An answer to the devilish detection of Stephano Gardiner, Bishop of Wynchester, published to the intent that such as be desirous of the truth should not be seduced by his errors, nor the blind & obstinate excused by ignorance.  
Compiled by. A. G.  judicum. vi. 
¶ Oh let them perish from the earth, and from under the heaven, all the Idols that have not made the heaven & the earth, destroy you their groves and altars, If they be gods let them revenge themselves.  
¶ Anno. 1547. the. 24, of january   

¶ In the viii. leaf i. page and xiiii. line: for stain mne, read, same mine.   

To the Reader.  
dearly beloved (bought with the same blood, and therefore part takers of the same kingdom) because the Lord our God is the God of knowledge, and will have such servants as by knowledge in truth without fleshly fantasies, either of feigned gods or any fond worship of man's mad brain (who always from the beginneinge hath run after vanities) will be radie to give answer of their faith in him, the God of life and of the hope conceived by his only word: it becometh all his ●o labour for knowledge, that they may walk upright in the way of their Lord, and by no halting ignorance to slide forth of the same and so to provoke his worthy displeasure. And as he is the God of love, peace, unity and concord, and will have us all tied together with the bond of love and made thereby (in him) all one body: so doth it become us with open hearts, without all doubleness, one to instruct an other, to the edifying of our brethren, that in sure ground faith we may love together and so enjoy the hope of our vocation. Therefore, though mi talon be very small and no principal gift either of eloquence or learning, but only a love of the truth given unto me, yet seeing the world is so blinded with Idolatry, and so beewitched with popish sophistry, and even now the spirittes and powers of darkness work the chief mystery of iniquity and wickedness, to set up and maintain the most weak Idol that ever was in the world, in the stead of the most mighty and everliving God: I could think it no less than my most bounden duty, openly to bear witness unto the truth. And where as the words of truth, have been slandrously and spitefully named the sayings of the devil by the spiritual craft of a soldier of Satan, which by painted words would transform himself into an angel of light. Whose book is spread every where, and received in many places more reverently than the blessed bible, the holy word of God. Yet no man hath (so far as I know) once opened his mouth or taken pen in hand, to make answer to this blasphemous messenger of the proud Senacherib neglecting the living God, for the little I dole that he maketh God or no God at his pleasure, who suffereth Miso to eat him and the wicked to devour him. Let all other men do as they shall think good, with silence to let such things slip. Truly if I could say nothing thereunto but only nay, denienge Idolatry and renouncing all superstition therein maintained: I judge it my part to publish my faith, rather than by my silence to seam to consent to such devilish doctrine. So also do I esteem it the duty of the faithful in this perilous time, plainly to profess the Lord the liveuinge God, to be the only God in heaven a 'bove and in the earth beneath: lest by our silence for sakinge his cause here upon earth, we be forsaken in his heavenly palace. For like as in heart we do believe to our righteousness: so must we necessarily confess to our salvation, as Paul teacheth. 
two. Corh. xi.   
We must beware (as Paul warneth, and the bishope taketh the same text) first ofal, that our senses be not corrupted from the simplicity and sing lenesse that is in Christ, as the serpent beguiled Eua. We know but one God. We are married unto one. We know but one Christ made man and none other creature for ourcause. This thing as we believe it in heart: so must we in mouth ●o●fesse the same, if we will walk in the simplicity and sing linesse that is in Christ, as becometh christians. For if the heart and mouth go together, then is it sing lenesse, otherwise it is doubleness and dissembling. But there is one other simplicity (as it hath been counted, & as the word hath been abused) which is very foolishness. This may we call the simplicity, that Antichrist would have still to reign among us, and therefore his champion, when he brought in the text of paul: left out the principal words (Que est in christo) Which is in Christ, as their old text hath it. And thorough out his whole book, he would drive us to be simple. That is to say, to follow as we be led like blind men: that the proud papistical prelate's, still leadeinge us into the pit of perdition, abuseing our wines and goods, may say in their connentes. Let them alone, let them offer still unto Imeages, a pice of bread or any thing else of a good intent, all is well done that is done of a good intent,  
They may worship a stock or a stone, let them follow their ancient fathers. They are good simple souls. They do as we and our doctors teach them. If we let them know all truth: they willbe as wise as we, and then they will smally regard us. This is their workeinge, these are their words, how so ever they have clok●d heretofore, all the word now seeth it. Let us beware therefore, of this their simplicity, and let us no longer think that this their doctrine is'true, that all should he well done that is done for a good intent, and that it is well done in all things to believe their doctors. For this ignorant opinion that they have grounded in their hearts hath hitherto stopped the way to all knowledge, and now letteth faith to be grounded and causeth men to continue still in their old errowres, without any desire to come out of blindness. Consider therefore (good reader) a against their blind lessons: that saul was cast from his kingdom, for his good intent, even because he intended to do sacrifice unto the Lord, of the best and fattest of the Amalechites. And yet may this seem a glorious intent.  
The bishops of the jews and the idolators of all ages followed their good intent: even when they put Christ and all his prophets and Apostles to death. The bishop of Norwich when he burned poor Bilney, followed his good intent our other bishops also, burneninge and murdering their brethren in prison and out of prison: followed their good in tents, But God is the judge of the intents and thoughts of us all, and searcheth the very rain and the holes of our hearts. Yea the lord our god abhorreth and the prophets reprove us always: because we will do every man that seemeth good in his own eyes  
Saith not the Lord by his prophet Isaiah. Mine intentes are not your in entens, and mi ways are not your ways. But ●o, so far as the heaven is from the earth, so high are my ways above your ways, and mine intentes above your intentes. For the belief of their doctors and the prelate's of the church (which thing the bishop laboureth always to establish) remember that Christ saith, if the blind lead the blind: both fall into the pit. And thou must doub tlesse count their writings even very blindness, in regarde● of the light of gods most certain word which must be the rule of thy life, the foundation of thy faith, and the light unto thy feet. As for their ancienty: be sure to take Christ for they guide, who was before all. And say with S. Paul, faith is of heariuge, not of the word of any man: but of the word of God.  
Therefore saith God the father with open voice from heaven. This is my dearly beloved son in whom is my delight, hear you him.  
Now if any be so faint hearted and so deluded by other, that they think they may still disseinble with the hypocrites in their outward doetnges: I send them to the exemple of Daniel, who prayed with open windows, and (with his three companions) refused to honour the golden Image, & would not dissemble outward worship, neither content themselves with the pureness of their own hearts (though they might thereby have escaped the fire) considering that the glory of God could not be so foddered, but rather hindered by their walkeinge in the way of the wicked. Therefore saith the prophet David. Happy is he that nether standeth sitteth nor walketh (that is to say) hath nothing 
Psal●.  to do with them, other openly or privily, by any colour or dissimulation.  
Eliazar had such like counsel of his friends, that he should eat flesh only which 
two. Mach. seven.  was lawful, and dissemble to eat the unlawful. But he said it was not lawful for him to dissemble, and so cause many to be deceived through his hypocrisy: for so he might escape the death of the body, but the hand of God he could not avoid. For this cause did Paul reprove Peter for his dissembling be fore the gentiles. And he teacheth the Corinthians 
Galat. two.  again, that there is no company of light and darkness, no dessemblinge to be partaker both of the cup of Christ and of devils.  
Our membres must be the weapons either of righteousness, other else of unrighttuousenesse, there is no mean for still and beware politic persons. And therefore sayeth our master Christ, he that is not with me is against me. And he that doth not gather, doth scatter. These words of Christ and such like, and none other cause (whatsoever any man shall imagine) have compelled me to publish my faith, and in the name of the living God, to make answer to one book, which of all other I esteemed most perilous and poisonful, both for the authority of the writer, and the subtle handellinge of his mattier in the maytaineinge of that Idol, which all the world hath worshipped so many years. The name of the book is the detection of the divillysh sophistry. The author that made it is Stephave Gardener, bishop of Winchester, the chief mantainer of the popish traditions, as appeareth by all his deeds & writings. How I have used myself in the same: I shall show at few words.  
Because I did take upon hand to confute his book: I could keep no comely order but as the words do lead me, so am I compelled to go forward. Yet have I not written his whole text in my book (because it would▪ have been to much tedious and over long but only his▪ chief, mattier and principal arguments, whereof I trust not one hath escaped untouched. I lest of the residue, thinking it a very vain thing to contend about trifles, as I should have done of necessite, in waigheinge every word and pondering every sentence. The book is so far spread a broabe, that I can not bely him but it shallbe a witness against me, in every corner. For it was plenteously imprinted by john Herforde in aldergate street at London, and is to be sold at the sign of the bell in Paul'S church yard. I have principally and chief laboured to establish the true faith in the living God: by the reproveinge of the false and feigned goods. Secondly, I have taught the true understanding of the words of the supper of the Lord, and the right use of the same. Which two my chief purposes how faithfully I have done them: the faithful shall judge, knowing the voice of of their shepherd.  
In mine answer to his words, I trust no man shallbe offended with any unchrist an rayleinges, though great occasion be offerred on his part, bringeinge our arguments so spitefully in the name of devil, with yea, sayeth the devil, as though the devil where a destroyer of Idols, wh●e only hath been their mainetainer and upholder, from the be geninge of the world unto this day. Yet I do think nothing less, then to satisfy all men with my writings, more than other have done before mi time, with theirs, much more witty, more learned and godly. No, I do suppose, the hight learned may find many faults there'with, as I▪ acknowledge mi self far under the perfection of their high learning. Nevertheless, I trust in God that it is not all together so rude nor unfruitful: but that the unlearned (for whom it is chief lie written) shall increase by it in knowledge, cast of much superstition, and take comfort of conscience. Whom also I beseech, even for the love▪ of God, and▪ as they tender their soul's health: not to cast away this bokethough they read something therein that they never hard before, but rather desire of their most merciful father, that their old errors wherewith they have been deceived by blind teachers, may be taken away. And if there be any that can not sodaineli caste of the old skin with the serpent and forsak their old ignorance confirmed with long custom: let them desire of God so much grace that they may more quietly than hath been accustomed, hear men talk of the faith they have conceived in the living God. For than shall it be well with the christian religion: when the one part may boldly, and will readily give answer of the hope they have conceived, and faith whereby they trust to be saved, and the other part will mekeli hear what is spoken, and quietly suffer the lambs to feed of their sweet pasturs. So shall the prophecy be fulfilled. The lamb shall lodge with the wolf, the leopard and 
Isaiah. xi.  the go●e shall lie together. The calf, the lion and the sheep shall dwell together, and a little child shallbe their herd and drive them, which thing I trust partly shall be fulfiled in our time under our little josias, to whom God grant the abundance of his grace. And most fully under the true josias Christ jesus our saviour, who only is the end of all prophecies, in whom they all are made perfect, with whom we shall enjoy this perfect peace, so many as desire to know the living God, and whom he sent down to save the world jesus Christ, now sitting at his right hand, to whom be glory For ever and ever. So be it  john. iiii. Episto. i. Who so knoweth God heareth us. An● he that is not of God heareth not us. And hereby do we know, the spirit of truth, and the spirit of error.  

The Prologue.  
GRace and peace from the Lord the living God, who hath all our hearts in his hand to move and steer to what shall like him best, who only knoweth the hearts of men, and therefore oneli is the judge of the thoughts and intentes of us all, what or when so ever we speak or think. whose day and judgement is without regard what man (which is but flesh and blood, and therefore full of error and blindness) shall dispute, and determine and judge. I patiently look for and a bide when as all darnel, drake and weed shall be cast into the hell fire and all the good grain shall be gathered into God his own garner, unto whom we live all the time that we walk upon the earth. And when we die yet are we sure that we are his own, by the ransom that his dearly beloved son Christ (our Lord and head) hath paid giving the holy ghost into our hearts as a most sure witness of the same, teacheinge us to cry. Aba father, whereby we know that though we die, yet we die unto him to live ever after cowpled and joined in one kind and nature unto our head Christ, who as he is fully God, and of equal power with his father, so shall he make us like unto him when he shall appear (after our portion and measure) partakers of his godly nature, like as he hath in his world (though but in a shadow and cloud, in regard of the fullness that shallbe declared) be gone all ready to regenerate and beget us a new▪ creature, by the holy ghost working by the word of his truth, that we now resembling the image of God whereunto we were made, may be continually occupied in the works of his kingdom, as be these. justice, peace▪ and joy in the same holy ghost, gevear of all goodness. For he that by these works serveth Christ is acceptable to God and conmended of men This s●me ●●e ever lasteinge God without begining and without ending, he give me grace (to the furtherance of his glory) to make answer to that devilish detection the sophistry of Satan published by Stephano Gardiner bishop of Winchester, for the maintenance of the popish Idol, the dumb God, and poetical changeling, where by, not only the true living God is neglected his true honour obscured and defaced, the preaching of his word almost set at nought: but also, all kinds of popery, as images, blessing, kissing, shaveinge of crowns, superstition of garmenets and such like, are craftily, by subtle points of the pope's sophistri and words filthy, framed for such merchandise, confirmed and established, as thought all the whole heap of these triffes' heaped up together were the religion of a Christian man: where as to know God for our true God, and whom hehath sent, jesus Christ, and by this knowledge to be borne a new and to keep ourself immaculate and unde filled from the world is: the true and perfect religion demanded of us true christians. The other is but countrefaite what so ever ●his sophistry doth name it) because our master christ (who can not lie) doth say full plain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
They worship me in vain, teacheinge the doctrine and precepts of men etc. And where he bringeth in this text in the end of his book, nothing so full as our saviour Christ did speak it (as he knoweth well enough if he have so much Greek as he braggeth abroad) he addeth thereunto his own gloze, as though he could utter the words of christ the son of God, much more wisely by his babbling. Yet am I content to let his own gloze be his own judge in these matters. His words be these. They worship me in vain, with the teaching of such as remain in the estate of men only, & then teach their own & for themselves, for all such teaching is like the teachar that is to say carnal. Let every man (that hath not his conscience all ready burned with the hot pro●e) mark whether his own gloze make against him, and all the ceremonies that his father the pope, being (I trow) but in the estate of a man, and that a carnal man, hath made, though Winchester go about craftily (according to the cannon law whereof he is sworn by solemn oath doctor and teacher) to make him more than a man. And mark again good christian hearts, what they win by their gloss and multiplied words, whereby in faith it were very easy to confute them all, even by the testimonies of their own doctors (as Bucere, Ecolampadius, and Frith have done perfectly well, if these men would suffer there books to come to light) For these papists do so mixed the truth and salsehed together (for without some ground of truth noman would believe them) that the one piece of the tale standeth commonly with the truth and the other uttereth their salshed.  
And therefore speak they long matter and are not content to say plainly a spade but they must necker it as they do in their matins and say, spa●a abade. As for me I have learned to call bread, bread, & to speak allthings plainly. Therefore by the open scriptures, will I make them answer to their questions. For all the scripture inspired from God, is profitable both to teach and to reprove, to correct and to instruct in righteousness, that the man of God may be perfect and fit for every good work.  
So that if there be any▪ good work▪ to be taught or ill work ●o be rebuked we must go to the scripture only, as to the toutchstone and only trial of all truth.  
For with scriptures did Christ drive away the devil, and not with holy water, as you are reported to say that the devil greatly dreadeth it, and so do ye still command that it shallbe made a conjured water every sonnedayes in▪ every church, to drive forth devils. But he though he were both god and man, allegeth scriptures always to confirm his sayings, and commandeth his hearers to sherch the scriptures. So do Peter, Paul, james, and john.  
Whereas Paul being brought up at the feet of gamaliel the great lawyer, was ready enough to have disputed out of the Thalmud of the traditions of their fathers, which he saith he hath earnestly studied being ou● of the lindsays, and interpreter of that law, and such one as by the outward words of the law could not be found fantie, 
Gala. i. Phili. iii.  Yet did he account all this, both lerneinge and outward holiness (which other men did take as no small gainne and ●●cre) to be damage and hindrance for christ, whom so soon as he was called to publish & preach he did not compare with the doctors of the jews, neither with gamaliel, Annas or Laiphas. But knowing his learneinge to be more lively than was theirs (which being but f●esh and blood, could teach only carnal and f●eshly things) went straight in to Arabia, there to publish this glad tidings, ever teaching by the scriptures that Christ, did come this to suffer in the flesh, and that he was after that, entered into his glory.  
So do I intend (after the measure of my talon) to answer by the lernige of my master Christ, whom only. I do take to be all sufficiens in all truth, so that he can neither be deceived nor deceive, to whose wisdom no man can add one jot or title to make better that he hath made, to institute or ordain (whose whether you will call it, because ye are so contentious, about trifles that you may seem to say some what) better than he himself hath▪ instituted and ordained, or yet in speak better then'he hath spoken. And in this be half, I must (even of brotherly love) desire all indifferent arbitours and judges of my writings, that if they do read any bitter word or hear any sharp sentence against the maintainers of this Idol: they do not impu●e it to any pride or arrogancy but to the unworthiness of the matter, that man should be so mad to set up a creature most vile & most weak in the stead of the Lord of hosts whose power is incomparable. In the which thing, being a cause 〈◊〉 so great importance, and weight if I should coldly or faintly speak or write I might well be thought worthy to be one of them whom john prophesieth, for their faint hearts, worthy to be v●…etted up again, being nether hot nor cold. I do fear me the plague of God hath worthily comen upon many in this same royalme, for this only vice. But God, he is merciful if we will repent.  
As for me O Lord thou knowest all things, thou knowest mine heart, & serchestmy thoughts. Thou woteest that it is neither of malice nor presumption that I do write any word in this book, but only for the pride of the papists, and especially for the wicked malice of proud A man, which seeketh how to destroy thy servants, laboureth to oppress thy light sent now in these la●er days at the time appointed, into the world, provoketh us with bitter words, to make answer in thy cause, calling us diveles, and the reasons made against Idolatry for the an anseinge of thy glory, he calleth the dy●eles words and sayings, which blasphemies cause me that I can not give place but something answer to his worthiness, and not give place to such shameless writings.  
Though I could be content (& that with good will so that it were no derogation to thy glory) not only to pass with silence all taunts, rebukes, che●kes, and raileinges, yea and to suffer all cruelty and tirannus torments that he doth excogitat or find out against us: but also to kiss his very foot steps, and call him Lord at every word, to kneel and lout as do his flatterers. But then l●●e we forsake thy cause, we can not have thy word in worthy reverence, magnifieinge thine enemy.  
Take thou in good worth therefore (O Lord (these our doings. Make them serve thy glory. Be merciful to thy servants, and stop the mouth of thine enemies that thy will may, be known and fulfilled among us in erath, as it is among thin angels in thine heavenly palace So be it.  
To your first words therefore (bishop Stephano, pardon me I pray you that I do not call you Lord, both because I have learned by scripture that Christ's bishops 
Math. xxiii.  may take no such vain titles, and also that you ought to calenge no such authority of 
James. iii.  Lordeshipe over your lot and people appointed unto you, and Peter and Paul, the 
i. Peter. v.  good shepherds do we name without such vain titles of Rabbi) you will have us consider 
i Chap. How full of iniquity that time is.  how full of iniquity this time is. Let us consider it for the love of God (O bishops) but not taking iniquity as you do, to be what so ever thing is against the traditions of your Romish father, who now worketh the chief mystery of iniquity, and every one of you helpeth after to his power, in kepeinge down the word of God, clokeinge your hypocrisy with contrefaite holiness, and tourneinge backward so far from Christ: that every man may see who is the wicked man, and the adversary or Antichrist, lifteinge himself against every thing that is God or godly, So that now your shameless writings of your doctors and maintainers: do record how you can make God, create the creature of heaven and er●h, and so make him a creature, that where he hath but once created thee, thou mayst be out of his det and cre●… him a thousand times. Oh abominable blsasphemie A man to make God, at whose terrible majesty, heaven and earth do tremble. Oh shameless iniquity, to create thy creature without whom thou falleste in to dust and ashes. But you will say (O bishop) that there is no such blasphemy in your books, neither can you perceive the wickedness of the pope's pardons, and pilgrimages which are destroyed in this time, The Sodomatrie babylon bondage, superstitious blindness of the abbeys, which our king hath most christenlyke confounded. But for this our mattier, I say. I plucked half a leaf out of a book lying tied in chains for a jewel in the great cathedral church, Lincoln minstre, which hath this plain greare, by these plain words. O sacerdos, nun creavi te, et dedi tibi potestatem creaudi me? quare si non sacrificas, et c. O priest, have I not created thee, and given the pour ●o create me? And such other shameful gear.  
There is none so blind as they that will not see. And seeing such blindesse is in you bishops, who should have hade the eyes to have espied this ware long before it had been brought into the churches contrary to the word of God: how can it be but by your careless negligence, the world is waxed full of blindness, misery and all kinds of iniquity, for the which you shall answer at the dreadful day when the blood of every one of your sheep that perisheth shallbe required at your hand. Let us consider yet if you please, this wickedness some thing more deaplye.  
Paul in his first Epistle to the bishop 
Timo. i.  Timothe, saith that the spirit telleth for certain, that in the latter days, some shall depart 
●…hat diuil●… sophistry  from the faith, attending unto deceitful spirits and doctrine of devils, speaking falsely by dissembling hypocrisy having their consciences marked with the hot iron.  
And that we should not doubt of this devilish sophistry and open iniquity: he addeth two special properties, that is, to prohibit or forbid marriage, and command to abstain from meats which God hath created to be received with thanks giving, as the good ceatures of God. Who followeth the devils doctrine most in these to points: is not hard to be judged of all the world  
Yet must we furthermore consider the spirit●es you say which thing we▪ are not loath 
Believe not e●…ie spirit. john. iiii.  to do (for john teacheth us so) mistrusteinge our own judgement. And john sayeth that every spirit that confesseth jesus Christ to be come in the flesh, is of God. This do we all confess, whom you call at your pleasure heretics, and say that we will doubt in all together. But we knowing certenlie 
john. i Timo. iii.  by the scriptures, that he was manifestly declared in the flesh to be very man, and perfectly declared in the spirit to be God in the wondrous working of his miracles, was seen among the angels, was believed in the world, and received into glory, where he reigneth equal with his father, sitting at the right hand of God, from whence we no thing doubt, but we shall see him come down as the apostles did see him go up into the heavens. Act. i. In the mean season we believe steadfastly that he is with his faithful church by his holy spirit even to the worlds 
Ephe. v.  end. For the which he gave himself to sanctify it and cleuse it, in the fountain of water by the word, to make it unto himself a glorious congregation without spot or wrynckle or any such thing, but that it should be holy and without blame, Where contrary wise, you (which account yourselves only, men of the church) and spiritual men, as the only partakers of the spirit (do with out scripture or reason) teach us lay and lewd men (as ye call us) only with sword and fire, that Christ was not very man having a natural body. For you say that this his body that he had may be in. x. thousand places at once. Which property, how well it agreeth with a natural body: all that have any knowledge may decern. Again you say that this body of the same lengeth and breadeth that it hanged upon the cross: may be closed in a little box, contrary to the ordinance of man's natural body in the creation. And where we se nothing but a piece of bread (for you can not teach us by the scriptures that the bread is changed) we must needs believe, that their is a body, besides the bread because you say so thought there can be perceived neither quantity nor quality, that is to say, nothing parteininge to a body. As for your answer of faith constrained to believe this without either scripture or▪ reason, that it may have merit, and that all these be natural reasons: I shall answer when I come at those words.  
