoued sonne, in whō I am pleased and pacified, heare you him.

We beleue this worde, and wyll seeke no further, but to thys onely begotten & dearly beloued sonne of God. Neither to pacifie the [Page] wrath of God for oure trespasses: nor yet to seeke any other teacher of his wyll, then the sonne of God, whom we are commaunded to heare.

You wyll sette vp the Masse your owne worke to pacifie the father for the sinnes of the quicke & the deade. You wyll haue your owne doctours to descant newe gloses, and these must the pore flocke of Christ heare, be­leue and confesse, or els they shall be brent.

But to heare Christe, the onely begotten sonne of god, speake in the scriptures: is poy­son to al men vnder the degree of gentlemen, and punishable by your lawes, as in the ca­ses of heresie.

What call you this, but to make the one­ly begotten sonne of God an hereticke? Call you thys the beleuynge in his name? Thus maye we proue that you beleue in the Popes name, whose lawes and wrytynges are re­serued of certeyue men for certeyue purposes and are as muche practised and more stoute­ly defended then any thynge that Christ cō ­maundeth.

Yea, howe can we thinke but that you be­leue more in the Pope, when you defende his Actes more styfly, then the lawes of the ly­uynge God?

What if it shoulde be proclamed, that no [Page ccx] maner boke concernynge any parte of the Popes re [...]igion, shoulde be broughte into the Realme? and that al those which are brought in alreadie, shoulde be brent, coulde you by­shopnes beare this thynge so guietly as you dyd diligently laboure to haue all s [...]che bo­kes of christen religion brent and banished?

But to make an ende where we beganne. Iohn sayeth that euerie spirite that contelleth Christe to be comen in the fleshe: is borne of God. Thys do we con [...]esse that denie him to be come in breade: wherefore we be borne of God. And thus bele [...]ing in the [...] o [...] ­ten sonne of God, we can not be condemned.

But that spirite whiche doeth not confesse Christe to be comen in the fleshe, is not of. God. And thys is the spirite of Antichriste of whom you haue hearde that he shal come, and he is in the worlde alreadie.

Nowe seinge that we (so many of vs as confesse Christe to be come in the fleshe) be borne of God: why shoulde nor we for the glorie of oure heauenly father a [...]d for oure saluation, be so readie to laye downe oure soules, in the faythfull handes of his c [...]to­die, as the spirite of Antichriste, and the chyl­dren of this worlde are to speake & [...] [...]or the mainteinaunce of Ido atric, [...]he kingdom of Antichrist, to their owne [...] [...]am­nation. [Page] Worldly Pompe and dignitie, the maintenaunce of Idolatrie & Popetrie: hath caused the bishop to wryte his boke, and to rayle agaynste the trueth. And shall not the crowne of glorie (whiche can neuer decaye, the glory of the only euerlasting God) steare faythful men to make answere for the trueth agaynst falsehode? specially, seinge that we haue thys playne testimonie, spoken by the mouth of our sauiour. He that confesseth me before men him wyl I confesse before my fa­ther that is in heauen, and hym that denieth me before men, shall I denie also, before my father and his holy angels.

If I be blamed, if I be imprisoned, yea if I be burned for Christes cause & the trueth: yet am I happie, by the opē testimonie of Christ in Math. My name shall be restored in the Math. v. heauens in the boke of lyfe, to be a fayethfull witnesse. I shalbe set at libertie for euer with Christ the sonne of God, my bodie brent in­to ashes (where it hath put of mortalitie) shal be restored vnto me muche better, immortall and incorruptible. If I lose wyfe and childe, father and mother: I shal receiue for them an hundreth folde. And for aduauntage aboue all, for f [...]ll recōpence: lyfe euerlasting. Who wyl not be ammate and encouraged by such large promises?

[Page] ❧ God saue Kynge Edward from all er­rours. God defende his tender age from all [...]he subtile malice of al Hypocrites and tray­ [...]urs. The lyuyng God establishe his herte in the waye of the trueth for euer and euer. So be it.

❧ FINIS. ❧

The Table.