In the mean time mark your own malicious wickedness, how you will have▪ Christ to have a body, nothing like the natural body of man, but insensible and infinite yet by your subtleties to be comprehedend, and within your lists, bands and boxes, to be contained and have his measure appointed, but in no part agreeable to our natural body which he did voultchsalfe to take upon him.  
Thus after you have denied him (by your wicked enuention) to be a very man, like one of us (sin only excepted) which the scripture teacheth plain: After you have denied christ to have a very natural body and very flesh, then proceed you to teach how he cometh in bread. And because you ●et Christ's religion in your ceremonies as farthings that make the heap: you set jesus our saviour, to come in all trifles and baggage, Yet to cloak your false speech with hypocrisy, you say properly, that Christ consecrateth himself 
Folio. lvi.  in those forms of bread & wine, with which word consecrate, you ingle by your di●ilish sophistry. For if ye mean, he halloweth himself into bread & wine (which your word consecrated doth signify) as lewd as you take us, we would laughed at your folly. If you would say by that word, he turneth himself into the form of bread and wine: so than your doctrine is that Christ cometh unto us in bread & wine. And we say that he is comen all ready in the flesh, and in the same flesh is gone up to heaven, and from thence shall come to judge all flesh. You say lo, here is Christ. Lo, there is Christ. Look whose spirits you be. You are of the world and therefore speak you of the world, and the world heareth you. And like as by faith so also by love, saith john, is the spirit of 
john. iiii.  truth and of error known asunder. Therefore let us love together, for love is of God, and every one that loveth is borne of God.  
He that loveth not knoweth not God, for God is love. If we love together God dwelleth in us, and his love is perfece in us. If any man say, I love God, and doth yet hate his brother: that man is a liar. For he that loveth not his brother, whom he seeth: how can he love God whom he seeth not: How your hot bourneinge love (which causeth you to bourn men that can not understand your gloss) can be of god I know not: but this wot I well that when the people of Samaria would not receive Christ, his 
Luk. 〈◊〉.  Apostles would have had fire from heaven to bourn them. But Christ answered. You know not, whose spirits you are. The son of man did not come to destroy the souls of men: but to save them. And you bishops have your authority to edify and not to destroy. But the old serpent and his first begotten cain, them Pharaoh, next, Herod and the phariseis, the old bishops condemning Christ, and you their successors, banisheinge his word with cruelty: are of a contrary spirit. And where you bid us take 
Take heed of carrion.  heed of carrion, surely your gloze is a very carrion, and the word of God which you take a way from all men save gentlemen & merchants is the only food and life of the soul, where it liveth as Christ himself wittnesseth. Not 
Mathe. iiii.  by bread only liveth man, but by every word that proceedeth out of the mouth of God. But the black birds and ravenes, the pies and devoreinge flesh crows, they feed upon flesh, and theafore upon carrion. My words (saith Christ) are spirit and life. My spirit sayeth God shall no longer remain with man, because he is flesh. Therefore when the word of God and the spirit of life are not with your fleshly teaching: it must needs be carrion. Such is your flieinge about the dead as about carrion, for filling of your paunches. For the dead carrions have made you rich in your monasteries, chantries and perpetuities. The dead carrions of Becket, Benno, and darnel Gader, of Dunstane woulstane, Audrie and such other have filled your wide throats so full, and you carry your pray so greedily in your months: that you are become doom dogs that you can not bark but only at them that would rain you of that foul carrion, and lead you home to take heed of your masters fold. And to teach plainly what is carrion: we do take it to be, what so ever you do bring into the church of Christ (as his religion) without his holy word and the lively spirit of God. The same I say, is that stinking carrion that paul calleth Anathema, and the prophet warneth us we touch it not. And john biddeth us that we do not so much as say Ane and salute the bringers thereof, lest we be counted partakers of their jewel works. I will pass with silence the rotten rags and carrion bones of your relics and such like ware, that savour little of the spirit of life, and of the worshipeing of god in spirit and truth. But for this thing we have in hand, letting slip all other your unsavoury cerimoneiss, and carianlyke relics: more stinking carrion surely, and more poisenfull sophistry causeinge death and murrain of so many souls was there never in the world: then the gloss and dreams of your idle brains about this mattier that we shall now handle, as shallbe proved plainly by the grace of the living God. Your terms of realities qualities, accedentes and dimensions, savour nothing of the spirit of God: and therefore are they flesh and carrion. The whole course of your book labouring to make Christ really and naturally present under these forms, qualities and quantities: savoureth of the rotten pastures, and stinking fleshli brains of your dreameinge doctors. Dunse, Thomas de Aquino, and petrus Lombardus. Therefore is this the carrion, whereof we must be ware This is the devilish sophistry wherewith the world hath been so long bewitched in such sort, that in the stead of the lively feeding of their souls by the word of God, the bread of life: you have filled their ears and eyes with dark terms, dumb signs, and deceivable shadows, always beateinge and burning the poreshep bleatinge a gainste the filthy stinking carrion, of your popeishe and I dolatrouse traditions. What other thing (let all men judge betwixt us) are these sophistical terms of reality, quantity, accedentes, dimensions and alterations which are the only foundation of your book, and the establishment of this fleshly doctrine: but the usual terms of the subtle sophists of Cambrige and exforde, and the Sorbonistes of paris? They can not be found in the books of the holy spirit of the holy scripture of God▪ and therefore are they fleshly sophistry and stinckeinge carrion. This your book all grounded upon man, which is but flesh, upon the dark sentences and blind terms of blind teachers, as john Damascene and such other: can be likened to nothing so well as to carrion. The which mattier is picked out of the master of the sentences or carionouse sophisms, choose whether you will call him. And where you would seem to be most spiritual about the words of Christ, Hoc est corpus meum: there you are all together carnal and fleshly.  
You will have a carnal change, a carnal presence, a carnal sacrifice, A piece of paste (as we say) flesh and blood (as we say) to be carnally worshipped with fond gestures. A creature to be made the creature. A vile cake, to be made God and man. Which doctrine (being examined by the spirit of God the triar of all truth) shallbe found Idolatrouse carrion.  
The residue of your preface would have us captive to you Christ's vikeres, to your 
Seek the truth, at the ministers of the church.  doctors and maintainers. These have you always heretofore called the church of Rome. But now that you may deceive (if it be possible) the very elect: by a false name calling it Christ's church. But in very deed it is the sinnagog of Satan and the church of Antichrist: because you are in living so contrary to Christ, and because you set▪ and establish therein the ceremonies of Antichrist and banish the poor sheep from the word of their shepherd, seldom or never preacheinge unto them Christ, but your own baggage, nor yet suffering the poor lambs to read and feed of his word and pasture. But we all are not so foolish thus to be enchanted. We have jesus Christ before our eyes crucified, by your predecessors, which boasted themselves to be the church▪ Whom alone we learn to know, to hear and to follow now in these latter days, because your fathers, both of Rome and of England: have led us out of the way un whoreinge in to Babylon, and have hitherto taught us to worship such things as by their nature are no gods, But now seeing that we know God (yea rather seeing that we are known of God) we will not return again to your weak Idols and your beggary ceremonies, to the which you would have us slaves and do service a fresh. But mark and take it for an answer. We have 
Gala. iii.  begun in the spirit, and we nether will nor can be made perfit by the flesh. We will make subject our senses and captive our understanding to all truth of gods holy word, but to no lies of your idle brains and covetous conspiracy, We are no longer under the school of your popish traditions, for we are all the children of God because we have believed in Christ jesus  
For so many of us (sayeth paul) as are baptized, we are called with Christ, so that there is no jew nor Greek, no exception of yeoman from gentleman, or man from woman but we are all one in jesus Christ, Therefore will we stand in the liberti wherein Christ hath delivered us, and we will no more be wrapped with your servile bondage, knowing that whoso troubleth us shall receive his judgement who so ever he be. Therefore, all the fruits of the flesh, and all the works of darkness set a part, adultery, Idolatry, and such like: we will walk in the works of the spirit, love, joy, peace, gentleness, liberality, goodness, faith, mildness and soberness. And we will glory in nothing, ●aue only in the cross of our Lord jesus Christ, by whom the world is crucified unto us, and we unto the world, being fully persuaded that Christ is the good shepherd that putteth his soul for his sheep, and that 
john the x.  all you bishops are but hirlinges, working for wages, which scatter the floke, & bark not for the sh●pe. But he knoweth his sheep and is known of them. His voice only, will they hear, him only, will they follow, and he only giveth unto them everlasting life, they shall never perish. No man shall be able to take them out of his hand: for his father and he be all one. Thus are we (being grounded upon our head and master Christ, by faith) the very true church of Christ against the which the gates of hell can not prevail.  
❧ An answer concerneinge the true understandeinge and wisdom that God giveth to all men that ask it in sure faith wherein is declared the true understanding of these words. Hoc est corpus meum.   

Winchester's text.  
THe first chief and principal point of deceit, is to make every man think of himself, further than is in deed in him, by this persuasion that God granteth true understandeinge and wisdom, to him that would have it, hath need of it, and axethe it in his name. Which thing is true, but not as the unlearned take it.  
In make answer by scripture to your 
The answer  first Chap, and so to enter into your book: we are taught by our saviour Christ (the only author of all truth) that what so ever we ask the father in his name, that same shall be given us. And james the holy Apostle and openare of his will towards us: saith. If any of you lack wisdom, let him ask of him that giveth, even of God which giveth to all men indifferent lie and casteth no man in the teeth, and it shall be given him. But let him a●ke in faith and waver not, Forhe that doubteth is like the waves of the sea tossed with the wind & carried with violence, neither let that man think that he shall receive any thing of the Lord, This most sure sayeth and trust that we have conceived of our Lord and father: you go about, speedily at the beginning, to extinguish by your blind sophistry: casteinge this bone in our way, that it is not so as we unlearned take it. Oh Lord, shall not we believe thy word & most open promises, till some one of Antichrist's school have set to his gloves. If this be not wrangling sophistry to go about to dark these so open scriptures: what shall we call sophistry? Must we go seek some subtle doctor, to teach us the sense & meaning of these th● plain words? Yea & than some bishope to open the meaneing of this doctor? for our senses & understandeing be captivated unto them. Nay nay (oh heavenly father) we are thy children and the sheep of thy fold▪ hearing thy voice & none other, & fulli contented with thy teaching. Wherefore we clean only to this thine open word, and say with. S john that we have this full trust in it, that what so 
john. v.  e●er we shall ask according thereunto, thou hearieste us. And seeing we know that thou hearest us: we know also that we have the petitions that we have asked of the.  
You say we will ask it out of order, as a new miracle, as to have heruelle in february, so properly can you judge our thoughts. We say, we will▪ ask it first and principally, by our faith, of God the father for the love of his son Christ according to his commandment, knowing that it is the gift of God only, and that flesh and blood can not reveal this unto us. Never the less, we do use the mean & order of the studining of gods holy scriptures, which being inspired by the holy ghost: are able to lead us into all truth. We exercise our selves in the word of God (I say) wherein this wisdom and knowledge of God lieth hid: so far and so much as we may and dare by your cruel forbydinge us the same. Wherefore, if either part be about to drive Christ to a new miracle out of order: it is you, forbydinge us poor men to look on the scriptures, that the scriptures may shortly be found true, which do promise, that the stones by miracle▪ shall bear witness against you, and God will make perfect his praise by the mouth of young sucklings and babes.  
We are as Hieremie was, not all together dumb and speechless, all thought (partly your wichednesse oppressing us, and our weakness putting us to silence) we dare do nothing until the Lord say unto us as he did to Hieremie. Thou shalt go to all 
Hieremi. i.  that I shall send thee, and what so ever I shall command the that shalt thou speak. Be not a frayed of their faces, for I am with the saith the Lord. When we hear this spoken in our hearts, by the spirit of God who continueth with us unto the worlds end: then lo with heart do we believe to our righteousness, and with our mouth do we confess to our salvation. Lo this is the continual course and miracle without misorder that Christ worketh in the hearts of his faithful, though your eyes dimmed and daseinge with popish madness, can not espy it.  
Fo●der, you say that we make this sophistical reason. Because God can always work by miracle: therefore he will always do it▪ But you may perceive by this that I 
How the papists do reason, A posse ad ●sse.  have spoken: that it is none of ours, neither did you ever here it of any of our mouths, but yours it is, and the chief of your arguments wherewith you do (all the sort of you) establish your purpose. For thus do you reason. Nothing is impossible unto god. God can change him into bread, therefore is he changed into bread. Oh devilish sophistry and subtlety of Satan.  
By this possibititie you may change him into a very vine tree, a stone, or a material door. For you have both the word possible for you▪ and these plain words also, I am a very vine. Ego s●m vitis vera. Petra fuit Christus. Christ was the stone. Ego sum o●…, I am the door. Or to go further as some of your own doctors do door: Deus potest suppositari mulierem, equum, asinum. God can change himself as subject into a woman, an horse or an ass▪ which words of your maddesse, when I did wrute: mine hand did tremble. They are so lewede that a reverent heart can not hear them, that God immortal and unchaungabel (whose majesty filleth the heavens and the earth should be changed into any vile creature, worse than ashes, yea leaseth nothing compared to his highness.  
With like fondness do you dispute for your Sodomitical chastity, being geiven up into minds reprobat because you 
Romans. i.  would turn the glory of God immortal unto the corruptible creature. You say it is possible for God to give all your mark chastity, and to make them eunuchs. And strait way you conclude that you have the gift, and do swear that you will live winelesse. Though all the world may see it to be possible in the cause and impossible in the effect, because God doth it not nor will not do it: yet in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Godly man bucere, you are nothing ashamed, to maintain with much babbling that this saying of Christ (Capiat qui capere potest) spoken of the gift of chastity, is to be understand, Capiat qui capere vult. Thus do you always dispute sophistically yourself, A potentia ad ac●um A. posse, ad velle et esse, like a crafty sophister, and call other men by the name that you yourself are worthy to bear, as Mockus did when he cried, stop the theafe.  
Therefore, take this answer as a full solution to your sophistry, set forth by your own sophisters. A posse ad esse non est bona onsequencia.  
Because it is possible, to prove therefore it is so, is very slender reason. I pre●e you therefore (if there be any regard of gods dread full majesty left in your hearts) leave this argument. Nothing is impossible unto god therefore is he changed. Or because it is possible that he will come down into the chalice when every whoremongar doth call him, therefore he doth fo: lest peradventure you hear ploumen tell you that it is dyue●…she sophistry.  
It pleaseth God to show us over much of your living to be blinded▪ any longer with you. We read in the gospel, that God heareth no sinnars. How shameless in all parrishes they live which ar● the only God makers: all the world seth, and crieth out thereupon. Such whoredom hath not been hard of. Such drunckenes hath not been seen All are drowned in covetousness, from the bishope to the parishepriste. And that feel we por● peopel being polled and peeled by your p●…s and pro●tomes, and having nothing of your lands for all our swear and labours but a bl●…de heap of dumb ceremonies. God (as all thing is possible unto him) can make ●o● God shepherds. But yet I dare not rou● ude that he hath done it. Neithere what he will do dare Ia●…e, you are so linked with Antichrist. Whose pride intolerable to boast himself to have power in heaven, in earth, and in the thread place (I not where) I need not confute. This holy mother church is ashamed of hi● children and brain●…e ●…encious, though she durst never in all her pride, make any ●…o articles of the faith then. xii. all grounded upon scriptures. But now your ●itle bishop church, or rather connentikle of. xii. or. xiiii. bishop's must be so highly enhanced, that it may increase other. vi. or rather ●…o which we daily look for, in prejudice to other countries, which shallbe more strongly established with the sword, and more sore punished by fire (if they be violated) than any of the commandments of God: useinge such proud brags, racking and burning, that no man dare say but it is true how so ever it please you bishops to gloze the scriptures and make view articles, and new faith anew for to be believed in pain of death and burneinge. Such authority use you over the scripture as your father did before you, who did first devise this your devilish law, that no man should be so bold to interpretate the scripture any otherwise than he and his doctors had authorized and assingned. Where coutrariwise, Paul willeth that in the congregation or church of Christ: two. or▪ iii. prophets should speak and the residue should judge Then if any thing were revealed or disclosed to him that sitteth: the first should hold his peace, that all might prophecy one after an other, that all might learn, that all might take comfort, and that the spirits of the prophets might be subject unto the prophets. If this mildness were a 'mong us: that one of us might and would hear an other than should Christ's doctrine and religion flourish, whilse we were ready▪ to give answer every one▪ of the faith that we have conceived, according to the commandment of Peter. Where now there is nothing but, these heretics are proud and arrogant, 
Wynchester.  they have no leruinge, they have not studied for knowledge. And we do answer again (as we may justly) that we have laboured for knowledge, as diligently and with as hum ble hearts as you have done. God hath induced us with the knowledge of the latin, greek, and Hebrew & all other sciences, far, above that you had when you were in the schools  
This can you not deny for shame. Why than may it not be, that he hath sent these godly gifts, his worthy instruments: for to reveal, open & declare, the hid mysteries of his word which he said should flow like a water stream in these later days, that they should know him from the lowest to the highest. Do not you see by the course of time that god openeth many things of the pope, pardons, pilgrimages, and such like Idolatrouse usages: Hath there been no blindness in the world these thousand years, that the devil hath been lewse (because you do so much account the wickedness of this time) or could the pope (who is the undoubted an tichriste) reign so long in men's hearts and consciences, and leave no poison behind him? Nay rather we must call into question and examination, all such things as he left behind him, because he being the very wicked man, we may be sure he would sow no good corn, but darnel and weed. Then, what was the greatest power he had, wherebi he wrought, in heaven, in earth and purgatory: but the mass, and this holy sacrament of ou●e redemption so abused, that he might by the body of Christ, sacrified upon the aultare: open the way to heaven, and spar the way 
The priest can not sacrifice any more.  to hell, as surely he, or any of you might do if he could sacrifice Christ again, for christ our saviour did come down from heaven to do sacrifice for this purpose, and all the sacrifices of the old law d●d sew in shadows, that the sacrifice of Christ, should take away sin, the unspotted lamb should deliver from the helli fornaice of Egypt and obtain passage to the country promised, So that if either pope, bishop or priest, can prove that the very body of Christ, is really present in his sacrifice of the mass, and there offerred up to the father for a sacrifice (as you have caused Sharton to confess) surely you may conclude (as you do, and as your father and founder of this article did before) that the mass taketh away sins▪ and profiteth the quick and the dead. So shall you build your pardons again for the mass of scala celi, and all your abbeys praying for their foundars, that the noble king Henry the eight (whom surely God appointed to beat down popery and Idolatry, long preserved him from your manifold treasons, and at the length now when his good will was? hath taken him to his mercies) may he thought the greatest malafactour upon earth and (as some of you have railed most vilavously the great turk, and very Antichrist causeinge the daily sacrifice to cease, destroieing so many holy masses and hindering so many souls, that should by them have relief and succour. But that this body of Christ our lamb unspotted, can be no more sacrified, both in the defence of Christ from their blasphemies, & our noble prince from rai huge tongues: I desire all Christian hearts to mark what Paul writeth to the hebrews which I shall truly report without any gloss or far fetched arguments. The whole Epistle doth show that all sacrifices did cease, that this our only bishop might make one sacrifice for all. The priesthood, sayeth Paul, appointed by God, only to do sacrifice: ceased. And in the. seven. Chap he sayeth, that our bishop abideth for ever, having and everlasting priesthood, whereby he may fully make saulfe them that go unto God by him, living for ever that he may pray for them. And again, having no need (as other bishops have) to offer for his own sins, and then for the sins of the people, for he hath done that once, when he offerred himself. Again, in the. ix. Chap By his own blood went he in once into ●he holy place, everlasting redemption op●ained. The which everlasting redemption, if we have obtained all ready in that he offerred himself by spirit everlasting) as Paul sayeth) without spot unto God, and so hath purified our conscience from dead works: what need we an other pope, Byshope or priest to offer him again? Hath he not sufficiently, and abundantly offered himself for the sins of the whole world? How can the priest then offer him to take a wa●e sins, or profit quick and dead? For those self same sins were taken away before by Christ, or else shall they never be taken way by the p●istes. Therefore is this but vain jug linge for money and for the maintenance of your dignities. Again, Christ is gone into heaven, that he may appear now in the sight of God for us, not that he may oft offer himself (what authority than I pray you hath the priest oft to offer him) for than must he oft have suffered sith the world was made. But now once at the later end of the world for to drive away sin, did he appear, by the offering of himself.  
And where as all men once must die: and after receive judgement: so also Christ is once offerred up that he may take away the sins of many. Again in the. x. we are made holy by the offering of the bod● of Christ once done. What it is that yo● priests do offer so oft, I shall tell you ano●…  
Every priest (sayeth Paul) standeth day▪ lie doing sacrifice and offerringe the sa●… oblations often times, which never can take away sin. Which words, though they 〈◊〉 spoken only of the priests of the old law yet comparing that which followeth, it shallbe proved true in you of the new law. For Christ after one offering offerred for sins: ●●tteth for ever at the right hand of god. A gain. By one only offerringe, hath he made perfect for ever, so many as are made holy. I● he have made us perfect by one only offering: whereto serve the priests▪ that we may conclude as paul doth. Where there is remission of and forgiveness of sins (be 〈◊〉 in the old testament or the new) ●h●re remaineth no farther oblation or offerringe for them. Contrariwise (as paul reason the with them, so may we reason with you) if this offering might take a way sin, or make them perfect that use it: would they not have lest of the offerringe of it for themself, their foundars, and all such as they used it for? Because now they should have had no conscience of their sins which had thus sacrified and been once purged. Therefore (sayeth Paul) in the sacrifices of 
The priest must do this in the remembrance of Christ.  the old law (which were not done with out blood) was only the commemoration and remembrance yearly of sins. And Christ himself sayeth of this our sacrament. Do this in the remembrance of me. Like as in the passouer (which was the figure 
Exod. xii.  of our deliverance by Christ the unspotted lamb) yearly remembrance was commanded to be done.  
Though by the open word of god (who is able to change what liketh him, whose power no man ever doubted of, that had but the gift of reason) the ceremony of our redemption, which they had but in shadow and we have in truth (and therefore it ceased when the body, that is Christ, did come and offer the true passover lamb) though, I say, this ceremony of the jews, be by these open words of God thus named. This is the passouer of the Lord: yet was there never any of the jews priests so mad to say that God changed any substance 
The verb est, hath no power to change substance  by this word (is) yet were they all baptized by Moses (as Paul witnesseth) in the cloud▪ and in the sea. And they all did eat the same spiritual meat and drink the same spiritual drink, for they did drink of the spiritual drink which followed them. The stone was Christ. But we more gross and carnal by much, in all our doings, blow inges and bl●ss●i●ges than were ●he pharisees (though Christ s●ke such worshippers as shall worsh●e him in spirit) not contented wy●h the spiritual food of the soul wherewith only he feedeth the soul: because it is also a spirit, and therefore taketh no food, but only Christ and his word spiritually ministered, which are spirit and life, where as ●he flesh profiteth nothing, ●oeth as we read in the sixth of I●h●, and the manifest example of the old bishops having him carnally present among them▪ (and as you will have it) judas and all the wicked, do carnally and fleshly eat him, and yet do not abide, in him, but have damnation contrary to the saying of Christ. He that eateth 
john. vi.  my flesh and d●…h my blood hath everlasting life, and I shall raise him up at the la●●e day. And again. He that eateth mi flesh and drinketh my▪ blood abideth in me and I in him.  
And as john saith in his first Epistle. God hath given us everlasting life, and this life is in his son. He that hath the son, hath life, and he that hath not the son of God hath not life. All which, scriptures, ●oeth they that teach us that Christ can no more nether needeth again in body to be offerred and sacrificed: and therefore compel us to grant that these words (this is body which shallbe given for you were never meant so carnally, that every priest ●…blinge these words in a strange language with breathing and bloweing: should cause Christ to come down from the right hand of the father to be changed into bread, that he might sacrifice him new again to take away sins.  
In like manner do those scriptures that teach all sacrifices to be perpetual commemorations and remembrances of the spiritual eating of Christ among the fathers of the old testament: and that Christ likewise will have this sacrament ministered in the 
Matxxvi  remembrance of him in the new testament, where as the speech may feme very idle to say, make me in the remembrance of me, although it so were that it might be so said without intolerable arrogancy, as it can not in any wise, whether you say you make him by his word or no, as shall appear afterward. Those scriptures also which teach that we have life everlasting, so ●●●y of us as eat h●s flesh and drink his blood yea that we shall never be hungry or thirsty 
john. vi.  again, so many of us▪ as once do ta●e of this bread coming from heaven. Finally, alscriotures that teach how and after what sort Christ is profitable unto us, for they are the chief establyshementes of our faith, that were not present with him at such time as he was budilie upon the earth.  
That is to say, that the flesh profiteth no thing. The words that I speak, are spirit and life Where upon Peter said. Lord, why there s●hal we goo●thou hast the words of everlasting life. And these are the waters that Christ will give, after the which no man shall ever thirst. But the water which I 
john. iiii.  shall give h●m (saith Christ) shallbe made in him a fountain of water, springeinge into ly●●e everlasteing.  
Blessed be they that hear the word of God and keep it, which was sharply answered against them which did so highly advance to know God in the flesh. Against whom also Paul saith, we know none 
two. Corhi. v.  after the flesh. etc.  
Moreover (saith he) though we have known Christ after the flesh: yet now do we not know him so any longer. But he that is in Christ must be a new creature in the 
john. iii.  spirit, according to the saying of Christ to him N●codemus. Except a man be borne a new from above from heaven, even of the spirit the can not enter the kingdom of heanen  
That which is borne of the flesh is flesh, and that which is borne of the spirit, is spirit  
Again, it is profitable that I go from you, 
john. xvi.  for it I go not, the spirit of comfort shall not come unto you but if I go I will send him unto you, & he shall lead you into all truth. Therefore should you rejoice because I say that I go unto my father. This profit of 
john. xv.  the bodily departeing to have the comfort of the spirit, did appear manifestelie in Petre and the other Apostles, who denying and forsakeinge their master whom they had bodily present: did nothing doubt to die for him, when he was in body absent. Besides that, this bodily presence in every corner to take away sin: is prejudicial to the lively fealeing of our faith.  
first for that he is very man in all things, having a natural body as we have, sufficiently paying our ransom to his father upon the cross.  
Secondly, it may cause us to doubt whether we shall say that he hath ascended into heaven and there sitteth at the right hand of the father, and from thence shall come to judge the quick and the dead: other else say with you, that the priest must daily offer him a sacrifice here upon earth for us, and that he must keep him hear still in a box, to ware mouldy and musty and then change him for a new Christ being infinitely created. Who shall at the day of doom, start forth of all these boxes at once (into a new shape I trow●) to judge all the e●●h, or elf must you ●…des confess, that they shall all be judged and ●…ned where they lie in their boxes. The scripture I say, the lively s●a●eing of my faith grounded only upon the spirit of Christ● and your own madness, that I have read in your own books, and no pride or arrogancy, what so ever you say I take god to record, ca●se me that I dare not, so carnally and grossly understand the words of Christ, as you do. And I da●e maintain 〈…〉 I have many of your own doctors, whose testimony either in this point or any other (unnes they bring open scripture w●…h them) I do not greatly regard, but to your confution. Yet have I the better part of them which do spiritually understand and interpret this scripture with me▪ How be it I know we shall never make a● end 〈◊〉 we bring doctor upon doctor To answer therefore to this text (this is my body) which is your only sho●eaukere. And to 〈…〉 a● your wode words & taunts that flow from your eloquet mouth as smoke doth from a lake of brimstone.  
But first I will bring forth the whole text of Mathewe, Mark and Luke. And by the open word of God, I trust I shall declare the true sense and meaneing to him that with a spiritual eye shall judge thereof.  
Christ in the xxvi. of Mathewe, when he was together with his Apostles, eating the passouer (which was the most live like figure in the old law, now making an end in Christ the lamb without all spo●e and blemish) did ordain this godly sacrament, for the remembrance of himself to the world following: and that his death might be showed and published unto the worlds and, like as in the passouer was cotinually mentioned and declared, to the posterity foloweinge, the benefit of God in the deliverance from Egypt. And as that ceremony (the eating of the lamb) was called the passouer, and he himself called the lamb of god so like wise calleth he this hight mystery and sacrament, his body, and a new testament in his blood. That as truly as the Israelites were delivered forth of Egipte the angel passing by not hurting the people of that house (the door posts whereof were sprinkled with the blood of that lamb) so verily should Christ deliver us out of the Egypt of sin, and perform the thing before figured. For this cause saith john, behold the lamb of God, which taketh away the sins of the world. And 
Luk. xxii.  Christ sayeth. This is my body which is given for you. And this cup is the new testament in my blood, which is shed for you. By the which words it may appear that Christ did mean no change of natures, or traunssubstantion, but only that where the blood of the lamb in the old testament was sprinkled on the posts to save from the advengeinge angel so many as should be saved: so likewise this blood of Christ in the new testament should be shed to save us, so many as have our souls sprink led with the blood of this lamb Christ Ies●. Therefore, in like manner as the fathers of the old law drank of the spiritual stone that followed them▪ (which was Christ) even so are we all commanded to drink of this blood, none other wise than the children of Israel were commanded, that the blood of the lamb should be their token in all the houses where they were. There was 〈◊〉 man so mad to say that these words (this cup is ●he new testament in my blood) did change the substance of the cup into the new testament. And yet are they Christ's own words who can not lie, If you therefore, be driven to your▪ gloss tropes and figures, in the words spoken of this sacrament: why should we be condemned to death because we can not understand your carnal gloss▪ You must needs have one gloze to declare what is meant by the cup. Whether the wi●e the blood, or the cup itself: either else a sign and sacrament of the new testament or a performeinge of the same in the blood of Christ, as Luke teacheth, you to speak, and as Matthew and Mark both do witness. This is my blood of the new testament which is shed for many to the remission of their sins. Thus were the Apostles nothing curious in words, as they ought to have been if the words had made the cup or the wine God, changing the substance thereof so soon as they hadamek spoken.  
Thus you (having but one text through out all the Bible, that maketh for your purpose) do swareve from that, and put there unto your gloss, which do also drive you from the first text (this is my body) when you write that it is in form of bread and under the accidents and qualities of bread. For Christ did not say in this is my body, or under this is mi body. But this is my body. Wherefore, now 〈◊〉, ●…e you should slander us no more with denieing of the scripture, for we deny but your gloss. It is scripture that we strive for. It is scripture that we desire. It is scripture that you deny us, under the degree of gentle men. Wherein doubtless, if we both had our sen●… diligently occupied and ex●…sed spiritually▪ n● doubt, not only this text but all the mystery of redemption should be so well known, that we would no longer seek our redeemer upon e●…er here nor there, but only at the right hand of his father, from wh●●e sendeing● his spirit, he maxe save us at the f●ll so many as by him will go to God. We do believe with our heart, and must plainly and simply confess with our mouth, that this is the body of Christ this is the blood of Christ, this cup is the new testament, that the flesh of Christ is very mea●e and his blood very drink. That Christ is the way, the truth and the li●…, the do●e & the good shepherd. Christ is the very true vine, and we the braunchese That all we are one bread and one very body so many as be partakers of one bread. And all these things I do believe more surely than if I did see them with mine eyes or perceive them with any other sense, because the knowledge of the spirit far passeth all other knowledge, and the heavenly things are sure, when the other are but dec●euable shadows. It is neither Manna that fed the fathers, neither any other thing or name under heaven, but only the bread coming down from heaven, that is the very true mea●e giving life to the world.  
Thus are we fully taught in the text of john, where we may most plainly see this sp●…ual eating, whereof only: all comfort, life and food of the soul, do arise and stowe forth. In that Chap, we learn, that the people (following Christ for the hope of meat, because he had fed them a little before, were by him called (according to the whole course of the scriptures, as may appear specially to him that hath been diligently exercised in the mysteries of the prophets) from the sensible and outward bodily things, to things inward and spiritual. For the beauty of this kings daughter (as David saith) is inward. And therefore doth our saviour admonish them that sought him for meat that before all things they should work the meat that never perisheth.  
Thus goeth he from the meat that nourisheth the body: unto the meat of his heavenly word that nourisheth the soul. This meat he calleth the heavenly meat that giveth life unto the world, and that so abundantly, that who so eateth it shall never be hungri again. This meat, as the manner of the hebrews is to call all kind of meat, 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth he same time call it bread, 〈◊〉 meat. When they hearing this, did imagine bodily meat, as Manna that Moses gave, he openeth this meat saying. I am the bread of life. He that cometh to ●●e, shall not be hungry, and he that believeth in me shall never be thirsty. By the which words, he moveth none other thing, but that those that come unto him, that is to say believe in him (for so are the words following, they can none other ways be wrested) Qui vevit ad me non esuriet, et qui credit in me, non sitiet unquam.  
They shall seek none other food but only this very bread that cometh down from heaven. The jews, astonished that he called himself the bread coming down from heaven, and the lively meat: said. Is not this the son of joseph: But Christ admonished them again, biding them not grudge at this, for it standeth not in the capacity 
Esai. liuf. Heir. xxxi  of man, but by the inspiration of the spirit, as the prophet said. They shallbe all taught of God. Wherefore, it is not possible for any man to believe that Christ was borne from heaven (the meat of the soul) except the father draw him. Then goeth he farther to show how he is the meat of the soul, and how he should be eaten. For the first, he saith thus. Verily I say unto you He that believeth in me hath everlasting life. I am the bread of life, which came down from heaven, that men might eat of this bread and not die. But to tell the wattier plain. This bread that I will give you is my flesh, which I will give for the life of the world. This offering of myself for you: shall reconcile the world unto my father, and thereby give it life. This therefore is it that I have spoken so long unto you, when I shall be offerred up for the world, and die for the sins thereof: than shall I be the meat of souls, whereby they live ascertained of the mercy of God, who now can deny nothing unto man seeing he hath given his own son for him. Thus therefore is my flesh the meat of the soul, being slain for the dead that they might live. Not as you think, giving it unto you as I am counersant among you (for that which is engendered of the flesh, is flesh, and therefore my flesh carnally eaten, can bring forth nothing but flesh) but contrariwise, the flesh of Christ ●…ge for us, maketh us spiritual, 〈◊〉 〈◊〉 and therefore the childrē●… of God. On this sort it is very mea●e and very drink. But the jews could not perceive this, but said again. How can he give us his flesh to eate● unto 〈◊〉 Christ sayeth, again except 〈◊〉 the flesh of the son of man and drink his blood you shall no● have life in you. What Lord, hath no man life but that denoureth the wy●h his te●h, and swalloweth the down his throat? Or hath every such everlasting life, as doth eat the carnally and bod●●e, even the same body wherein thou livedest, when thou saidst. He that eateth my flesh and drinketh my blood, hath everlasting life, and I will raise him at the last day? Nay surely. For than every. idolater and whoremonger (who can have no part in thy kingdom) might make themself sure of life by their own work. For they say they eat the carnally and bodily, flesh, blood and bones. But, o men, over much carnal and fleshly, and yet not once understanding what should follow of the common judgement of the senses. B●t as judas prophesied upon you, euê in such things as you have the knowledge of by the course of nature, common with brute beasts, in the same you are corrupted. Ipraie you therefore, suffer me to reason with you according to your own, grossness.  
How dare you for shame name this christes 
Note.  body that you do eat and say that you eat it bodily? May any thing be called a body but that may be perceived by some of our outward senses? For by them only (as by corporal instruments, appointed of God to the same purpose) may we judge what so ever is a body. seeing then our senses and bodily instruments, perceive no such body, the work being inward by the spirit: what need we to speak grossly and carnally of the body, or wha● profit can come by that strange doctringe: seeing then that Christ is not the meat of the soul that way; it is to much shame thus to contrefaite a Christ in the bread good for nothing. But we (believing that Christ hath died for us) have all the comfort that may be, continually refreshed with the body and blood which are the only food of the soul.  
For of this spiritual eating the spirit increaseth, like as of the carnal eateing, flesh only can be cherished and increased. For this word must ever stand true. That which is borne of the flesh is flesh and that which is borne of the spirit: is spirit. And for this cause doth Christ understand a spiritual eating. But how I pray you: That 〈…〉 may be eaten carnally and bodily? Then shall it be all one thing to eat him bodily 〈…〉 spiritually, which (even by your sophistry) you must needs judge impossible. If the ea●●ng of Christ be spiritual▪ why do you say that you eat him bodily: If it be bodily: what other thing can it comfort butthe body Christ saith that except we eat his flesh (that is believe that he died and shed his blood for us) we cannot have life in us. Again, if we 〈◊〉 his flesh (that is believe that it was slain for us) and drink his blood) that is, believe shed that his blood is shed for us (than is Christ in us and we in him. But is Christ in any man corporally and bodily: Nay verily. What needeth it us than to make any ●…o doubts of cateinge him bodily, for than do we eat his body when we believe that it was slain for us. It is faith therefore, and ●…e other eating, where of Christ speaketh for man consisteth of two parts, body, and soul. The body nether can nor dare by any means eat him, because it is horrible and a gainste nature. No though it could and would eat him: it should avail him no more than the bodily kiss of judas and the handling of the jews availed them. It remaineth therefore, that the soul shall eat him 
Learn to eat the flesh and blood of Christ.  which can be none other ways but by lively faith in the body and blood▪ offerred for us unto his father. The soul hath noteth, and therefore none other manner of eating.  
Thus do we conclude, that the soul being a spirit and the meat spiritual: no man ought to seek for to eat Christ in this sacrament, bodily, really, and carnally, but only spiritually, as his word is spirit and life.  
But still you will use your eloquence and say. This is spoken by intolerable arroyancie, devilish sophistry, carnal reasons 
Winchester's eloquence.  deceitful expositions, crooked arguments, contrefaite contradictions, by the spirit of the devil, it is lies, error and blindness. Captive your wits unto us of the clergy Christ speaketh still in the priest at the aultare, and saith. This is my body. And therefore it is his natural body.  
This is it that you have to say. Oh, how full of Christ's holy word and the comfort of the scriptures, is this blessed bishop? These are the blesseinges that flow from them so soon as they wag their pope holy membres. I will not rail again to your worthiness. But as I have begove I 
jacob. iij.  will answer with scriptures.  
The tongue is a world of wickedness. So is thetonge set in our membres, that▪ it defileth the whole body, and setteth on fire, all that we have of nature, and is itself set onfire, even of hell. Therewith do we bless god and curse men made to his own Image. Out of one mouth proceedeth blesseinge and curseinge where it is contrary by course of nature, that one fountain should bring fourth both sweet and bitter water. If any man be wise and endued wythknowledge among you: let him show his works out of his good conversation with meekness and wisdom. But if you have bitter envy and strife in your heart: rejoice not, neither be ye liars against the truth. For such wise doom desceudeth not from a 'bove: but is earthly, natural, and devilish. For where envy ann strife are: there is unstableness and all manner of jewel works. But the wisdom 
I would wish my Lord this wisdom  that is from above: is first pure, than peaceable, gentile and easy to be entreated, Full of mercy and good fruits, without judging without simulation. Yea and the fruitte of righteousness is sownein peace, to them that maintain peace,  
But to go forth with our purpose, No arrogancy, no devilish spirit or sophistry, can have the whole course of scriptures, thus to maintain their cause. To prove farther therefore, that we be taught the spiritual worship only and not the s●eshely and carnal that perisheth and consumeth by time: mark the scriptures. First, how Christ con maundeth to work the meat, not that perisheth: but that remaveth into life everlasting, which the son of man shall give you Now Christ did give us none other meat (whereby we live for ever) but this gospel 
Mark what meat Christ giveth us.  a●d glad tidings, that he freely hath suffered death for us. Again, this is the work of God. To believe in him whom he hath sent. Lo the plain words of christ. faith in him whom the father hath set: worketh the meat that never perish. It is faith therefore in Christ crucified, that maketh us▪ blessed: and not to eat the body carnally, bodily and naturally. For than should we have two ways 
The way t● life is but one.  to life. The one by faith, and the other by this bodily eating, which no man I trow will grant.  
Again, Christ sayeth that it is the true bread that cometh down from heaven, and giveth life unto the world. So that Christ is the lively food, as he is God and giveth life unto the world, as he is God the son of God, not as he is flesh. For if the bodily meat that we do eat, be but a burden unto ●s, till, it be changed into spirit and altered from the gross substance to nourish the lively spirits and spiritual parts what do we so grossly think that the flesh of christ swallowed into our bealies shall do us so much good▪ This opinion is very gross. Therefore sayeth Christ to the Capernites in the same blindness. What if you shall see the son of man go up where he was before? It is the spirit that giveth life, the flesh profiteh nothing. The words that I speak unto you, are spirit and life. Thus doth 
john. vi.  he call from the earth to heaven, from the flesh to the spirit, like as in all his other preacheinges and scriptures: so hear he calleth to the heavenly ●ateinge, whereby we have life, and at once stoppeth the mouth of carnal judgements. How you do examine this text, it shall be opened when we come to the place. In the mean season, we will take this text (the flesh availeth nothing) with out any contention, only to drive away the gross opinion of the Capernits and all such as stick to much to the flesh and can not 
Be not Capernites any longer.  lift up their heads to the mysteries of the spirit, for the which purpose these words were spoken by Christ: and not to think that Christ (whose works were all ways profitable) would teach any such ways, or do any such deeds as were nothing profitable unto man. For no man (I dare well say) is able to prove any more profit by the flesh bodily eaten in the sacrament: than we have in scripture granted unto us, which do worship him and eat him, in spirit and truth  
Let us therefore consider the great goodness of our saviour Christ in this sacrament 
Take this profit of the sacrament.  Who being the very lamb that taketh away the ●…es of the world: caused all the jews ceremonies to cease, and their passover to have an end, and therefore saith that he hath greatly disired to eat this passover that the promises of God the father (concerne●ge this new testament) might be fulfiled. Namely, that the seed of the woman, should break the head of the serpent.  
That by this seed all the nations of the earth shallbe blessed. That the salvation and saviour of the world, should be declared, the light of the heathen and the glory of Israel published, All these things were fulfilled in his passion and suffereinge, according to his own saying. When I shallbe exalted from the earth, I shall draw all unto myself. And when he had drunken that bitter drink upon the cross: he said that all was finished and fulfilled. All these things together do we receive in the supper of the Lord, which he did therefore celebrate and make, the night before he suffered, for to instruct his Apostles more deapelie in these great mysteries of the salvation of the whose world by his death, wherein he would give himself freely unto them, and therefore did he testify unto them the self same thing be fore hand in this holy sacrament. And because the life of the righteous standeth here in, that they believe in the same: he giveth charge that they have his death in remembrance, sai●inge. This is my body which is given for you do this in the remembrance 
Luke. xxii.  of me. Likewise the cup after he had supped s●●einge. This cup is the new testament in my blood, which is shed for you. That like as by this sensible meat & corporal lamb, which they had eaten in their supper, their bodies was nourished, cherished and streghned▪ so by this spiritual lamb and heavenly meat by this blessed memory▪ I say whereby we know that our saviour and redeemer Christ Ie●● died for us, that we might live) are our souls certified, that the same our saviour did so clearly take away our trespasses, that his father will now take us for his children and heirs, and give us freely everlasting life. With this therefore, we may continually feed our souls, that they encreaseinge in full faith of god's mercy (which is the life of the righteous) might be nourished, grow and increase, to the full age of a perfect man in Christ jesus. If you mark the words of Christ with a singular eye: you shallbe compelled to grant these two things only to be taught therein. That Christ gave his body for us: and eommaunded us to do this thing. That is, to take and to eat this.  
Accipite et manducate. The words are plain do this in the remembrance etc. For by what scripture may it be found true that you do gloze saying? God did consecrate himself into accidents & qualities of bread And that you should make God in the remembrance of God, in mine opinion is against reason. I may say and rail not, it is a made heresy.  
Christ sayeth. Take and eat. He giveth 
Go no farther than your commission.  no priest power to consecrate and to make his body, neither with his word nor by his word And this which is the chief point of your new beldame (which you establish with the fire) we require you for the love of Christ (if you ●eale any thing of his mercies) either to prove it by some scriptures (which I know is impossible for you) or else to call back your tiranye. You have no word of God) where up on only, faith may be grounded (that commandeth you once to repe●e these words again (This is mi body) much less are you able to prove that these words at any time repeated and rehearsed by any one of you: should change the nature of things, and not only work in creatures, but also in the creature and maker of all (God and man) whose majesty ought rather to be praised and had in admiration, than thus unreverenly to be taingled with your transsubstantiaion, which is much after the art of magic, thus by prescript words to work wonders. God hath appointed his holy word to be preache● to us reasonnable creatures, and that most especially in this sacrament, as the most sure token of our salvation. As it is plain by the words of Paul. So oft as you shall eat 
〈◊〉. Corin. xi.  this bread (sayeth he) and drink of this 
The receiving of the sacrament, is the preacheing of the death of Christ.  cup: you shall show, forth the death of the Lord unto that he come. So that it is over much shame to use Christ's word as an enchantment over dead creatures to change them (no man can tell how) to call down Christ into bread, to bring him into the chalice. Where he, being a while blessed and blowen with your stinkeinge breaths shall ta●ie so long a god, as it shall please man yea and that scant an honest man sometimes. Surely, it maketh us lewd people, to think that you do not take him as a God when we see you so unreverently, breath on him, make him●…eape about the chalice, break him ●…nd that nothing after the institution wherein we should all together be partakers of the bread and cup of Christ for the food of our souls. And where as the stength of your sophistry lieth in the blind word consecration (which you do not le●ne here of Christ, but you think you may have some cloak because it is read that jesus when he did take the bread in hand, blessed 
Christ ●yd not ●…rate the 〈◊〉.  and break it) you shall hea●… an answer, I trust, that may satisfy any heart that is not bend upon contention.  
In all places where Christ did take bread in his hands: he blessed and gave thanks, as it appeareth john. vi. and Luke. ix. where as we read the same words that he hath at this supper (as the tread of his commone usage) whereby we shall learn to bless, renown & praise god always, & to give him humble thanks when so ever we do use any of his benefits. That this blesseinge is nothing but a thanks giving to God the father and no such consecration as you do mataine: Mathewe and Luke may satisfy you. Who have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, giving thanks. Whereas Mark hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again, when he spoke of the cu● he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bless and to give thanks: are all one. Wherefore such cousecration as you make (when you say God consecrateth himself) can not be grounded here. But you blind the people with your dark terms, to blind us still captives un, der your tyranny.  