  • A Rehersall of the benefactours and founders of the Masse. Fol. liij
  • An Image can not be a womans husbande. Fol. cxlij.
  • A declaration of the true churche. Fol. lxv.
  • Augustine to Dardanius. Fol. cxv
  • A double errour. Fol. cxxi.
  • At his departynge Christe commaunded his remembraunce to be celebrated Fol. cxlix
  • A vaine mūbling called the masse. Fol. cxlix.
  • A double causion. Fol. cl.
  • Abrahā was iust before circumcisiō. Fol. clxii
  • An answere to the principal pointes after the Doctours Fol. clxvi
  • A broade shauen crowne. Fol. clxxi
  • All men muste knowe. etc. Fol. lxxviii
  • Accidentes muste haue. &c Fol. lxxiiii
  • A right bishop. &c. Fol. lxxv
  • Al the workes of God. &c Fol. lxxix
  • [Page] An apt similitude. Fol. clxxxxvii. Lit. Dd
  • A shauen crowne. &c. Fol. clxxxxvii. Dd
  • A longe gowne Fol. clxxxxviii. Dd
  • An Englishe bishop Fol. ccvi
  • Anne Askue Fol. cciiii
  • Beleue not euerie spirite Fol. xii
  • Be no more Caparnaites Fol. xxxiiii
  • By what fruite you may know thē. Fol. xli
  • Bonifacius putteth Christ out. etc. fol. lxxii
  • Bishops defende wyckednesse fol. cxxxix
  • Baptisme is not estemed as it, &c, fol. lxxxv
  • Because all thinges are possible. &c. fol. clviii
  • By the workes you shall. etc. fol. lxxvii
  • Beware of my Lordes lyes fol. clxxxxii
  • Barnes fol. cciiii
  • Bylnaye fol. cciii
  • Christ dyd not cōsecrate the bread. fol. xxxvii
  • Christ can not be eaten without fruite fol. xl
  • Christes comyng is at hande. fol. cxxxviii
  • Christes fleshe gyueth lyfe fol. cxiv
  • Christ is the verie vine fol. lxxxxvi
  • Christ shal co [...] againe visible. fol. lxxxxvii
  • Christ onely must be our bishop. fol. clix
  • Christ neuer preached trāsubstā. &c fol. clxiii
  • Cato. fol. ccvi
  • Doctour Buttes fol. cxli
  • [Page] Damascen putteth water into. &c fol. cv
  • Damascē wil haue water made bloud. fol. cv
  • Damascen fol. cxi
  • Dogges wyl not eate dogs fleshe fol. cxx
  • Doctrine preached at Pauls crosse. fo. clxxxxi
  • Ecolampadius repented fol. ciii
  • Exemples of mennes. &c fol. clxxxxii. Cc.
  • Fewe are founde faythfull fol. lxvi
  • Fyre can not preuayle fol. lxix
  • Fayth receyueth Christes body fol. cxliii
  • Feare not the breade God. fol. clvii
  • Fryth is not confuted. fol. clxvii
  • From the Elders. &c fol. clxxiiii
  • Fishe prouoketh lust. fol. clxxxx
  • Fyl the bealy fol. ccvii
  • Go no farther thē your cōmission. fol. xxxvi
  • God hath neuer forsakē his churche. fol. lxv
  • God flryketh and healeth agayne fol. lxvii
  • Gyue eare for God sayeth it. fol. cxlv
  • God regardeth them that worshippe hym in spirite. fol. cl
  • God is nere to euerie one of vs. fol. cli
  • God is the father of spirites fol. cli.
  • God hath his ministers of venge &c. fol. clii
  • God giueth warning before ven. &c. fol. cliiij
  • God is far in dette to his makers. sol. clvi
  • [Page] God is not chaungable. fol. clvi
  • God accepteth iustice by fayth fol. clxi [...]
  • God regardeth not the osferyng of signes or sacramentes. fol. clxiii
  • God ment vs good fol. clxiiii
  • God regardeth none of our inuē. &c. fol. clxv
  • God is pacient Fol. clxvii
  • Gregorie Nazienzene Fol. clxxxvi
  • Gods word must giue place. &c. Fol. clxxxix
  • Gyue no eare. &c Fol. clxxxxiii Lit. Cc.
  • Howe full of iniquitie this time is Fol. xi
  • Howe God giueth wisedome to al that aske it in fayth fol. xviii
  • Howe the Papistes reason, a posse. &c fol. xx
  • He that hath eyes to see, let him see fol. xxxv
  • He that wyl fynde Christ fol. clx
  • Hidra, the monster fol. clxxxviii
  • Howe fasting dryueth out. &c fol. clxxxx
  • He that knoweth not God fol. lxxvii
  • He that is once. &c fol. lxxix
  • Holy water fol. cci
  • Hunne fol. cciiii
  • Husse fol. cciii
  • I woulde wishe my Lorde this. &c fol. xxxiii
  • In two wordes, lieth the whole, etc. fol. xxxix
  • If we wyl entre into Christes. etc. fol. cxlv
  • Iudas dyd not eate the body. etc. fol. lxxxxiiii
  • [Page] It is possible for God to chaunge. etc. fol. cv