The word of this heavenly supper, may clearly drive away all dreams, if they were deeply considered without your gloss. Wherefore I will rehearse them out of the evangelists and the Apostle Paul, the wonderful opener of god's secrets.  
first Christ (when the Apostles were 
Math. xxvi,  eating) did take the bread, and when he had given thanks, he did break it, and gave it to his disciples and said. Take, eat, this is my body. And when he took the cup also he did give thanks and gave it unto them saying drink all of this. This is my blood which is of the new testament, which is shed for many in the remission of sins. I say unto yond, I will not after this time drink of the fruit of the vine, unto that day that I shall drink it new with you●… the kingdom of my father. 
Mar. xiiii.   
Again, As they did eat (sayeth Mark) jesus took the bread, gave thanks, & broke it and said. Take, eat, those is my body. And he took the cup, thanked, and gave it them, and they did all drink thereof. And he said unto them, this is my blood of the new testament, which shallbe shed for many. Verily I say unto you that from heuse fourth, I will not drink of the fruit of the vine, unto the day that I drink it new in the kingdom of God.  
In Luke, thus we read. I have with great 
Luke. xxii.  desire desired to eat this passouer with you be fore I suffer. For I say unto you, that heuse forth I will no more eat thereof, till it be fulfilled in the kingdom of God. And he took the cup, gave thanges and said. Take this and divide it amongs you. For I say unto you, I will not drink of the fruit of the vine: unto the kingdom of God do come. And he took the bread, and gave thanks, and broke it, and gave it unto them and said. This is my body which shallbe given for you. This do ye in the remembrance of me. Likewise the cup after they had supped and said. This cup is the new testament in my blood, which shallbe shed for you.  
Here be all the words of the Evangelists concerning the last supper of the Lord, wherein you do not hear one word, that the priest by reherseinge of these words shall make God, either that Christ is materially and bodily turned into a form of bread: or that God doth turn himself and consecrate him (as you call it) into the quantities of bread neither any other of those blaphemies that you defend so with tyranny. That the lewd man should receive it but in one kind, upon pain of death, though you have 
No marvel though the ●…ple said 〈◊〉 when they ●…e men bur●… for saying yea.  pertily excused the matter, saie●…ge that we rued soles will not have it, Ah shall we suffer you thus to captive us still: We are captives in deed? For we must ransom full largely, if we either speak, writ or kept any book of christian religion contrary to your popish doctrine. But as you tender the health of your souls (dear brethren) who so ever shall read this: speed you to the scriptures of God, and make them judges, both of those men's gloss & my writings When they would juggle with this word 
Learn to re●… sophstrie  consecrate: remember▪ the words of the evan gelist, that he blessed or gave thanks, for all is one thing, as it is proved. When they will say no more but, this is my body, and leave out the chief purpose and comfort set forth in this supper, that is, which is given for you: then say. We will eat hear the body that was given for us unto death, which Mari Magdalen might not touch, which is gone into heaven and (as you say yourself) is not come down again, But there sitteth at the right hand of the father (as the scripture recordeth and faith believeth) from whence he shall come to judge the quick and the dead▪ In whose remembrance we must do this, sheweinge forth his death (as Paul saith till he come. The which words (until 
In these., i●. words lieth the whole matter.  he come, and doe●…ge it in the remembrance of Christ) may plainly declare what is meant by all together.  
Besides this, when it is named bread, wine and the fruit of the grape, after that Christ had blessed: why shall one set Christ to the school and tell him he lieth: But if he come into England a 'mong the popish prelate's: they will teach him to learn it other wise. Hear is no sophistry: but eternal tryanny Mark therefore, the end, intent & purpose of these Christ's words and doings and then shall every thing be easy and plain unto us. This may be showed by these words in boeh the par●es of the mysteries, plainly added, which was given for you. Which shallbe shed for the remission of sins. By the which words we can not deny, but that Christ taught that he would die for us. And where he addeth (as the end of altogether) do this in the remembrance of me this is the cup of the new testament in my blood what other thing can we learn, but that this is the new testament and covenant of grace between God and us, that he will have mercy upon his, for the blood of his son▪ And that we ought to keep this in perpetual remembrance. Now se●ge that these words do lead us unto these things: his deeds must of good congruence, work the same. And 
Two manner of teachings By words, and bisigues  therefore doth the break bread and give it to be eaten commaundeinge the cup to be drunken. Which deades did in manner represent before the eyes of the disciples: the things that he had spoken, even in like manner as we see it generally used in all contracts and covenants of great weight and value, which are made without ward signs as representations of the same to the eyes of all men and clear testimonies for remembrance of covenants to be performed.  
Now where as they will not speak all the text, but stick in these. iiii. words oneli (this is my body) answer thou again, that thou believest it to be the very body, even as thou believest the cup to be the new testament. But for as much as the change of any of these creatures can not be taught ●i any scriptures: thou canst in no case believe it. For thy faith asketh the word of god. Wherefore, say thou I will stick to the word of Christ that the flesh profiteth nothing thought it were eaten every member after other, But the spirit giveth life. Who leadeth us to the food that bringeth life everlasting. And thus by the spirit (which only isprofitable) we under stand these words. Take and eat, this is my body which is given for you. That like as I give the bread to be eaten with the bodily 
This similitude deesareth all the mattier.  tethe: so do I give mi body to be eaten by faith, and that of the spirit. For now shall it be given unto the death: that you may have life. And thus is my flesh very meat and my body, bread and food, which may be taken and received only spiritually and not carnally, bodily or really. In like manner therefore, as you do bodily take this brad at my hand, eat it with your mouth, and so receive it into your stomach and body for the food and sustentation of your natural life: so must▪ you by faith (the only mean whereby ye may eat or have me present upon earth) receive my body, beleveing that my body is given for you, that where you were dead from God by your sins, I have brought youfurth to leave in good works unto my father, who counteth you now a●… children an he●ers prepared to euerlasteing●… life, so many as believe & trust in my death●…  
Thus doth Christ give the bread to b●… eaten bodily with the mouth, but his bodi●… to be eaten spiritually in the spirit by faith. And this is it that good bishop Augustine sayeth. What dost thou prepare thy teeth and thy beali●… Believe and thou haste eaten. It is flesh (as I have said before) what so ever bringeh not life, and therefore it profiteth nothing: so are all things that are done without faith, wherefore if christ might be eaten with the mouth, as he might be in deed, if he were bodily in the bread (which both faithful and unfaithful do eat) then might Christ be eaten without fruit, which is contrary to the manifest word of God, which affirmeth, 
Christ cannot he eaten with out fru●te.  that who so ever eateth him hath everlasting life.  
We do conclude therefore, that there is but one only eating of the body of Christ which is perceived of the faithful only: none otherwise, than these words (which is given for you, and, which is shed for the remission of sins) are proper and peculiar unto them only. And to tell you somewhat of your sophistry. When you reason in this 
Sophistry.  wise. This is the body of Christ, therefore 〈◊〉 is naturally, really, and bodily his body. It is a fallax or deceivable argument of sophistry, affirming that simpliciter, quod est modo aliqu●. This c●n every sophist of Cambridge tell you. And we know that it is small reason, to conclude that john baptist was th● same Elias that was dead many hundred years before his time, because Christ sa●ed that he was Elias: except we should be of the opinion of the fond Philosophers, who held that the souls of men 
Pithagaras  departed went into other new bodies, and so continued still immortal. In like manner, when joseph saith, that the. seven. fat oxen are. seven. good years, and the. seven lean one 〈◊〉, seven. evil years▪ we may not conclude, that ox● or ●iē a● natural years. More over, when Christ saith that the word of God is a seed: it is but a slender argument to say therefore it is a bodily sede. An hundred such places may be brought. And yet, if they can bring but one place, where God hath said, This is such a thing, and would have at corporally so to be: I will gladly give place unto them, though it be so that the thing do not appear to be as God hath said it is. But I do know ●…m certain in my belief: that all the works of the Lord be truth. And as he hath said that they be: so shall they be and are in deed, either in spirit, or else in the sight of all men bodily.  

¶ An answer concerneing the knowledge of The senses, and a declaration of all the. xii. Articles of the faith, which every true Christian man must believe in heart and Confess with moUth.  
THus far have I brought in mi faith plainly, contrary to no place of scripture (except you call Your gloss scripture) And where I might have your own doctors to confirm the same, yet will I not stir contention so far. knowing that no thing hath been so popeishlie 
By these fruits you may know my lords doctors.  thought, neither worshipping of Images and Idols, praying to saints and fond pilgrimages, nor yet monasteries, monks, purgatory and the pop himself, but it hath been by them and their subtle arguments devised: and by their writeinges set forth and maintained. With danger therefore, have we followed them over long. But now you may not think, still to lead us captives from Christ, whom we look for speedily to come into judgement with us, when we shallbe judged by his word, and not by their writeinges. We have followed you to long (being but blind guides) gropeinge after your blind ways, in the dark, without wit, reason, or faith, but only because your holy father of Rome, and that holy mother church, did so believe and teach (and now at length, as our holy mother church of England doth lead) and therefore may you worthily call us (as you do) beastly blind, and therefore far from the knowledge of our religion.  
But now that your father is fallen and weseke for our father in heaven desireinge his kingdom to come upon the earth, and praying for the food of our souls (his heavenly bread) which you have so long banished, and neither would yourself enter into his kingdom, nor suffer them that would to enter, according to the saying 
Math. xxiii.  of Christ our saviour: we (knowing; that what so ever is not of faith is sin, and that faith is of hearing, not of you bishops and your doctors, but of the word of God which can deceive no man nor yet be deceived, desire and require you to beat into our heads no longer (as articles of our faith) your change of su●… sta●… your accidents, qualities and quantities, in form and under the form of dread, to go away from it when the bread musteth and brenneth you know not how. For this your answer is an evident argument: that you know as little how it came ther. And think not much (I pray you) that we do (in this mattier) ●…ye your craft ●…d falsehood, not only with scriptures. but also with our reasons and outward senses The which three, that is to say, faith ground upon the word of God, reason that ca●●e not be resisted, and the senses, as sight, tasteinge, smelling and feeling, which can by no learneinge (but by your school be deceived. Yet you would have us wholly captivated unto you in all these things, that you might lead us where you list, to make unsensible change where you blow and bless cross and kiss.  
No fail, in things far distant (as is the▪ sin, move and stars and divers other 
〈…〉 wherein the senses are deceived.  things) he senses may be deceived, without the help of reason set in man to be their lady and masters, and with her help, they may judge of all bodily and sensible creatures, much more are they able to judge of bread, their continual object daily offered unto them, wherein, not one sense, but the sigh taste, smell and feleinge, do witness together, reason approveth and alloweth their judgement, and faithfully established in the word of God: affirmeth the same.  
Christ himself (as we have said) calleth it bread and win. Paul to the Corth▪ 
Math. xxvi. Mark. xiiii. Luke. xxii. i. Corh. x. et. xi.  calleth it bread that we break, and sayeth that wea●e one bread, and one body, so many as are partakers of the same bread. Again in the. xi. So oft as we ●ate th●s brood and drink this cup: we show the death of the Lord unto he come. Therefore, who so eateth this bread & drinketh this cup unworthily: is guilty of the body and blood of the Lord.  
Let a man prove himself therefore, and so ea●e of this bread and drink of this cup. Again, in the Acts of the Apostles. They co●…ed in the doctrine of th'apostles. In feloweshipe and breaking of bread. Again 
Act. two.  he was known unto them in breakeinge of bread. Luke. xxiiii. daily continuing with one accord in the temple, and broke bread from house to house, our senses also do (one after other) bear witness hereunto. We hear Christ and his apostles say. This is bread. We smell, taste, and feal it to be bread. We see it is bread, and so conclude ●i reason, after this sor●e. The baker did bake it as bread before it was put to this use, and in this use it is nothing changed from the kind of bread (for it musteth, mouldeth, and will be eaten of ●…sse as other bread will) Wherefore, we being instructed, first by li●… faith, and than by our senses ruled by reason: dare boldly conclude this same to be bread. If you might lead captive all these three▪ then should we follow where you would have us, as our fathers have done before. As for the mysteries and principles of our religion (whereof you say we stand great need) to be taught▪ (you teach f●ll slender lie, that is to say, only with a sentence of doctor, and a verse song in the church. But we know that so many of them as be corporal 
The senses are witnesses to the truth of sensible things  (and therefore sensual) it hath pleased God so to wrocke them, that the very senses may perceive them, and therefore be as a testimony of our faith beareinge witness of their truth. Now, as for the mystery of the Trinity and the unity of godhead, you do know full well, they are not in the numbered of sensible and bodily things, and therefore can in no wise be offerred unto the s●ses: wherefore it is no good proof, to judge them unable to declare unto our reason, what is bread and what is wine, because the can not attain to that, wherewith they may by no means meddle. Or to think them not murtified in other things, because they witness hear against you. But you go aboutte to slander us as thought we did not believe.  
We know by our faith grounded upon the book of Genesis, and all other scriptures setting forth the almighty power of God, teacheinge us to believe in God the father almighty, maker of heaven an earth, and in his only begotten son our Lord jesus 
Luke. i Math. i. Mark. i.  Christ, who was concerned by the holy ghost and borne of the virgin Marie, wherein resteth the chief point of religion and only salvation.  
So soon as he came into the world, there were called to witness three herdsmen or 
Luke. two. Mar. two.  shepherds: and three wise men out of the east, to see with their eyes and testify unto other, this the chief mystery of our religion, that Christ was come in the flesh: besides the resort of the men of Bethlehem, to see their saviour with their eyes, and the plain testimony of Simion saying. Now 
Luke. two.  have mine eyes seen thy saveing health. More over Christ thus comeinge in the flesh was bodily present in the sight and eyes of all the world, the space of. thirty. years, and what so ever miracle he wrought in the dodient appeared to the eyes and outward senses. As 
john. two.  when he changed water into wine: streigh way it appeared wine to all the outward senses. Inlyke manner, such as Christ healed bodeli, were they lame, blind or lazar: streigth way they appeared whole. And so conseqently in all the miracles that Christ wrought in sensible things bodily: they so appeared unto our senses. When he raised Lazar us from death to life, it was not countertaite: for he 
john. xi.  did eat and drink in the sight of all men. So likewise, when Christ suffered most painful death in the sight of the whole world under ponce Pilate, he was crucified, dead and buried, that no eye or tongue should witness the contrary. He descended into hell (as Peter witnesseth) in spirit, which falleth not under the knowledge of our senses, because 
1. Pet. iii.  the spirit goeth and cometh, man knoweth not how. Than have we witnesses 
Act. x Luke. xxiiii. Math. xxviii. Mare. xvi. john. xx.  that God raised him the third day, and showed him to all the people, but first to his witnesses appointed for the same purpose, which did eat and drink with him after he was risen from death.  
Moreover, that we should nothing doubt of this mystery, so dark unto reason: christ appeared unto them again, and commanded. Thomas Didimus (who was before in doubt to put his finger in his side, to see 
john. xx.  h●s hands and the wounds of the nails, that they all might know it to be his natural body thus risen from death, yea a body which hath flesh and bones, contrary to 
Luke. xxiiii.  your doctrine, which will have ve believe in a body, that hath neither flesh nor 〈◊〉, quantity nor quality, that is as much to ●aie as no property of a body, except it be borrowed of the bread, But we beieve according to the ●…e spirit, that john describeth: that jesus Christ is comen in the flesh, and hath died in the same (according to the saying of 
Mar. vi. Act seven. Act. x.  Paul and testimonies of all scripture) in the which he is also raised again, and ●owe sitteth at the right hand of God the father, from whence he shall come to judge thee▪ quick and the dead. Unto whom all the prophets give witness, that who so ever believeth in him: 
Gen. two. Esai. liv  shall have remission of ●ynnes by his name.  
We believe in the holy ghost one God with the father and the son even from the beginning, as appears by the first creation of the world. Now that the everlasteing Lord and ever living God, hath created all things by his word, our Christ and saviour, with so uniform power of this holy ghost that nothing could come forth to any shap or form, until this spirit procedeing from them both, did moan upon the walte deep or unformed waters.  
Wherefore, this almighty power, of the 
Gen. i.  tr● and ever lasting God is in Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (plurally for the diversity of persons) throughout the old testament, where the Idols of the heathen are named in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet for to sett● forth the unity of the godhead: alway with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the plural numbered, is adjoined a verb of the singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And also in the high name of God which the jews had in so high estimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? which doth signify unto us that only everlasteing power, wherbi all things have their being: is manifestli opened the unity indi●…sible. Of this spirit is it written thus 
Rom. viii.  He that hath not the spirit of Christ, is none of his, And again. Who so ener are led by the spirit of God, they are▪ the children 
john. iii. john, two.  of God. So▪ that as we can not be without God or Christ: so can we not be without this spirit proceadeinge from them both, as Christ himself witnesseth, saying, The comforter, even the holy ghost, whom my 
john. xiiii.  father shall send in my name. Again. When the holy▪ ghost shall come, whom I shall send from my father. Of this spirit did the prophets 
Esai. xliiii  speak much under the name of water and fire, as isaiah. I shall pour forth my spirit upon the thirsty, & mi●floudes upon the dry land, I shall pour forth my spirit upon thy seed and my blesseing upon thy buds, and the same shall say. I am the lords Like unto these are there other places as in isaiah xii. Eze. xxxvi. Psal. C. xlvi. lxiii. This spirit together with the father and the son, this Trinity and Unity that can not be divided: do we believe and teach, not by a blind saying of any doctor (as you do) but by the word of God and the work of his spirit, which is able to lead us into all truth, & never faileth his church builded upon the rock Christ, against the which the gates of hell can not prevail, For by this spirit, thus working 
Math. xvi.  faith in Christ, and love to God and ma●: is known the true church, as john sayeth. By this do we know that we dwell in him and he in us: because he hath given us 
john. iiii.  of his spirit. And Paul saith generally to al● the faithful. Do you not know that you are the church of God and the spirit of God dwelleth in you. If any man do defile the temple 
i. Corh. iii.  of God: him will God destroy. This church of God is holy which you are, where he doth not mean of the Pope's Church though it were builded of v. M. proud cardinals and bishopesse, much les of our english church built upon the blind ignorance & sinful lyveing but of. x. o● xi. horned. Mitres (for three or four of you would all were well, so it were not long of the●…) but of that only Church which doth always know hear, and follow the voice of Christ the●● head and shepherd, and will not harke● to the voice of any stra●nger. Who though they be but. two. or. iii. gathered together in the name of Christ (being always dispersed abroad, by the Idol shepherd) yet is Christ in the mids of them, and shall at the length gather them all in one that there may be one shepherd and one fold. This church is washed, this church is sanctified and made holy 
john. x.  This church is justified by the name of the Lord jesus and by the spirit of our God, sayeth Paul. Christ so loved this church that he spent himself for her to make her holy, 
i. Corh. vi.  clenged through the fountain of water by his word, that he might make her unto himself, a glorious church having no spot, blemish or wrinkle or any such thing 
Ephe. v.  But you will doubt still (O bishops) whether of us be this church. Whether you glorious in the world: or we despised. first therefore, mark the foundations of this church for there can no man lay any other then that is all ready laid, the Lord jesus Christ. 
〈◊〉. Corh. iii. Esai. xxviii▪ i. Petr. two.   

❧ The first foundation.  
Whom the faith hath set as the chosen sto●, for the foundation of the true church Zion   

❧ The second foundation.  
Christ is the head of this church. 
Ephe. i.    

❧ The thread foundation. 
i. Peter. v.   
And head shepherd of this fold.  
For the first, all men judge that you (all: ledgeinge so much man's lawa●es, establisinge and building your faith with man's ●●ra●y, setting your cousciences upon your doctors, who are but flesh and blood) do not so greatly regard Christ as we do which will have him our only foundation, and will admit nothing, but that is spoken by his spirit in his scriptures. This fail you in your first foundation.  
secondly, if Christ be head and master, who did come humble, meek and poor, rideinge upon an ass, not having an house 
●ach. ix.  where to ●aye his head, despising all worldly an outward glory, when the people would have made him a king: why do you ride on mules trapped with gold? Why 
john. vi.  have you such castles, holds, parckes and palaces? Why will you be Lords worldly, and take to you such outward glory?  
Christ said that his kingdom was 
Ihon. i. viii.  not of this world, and why will you bear such rule hear: Yea Christ forbade you to be called master: and why will you be called 
Math. xxiii.  Lord: On the contrary part, we have the word of Christ (our head) for us. Who sayeth. There is no servant greater than his Lord and master. If they have persecuted me: they will persecute you. If they have kept 
john. xv.  my word: they will keep yours. If the world do hate you: know that it did hate me before it did heat you. If you were of the world the world would love that which is his own. But because you are not of the world, but I have chosen you forth of the world: therefore the world hateth you. Yet do I leave you peace, and my peace do I give unto you, but not as the world giveth do I give it unto you▪ Yea more over they shall curse and excommunicate you (which was your old practice o prealates) and not only 
john. xiiii.  that but the time shall come, that who so ever sleath you: shall think that he doth high sacrifice unto God. And this shall they do because they neither know my father, nor pe● 
john. xvi.  me. Tyrdlye, If Christ be the head shepherd, and did (for your exemple) say, that the learneing which he taught, was not 
john. xiiii.  his but his fathers that sent him: how da●e you be so bold to ground so many things on your doctors. Christ commandeth you to feed his flock, but you ●…ea them. 
two. Corh. x.  Christ commandeth you to edify but you destroy. Christ biddeth you go into all the world, & to preach his word to all the world, and to preach his word to all creatures: but you say nay, none shall have it but gentlemen the other poor knaves, shall have a sophistry book of your gloss. I pray you, whom make you the head shepherd in this and all your doings? Not Christ, but your doctors and Idle brains. To be short, let any indifferent person take in hand, to judge the life, trade, and learneinge of you bishops, and compare it with the doeinge of Christ: and he shall find so much diversity, as between Christ and Antichrist. To compare them also to Peter an Paul and other of the Apostles, would s●ne declare the one part to be nought, they are so contrary, but they shallbe found the followers of Christ, and therefore of the true church, and you the▪ contrefaites, 
The followers of Christ are the true church.  yea the very followers of the Romeish Antichrist, and therefore the sinnagoge of Satan. As for us, we will hear the voice of our shepherd only. We will hear▪ no stranger, and therefore we have no need of any testimony of man: For the very anointeinge teacheth us to call Father, father. And the same spirit, witnesseth unto our spirit: that we are the children of God. For he that confirmeth us together in Christ, is God who hath also sealed us, and given the earnest of his spirit in our hearts.  
And as Paul sayeth, in the first to the Ephesians (to so many as do believe in the word of truth and the gospel of health) 
Ephes. i.  you are sealed up by the holy spirit afore promised, which is the earnest of our heritage. Therefore sayeth he again, draw no p●cke with the unfayethful. For what company can there be, between the righteous and the vnrigh●●ouse, or wha● par●etakeing of the light with darkness: What concord with Christ and Belial? Or what part can the faithful have with the unfathfull, or how can ●he church of God agree with Idols. For you are the ●emple of the living God as God say I will dwell in them and walk in them, and I will be their God and they shall be my people. etc. 
two. Corh vi.   
And this is the universal church scattered through out the world, which we believe (not the church of Rome, France and 
Act. x.  England) as Peter confesseth saying I perseiue in deed that with God there is no regard of persons: but in every nation, he th●t feareth him and worketh righteousness: he is acceptable● unto him This church sufferreth alway with her head Christ, wherefore she shall also reign with him always and be glorified. 
Rom. v●iii.   
This is even the fellowship of saints, that we do suffer together with our head, and make perfit the afflictions which lacked unto his body, which is the church, having 
Coloss. i. Eph, iiii.  one only father in heaven, one only saviour on earth, one faith grounded on his only word, one baptism of the spirit, one hope of our calleing, one heritage commune from Christ to all the whole feloshipe of saints and members of his body. having the remission and forgiveness of our sins, as 
Luk. xiiii.  the whole scripture witnesseth & be leveinge stydfastely the riseinge again of the flesh 
i. Corh. three i. Thess. iiii. i. john. v.  as is most plainly taught, and euerlaste●nge life, as john witnesseth, that God hath given everlasting life. And this life is in his son. He that hath the son: hath life. The spirit is it that witnesseth these things for the spirit is truth, and he that believeth in the son of God hath this testimony wit in himself: and he that doth not believe maketh God a liar.  
These things have I written that all men might know our faith not to be grounded on man, but on gods holy word, and that we doubt in noparte of the old faith, but only upon your new articles and gloss    

❧ The resolution of certain doubts contained in Winchester's book  
THus have I put you out of doubt▪ that we doubt in no article of the christian faith. But I doubt that you b●e not yet out of doubt in those things that you doubt of in your detection, amongst which this is the greatest doubt. You doubt (you say) how the son of god whom you call I●…sus) should be contained in the womb of the virgin. Unto this your boubt, I answer, that as he was and is God: so was▪ he and is without beginning and end. And the heaven, yea the heaven of 
Apocal. xxii. iii Reg. viiii.  all heavens, can not contain him (much less a littlle box to be shut therein (but as he was very man, so was it true that the prophet did speak. That a woman should compass a man. And this body (that was borne of of the woman) can you not prove to be scatterred through out all corners of the earth and to be in heaven also. For so should you make him a spirit and no body (yea all together God & no creature, for no creature can be in ●…o places then one at one) contrary to the chieffest article of our faith, which is that he was incarnate & became man like unto us in all things (sin only excepted) and that in the same flesh he died once, rose again, and ascended into heaven, and there sitteth at the right hand of God the father, from when 〈◊〉 he shall come even very man as he asended, 
Acto. i.  having all the properties of an incorruptible body, that is to say, being visible and local, having quantity and qualities as his faithful disciples and Apostles saw and perceined him to have after his resurrection which proprites declared him to di●●er from a spirit (much more from God) as concerneinge the body wherein these qualitites be. The godhead differeth and is known from the body by that it is immense, and can be contained in no place neither is it sensible, nor can be perceived by any of the senses. Where as contrariwise, the body is sensible and may be both felt and seen, and must needs be always contained in some one place, other else is it no body. And thought by miracle, God have carried any corporal body from place to place, contrary to the course of nature as he did Elias, in the firely chariot. Or as 
iiii. Reg. two.  he carried Abacuk for the comfort of daniel, and as the spirit of God took away Philip, when he had christened the Ennuche of queen Candaces, and set him at Azotum. And 
Acto. viii  as by the spirit, Peter was brought out of prison, taken from the four quaternians of soldiers, his body loosed forth of all the chains and prisons suddenly, yea the 
Act. xii.  ●ate of Irone openeinge against him, contrary to the natural order: yet can no man prove by these or any like miracle, that one body hath been in. two. places at once, much les that any of these bodies may be every where, as you do maintain (by miracle of Christ comeinge into the house when the Apostles had shut the doors and windows, for the fear of the jews) that the natural body of Christ may be in ten thousand boxes and aultres, when you do not know whether the doors did open against Christ as the Iron gate did against Peter. But you bring in your sophistry against all reason, with out any scripture, and therefore without any faith, affirmeinge that. two. bodies are in one place together & occupi the same place at one time, which neither faith, reason, nor any of the senses (that aught by the ordinaū● of God to judge of all bodily things) could at any time, either by miracle or otherwise perceive. 
Act. v.   
We read in the. v. of the Acts, that the sect of the Saducees, did cast the Apostles into prison, & that they were brought fourth by an angel. Yet when the ministers were sent to bring them to examination, they found the prison diligently shot and the keepers standeinge at the gates. But now it were a very slender reason, to prove that the bodies of the Apostles may be in many plague's at once. And yet is this even like matter with the entering in of Christ to his Apostles when the doors were shut. But both these miracles were wrought to confirm the faith of the Apostles, not that Christ might lie hid in a little bread, for they never taught this faith to the world. But this was their doctrine, that their God could deliver from prison, and raise from death, for as much as he was the true God, even Christ jesus the son of the lyveinge God, whom they preached to be as then risen from death.  
But you are not contented with this because it hath some shadow of the of the truth your purpose is to deceive by snbtyle words, But now you mixed open falsehood and say that Christ did rise out of the grave the same being still shut, where all the four evangelists do witness against you saying that the stone was taken away or rolled from the door of the grave or monument. It is no marvel therefore, thought you would banish as many as is possible from readeinge of the scripture, for if no man might read the scripture but you and your compleiss then might you lie at the large without ●heke, and play your legerdemain without being esspied of any man. first john, the 
john, xx.  chief secretary of God, writeth thus. The first day of the Sabuthe, Marie magdalene did come perlie when it was yet dark unto the grave: and she did see the stone taken away from the grave. And Matthew telleth▪ how the stone was taken away▪ The Angel of the Lord (sayeth he) did come dow●… 
Mat. xxviii.  from heaven and did roll the stone from the door and sit upon it.  
In Mark and Luke (good christians) yo●… may read (if the bishop will give you leave to look on Christ's holy word) that the stone was rolled a way, and the women went into the grave. By this may all men see that lust, that you are better seen in the pope's learning than inthe gospel of Christ. Who so listeth to be deceived: let them trust such bishops  
More over, lest it should seem strange to you that the graves should open: we read in Mathewe, that the graves were opened 
Math. xxvii.  and many bodies of the saints which were dead did rise, and after the resurrection of Christ, did come into jerusalem and appeared to many. What if one of your doctors lay that Christ's grave did not open when he rose: must you gather thereof a new article of our faith, to be defended with fyr●, and conclude, that eithere there were. two. bodies together in one place, and occupied the same place at one time (which is but a sophistry mattier, which if you could prove we care not greatly) or else (which is like madness) that one body natural, may be in. two. thousand places at once?  
In the. viii. leaf of your book, where you labour a bout certain reasons that have been made coucernemge your God these be your words. 
Winchester's words in the viii. leaf of his book.   
If it were true that is taught in the sacrament of the aultare by the papists (which term serveth ●or a token to them to prove the mattier nought) such and such inconneniences should not follow to our senses. By these words you do minister occasion to speak 
The answer  of. two. things. One is, wh● you donot call this the sacrament of Christ, and the remambraunce of his death and passion, according to the 
Luk. xxii.  scriptures, which say. Do this in the remembrance of me. And agaive. So oft as ye 
i. Corh. xi.  shall drink of this cup and eat of this bread: you shall show the lords death till he come or else the supper of the Lord, as Paul calleth it in the same Chap, or else as 
Luke. xxiiii. Acto. two.  Luke calleth it, the breakeinge of the bread. But gods holy word you care not for, your own gloss delight you so much. The cause is, that you are papists & do as your father hath done before you. Who (as he is the very antichrist and the wicked man sowing the ivil weed, which you would feign deni and you durst be so bold) so likewise must 
two. Tehss. two Math. xiii.  you lift yourself a 'bove that which is God or godly, & think that you can name all things better and teach, enerie thing more wisely than the spirile of God could do it in his holy scriptures. For this do you call it the sacrament of the Aultare, and do hang it up in a band, full unreverendelie (if it be a god) showing the shame of your god (as Baruch sayeth) that can not stand alone. This must we worship with all godly honour (say you) and so forth in all other ceremonies, bloweing, blessing, crosseing, kissing and other mad gestures. All this must we do even as your father the pope taught. Are ye not worthy to be called papists, when you rage and revel, burn and broil, both the word of God and the maintainers there of because you can not have the pop and his name still, and for that you perceive that the people begin to loeth the baggage brought in by his subtle legerdimayne? Do ye not declare yourselves hearein to be right papists: All that is crept into the mass (more than the Epistle and Gospel, and these words Hoc est corpus meum, with a few woods fuloweinge) for the which you provide very well that we shall neither hear them nor understand them.) what other thing are they then the documents of your father the pope: Not of Peter, but of his superstitious successors and vieares as you call them.  
Each of them cobbled on his clout. As Celestinus 
A rehearsal of the benefactors and founders of the mass.  for his part, or deined the prayers that the priest sayeth when he ravisheth himself to mass (as you place your terms) Damasus ordained Confiteor. Gregory caused Kirie lesone to be said. ix. times together. Gregory and Gelasius gathered the collects, whereof many are plain heresy if they were weighed to their worthiness. They ordained also the grail. The tract was devised by Telesphorus. And the sequences were first invented by one Notherus an Aabbt Anasta sius, commanded that men should stand up at the Gospel. Eutichianus, did ordain the offertory to be song whylse the people offered for the comfort of the poor, Gelatius made the preface, and sextus put to the sanctus. Pope Leo the thread ordeyneh the in sense. The secrets of the mass called the cannon (which is made gear) was patched up by diverse. Gelasius made Teigitur. Siritius added communicantes and pope Alexander made qui pridie. Leo made Hancigitur Gregory patched the petitions, diesque nostros. Innocentius the first ordained that the priest should kiss, and the pax should be given▪ to the people. Sargins ordained the agnus dei. Alexander the first did ordain that the bread should be unleavened, & water should be mixed with wine. In your secrets, you have a beadrol of benefactors, & another of hallows▪ making your mass a memory of them, & not of christ, so that in good faith we think in conscience that we can not have a fi●ter term to handle our matter with all, them to call this mass of yours popish, for upon the pope it is grounded, he was wontte to be named in the middle of it, & was the only maker of it, 
Popeishe is the fitteste name that can be given to the mass  & in his remembrance it is done. Chrisogonus and other popish have it done in their remembrance, what better name (therefore) can we give it then popish: You also, mayntayneing the same, in mine opinion can have no fit name given you then papists, for the fautors and maintainers▪ of the same sects & religions are named after the authors of the same sects and religions, as well in the good part as in the ill. If the pope therefore were author of these things: them is it but reason that you (the maintainers thereof) be called papists. And I think not contrary but you like the name very well, for you renounce it not at all, neytther do you mislike any thing that subtile Antichrist did invent but do stiffly take part with the cruel papists in the defence thereof I think you are ashamed or else your heart will not serve you, to renounce that your profession perchance the oath that you made of old doth somewhat trouble your conscience. Well ye pass it over with silence, so that we may 
Silence betokeneth consent of the mind or conscience.  take you as you are and be nothing deceived in calleing you papist. For if we were deceived in you: you would neither maintain popish mattiers so styfelye, nor yet accuse so grievously, the wickedness of this time, wherein men labour so greatly to deface the Pope's doeynges. Yea ye would (at the least way, once in so long a book) have taken occasion to speak against some popish madness. But clean contrary, the more do ye establish the pope's kingdom.  
And at the length in the end of your book to declare yourself a sworn papist: you make the popish ceremonies, as gown, crown, and other baggage of popish inventions: the farthings whereof your religion wholly standeth. Let them that have eyes to see and ears to hear: judge what you ar. Than bring you a proof, made by reason 
Winchester's words.  and senses of man, against your God.  
❧ That the papists call their God some time is eaten of a mouse, sometime waxeth green mould, red mould, and blue mould and so forth. Therefore it is no God.  
All this you solute with the devil saith, the devil refresheth his yongelynges, and 
The answer  still your tongue runneth upon the devil, wherefore I fear me he is with in you For, of the a boundaunce of the heart, doth the mouth speak, sayeth Christ. It would become a christian bishop to name Christ more oft then the devil. You confess afterward that these things be true: and yet your solution is hear that the devil saith it. Than add you this reason of the devil you say.  
❧ God is impassable, incorruptible and 
Winchester's words.  immortal. But that which the papists make their God is corruptible (for the mouse doth eat it, the hands do break it man's teeth may tear it, It may also be burned, Ergo it is no God, but an Idolle.  
❧ Then go you about to illude this with 
The answer  a like argument (which is very crafty sophestrie) saying that you will reason after the same sort and say,  
❧ God is impassable, Christ was God, ergo he suffered not. Or thus. 
Winchester's words.   
❧ God is impassable. Christ suffered, ergo he was not god.  
Surely you are a subtle Sophiste, and 
The answer  full able to deceive. But take your solution with you. You do reason (as the sophisters say) a simuli, but not a sufficienti simlitudine. The suffering by a mousse is nothing like the suffering of Christ who must needs 
Luke. xxiii.  thus suffer for us and so enter into his glory. In whom no thing was doene, but that his father did decree before  
That by death (as Paul saith) he might 
Act. iiii.  do away him that had the authority over death, even the devil, who could not keep 
Hebru. two. Coloso. two. Psal. xv.  him captive, but he did rise again and triumph in the flesh, neither could his fleshes corruption. Thus are you deceived double. First for that you have no scriptures whithies your handiwork should be called God. Secondly because it can by no ordinance, profit or commodity: suffer of the mouse or corruption as Christ hath done for our sins. So that I marvel greatly you be not a shamed to compare it with Christ either in calleinge it God, or in the suffering of it by a mouse. Is the passion of Christ our) only, salvation) no more regarded of you, but that you dare couple it with such similitudes? Christ (as he was God) could not suffer, but in his flesh he suffered for us, and yet▪ could not that same flesh of his se corruption, as David wittnesseth. But this your white● and round thing doth daily corrupt and perish●… wherefore it is not Christ's flesh. Wherefore, if I might obtain so much fa●…e of my prince and people, as did Ih●… among the Israelites: I would both destroy this your Idol, and his groves of ceremones wherein you hide him, & bid Ba●ll avenge himself. But your God is so 
judic. vi.  weak that you must desende him with fire. Let him do but so much as a snail doth, and put o●t his horn forth of his sh●ll to affair his enemies: and we will say he is God and all together that you desire. But the backs, cats and birds are not afraid of him in the church. Therefore, as Baruch sayeth, he is no God. But we will leave all the revenge ance, both of this Idol itself and you the makers thereof: unto our Lord the living God, for he promiseth he will repair it, and so hath he doene even from the beginning of the world, and 
Rom. xii.  yours is at hand.  
Your book (byshopye Stephano) is very long and tediousel, and your talk subtile, that if I should to your worthiness examine every sentence: it would not be answered in few words. Yet I trust your mattier and arguments shall be sufficiently opened, and your popish heart utterred, and your sophistry confuted in this mine answer of my faith and hope which I have conceived of the living God and his son Christ our saviour.  
In your tenth leaf, you do vehemently provoke unto faith, grounded upon the word of God and his omnipotency. For the omnipotency, you are already answered, that it is no good argument, to say that because God is almighty, he is a piece of bread dust, ashes or such vile thing. No you do blaspheme the majesty of God in compareinge him to such vile creatures. As for that he did become very man, it was for this purpose to advance this his noble creature the whole kind of man (according to his promise) even a bone the angels, whom we 
i. Corh. vi.  shall judge, for they are all spirits, and are sent forth to do service unto them which are the heirs of salvation. Again, he did not take the angels, but the seed of Abraham. 
Hebru. i.  Therefore ought he in all points to be like his brethren. If there were any such worthiness to be looked for unto the creature of bread, by the word of God after this life, then lo, we would grant that he had assumpted this form of bread with him▪ But oh thou man, thou vile wretch and caitiff to thy maker. Was it not enough was it not enough, I say that Christ did come down from the bosom of the godhead, & the glory of his father, to take the form of asernaunte, refuseinge the form of angels, and did be come (for a space) inferior unto them, very man of the seed of Eva 
Me●….  subject unto all human misery (sin only excepted) humbled unto the death, even the spitful death of the cross? That he now in his manhood exalted above all things heavenly, erthelye, and infernal: should sit at the right hand of his father aperpetuall mediator and peace maker between us an his father, were not this enough man for his humbling himself, unto thee, unless thou call him down into other vile creatures (bread and wine) & make him assumpt a new form of bread, with a mernaylouse Metamorphosis, a sudden and insensible change, to make. two. spoonful of wine a God for to be worshipped with all godly honour (as your statut of the. vi. articles of the faith of your English church doth blaspheme) to make a little bread, the whole natural and real body, flesh, blood and bones and all as he hanged on the cross, or as he was borne of the vergine marry:  
Truly, truly I say unto thee, because he 〈…〉 omnipotent he will not be changed into any new forms, by the mumbling and breathing of an whormonger or sodomitical priest that you may see your own reason of the omnipotency to be clear against you whose omnipotent power if you did once dread or fear his majesty, you durst never vt●er this blasphemy. Now, our whole contention and strife is about the faith g●…d upon the word of god. All the world may judge that we seek and require none other thing.  
You have but one scripture, which is this. Hoc est corpus meum. The Arrieus (whom you mention very often) had as much as that for their purpose, that is to say this text.  
Pater maior me est. They had as plain words in that text as you have in yours. 
john. xiv.  They have the Verb est (or is) that you make of so great strength. But yet you are in your proceading upon your text somewhat worse than they. For where you say that this faith is grounded upon the word of god whereby we believe every word that proceedeth from the mouth of God, as be these. This is my body which is given for you.  
And this cup is the new testament in thy blood, which shallbe shed for many to the forgiveness of their sins▪ you say but right and we believe no les. But when you proceed with your sophistry and philosophy of the body really and carnally, substantially (and naturally? consecrated, altered and changed i● to the form of accidents, qualities, and qu●tities: Then go you farther than did the Arians. For herein you bring with you a rabble of terms, fetchide forth of the bottom of sophistry and philosuphy, and this devilish groaned must we either believe or else be brent.  
It is for these terms, for these your gloss that you do strive & make your cruel laws For you never despred nor procured Act of parliament, that he which had not, or understood not the word of god. should be brent, nor yet lose one farthing.  
But many times have you bishops burned (and do daily) both the new testament & the old (all that we have left of the word of life) together with the maintainers and professers of the same, and all them that will not maintain your gloss. That you bishops, the blood sheders of the new testament may follow the trade of your holy ●athers of the old law, who did slay Christ him self as you do his beloved membres. But our living god is the revenger.  
This Arius did draw unto his wicked opinion, the emperor▪ Constantius, the excellent learned bishop Eusebius, and many other excellent bishops and learned men.  
Then god stirred up, Athanasius, who confuted, his error with the hole course of scripture, as many godly men have done yours, if you had grace to see it.  
But lo, then did Arius seek for false accusers, to have caused the Emperor to have put this good man to death, but god did preserve him in his innocenty, and showed his vengeance upon, Arius, so that he died most shamefully, his entrails and guts falling from him in to a privy in the Synod of Niece (as Athanasius doth writ) upon the psalm. Quicunque vult. Beware, you are admonished.  
Where as you reason, that your god must mould & putrefy, must be devoured, and corrupt, to the open confusion of your senses, because your faith can not other wise merit, verily, it is done to the confusion of your fond brains and madness, that will make so vile a creature (as can not help itself) your god honouring with all godly honours, the thing that is weaker and worse than a worm or mouse that wasteth it. Not only leaving the everlasting and almighty god yourself (who hath your breath in his hand to take it from you or lend it you so long as it liketh him) but also teaching other always that this cuniured ●ake is god. And yet so soon as you put him to your mouth, your breath only (which can hurt no other creature) chaungethe him into clammy past, that cleaveth by the ro●fe of your mouths.  
Have you not learned, that the thing which goeth into the mouth doth neither make the man holy, nor unholy.  
But god looketh upon the hearts the ground of all holiness. For the beauty of this kings daughter, is inward. Can you not perceive how shameful a change you make from the almighty to him that can do nothing. From him that saveth all, to him that can not save himself. from the strongest creator, and maker of all, to the weakest of all creatures. From the hest to the worst.  
Surely your senses be confounded, and you may worthily be ashamed, yea, you your selves and your god shall be confounded and ashamed, when the wrath and vengeance of god shall come down upon all Idols and idolators, which is at hand be ye sure. But you say that this must mould and putrefy that your faith may merit. What shall it merit for this lewdly esteeming god and his son Christ, but everlasting damnation For this is life everlasting to know the true God and whom he hath sent Ihesu Christ Then must it needs be everlasting death, thus 
john. vi.  blasphemously to judge of them both.  
He that believeth in me hath everlasting life (saith Christ) we do thus believe on the 
john. v.  son of god therefore have we this witness within ourselves.  
And seeing we have life everlasting and are made the children of God by the testimony 
Rom. viij.  of the spirit, we do seek no farther merit. But this word merit is one of our juggling terms, wherewith you blind the people You promise merit for your matins, merit for your mass, merit for your eating of fish, merit for all manner holiness that you haunt. worshipping of, Images, Creeping to the cross, Setting up of Candles, and all our works must be done for our merits so that the merits of Christ (who only hath deserved everlasting life for us) is clean for gotten and fordone. Again you say.  
A good true christian believing man, knoweth 
Winchester's words.  this by faith, that god is inviolable impassable, incorruptible, immortal, and that our saviour the second person in trinity, very god, having the human nature now unite to the godhead, which being glorified can not any more suffer violence or corruption nor be violated or brought to mortality.  
All this is plain against your own 
The answer.  doctrine, for seeing that the body of bread is clean gone, and yet there remaineth a body that the mouse or ape catcheth in his mouth (or e●s they could not carry it away) What shall we conclude by your doctrine: but that the mouse or ape runneth away with that body which by your enchantment, is conceived into the place of the bread, which (blasphemously) do name the body of Christ consecrated into the form of bread? But, you do answer, that like as Christ when he was here in the flesh, did first escape the hands of Herode, when he slew the children, and afterward the furious jews, when they would have precipitate him: transiens per 
Math. iij. Luke. iiii.  medium illorum ibat. Christ escapped thorough the midst of them. So doth he now say you. Your similitude is evil applied. For besides that there is no comparison of Christ coming in the flesh for the wealth of the world, unto the bread thus altered for your pomp and pride: we know, and joseph and Mary do witness unto us that they knew and perceived by the benefit of their senses, that this same our saviour Christ was in shape a very man. And we know also (by the testimonies of the scriptures) that he continued here very man in form and shape, being subjecteth unto all our infirmities (sin alway excepted) for the space of. thirty. years and more, and that then he suffered death and rose again, his flesh neither being consumed nor putrefied, but still remaineth flesh incorruptible and immortal. Where as in the form of bread (wherein you say we see him and eat him) we perceive neither incorruption nor immortality. For it never continueth passed the date of one month (if you incur not the danger of your father's decrees) and commonly not one quarter of an hour, much after the rate of the daily new created monstros, of whom Aristotle maketh mention. Who doubtless if he had hard of these monstrous gods (made and marred all in an hour) would have written wonders unto his posterity. If the cakes were preserved from corruption and did continue still immortal, as Christ his flesh did: then would your similitude (in these two miracles) serve you somewhat better. But seeing that your cakes do mould and corrupt, and his flesh escaped Herode, and the hands of his enemies, and could 
Psalm. xv.  never see any corruption: this your similitude proveth, that those cakes of yours can by no means be his natural body. These two miracles therefore (as all his other) were done to declare him to be subject to no power of man, but to work all his works so, that no man can let and hinder aught that he hath determined to be done, but you must wrest all that you can, to cloak your Sophistry withal.  