  • Idols shal be brent fol. cxlvii.
  • Idols be thanked for Gods giftes fol. cliiii
  • In what respect the fleshe of Christ was heauenly breade. fol. clxi
  • Iohn Lasselles fol. cciiii.
  • It is more easie to liue wel then Ill fol. clxix
  • If thynges be auncient. etc. fol. clxix
  • If the prelates had had▪ etc. fol. clxxiiii
  • It is for the papistes profite. fol. clxxvi
  • Knowledge of the senses. fol. xli
  • Learne to eate the fleshe & bloud. &c. fol. xxxi [...]i
  • Learne to resist sophistrie fol xxxviii
  • Learne to knowe the membres of Christes churche. fol. lxviii
  • Learne witte at the mouse fol. lxxxvi.
  • Let them that doubt. etc. fol. clxvii
  • Learne to auoyed offence. etc. fol. clxxxiii
  • Learne at the bishops to fast fol. clxxxiii
  • Learne wherin to folowe Christ fol. clxxxvii
  • Learne to knowe. etc. fol. clxxxxix. Dd
  • Marke what meate Christ. &c fol. xxxiii
  • Marke howe God prouided. etc. fol. lxvi
  • Marke who hath ben the. &c fol. lxx
  • Maxentius the tirant fol. lxxi
  • My Lorde woulde haue no trā. &c. fol. cxliii
  • [Page] Marke the fruites of my lordes. &c. fol. lxxxii
  • Marke my Lordes intent. fol. lxxx [...]i
  • Marke my Lordes sophistrie. fol. lxxxvi.
  • My Lordes owne swerde stryketh of his heade. fol. lxxxviii
  • My Lordes wordes ende in ly. fol. lxxxxv
  • My Lorde hath loste his witnesse. fol. c [...]i
  • My lordes similitudes serue not for his purpose. fol. cvi
  • Marke the constancie of the Doct. fol. cvii
  • Marke thexa [...]ation of these. &c. fol. cxxvi
  • My lorde might haue ben asha. &c. fo. cxxxvii
  • Man hath made h [...]m Goddes. fol. cxlviii.
  • More maye be exemple. fol. clxviii
  • My Lordes answere in priuate communica­tion. fol. clxxxviii
  • My Lorde, recant for shame. fol. clxxxxi
  • My Lorde wyl haue. etc. fol. lxxii.
  • No maruayle though the sim. &c. fol. xxxviii
  • No mā cā lay any other foundation. fol. cxiii
  • Nature worketh no miracles. fol. cxxvii
  • Note the cause whie thys Sacrament was in [...]tituted in breade. fol. cxxxix
  • No man amende [...]h. fol. cxlvi
  • Nothynge lyke. fol. clxxii
  • Norfolke. fol cciiii
  • One errour draweth an other. fol. cvi
  • [Page] Of the wordes and meanyng. fol. lxxxx
  • Of contrarietie and contradiction. fol. cxiii
  • Obstinacie, is cause of vnbeleife. fol. cxvii
  • Of the worde institution. fol. cxxiiii
  • Only god is in many places at. etc. fol. cxxv
  • Of quotidian miracles. fol. cxxvi
  • Onely God is true. fol. cxliiii
  • Of the worde Sacrament. fol. clxx
  • One thinge to be signe and thinge. fol. clxxi.
  • Of the name breade. fol, clxxi
  • Of the name Masse. fol. clxxx
  • Of the pure sacrifice. etc. fol. clxxxvi
  • Pithagoras. fol. xli.
  • Popishe is the fittest name that can be giuen to the Masse. fol. liii
  • Po [...]durus de inuento▪ &c. fol. clxxxi
  • Persecusion. etc. fol. lxxii
  • Paule alloweth not. etc. fol. lxxvi
  • Seeke the trueth at the minist. etc. fol. xvi
  • Sophistrie. fol. xl
  • Silence betokeneth consent. fol. liiii.
  • Sophisters are the Diuels messēgers. fo. lxx
  • Stephane the martyr. fol. cxxiii.
  • Sathan begynneth to roare. fol. clxxviii
  • Stephane Gardinar. fol. clxxxix
  • Some drynke no wyne. fol. clxxxxiiii. [...]d.
  • Superstion. etc. fol. clxxxxvi. Lit. Cc.
  • [Page]The perfection. etc. fol. ccii
  • The salt. fol. ccv
  • The anoyntyng. fol. cc
  • The bishops. fol. ccv
  • Take heede of carion. fol. xv.
  • The priest can not sacrifice. fol. xxiii.
  • That the priest doeth, must be in the remem­braunce of Christ. fol. xxv.
  • The verbe est hath no power to chaunge a­ny substaunce. fol. xxv
  • The waye to lyfe is but one fol. xxxiiii
  • Take this profite of the Sacramēt. fol. xxxv
  • The receyuyng of the Sacramēt is the prea­chyng of the death of Christe fol. xxxvi
  • Two maner of teachynges fol. xxxix
  • The similitude that declareth all. &c fol. xl
  • The senses be witnesses fol. xliij
  • The folowers of Christ are. &c fol. xlviii