Now, your affirmation of. xv. hundred years without any proof, but only because you say so: hath been answered by many learned men. As ●adinius, Ecolampadius, Zwin glius, and other: proving by your doctors, that the true faith and spiritual understanding of this mattier, continued long in the best sort of them. How be it, surely I will grant this much unto you, that this blind, gross and carnal opinion of the carnal eating of Christ, hath been crept up ever sense the devil was loosed. This thousand years that this enemy hath troubled the world with popish pomp and pride, keeping and locking up the word of God from us: God hath not destituted and forsaken, but hath always, from time to time, steered up witnesses of his truth, whom partly the popish have slain, but some God hath reserved, and always the good simple people have had their eyes unto the living God in heaven, what so ever the priest did babble of this his own handy work. Neither could those terms of your strait laws really, & substantially, the change of the bread so that ●here remain only accidents without subject, and consecration into the quantity and quality of bread) ever be understand of the poor simple people. For those terms do spring and have their beginning of the school learning and Sophistry (as all men of knowledge can testify with me) and were never given in commandment to this bloody generation, to be delivered under pain of death. It were but folly to strive with you concerning your doctors. How they have in order and course, by little and little, fallen from the truth in this and other things. For it is no marvel though you can expound your doctors to maintain your opinion, seeing you dare be so bold to cause Christ's words to serve for your carnal purpose. I intend not therefore, to bring in any proof of doctors but only of the word of God, leaving you to your doctors to try them at leisure. But this one thing I shall desire you. To bring some apparent proof of your terms: and I promise you it shall be answered.  
Good men be never offended with the 
Winchester's words in his. xiij. leaf.  breaking of the host, being persuaded Christ's body to be present in the sacrament really and materially, whereunto with worshipping, they did lift up their hands, and nothing doubted but God was impassable, ●e used not to mistrust God his immortality, when they have seen a sick man receive the sacrament a quarter of an hour before his natural death, as though in that man the host consecrated wherein the body of Christ is present) should with God's injury, mould or corrupt, waist or consume.  
Here is much mattier offered, but that I 
The answer.  perceive myself to tarry somewhat to long upon your occasions. Who shall try the●e good men therefore, but even the book of wisdom: where it is said. Blessed be the good man for he hath no Idol. I know there have ben good men, which have hated all Idolatry, and the persecution of all ages can report the same. The books also of their faith (so many as have escaped your hands) do yet testify that they were sore offended with this blind change of these dead ceremonies, in the steed of the lively feast of the Lord where all men should be fed with the body and blood of Christ the son of God not turned into bread but lively working by the spirit in our souls. And they do a●he this question, why you do break his body in three, and why you do put one piece into the chalice to the wine: seeing you d● teach that the wine alone is flesh & bones, though you do put, no grosser substance thereunto. For because it is liquidum, you can make it what you lust, and dare entre some deal far there then Christ did, for he at the uttermost made it but blood, but you will make it blood, bones and flesh, & say we shallbe brent if we do not believe you, and yet for all the sticking to the bare letter, you have not one word through out the whole Bible, whereby you may cloak this matter, that the wine shallbe the whole body, flesh, blood & bones: though ye cry. The word, the word. Faith, fatyh. These heretics will not believe the word of God.  
For your term really present: you shall understand 
When reality was invented.  that after Bonifacius the third, about the year of our Lord. vi. C. and. iij. obtained of Phocas the false Emperor, to be the head of the church (by the crafty practice of the monks, Paschasius, Humbertus, Guimundus, Algerus, Rogerus, Frauciscus Anselmus and such other) was reality invented, and termed to the sacrament: Before that time, the spiritual eating only was magnified among the old doctors. But than began the church of Rome to be given over to all pomp. wickedness and Idolatry, the mother church of all mischief. The bishop & his adherents of the Antichistes generation, are now fully bend to lift up themselves against every thing that is good and godly, commanding Images, and other vile creatures to be worshipped. But the Emperor Leo the. iiij. gathered a counsel at Bysantium, of CCC. bishops, which decreed that only God ought to be worshipped, and caused the Images to be brent and destroyed. Then Damasken becometh their proctor, stubbornly resisting the Emperor so long: till he had his right hand cut of, how he got it again (you must bring some credible author, or else we will not believe you) long after, when Idolatry had gotten the upper hand, than did Petrus Lombardus, (master of your sophistical sentences) bring up your transmutation, and transaccidentation (About the year of our Lord, M. Cxlvi) gathered out of certain blind words of the doctors afore his tyme. Then Pope Innocent the third gave it this new name, that you maintain with fire. He called it Accidens sine subiecto. Of the which Sophism, doctor Duns, doctor Dorbell and doctor Thomas de Aquino, do dispute very subtly. Their terms you may see more at large, by the most diligent confounder of their errors Ihou Bale in his book named the mystery of iniquity. Then followed the blind rabble of Scotistes, and Thomists, and they have brought the world into this contention, that we now hear and are busied with all. Thus was this high mystery of man's salvation, and most comfortable sacrament, clean changed from the institution of Christ, which was to be taken (with thanksgiving) in common amongst christian men, that (with open heart) every man might rejoice in the death of his Saviour, and give thanks for his redemption, that thereby, faith might be established, and brotherly love nourished. But now it is become a vain gazing and staring upon the sacrament in the steed of the Saviour, taking the sacrament, for him that made it a sacrament. Worshipping the creature in the steed of the creature, as we see now this blind swarm, which for the lively preaching of the death of Christ to be the life of the soul: do cause mumbling all in a strange tongue, that the people might surely be kept from the consideration of the mystery.  
And where Christ commandeth us to divide it amongst us, and that we should all dry●… of the ●●ppe: the popish priest must get him into a corner alone, and there so many shall be part takers of the merits of his blowing, blessing and other conjuring, a●… will give him any thing. They shall be prayed for in the midst of his Mass, and shall have their sins taken away. This win● they that will be the priests benefactors. The other shall see Christ really (they say) but because he is dumb there and can not speak, and the pristes lesson is no penny, no Pater noster: they may knock hand on breast and worship they wots not what, lift up their hands and stroke their heads, like the Popes own dear children: but they shall have no part there, neither of the sacrament (whereof they are appointed to be part takers, by the open word of Chiste (eat and drink of this you all) nor yet of the remission of those sins that the priest wor●heth for, ●nlesse they give some money.  
This money it is that causeth it to fight so sore against Christ's institution, and to maintain your gaynful sacrifice and real presence. This money, for the maintenance of your dignities and Lordelyke port: hath caused you ever sith you were first poisoned therewith, to magnify your own handy work. But the God immortal will avenge his injuries upon all Idols, and idolators.  
Now, to mistrust the immortality of the everlasting God (as you lay unto our charge) by whom all things endure: were extreme blindness. And so likewise, to count your God (which never had breath of life) immortal, when the priest that hath made him, and perchance eaten him, the same day that he dieth, is mortal, and goeth to the grave, with his new made God, and many other men (as you say) that die within a quarter of an hour after they have eaten him. In whom you make the doubt whether the host consecrate, shall movide, corrupt or consume, lying in their bodies, being dead, for you are the first (to my knowledge) that ever moved that question.  
To call this immortal, I say, that never lived, & lieth in the ground with the dead man: may well be called fo●de Sophistry. But to touch your words a little more. You call this the host wherein the body of Christ is present. You begin (me thinketh) to wax ashamed to call this your host the body of Christ, contrary to your plain text of scripture. This is my body. I must also lay this unto your charge. Why you dare call him host, by a new term, and not bread by the old term. Some think it is because you take your own words to be wiser than the words of Christ and his chosen Apostles. And surely it is needful that you bishops, which build yourselves a new church, clean coutrar● (both in life and learning) unto the church o● Christ: should have all things new changed, both rites or ceremonies & words, th● things themselves and their names. An● yet in the. xiv. leaf, you say thus.  
The true church hath taught playnely● that the substance of bread is changed in●… 
Winchester. words.  to the substance of Christ's natural body.  
Is it not the church of Rome that you mean? I am sure it is. For unto such time 
The answer.  as your holy father Bonifacius and Innocentius (bishops of Rome) became the universal heads and fathers, and their stout champion Peter the Lombarde and other worldly clerks, blinded with ambitiou, and bewitched with school learning and such like doctrine of the devil, Sophistry and contentious babbling: this change of substances was never imagined. But clean contrary wise. The true church, even from the beginning, hath fed of the spiritual meat that followed them, that is, hath had their comfort in Christ, being the lamb all ready slain before the beginning of the world. The promised seed of the woman, who should break the serpent's head. The seed in whom all nations of the earth should be blessed. They have, I say, by their faith, eaten the same spiritual meat, and drunken the same spiritual drink, and therefore have been fed with this only food of the soul, and have gotten the forgiveness of their sins, and therefore life everlasting, by the same faith in the death of Christ that we have. Who if he be a sufficient Saviour, in that he did come in the flesh, and thereby only taketh away sin: you shall never drive us to seek him (as a saviour & ransom for sin) in your conjured bread, & unsensible change of substance.  
This spiritual feadeinge of Christ crucified: you may learn in Augustine, Chrisostome and all the old doctors, saveinge that some of them (in all things that they will magnify) do speak so at learge: that they open many holes to subtle sophisters. to establish their craftily invented sophisms of sacrifice and reality. And some of them slide from the spirit, to the flesh, both in this and other mattiers.   

¶ A declaration of the true church, what, sort of people have been the same church even from the beginning.  
TO try therefore, this true church, which hath continued in the doctrine (not of the flesh) but of the spirit even from the the beginning Who, also did not know any other way to heaven then Christ: not eaten (flesh, blood and bones) but hoped for and believed upon to be the light of the heathen, the glory of Israel, and the salvation of the whole world. That like as by flesh and by man (even the first man Adam) all the world was lost and dead: so by Christ, taking the flesh of man (named the second Adame) all should be saved and have life.  
Understand, that the true church hath always had this belief of Christ. first that he was to come, and now that he is come in the form of man, & in none other form of any other creature. And this church, though it were always a little flock, as Christ our head calleth it: yet was it never destitute either of this spiritual knowledge, or yet of true teachers and maintainers of the same.  
But God, always of his goodness, hath 
God hath never forsaken his church.  continually stirred up his faithful witnesses of his truth, to the condennation of the world, which can go no farther than the flesh leadeth.  
first had we Adame, who lived many years after Abel was slain, and taught his posterity of this seed promised by God. For he perceived by the death of this innocent, that▪ a lamb should be slain (as john saith he was Nain even from the beginuing of the world) and did firmly believe, because of the promise made, that by the seed of the woman, and none other creature, the head of the serpent should be broken. After these we had Seth, Enoch, Mathusalem, No and Sem.  
After them, or rather in the time of Sem, so soon as wickedness did begin to springe again: God sent faithful Abraham & taught him the sacrifice of his son Christ. In whom (taking the nature of man, and so offered a sacrifice unto his father, lest we should seek any other sacrifice but Christ coming in the flesh, and dieing for us in the same) the true faith, hath this only foundation.  
Than followed Isac, Iacobe and joseph Men taken forth of their own kindreds and 
Mark how God provided his church of true preachers  countries, and but a few and small numbered in regard of the great multitude that might be laid against them, if any multitude might appres the truth, yet did they spread & leave behind them the true trade of the spiritual worship of God and full trust in him only unto the worlds foloweinge. Than when joseph was almost forgotten (not of the faith full but of the Egyptians) God stirred up Moses, and he teacheth plainly, that the lord shall raise up a man, even like him, and he that will not hear him, shall die.  
Thus teacheth he life by the spiritual▪ eating of Christ, that is to say, by the hearing of his word and receiveinge him into our hearts by saith, acknoweledgeing, that by the death of his flesh, all flesh liveth. Yet for all the wonderful works that this Moses wrought, for all the plain teacheinges that he taught, so that he was worthily called the faithful minister of the house of God: only joshua, and Caleb, are allowed of God, among the great number of many thousands that Moses led, that it may clearly appear, that many are called, and few found faithful witnesses of 
Few are found faithful.  the truth to his chosen church, which hangeth only on the hand of the living God not regardeing flesh or any outward thing but only the work of the spirit and the promise to be performed by Christ (GOD and man) in all things.  
After all these, God stirred up Gedeon, (the cannoneer down of Idolatry) and other such judges unto the time of Samuel, David and Elias, who made his complaint saying, Lord, they have destroyed thine altars, and slain thy Prophets, and I am left alone, and they seek my life. In this man's stead was Eliseus taken from the 〈◊〉 low, to be an earnest witness. After him followed Esaias, and straight after him Hiere●…ias. Than Daniel and after him Zacharias, Onias, and the faithful witnesses of the Maccabees. Than Simion, Zacharias, and john baptist, who always called upon the living God, and trusted upon him: so that no man can deny me but that this your God impanate, is your God only, whom our fathers knew not at any time Worthy therefore, is he to be stoned to death that teacheth any such new God to the posterietie.  
All these had the same spiritual meat and the same spiritual drink for the refreshing of their souls, that we now have: because they were of the true church whereof Christ is the head, of whom (as of the first begotten) all spiritual kindreds have their begin ninge, who coming down from our heavenly father did declare himself to be the head corner stone of the true church, though the bishops refused him in their buildeinge.  
And when he ascended up again, leading capteyve with him, captivity hyrselfe: he 
Eph. iiii.  gave gifts unto men, making one sort Apostles, an other sort Prophets, some other Evangelists, some shepherds, and teacher's. These only be appointed to be the ministers of his church in the new testament that they should all together in spirit and truth, both worship him and cause other to do the same, for the spirit is the worker of all, dividing to every one as pleaseth him. 
i. Corh. xii.   
The body of this church then, is not one member, as of long time you have named yourselves only to be the church, but it is many membres, as the Apostle witnesseth, among the which membres, I fear me you shall not be worthy to be numbered unless you do amend your life, so contrary to Christ the head of this church. For this church hath he begotten unto himself by his word, as the parent and only mother thereof: that it should be without spot or wrinkle, glorious, holy, and without blame, and especially, saith, Paul, the bishop must be 
i. Corh. iiii, Eph. v. i. Tunoth. iii. iiii. T●tus. i.  such a one that no man should find, any fault with him. Thus writeth he to his dearly beloved Timothe and Titus: making it moste evident and plain unto us, that you bishops & priests, teaching for your gain sake, or else teaching nothing at all: are not the true bishops and members of the true church, but the hirelings and hypocrites, that have no part in the kingdom of God and his Christ, who did come▪ poor, not having where to lay his head, and did choose poor shepherds to be his first witnesses, and after them fishers, toulers, and tentmakers, And the words that he spoke to his disciples are far over hard for you bishops to bear Who so doth not (saith he) for sake father 
Mathe. x. Luke. xiiii.  mother, goods, life, and all together for my sake and the Gospel: can not be my disciple  
Moreover, where as the bishops of the jews 
jereme. seven. Mathe. xx.  and chief priests do cry Templum domini, Templum domini, As though they themselves and none other were the true church: Christ answereth that the son of man shallbe betrayed to the chief priests and they shall condemn him unto the death, so that they were none of the true church, though they were of the seéde of Levi, to whom the governance▪ of the church was promised and performed. In like manner you, so long as you persecute Christ his members and burn his word: cry you holy church never so much, you shallbe no more of the true church then▪ they were For there is all one work and purpose in you both, that is to say, to miantayne your pomp and estimation, your power and your holiness 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 jewels 
Luke. xvi.  have been) Shallbe abominable▪ unto God.  
Yet one other thing, nothing pleasant to your lordlike stomachs. He that willbe the chief in this church must be the servant of all, Like as the son of man did come, not that he should have service done unto him: 
Luke. xx.  but that he himself should serve, and give his soul for many. 
Learn to know the membres of christes church, A●to. ●i.   
As many therefore, as we find agreeable with this head Christ, as were the. xij. Apostles and all the true disciples, who continued together in the breaking of bread and prayer, accepting none of the possessions of this world as their own, but making all that was theirs common to the necessity of their brothers: we esteem to be the true and faithful membres of this church. Paul also, giving himself (for the Gospel) to be imprisoned, stoned and slain: was of this church. Stephano also, stoned for the defence of GOD his glory, and Antipas, the true and faithful witness of Christ, slain at Pergamis, Ignatius the scholar of john, who suffered for the Gospel. Ignatius I saié, Who so earnestly desired the bread of God the heavenvly bread of life, which is the flesh of jesus Christ, the son of the living God who was borne in the last end of the world of the seed of David and Abraham, and desired to drink the blood of him that is without corruption, and the life everlasting All these, I say we know to be the lively membres of Christ's true church, but not these only which suffered under the romish tyrants: but them also the which in all countries and at all times have witnessed and suffered for the truth▪ of God his word for all are created for his glory, and God hath not at any time or in any place been altogether without his witnesses, if the world would receive them. He sent into our na●ion, joseph of Aramathia. He stirred up Gildas, he instructed the ploughmen o● kent and other countries of whom we have the monuments.  
After ward did he send Robert Grosheade, who both by word and by writing did rebuke the world of blind judgement Then came the great clerk, that wrote so many godly books, john Wicklife, of whose 
Fire can not prevail against God.  works though Subincolepus the bishop of prague, did bren to the vombre of two hundred: yet are there many of them reserved unto this day, by the provision of God, to the confusion of the kingdom of Antichrist, & clear testimony that the world before us, hath not been utterly destituted of true know ledge, though from time▪ to time when the lyghtte hath come into the world, the kingdom of darkness, the children of prid● have loved darkness better than light, and therefore have laboured to extinguish it and have prohibited these bright, stars to geum light, save only to a few whom he had chosen and long afore appointed, even to the weak abjects and cast aways in the sight of the world, of the which sort, part were slain, and part lived unknown to the world, for this little flock even from the beginning, hath not been of the wife and stout worldly men: and therefore sayeth Christ I thank the father that thou haste hid these 
Luke. x.  things from the wise and prudent, and haste showed the same to littleones smallly regarded. And isaiah saith, I will destroy the wisdom of the wise, and the understanding 
Esai. xxix.  of the prudent will I cast away. And again. Where is the wise: Where is the scribe and interpreter of the law? where is the 
Esai. xxxiii.  disputer of this world? Hath not the Lord made foolish the wisdom of this world? For after that the world by her wisdom, could not know God, in his wisdom: it pleased god by the foolishness of preaching, to 
i. Corh. i.  make self them that believe.  
This preaching, of the living god (which sent his son, an everlasting sacrifice for the life of the world) caused the sacrifices to wax cold, and that was it that caused the priests of the jews, to persecute the christians so sore, that not only the Apostles, were scaterid among the heathen, but also joseph of Arimathia (a captain that buried Christ) did i'll, as our old chronicles do report by the providenc of & god brought the faith into this realm of England, then called Bretan.  
This persecution of the true church (which 
Mark who have been the continuars of persecution.  was the flock dispiced) was still increased by the bishops of the jews, crying that the disciples of Christ were deceivers teaching a new faith, errors and heresies going about to withdraw from the law of Moses as aperithe throughout the book of the Acts of the Apostles, And this endured xlii. years, until the jews were compellid to forsake their own country, being vanquishide and overcome, and by the great and just punishment of god, destroyed by Titus and vespasianus.  
The disciples also, being scattered thorough the heathen, but few in numbered, and as it were a seed for harvest appointed, did so preach the only and everlasting god and his son Christ sent in the flesh to gyne light unto the world: that Idols began to decay, so that the priests of the Idols and the work men and makers of all such Idols, yea and their own brethren the jews, did in all places move and star persecution. Thus was this poor church, being but here and there an hanfull together, carried before kings & Emperowres, scourged, imprisoned, stoned, beheaded, but in all this did they over come through their head Christ, who gave them such spirit and wisdom that no man could resist. So that the more christian men were put to death, before and cruel torments: the more boldli and manfully did new soldiers arise in their steeds.  
Now when the helly power can not prevail by this way of open tyranny, against Christ's true church: then doth the devil send forth the disciples and shcolars of the 
The sophisters are the devils messengers.  priests of these Idols, which were the subtile philosophers and especially the Greeks of Athens who bringging forth reasons of Aristotle and such other: did subtly dispute against the resurrection. In so much that in his time Paul said. we do preach Christ crucified, to the jews an occasion of falling and to the greeks, foolishness.  
The Romans also, were at that time, both instructed with the Greeks sciences and puffed up so proudly, with their great conquestes●: that they accounted all other men barbarous and foleyshe in regard of themselves. So that they smalli regarded this weak and wearish company of Christ and his scholar's, that the saying of Christ might be true, the world loveth his own, and though the sound of their voice went thorough the world, and they did continually grow and increase: yet did the world persecute them for the space of. iii. hundred years And at that time were they most cruelly handled, by Maxentius, the tyrant. Then god stirred up Constantine who showed great favour 
Maxentius the tyrant.  to christian men, suffered them freely to preach, gave them leave to build churches, and at the later end of his life was christened in Nicomedia. Now persecution of the church began to cease and than straight began the name of christian men and Christ's church to be common to many, but so many heresies, sects, and dissensions did arise up by subtelite of the devil, and by this craft stopped the truth in such sort that the true church was but in few. Even than the chief of your doctors (men surely whom I never do despise, but when you do bring them as witnesses against the truth) the best learned I sai, of all your doetours, partlis blinded by the greek philosophy, wherein they were noselled even from their infancy, and partly driven thereunto by the subtle arguments of the crafty heretics. Arius, Macedonius Nestorius, Eurites and such other. were compelled to write many such things, as they did afterward retract and recant (as their own works do sufficiently witness) testifying of themselves that they were fa●e to take such weapons in hand, some time, as had but small ground in holy scripture.  
But to go forth with our purpose, thus was the church of Christ in the time of Constantinus (even in the despite of the wicked) groune up into estimation, and made so general of so small beginning: that all the children of god might openly behold, that the foolishness of god is wiser than men, and the weakness of god is stronger than men. But such is the estate & condition of men again (by the providence of God) that nothing 
The church of christ shall not continne ●onge in the prosperity of this world  should long continue in prosperity. And if at any time it chance so to do: we wax over proud, and so forget, who is the giver thereof.  
Yet did the church flourish so long as the bishops did preach the gospel of Christ in poverty, so long as the bishope of Rome was not lord over the empire, but a feather of Christ's flock, so long as all other bishops were no lords, but pastors and heard men watching carefully up on their fold, not desiring dominion, rule, and worldly governance, neither seeking their own honour and gain? But teaching their brithernes the kingdom of God. Such good bishops were Athanasius and Epiphanius.  
Such good bishops were the membres of the true church, for yet were they not so proud to name themselves God makers, but ministers of God, servants appointed to bestow his treasures. And as they were begotten children of the church of Christ by the word of truth: so did they live and grow up by the same word and by no man's doctrine.  
Thus continued they in christian poverty, to the year of our Lord. ccccc. nineteen. When 
Behold how God striketh and healeth a gain.  justinius the Emperor of Constantinople did call them forth again, being long disquietid and sore oppressed by the continual wars of all realms and provinces, and both he and justinianus his sister's son, did show unto them great benevolence and favour. He gave them great gifts and appointed them salares and wages. Then was Agapitus bishop of Rome sent to the emperor by Theodocius, to bring all things unto a christian unity. This Agapitus was so holy a man, that as he entered the gates of Constantinople, a certain blind man received his sight. Then followed Gregorius magnus, after whom we read of no true preaching of the word of god by any bishops. And therefore did the bishops and their scholars (from that day forward) grow into a S●nagoge of sathan, first gounded in pride and ambition (as appeareth by their own histories) Bonifacius the third optaiveinge of Phocas to be bishop of all bishops, and to be the spiritual head of the church, putting Christ from his office, whom only all christian men must acknowledge the spiritual head 
Bonifacius putteth christ out of office.  of his church, though all Kings and governors be by god appointed the civil heads of the body politic. This did he grow up by little and little, he I say and his successors, even to the highest estate of Antichrist, banisheinge Christ, his word, and his form of living, setting himself in the hearts and consciences of men (the very true church of God) naming himself an earthly God, that could not err ●…deceiued, yea offerring his shoes to be ki●… kings and Emperors.  
Thus, I say, this Romeish church changed from poverty to pride, creepeinge up, like the ivy by the roots of the great trees be 'gan to over run and subdue kingedones and empieres, yea to put down kings and Emperors.  
For the maintainers of this devilish life and doctrine, they had tanken such away and order: that if we take them and their adherentes, that is to say all their sworn doctors, anointed bishops, and shaven priests for the true church: we must needs by their learning, living and all their works condemn Christ and his membres. The true church remaineth still poor, persecuted and sore oppressed all the time of their tyranny, which could never beriefe Christ of his witnesses, for in all times and ages there have 
Persc●usion can not spoil Christ of his witnesses.  ben faithful witnesses of the truth, though their names and doctrine have always been obscured and slandered by these papists who were always both the judges and accusers, the scribes and reporters of their doeynges.  
This church as it was alway ruled by the spirit of Christ: so did it understand the scripture spiritually by the spirit of god and worship him in spirit and truth.  
Like as among the fathers of the old testament, the ambitious scribes and phariseis and the fleshly minded both priests and people: did know none other holmesse by the circumcision of the flesh and the bodily sacrifices (where contrary wife. Moses and David and the little chosen flock, led by th● spirit of god, did know circumcision of the flesh to be nothings without the circumcision of the heart, and the sacrifices to be but shadows of our Christ upon whom all ways they did feed and s●tt their delight knowing him to be the unspoted lamb and red heifer offered for the fins of the people even so the hole popeyshe church (clean contrary to the doctrine of the spirit) hath fol lowed fleshly Imaginations of their own brain in all their doctrine, and seat up their own works and sacrisices to take away sins (as did the old phariseis) whereby it cometh to pass that all Idolatry i●… established their own doctors and decres strongly maintained, and the word of god ●…alli regarded  
The poor sheep of Christ, fishers and 
Mi Lord will ha●… no●e but gentlemen  shepherds, ploughmen, and all under the degree of gentlemen, are (by your decrees) banished from the sweet pastors and food of they● souls. And if it chance any of them to break in to the pleasant banks of Christ his do trin, and feed on the hills of salvation: the popish bishops can smell him. xl. miles from them and then shall the innocent lamb be burned and suffer death, for the reading of this word for the which Christ his shepherd and head died, for the establisheing thereof by the sh●adynge of his heart blood.  
judge now who is the true church. for Christ did not cheuse the wise, nor the men of power, nor many men of noble birth. But the eternal wisdom of god chose that which was foleishe before the world, that he might shame the wise, And those that are weak in the world: did he cheuse to shame the mighty and strong powers. And those that are vile and despised and of no reputation.   

❧ The uttering of the popeyshe Sophisms.  
But to return to your words, and to consider how you of this popish church would captive our wits about this sacrament: thus you say and writ.  
There is in the sacrament of the altar non other substance, but the substance of the 
Winchester's words.  body and blood of our saviour Christ, and yet remaineth the form and accidents of bread and wine, not altered by this miracle from knowledge of the senses, wherewith they were before known, and also by god his sufferance, subjects to the passibility that they were in before.  
Oh when will you waxy ashamed: The 
The answer  mouse may eat it (as you say yourself) 〈◊〉 yet it must be the self same substance of the body of Christ, were it not for shame to babble long in this matter: I would bring in the scriptures that prove all them to have everlasting life, that eat his flesh and drink his blood, But go to, I will stoup your month with your own madness. Pope Victor the third was poisoned in this sacrament. and yet must it be the body of Christ, which can bring nothing but health and life. The Emperor Henry the seventh was poisoned by a Dominik friar, named Barnardinus de 
The sacrament may be poison.  monte policiano, in receiving the sacrament and yet may it be non other substance but the body and blood of our saviour Christ God and man, where if he had been man they had poisoned him first, but if he had been God he would first have espied their poison by cause he can not be deceived, and because he can not deceive, he would not have poisoned the Emperor, who mistrustid no thing. But let them pass, they be the learning and practices of your church. You go on still with the same Sophistry of the form and accidents of bread and wine. Alway synginge one song, that with often rehearsal, you may bring it into credence. If you preach this form, these accidents, 〈◊〉 this passibility, to the poor people: they may well wonder at your high learning, but they can know little what you mean. These things I have somewhat touchide, and shall d● more here after. You say that these accidents are not altered unto the senses but are subject to the same passibility. I pray you what sophistry hath taught you, that accidents are become subjects of passibility? If ever you learned Logic or philosophi: you know that the subject to passibility must needs be a substance. Wherefore, seeing you will have such passibility, such changes, both corruption of the cake, and generation o● anew body: you must confess some other substance in thes changes that sustaynethe the accidents after the 
Accidents must have subjects.  change, for the infallible rule of Logic is this There is no accident without his subject & periculiar substance. And consequently, if you will wade in these dark terms of sophistry▪ you shallbe compelled to grant an other substance (which sustaineth the accidents) besides the body and blood of Christ. And seeing that Godhath created none other substance, which hath these peculiar qualities, that we feel, smell, see and taste still to remain, but onli bread and wine: we must needs by the properties by god onli attributed to these creatures, conclude against you? that here be the two substantes and creatures of bread and wine, unto whom God did in their creation, attribute and give these qualities, these accidents, these self same properties, the self same form and shape that we see doth still remain vuchainged, under your fingers and in your mouths. As for your holy entralies: I know not what passibility they suffer there. In this place of your book, I must pass over with silence certain of your words as are these  
The creator of all is present, the substance of the body and blood is received: under 
Winchester's words.  accidents and the true feast and feeding is in the mass.  
For this your assersion, I demand some 
The answer.  scripture wherbi you may declare it to be of Christ. And for the later part thereof: I utterly deny that in your mass is any ●uche feast or feeding: for it is but a gaping upon shadows and dumb cerimoneiss. Again, where the Apostles call it the breaking of bread you call it the breaking of accidents, or of the host for you are fa●… to sheft your termis for shame, because never man yet could handle an accident, nor break it handsomely, except it had a body or a subject. As for you, I trow you be juglars, for you will have the body of Christ there present, you will handle it, make it hop about your chalice, tear it in ij. or three pieces, but yet you will not break it, for you say it is impassable and can not be broken, nor can suffer any violence. But I shall tell you If you were not plain juglars and conjurers, we would swear (so many of us as stand by you) that you do break the same thing that you handle. ●ou swear nay by the holy mass, for you break (you say) but a few accidents, under which the body lurk thee, and that the same precious body is after in each of the parts wholly, and whole Christ in the pieces 
The jugglers are not so dangerous.  broken without increase of number, you will not give an a●●e leave to tell, one, two three, as Inglers will, I am ashamed that I have occasion thus to wr●●. But ●alde propositions, must have bald solutions.  
¶ And now (say you) men ash how a mouse 
Winchester's words.  can eat God: And how can God corrupt & wax mould: how can god be broken in pieces,  
We demand the same questions still, & 
The answer.  warn you that give the occasiion of such questions to repent you. For as Bell in Babylon and all the other Idols were by the wrath of God destroyed: so shall you with your false god, be consumed, excuse the mattier with accidents as long as you list And this causeth us to speak of your Idol as Baruche the prophet did. But you make a godly answer or twain.  
Believe (say you) that a mouse can not devour 
Winchester's words.  god, believe that god can not corrupt Believe that god can not be broken. All this do we believe, and therefore▪ we concl●… that this your cake is no God. And where you add yet one other precept, and bed, us believe, that Christ god and man is naturally present in the sacrament of the aultare: if you were a right bishop of Christ, you would be 
A right bishop will not bely Christ.  ashamed to bely your master, for he saith in no place of the scripture, that he is naturally present. Be ware therefore for you may not add unto the words of Christ: lest he do ad and increase your plagues. Liars, worshy ppars of Idols, sleiars of men, sorcerers and dogs are judged without the gates of the new Jerusalem. But you have a common refuge, the church (you say) saith it. And when you will bite us, than the devil saith it. But it is no new or straying thing to hear this of your mouth, seeing that the same your mother holy church: multiplieth like language against ●ure master Christ. He is mad (said the phariseis) he hath the great devil Belzebub. And by the prince of devils, casteth he 
Marc. iii.  forth devils (said the Scribes) jufine, they all agreed that he had a wicked spirit. Thus can you not gofrom your nature, and we must needs be like our master in suffering your reproach Then (upon other men's reasoning with you, you proceed thus.  
¶ If hear be nothing but this body: them either 
Winchester's words.  it corrupteth, or else when goeth it away: or where have you scripture to declare the going away of Christ from this host.  
This can you not answer, and therefore are you feign to dally in words. But I shall answer 
The answer.  for you. He runneth away when he spieth the mouse coming, and all the strength of your God is lost, when he once beginneth to mould, for it is no more able merchant or man's meat, after it is mouled and corrupted Than speak you gravely, acknowledging your ignorance: saying.  
Shall the true faith perish, because I or such 
Winchester's words.  other can not answer thy sophistical reason:  
We answer, that you blind bishops 
The answre.  ought to thrust nothing with so great violence of sword and fire (into your churches but that you can fulli give answer unto, by the word of God. For if you do not bring 
i. john. two.  this doctrine in all your lessons: we are commanded not to receive them, nor to say a●e unto them, lest we be partakers of your ill works. For the scripture of god is able to teach to reprove, to correct and instruct in righteousness: that the man of god may be perfect & redi to every good work. And you bishops are commanded when you teach: that you teach 
i Timo. iii.  the word of god▪ yea christwold say nothing but that which he had hard of his father.  
Some scripture in deed you bring for your purpose (and you have it in Paul) that 
i. Corh. two.  men's words do not persuade our faith, Which saying maketh so clear against you, that nothing can be more evident.  
For you go about to establish a faith, with natural, real, accidents, quantities, qualities, and such philosophy terms, taken forth of the wisdom of the subtle book of the greek sophists, which had much disputed with Paul and were highly esteemed in Corhinth. And therefore (sayeth he▪ I do not come in such high and dark terms of wisdom. 
Paul a●o●…h not these terms.  No I do judge myself to know nothing but jesus Christ, and him crucified. You might and would have answered (I doubt not) that you did know him naturally in the bread and the chalice●… if your generation had then been sprung up. And think you this gear had not been ●…ete for Paul to preach, if it had been so necessary as you make it: But Paul preached such wisdom as none of the wise of this world knoweth. For if they had they would never have crucified the Lord of glory, neither would you persecute him still in his members. He spoke words that he learned not of man's wisdom, but such as the holy spirit teacheth, so that he compareth spiritual things unto spiritual things, & not 〈…〉 you do heap up flesh and carnal doctrine ●nto the spirit, making the bodily eating and the spiritual, to be all one thing hear you accuse us of our belief, to bring us into slander, as though we were warueringe and unstable. But what our belief is in god we have already showed. And whether our religion be wavering or no, God shall judge. Our religion is grounded on the word of God, that can not stacker nor change. And wherther bishops, or else we poor abjects 
By the works you shall know them.  do live as there were no God (which thing you lay to our charge) all the world may judge As for Augustine and Solomone, for sercheinge the majesty of God: are nothing for your purpose. For we seek out your vile Idol as the prophets have done in their time. And to that thing which is more vile than man, we may not lout unto because god hath set us in earth to bear his semblauce, and ●o be masters and Lords over all his creatures, and obey him and his commandments.  
Should Moses have suffered the calf to have remained still because Israel called it their God, that brought them out of Egypt, as you call this your maker which was made but the last day.  
Was it not lawful for Daniel to break bell in pieces because the babylonians 〈…〉 led it a God, and to destroy the dragon w●… they counted the living God: Thus may the Idolatrouse priests of all ages, stop the mouths of the prophets, saying as you done. Beware that ye search nothing of God: lest thou be oppressed with his glory. But always at his time appointed, by the spirit that can not be resisted, God steereth up his vessels, who know that the Idols (whom you call gods) are nothing and that there is but one ever living God: by whom we live and are moved, and have our being, without the knowledge of whom we can not live unless we will be worse than 
He that knoweth not God is wor● than a beast  beasts, altogether careless of his benifitesso plentuouselye set forth in the wonderful workmanship and creation of the world wherein his everlasting power and godhead is so plain, that all men are without excuse (as Paul faith) that will not see it, be thank full for it, and glorify him as God, but deceived by their own thoughts, sticking to their own wisdom, which is very foleishe, do change the glory▪ of the immortal God, to the mortal and corruptible creature. And though Augustine (speaking of the trinity) do did us remember our own weakness, and though Solomon say, that who so shercheth the majesty, shall be oppressed of the glory● yet ought we not thereby to be driven to the duluesse of asses and daweishe doteage of idiots, so that if any profitable thing be proponed, we should not regard it, if any holy thing be revealed and disclosed, we should despise it. If the father of life do communicate and show any thing, that we should rather ren to the darkness, then to the light which he publisheth at his time appointed. You are very fond therefore, if you reason thus. Thou mayst not search such things as pass man's capacity? therefore thou mayst not meddle with the sacraments that we priests do minister. You must first prove that the sacraments which were instituted for the knowledge of man to instruct him in high mysteries: be impossible for man to comprehend, wherein you shall adjoin and compel together. two. contraries that is to say, to make that impossible to be known which Christ commanded all men not only to know, but also to do the same▪ in his 
All men must know the sacraments.  remembrance. But this is the juggling of them that will blind their scholars, to bind them to be believe whatsoever they shall hear them babble. And if any man ask them a reason of their sayings: they will stop their mouths with so it is, & thus it is, but we know not how. These are high mysteries, they are not to be searched, but it is enough for the to believe as our holy father of Rome and mother holi●… church hath believed these thousands yer●… If thou ask still, how can this be▪ thou shal● be called an heretic a Caparnaite, & yet doth Christ (our saviour and good school master (bid us search the scriptures, for they 
This shall be our schalemaister still.  bear witness of him and his doctrine. By searcheinge the scriptures: our faith is estashed, and our knowledge increased in all such sacraments as are given for the exercise of our ●ayeth, and confession of the same. For this were to open a lie to report any man to ●…fect in the christian faith, & yet the same ●…weth not what is done in the chief sacraments and ceremonies of Christ's religion. For seeing that the sacraments are set up for our learning, as things whereby we may be led as it were by ●he hand and sensibly, from things sensible, unto things that are insensible, & can not be comprehended by the power of the senses. How can our minds be stirred up by such things as are and must be hid and unknown unto us? Yea how can it be unknown that is done in the sacraments seeing that we ourselves bring the substance of the sacraments. We make the prayers in the sacraments & Christ, the author of the sacraments, hath taught us what they do mean and signify.  
Again, you bring for your purpose against us▪ the saying of Ecclesiasticus. Search not things that thou canst not reach, and such as be above thy strength. But what so ever God commandeth to do, think on them ever, and in many of God his works, be not over curious.  
Verily, we know not that your Idol 
All the works of God be good.  hath any work of God in it, as Baruch sayeth. As for our strength and capacity, first the spirit and the spiritual compareinge of the scriptures and spiritual things: do teach us that your cake is not God. Then the mouse and mulding, do testify unto reason and senses even the same thing. So that now, our talk is about avile creature, whom you call the creature of all, the most weak Idol that ever was named in the world, whom you call God and man. In comparison therefore, of our living God and saviour Christ jesus: we abhor and detest, what so ever you name God upon earth. And therein do we follow the first commandment, which is that we shall have none other God, upon earth, but the Lord, that living God, who appeared never in any similitude or Image: because the fond Brain of man should worship him in no such Image, & so deceived, be driven from the true worshipping in the spirit And for that cause doth he in the second commandment give great charge, that man make no manner of Image, similitude or likeness of any thing in heaven earth or the seas, and that in no wise he fall down and 
Deut. vi.  worship them, being deceived by the vanity of his mind. Than if this bear any similitude or likeness of any earthly thing: how darest thou worship it, seeing that thou art commanded by the mouth of god (the lord thy god) that thou worship, & serve him only  
As for captiveing our senses, which you labour so sore about, know it for certainty, that we know ourselves to have been far to long captives under the whore of Babylon your mother of Rome, the head spring of Idolatri. 
〈…〉 that is ●…e●… be●… of ●●u ●…e wise  And now we thank our almighty & ever living God, for our deliverance, & will no longer be led with traditions and doctrines of ●…ē, which have the outward similitude of wisdom, by superstitious humblinge our selves to them that cause us to shoot at a wrong mark, by an humbleness & holiness as it were of Angels, in the things they see not being puffed up (without cause) through their own fleshly minds, not having the head whereof the whole body by joincies and complings (receiveth nourishment and is ●●it together and increaseth with the increasing that conith of god  
Of this kind is all your doctrine, because it is not grounded on the word of God. I mean vain superstition and blind holiness. Even very belied and misnamed knowledge, as this is which followeth concerning judas and the wicked. For you say.  
judas and evil men, having the devil 
Winchester's words.  in them, have yet received into their bodies, the host consecrate, wherein was the body of Christ God and man.  
Now must we of necessity demand of 
The answer.  you, what fellowship there could be of light and darkness, life and death, Christ and Beelzebub, God and the devil. Scripture teacheth us, that the wicked have the devil dwelling in them, and the faithful have Christ and the spirit of Christ dwelling in them. But how Christ and the devil can dwell together: I am right sure you can not declare. The good spirit departed from Saul, and the wicked did entre into him. Likewise the devil possessed judas wholly when he ran busily about his mischief, for God departed from him immediately after the sop was given him. We must therefore at all times make our body's temples of the holy go●te, and our membres the weapons of righteousness, or else are we a dwelling place for the devil, and our members prepared for unrighteousness. For there is no coupling of good and evil together, heat and cold, fire and water. This is our doctrine that we have learned of the word of God contrary to that you teach by your Pope holy Doctors. We affirm that no wicked man (much less any unreasonable beast) can eat the body of Christ. Our reason grounded upon scripture is this? No wicked 
●ii. Syllogismosses.  man or brute beast hath faith. But Christ can not be eaten otherwise then by faith: no wicked man therefore, or brute beast, can eat Christ. Again. He that eateth my flesh and drinketh my blood, hath everlasting life, 
john. vi.  and I will raise him at the last day. But the wicked have not everlasting life, neither shall any unreasonable beast be raised again to life: wherefore neither of them doth eat the flesh of Christ. Again. He that eateth my flesh and drinketh my blood, dwelleth in me and I in him. But no beast or wicked man can dwell in Christ, or have Christ dwelling in him: wherefore they eat him not. Again. He that eateth me, he liveth for me. And he that hath the son hath life. 
〈◊〉. john. v.   
An hundred places more there be which move us to speak more reverently of Christ than you do (that is) that the true faithful man only may be part ta●ar of the body, blood and death of our saviour Christ. Who as they only are part takers of the life everlasting: so are they only: and continually fed with the food, which feedeth into the life everlasting, with this bread that cometh down from heaven, whereof who so eateth shall never die: who 
john. vi.  so eateth or drinketh thereof: shall never be hungry or thirsty.  
Now for your substantial solution, for the subduing of the senses. You say thus.  
The true church of Christ, hath subdued 
Winchester's words.  their senses: that they have continually seen such notable repugnance to their senses, and yet were not moved in their faith.  
For this cause ought we not to believe 
The answer.  their tales. This is like as the pharisees might have answered Isaiah, Hieremie, and other of the Prophets, crying out on their Idols, saying that they had eyes and could not see, ears and could not hear, mouths and could not speak. And feet and could not go.  
They might have answered as they did to jeremy. Templum domini, templum domini.  
The church of the Lord, chosen by God forth of the stock of Levy, hath so captivated their senses that they have seen continually these Idols to be such as you speak, and yet were they never moved with them. Let these tales pass therefore. For thus did the priests keep the Israelites captive in the time of Christ to their own damnation. We are the disciples of Moses (say they) and God did speak unto Moses. But we know not this Christ from whence he cometh. None of the princes or heads of holy church believe in him, nor yet any of the pharisees, but only this unlearned multitude. The Rabbis see his miracles, they 
The Rabbis hear and see but believe not.  hear his preachings: but they captive their wits and say that he is a sinner, and all that confess his name, they cast out of their churches.  
This church, adorned and decked with much outward holiness, having their office or duty prescribed or appointed unto them by the word of God, long time together: rebuked the poor blind man that reasoned the cause of Christ with them, saying. Thou art borne all in sin, and wilt thou teach us? Now because in all ages this cloak and crafty argument hath deceived many, wherefore we will are no more what you of the church do say: but what Moses, the Prophets, the Apostles, the scripture of God, and Christ himself, do say. Of whom with clear voice and manifest miracle, it was heard from heaven. This is my dearly beloved son in whom I delight, hear you him. For if we should hear you in this reason, 
Mark the fruits of my lords opinion.  you would by the same bring upon our necks again, the Pope, his Pardons, Pilgrimages, abbeys, yea the filthy Stews, maintained continually in your eyes, and under your nose, so long. And yet in all these things you gentlemen of the church, have so well captivated your wits: that you have believed and thought the open maintenance of whoredom (both bodily and speritually) to be worthily cherished, and that the one was serviceable for the common wealth: the other profitable to Christ's religion.  
You have so long deceived us, that unless 
You shall mock us no longer  you do bring the word of Christ with you: we dare not trust you any longer under the name of Christ's vicars, and Christ's church, which terms you do use (as appeareth by your books) not for any love you have unto Christ, for than would you persecute no man, professing Christ and cleaving unto him only and his word, but be ready to e● danger your soule● for you●… therne. And by this badge of love should we know you to be Christ's disciples. In the mean season we will follow the commandment of Christ, we will not follow the voice of any stranger, we will plainly protest our faith in the simplicity of lambs or doves. Yet will we always have regard unto our head Christ. And that is the propriety of the serpent. And we will stop 
Math. x.  our ears when you bring in your enchantments. For those words of yours are of wouderfulle force. first you do by them, call down into a little cake, or (as you do gloze it more finely) into a few accidents: God the second person in trinity, who sitteth at the right hand of the father. Then, when you have wrought so wittily and mightily with Christ: you take man in hand, and would bewitch him to believe that, that cake is no cake, and that the bread is flesh, blood and bones. You tell him his eyes be blind. His taste and senses deceive him. His reason is nothing worth in your mattiers. For though all the miracles of Christ did even appear as he wrought them. As if they were spiritual, they so appeared unto the soul of man, and were felt spiritually, as the forgiveness of sins, the healing of souls and such like: so doubtless, the miracles that Christ wrought bodily, did appear in the bodies wherein he wrought them. But this strange miracle of yours. must clearly mock and delude all our senses and understanding, and lead us captive to believe that you can make God by his word, of a vile piece of paste. Yet surely (in conscience I think it) yourselves do not believe that there is so great power in the words of God For if you did: surely you could not be so bold as to burn it. For no fail, if it can make God, it can destroy wicked men, yea though they be bishops. Moreover you say.  
Two things are to be considered in 
Winchester's words  the Sacrament of the aultare, one that it is a Sacrament. An other that it is the thing itself of the Sacrament, that is to say Christ's most precious body and blood.  