  • The churche of Christ is not lunge without persecution fol. lxxi
  • The openyng of this text. Do this in the re­membraunce of me fol. cxxxviii
  • The prelates discourage vs fol. cxli
  • The Apostles were stronger in Christes ab­sence. fol. cxliiii
  • The true blisse. fol. cxlv
  • Thre syllogissmoses fol. lxxx
  • The Rabbies. fol. lxxxi
  • [Page] The Apostles dyd not worshyppe the Sa­erament. fol. ci
  • The cup is not the newe testament fol. ci
  • The Diuell worketh miracles fol. ciiii
  • The worshippyng of Images fol. cvii
  • Thys was far fot fol. cviii
  • The body of Christe can not be chaun. fol. cx
  • The answere to Damascen fol. cii
  • The resolution of certeine doubtes. fol. xlix
  • The foundation of our fayth. fol. cxii
  • To the good al thinges are good. fol. clxviii
  • Tyme vttereth al thynges. fol. clxx
  • Two agaynst two fol. clxx
  • The definition of a sacrament. fol. clxx
  • Two thynges are to be considered. fol. clxxi
  • The etimologie of this worde. &c. fol. clxxiij
  • The churche and Elders fol. clxxiii
  • Their owne testimonie fol. clxxiii
  • There is no faut. &c. fol. clxxv
  • To the gouernours of the people. fol. clxxvi.
  • The knowledge of the tonges fol. clxxvii
  • The bishops open the waye. fol. clxxix.
  • The Papistes busie mens. etc. fol. clxxx
  • To the bishops fol. clxxii
  • The father giueth the true bread. fol. clxxxiiij
  • Toutch nor. etc. fol. clxxxxviij
  • The Masse is not the memo. &c. fol. clxxxiii
  • That whiche the priest eateth. etc. fol. clxxxv
  • The vertue of the Masse fol. clxxxv
  • [Page] The cause why Christ fasted▪ fol. clxxxvii
  • The Sacrament. fol. lxxiii
  • The Judglers are not. etc. fol. lxxv
  • This shalbe our scholemaister. fol. lxxviii
  • The Apostles were. etc. fol. clxxxxviii. Dd.
  • The prelates consideration. fol. clxxxxv. Dd
  • Traditions and church. &c. fol. clxxxxiiij. Dd
  • The cup of brotherly loue. fol. clxxxxiiii. Dd
  • The ceremonies. etc. fol. clxxxxvij. Dd
  • The determinations. etc. fol. clxxxxiii. Dd.
  • The true description. fol. clxxxxiii. Letter. Cc
  • The Phariseis. etc. fol. clxxxxv. Letter. Cc
  • The Morian & leoparde. fol. clxxxxviii. Cc.
  • The kentishe man. fol. clxxxxix. Letter. Cc
  • The maner of Christes blessing. fol. cxxii
  • The difference betwene the signe. &c. fol. cxli.
  • The complaint of God. fol. cxlv.
  • The ruine of the gentiles is at. etc. fol. cxlv.
  • The worlde doeth alwayes stryue agaynste the spirite. fol. cxlvi
  • The newe founde God. fol. cxlvii
  • The folowers of Idols. fol. cxlviii
  • The Lorde speaketh to the prelates. fol. clii
  • The obstinate must not be prayed. &c. fol. clij
  • The bishops must stande vp and. etc. fol. cliij
  • The Lorde plageth tiranny. fol. cliii
  • Thys Almonde is wel blanched. fol. clv.
  • The feare of a mouse. fol. clvi.
  • The suppressio [...] of Abbayes. fol. clvii.
  • [Page] The bread God is thrise miserable. fol. clviij
  • That is sacrificed must be slayne. fol. cli [...].
  • They that wyll feede carnally. etc. fol. clx
  • The cause why Christe called the breade his bodie. fol. clx.
  • The lyfe that is in all the blesse [...]. fol. clxi.
  • The Israelites fed not on a signe. fol. clxiii.
  • The fleshly sacramentaries. fol. clxiiij
  • The spirite beareth witnesse. fol. clxv.
  • The doctours are to be suspected. fol clxvi.
  • The doctours that are called saintes. fo. clxvi
  • What diuelishe sophistrie is fol. xii.
  • Wynchester. fol. xxii.
  • Wynchesters eloquence. fol. xxxiii.
  • Wherein the senses be deceyued. fol. xlii.
  • When reallitie was inuented. fol. lxii
  • We muste beare wyth the weake. fo. cxxxviij
  • We must confirme our lyues to. &c. fol. c [...]l.
  • We resist not the scripture. fol. cix
  • Wycklyffes wycket. fol. clx [...]ii.
  • Wynchester woulde haue vs. &c. fol. clxxii.
  • Wynchester preached openly. fol. clxxv
  • Who be the theues. fol. clxxxii.
  • Wyll holynesse. fol. clxxxxix. Letter. Cc.
Finis Tabule.

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