Upon this I demand, what you do 
The answer.  mean by this term Sacrament. If you say that a Sacrament is a sign or remembrance of an holy thing (as all your own Doctors have defined a Sacrament) then will we say (as the truth is, and as we have taught heretofore) that this is the most holy sign, and blessed remembrance of Christ our Saviour, which offered his body for our sins, and commanded us to frequent and use the same in the remembrance of him, who died once for us, and sitteth now at the right hand of God, a perpetual mean between God and man. And hear is the full profit, use and commodity that any man can have by this Sacrament. Yet this will not satisfy you, unless you have us so captive, that we will say after you. The Sacrament is the self same thing that it signifieth. Christ must be made in the remembrance of Christ. I demand of you in all other things, be they holy or profane, where you can find me one thing that is both the sign and the thing itself. The holy Sacrament of Baptism is not so. The holy Sacrament of circumcision was not so. The holy Sacrament of the Paschal lamb, was never named so in the old testament. Yet had they as plain words for them, as you have for yours. For the circumcision is called the covenant, and the lamb is called the passover. But you will have the Sacrament to be the thing itself, and the sign to be the Saviour. For this intent no fail, that you being but the signs and shadows 
Mark my lords intent  of true Bishops, your two forked caps and labels, the signs of much holiness and knowledge in both the testaments, your white raichet, the sign of chastity and pureness, your precious shoes, the signs of precious fnote steps in preaching the Gospel: may be accounted the very things themselves that be signified. So should we neither look into heaven for our only Saviour sitting at the right hand of his father, nor yet for true holiness in you upon earth, being satisfied by your signs and shadows, your lying Poprie, dumb and deceivable ceremonies. It followeth in your text.  
When we call the Sacrament of the aultare God, we understand the substance of 
Winchester's words  the Sacrament, which is Christ God and man there present. And according to that understanding, we attribute all goodly honour unto it. And in this speech, the word Sacrament, signifieth and giveth understanding by a special signification, and by excellency (as learned men speak of it) the thing signified, being there present, that is to say, the body and blood of our Saviour Christ, which can not be broken with hand, can not be torn with teeth, or devoured of beasts, or putrefied. Neither can the bodily senses, herein bear any witness to the contrary, for they can not attain that. But when we use the word, Sacrament, or the word, host, and apply the speech of it to such a matter as may not be said of the natural body of Christ: then the speech is verified in those forms of bread and wine, under the which the most precious body and blood of Christ is covered, as when we say the sacrament is broken or moulded, or altered, it is only understanded of the said form of bread and wine, being the outward accidents as the qualities or dimensions, which god there preserveth not otherwise by outward miracle, being then sustained: by his most precious bodily substance. Then when they be naturally joined to the substance of bread, whereof that God thus doth not, man's senses (because those accidents be sensile) may judge for we see it so and those accidents be perceptible, by the bodily sight and sense▪ and with the eye of the soul in faith, we see the presence of our most blessed saviour Christ, who there is the only substance of the sacrament, so long remaining under those accidents, as the form of bread and wine, under which (by the omnipotency of his word, it pleaseth him to exhibit himself unto us) do remain and continue.  
In your first lives (wherein is taught, that 
The answer  the sacrament is god and man, and therefore must be worshipped with all godly honour is intolerable blasphemy. For neither have you any scripture to prove it to be God, nor yet that ever Christ or his dearly beloved apostles, taught that it should have all godly honour. At his holy supper he commanded them all to eat this bread and drink this cup dividing it among them. To set up any new God therefore, not taught in the scriptures, is blasphemy▪ and the setting up thereof, deserveth stoning to death by the law of Moses. And Paul biddeth that if an Angel 
Deut. xiij.  come down from heaven, to preach any other Gospel then that which the Apostles have preached; we should take him as accursed.  
And is not this a new Gospel, to teach a Sacrament to be a God? to teach that the bread (which is a vile creature) is very God, and that it ought to be worshipped with all divine honour & worship? The sacrament that Christ made and ordained to be a memorial of his death & redemption by him: to be made Christ himself, is it not blasphemy? A piece of past which was made but yesterday, can it be made a sacrifice to take away sin without blasphemy? If a man should call the sacrament of baptism god, and do all godly honour thereunto: would you not say he were mad? And yet is Baptism the chief sacrament, both because it is the first sacrament 〈◊〉 sign wherein the free mercy of God is declared and opened unto us: and that in it no les, them in the other, we do receive the promises of God, and his holy spirit, to the confirmation of our faith and sure trust in him.  
Moreover our Saviour Christ sayeth thus of Baptism. john baptized you in water, but I will baptize you in the name of the holy ghost. And for a plain evidence and token of the same he sent down the holy ghost in a visible form, both upon the Apostles and them that they baptized in his name.  
If you had so much in the scripture for the divinity of the other Sacrament: I would not so greatly wonder if your fleshly judgement did take it for a very God.  
But seeing that with these scriptures you 
Baptism is not esteemed as it is worthy.  esteem the one little or nothing at all, and yet without these or any other like scriptures, you maintain and defend (yea and that with sword, fire and faggot) that the other is God and worthy of all godly honour: I can not but marvel, and that greatly. Yea and much the more, for that you having the experience of the feigned miracles that have been wrought for the establishing of the fleshly presence of Christ in this Sacrament (as I am sure you had by one Nicholas Geruis priest, who pricked his fingar in the time of his mass that the blood might seem to fall from the bread, upon the corpresse and aultare cloth, as appeared at Paul's cross, within the. v. years last paste) should yet so blindly and tiramnously maintain this devilish and most wicked error, I mean the deity and godly honour that you attribute to this sign or Sacrament.  
If the whole course of your tale (which I have rehearsed) be not altogether Sophistry: surely, I never learned Sophistry: For when you come to tell us what is broken, 
Mark my▪ lords Sophistry.  what is moulded, and what the mice do eat: then say you that the Sacrament is the host, the form of bread and wine, and the outward accidents, as the qualities and dimensions. And this form, these outward accidents, these qualities, these dimensions, are broken, are moulded, are altered, and must no more be God.  
Thus you would blind us with your Sophistry, and make us to believe that it is God when you call it so: and no God but accidents, qualities and dimensions, when you will have it so. Again notwithstanding you do eat the same thing that you do break, and break the same thing that you do eat: yet when you eat it, it must be God, and when you break it it must be but accidents & no God. Moreover, if it chance you to touch it with your teeth, and swallow it down your throat, make it suffer heat in your stomach, and become passable otherways: then is it only the form, the outward accidents, the qualities, and dimensions, and no God. But you deceive yourselves with vain words, and therefore, like as you do break the outward things: so do you eat and are fed with the same sophistical ware, where of ye dream. This is much like a man that dreameth a● the night long. that he hath eaten, quail, rail, and curlewe, and that he hath droken pleasant wine his fill: and yet in the morning he is never the less hungry and thirsty, because he had nothing, but the forms, shadows, outward accidences, and qualities. But the little mouse 
Learn wit at the mouse.  is much wiser, than you make yourselves. For she can know the form of your cake from the cake itself. Paint it in form and qualities as craftily as you can, she neither will nor can feed upon any such qualities or forms. Neither is she so foolish to be mocked with any such dreams. I speak plain english now: yea I can not nor will not use any sophistry. And we all that be english men, do earnestly desire you, to tell us in english, what you do mean by those terms, accidents, qualities, and dimensions, which I do know you can never do, unless you do reign in the bowels of sophistry. For they are the peculiar terms of that devilish art. Yet amongst so many your subtlie terms you have one good sentence, how it escaped you I can not tell. With the eye of 
The Lord open the eye of your soul  the soul (you say) in faith we see the presence of the most precious body of our Saviour Christ. These your words are even the very words of our belief. This is the thing only & wholly that can work in this sacrament. For if it be the food of the soul only (as doubtless if is) then can not the bodily instrument meddle therewith. It must be received by the powers of the soul only, which are spiritual. But no bodily & carnal thing can be eaten of the spirit for the spirit must be borne & nourrished of the spirit, likeas the flesh is borne & nourished of bodily things. I conclude therefore, that in the sacrament, we do not eat bodily, carnally & really the body of christ, but onli spiritually as you have in this place said full well (with the eyes of our soul in faith) for the soul hath none other instrument, whereby it may take food of life, but faith & the knowledge of god which feedeth everlastingly as Christ saith. This is the will of him that sent me, that every one that seeth the son & believeth in him, shall have everlasting life. And I shall reps● him at the last day. God send us soul priests that will teach us this food of the soul more diligently than you bishops have done. For you have always told us a crafty tale, saying that Christ remaineth so long under the accidents, as the form of bread and wine doth remain.  
Lo this is it that you doubt upon, fearing to make such play●e answer when you bring in these doubts, in the sixteen leaf of your book.  
If there remain no substance but the 
Wynchester in the. xvi. leaf of his book.  substance of the body and blood of Christ, it must needs be then, that the same corrupteth, or else when goeth it away? or where have you scripture to declare the going away of Christ from the host?  
Before you answer subtly like a Sophister, 
The answer.  saying. What if I and such other prelate's can not tell, deluding one question with an other (as the master of Sopistrie johannes de lapide teacheth to delude arguments) but now boldly like a bishop with out'any scripture, only because your father and mother church of Rome doth say the same: you affirm that Christ remaineth so long as the form of the bread remaineth, that is, from the time it is made, to the time it is devoured either by man or mouse, or else ●oth by other miss fortwe, or by mouleing miscarry.  
Oh foleishe & blind guides. To what filthy absurdities must ye of necessity be driven by this fond opinion that here is no substance but the substance of Christ: and that this substance remaineth so long only as the form of bread remaineth: For this form remaineth even when the mouse rennethe away with it. The form of bread remaineth, when it is broken, eaten, and mouldeth. And what so ever goeth into the mouth (sayeth Christ) the same goeth into the bailie, 
Mathe. xv.  and so is conveyed farther. So that this which you teach of the real, carnal, and bodily presence of Christ, may well be called devilish sophistry. For seeing that all lies are of the devil (as the father and author of them) these lying blasphemies must needs be of him, and very dyvellesh sophisms to set forth his kingdom of darkness.  
The spirit of God, and the spiritual doctrine of the holy ghost, can not dwell yn you because you be flesh. The spiritual eating of the body of Christ by faith.  
How Christ, who sitteth now at the right hand of his father and hath by his death and passion paid sufficient ransom for all our sins, hath pacified the wrath of his ●ather, by the taking our sins on his back hath gotten us life by his death, and wh●● so ever benefit we have received by the death of our saviour Christ, this will you never teach and preach unto us in the ministering of the Sacrament and in your Pope holy Mass: but you teach us to gaze and galpe at a thing we know not, which you say is in your chalice and is holden up betwixt your fingersto be worshipped with all godly honour under the form of bread under outward accidents, qualities, and dimensions And thus do you bliude us with your sophistry terms, that we can not perceive what you mean. But if you would answer simpliciter (as you are wont to lay to our charge) either that this sacrament is 
Your own sword striketh of your ●eade.  Christ God and man, or that it is not Christ himself, really, carnally, and naturally: then should this strife be son●at an end. But seeing that it shallbe christ, God, and man bodily present when you will name it so, and qualities, accidents, and dimensions, when you will have it so: surely we can not but of force call you sophisters. Again when Christ must be in the form of bread, and under the form of bread, I can not tell what scripture you have for you, you go from your sh●… anchor (this is my body) and other handfast I can see you take no●e. Then proceed you with your sophistry and thereby charge us with the things in this wise.  

i First you say that we would have all in out ward miracle.  
two. Then, that if accidents were made imp●ssible, the devil would require that man's body should be imp●ssible.  
iii. Thirdly, that the senses may not impair our faith.   
For the first, we answer, that we do re●…ier no miracle other wise than when we sa●… that Christ is the lamb of God. But you would have such a miracle daily wrought is Christ never did upon the earth even such ●ne as 〈◊〉 her scripture testifieth, nor any common sense, wit, nor reason, should perceive. A miracle good for nothing, but to maintain your power. A miracle that no man can espy but priests and such as give ears to pophish li●…. A miracle much more blind than Magipharaonis, for theirs did at the lestway s● appear as they enchanted it to be.  
Secondly, that man's body should be impassable▪ you are the first that named it. Wherefore if it be of the devil (as I think no less) take it to yourself, for it is your own term  
〈…〉 ●●l the sens●● and reason to do service and bear witness unto our faith, i● like manner as the Apostles do witness the things that they saw with their eyes, hard with their ears, and handled with their hand●  
We ask no further sign nor miracle but 
〈◊〉. john. i.  those that Christ hath wrought already. But you must have ●…ie new miracles to strengthen your faith, continually▪ making this cake of yours, Christ, both God and man. And besides this (which is more like madness than miracle) eue●… whoremoungar, dr●…ckarde and Idi●… shall have a God of his own making, so soon as he hath ●…nbled▪ up. iiii. latin words. And that the devil may play his pagia●t among the children of darkness, he helpeth you forth with many pretty miracles, both by the appearance of the deed and other ways, as your lying books do testify.  
Thus may 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 jone prophet.  
You have the sign of jonas the prophet that is to say, of Christ lying in the earth and rising again. Yet this will not serve you unless you have him impanate, and bodily, carnally, really, by a wonderful miracle in an hundred thousand places at once. Whether of us twain is now more like the capparnites? You that will eat christ flesh, blood and bones as they required, and may not abid that we should ●eke in this supper, only the bread that did come down from heaven, as Christ taught: or we that have abundantly found this bread into life everlasting, and do con●…esse with Peter that the words of Christ are l●fe everlasting, and not the ●…heli eateinge of his body▪ We believe Mosses and the prophets, for they have given clare testimonies of this that I do writ, in that they teach one Messiah and saviour of the world▪ We believe also, that which Paul doth say of them all, that all the fathers were under the cloud. They were'al baptized in the sea, they did all eat of one spiritual meat and drink one spiritual drink, for they drank of the spirttual stone which followed them, the stone was Christ. 
i. Corh. x.   
We do believe all things that are written tuen from the first beginning of Genesis to the last word of the revelasions. But as you say we can not believe your new miracles, nor the appeareing of the dead. No nor yet you bishops, priests, nor any of your doctoures further then you bring the word of God in your inouthes So long will we say Ane unto you, and receive you most willing lie. For our faith hath her only ground upon 
Rom. x.  heareinge, not of every fable, but only the word of God. Now bishops consider, that if you will have us hear any doctrine that is not grounded on the scripture (as your doctors, you● dreams, and visions) you cause us to sin For that which is not of faith is sin. Again 
Rom. 〈◊〉.  without faith it is impossible to please god and as fa●e impossible is it to have faith and to believe the doctors. For they are one contrary to an other, so that no faith can be grounded upon them. Yea they themselves would not be believed father than they bring the scripture for them. Their own confession therefore and the contrariety that is in them, declareth them to be flesh, and we were accursed if we should make flesh our arm and settle our 
Rom. iii.  faith upon man's words, for every man is a lia●   

¶ Of the words and the meaning, wherein the meaning of Christ is declared at large by the manifold circumstances and certain other things, towcheing the occasion offered.  
AN other point of the devils sophistry 
Winchester's words.  is between the words and the meaning, wherein the devil shifteth the mattier thus. Where the words of scripture be plain, evident, manifest, and confirm the catholic truth: there the devil diviseth an other meaneing, & adu●…eth his scholars that the words be nothing without the meaning, and therefore sayeth he we must understand Christ's words as he ●…eut them, & therefore saith the devil, be ware of the words & take heed to the meaning. Christ (saith) the devil) saith this is my body. But take heed (saith the devil) what Christ meant.  
Thus far you bring in the words of the 
The 〈…〉  devil, you say. Now if you will give me leave to bring in your words following a little after: they will declare the meaning of these faithful interpreters of Christ's words, whom you do slander by the name of sathan & the devil: for non other cause (as I suppose) but for that you lack mattier scriptures and substancical arguments. Your words be these  
Who so hath the words of scripture per 
Winchester's words.  versely taken: is therewith infected and poisoned to his confusion, as the Arians and Sabel lians, and an infinite numbered of heretics have been. So that it must needs be granted that in the meaning of scripture, is the marrow and kennel, the sweetness, the food & the honey of scripture without which the words be bitter shalt and an hard bone without food or sustenance This must needs be confessed of all men as an evident truth. ¶ Hitherto you agree full well, 
The 〈…〉.  but now, lo you burst fourth into your father like eloquence, and say.  
The devil abuseth this by ca●ellaciō and 
winchester's  sophistry, to overturn the truth in the most blessed sacrament of the aultare.  
It is a more ready manner of sophistical solusion, 
The answer.  than substā●ical, form of artificicial confutation, to cry cavillation, cavillation, sophistry, sophistry, the devil saith it, when you yourself do speak the same thing. Further more, you add hereunto, these words.  
It is in deed a true lesson that the very word 
Winchester's words.  of God is the true meaning of scripture.  
If you would speak plainli & say, the comparing 
The answre.  of scriptures which are the very word of god, uttereth the will, meaning, & pleasure of God unto us: you should make much for our purpose. If you say otherwise that the word is the meaning: you make the letter to be the spirit, the bitter shalt to be the kernel itself for such is your own similitude. Yea If the very word be the meaning so that we mai weigh no farther (which thing if you be●…ed in heart, you would not stick so much to your own interpretations (I could drive you to much inconvenience. But how & whau the scriptures are to be examined and the true meaning, as the kernel, to be tried: the old rule of all ages, mai lead and teach sufficiently. That is that no one place of scripture be set or alleged contrary to other. But if such one place be alleged, it ought to be declared and made plain, by the compareing of more places more plain, & by the sense and understanding agreeable unto the faith gathered of other. Read the rule of Augustyne for that same purpose, how scripture (which commandeth any absurdity) is to be understanded Then say you.  
But for the opening of this sophistry: 
Winchester's words.  it is to be considered, that sometime in scripture the words be so placed and ordained, as the meaning is uttered and opened with the words at once and hath such light of the words, as they appear both together, and without farther search, be straight co●ueyed to our understanding. 
The answer.   
If these words. This is my body, & this cup is the new testament were so plain for your purpose, that they needed no farther search or interpretation: what needed it you to seek these gloss. The body is in the qualities, accidents, quantities, dimensions ann other pretty words which I am sure can not be found among the words of god noz his son Christ. really, carnally, naturally, and other terms of transubstanciasion, besides other wrasted gloss. That the cup is not the new testament, but the whole bod● flesh and bones as well as it is in the bread, and such like But by your strait slights and subtle interpretasions, it may be perceived, that these word● are such as follow.  
Sometime again, the words be such and so placed, that they bring not their meaning 
Winchester's words.  strait with them in the same light: but more darkly and as it were hid under the words  
Your scripture Humiliavit, hespethe to 
The answer.  fill your book, more over you say.  
When we read of Christ, that he said himself, I am a way, I am a door, I am a 
Winchester's words.  upne: here should the meaning be called for and here should good men say, these words must be taken as Christ meant them, For the meaning is hidden and appeareth not strait with the words, which be such as in their common known since? be not spoken of Christ but by a similitude, and in an other meaning as the circumstances of the place do declare b● which circumstances, the words vary from their common signification.  
So likewise must we like good men: call 
The answer.  for the meaning of these words (This is my body, This cup is the new testament) saying we know perfectly that in the common seus and signification: nether the bread is Christ's body, nor the cup the new testament. And saying that we have so just occasion offered of the circumstances: First let us look what Christ did intend at his last supper when he spoke the●e words. Truly his intent was to admonish his disciples, that all the old sacrifices of the old testament (which were but shadows) should in this only offering of his body upon the cross: have an end, as he himself sayeth unto them 
Luke. xxii.  before he goeth from supper. The things that were of me have an end, according to the psalm. Sacrifice and oblation thou wouldst 
Psalm. xxx●…  not: but a body thou hast ordained me. And also to arm them with comfortable words a 'gainst the daingers that were at hand, both of his betraying by him that did eat of the same dish with himself: and of his death and departing forth of the world as appeareth in all the Euaugelistes, but especialli in john the. xiii. xiiii. xv. xvi. xvii. Chapi.  
I beseech all christian hearts to mark the circumstances, and judge whither they do lead Christ saith in the. xxi. of Luke. With great desire have I desired to eat this passover with you before I suffer. Christ joineth together, this old sacrifice of the passover, and the giving of his body in this only ceremony. Wherefore, we may not part them in searching the meaning of his work and words: seeing that, he himself coupled them together, both in deed and speech.  
We must therefore consider and mark, how and after what manner Christ and his disciples are named to eat the passover: when they eat the lamb only, which was only the sign or remembrance of the passouer. In the passover, they gave thanks for their deliverance, when the Egyptians and the kings seed were slain. In this sacrament thanks are given that the son of the high king is slain for the salvation of the world.  
The lamb and the feast itself are called 
The lamb is called the passover.  the passover. The one was but a sign, the other was but the remembrance of the passing angel. So likewise this bread or sacrament is called the body of Christ, when it is but the remembrance and thanks giving, for the death which Christ suffered in his body The cup also he calleth the new testament in his blood, where the blood of the lamb sprinkled upon the posts was but a shadow of the old testament and a token to the angel of gods favour. And this blood of our saviour Christ is a confirmation and establishment of his testament, as both the epistle to the galathians and the hebrews do witness. and the testament so long before promised was this  
I willbe their God and they shall be my 
Iherem. xxiiii 〈…〉. v●…i. Exod. xiii.  people. Again, In the book of Exodi, he commandeth them to tell their children of that great benefit.  
So now when they shall no leuger speak of their deliverance forth of Egypt, but of a far greater deliverance from all the infernal powers by his death. He commandeth them to do this in the remembrance of him. Thus he going from the old testament to the new, from the old passover in shadow to the body which is Christ our passover 
i. Corh. v.  offered for us (as Paul sayeth) useth the same phrase in speaking. And after that he had eaten this passover which he desired so greatly, he preached of his betrayeing and departeing, saying. The son of man must go as it it written. But woe unto that man by whom he is betrayed. It had been better for him that he had never been borne.  
This text may somewhat make for the declaration that judas, though he were par 
judas did not eat the body of christ  takare of the same bread and cup: yet he did not eat the flesh and blood of jesus Christ which he must needs have done, if the things had been changed, and therefore have had everlasting life, as it is said in john the vi. cha. Who so eateth my flesh. etc. so that he had been happy that ever he was borne. The most part of the long● sermone that john rehearseth, is concerning his departing from his disciples, where as after your doctrine) he mygh have comforted them with one word, saying. I will not departed from you, but willbe inviseble with you unto the worlds end in a little cake. But he saith plainly that he must go from them, and that he will no more drink of that fruit of the vine, unto he drink it new again in the kingdom of his father where he manifestly 
Mathe. xx. vi  calleth it the fruit of the vine even after the consecrasion (as you call it) and that the very same thing that you call the blood, the body, the flesh and altogether. Christ saith this is my body. You mark no circumstances, but 
Luke. xxii.  add her unto, realli, naturally, carnalli christ sayeth do this in the remembrance of me. You say, Nay, we will make a little cake to be Christ God and man. Christ saith, this is the cup of the new testament in ●…bloud You say Nay we will make. two. spoonful of wine, whole Christ, body, blood and bones 
john. ●iii.  Look your statute of. vi. Articles, Christ saith, my little children, yet a little while am I with you. The papists do say, we have him hear still. Christ saith, you shall seek me, but you can not come to me. The papists d● say they make him and have him in there hands, there mayst thou seek him. But I believe thou canst not find him there, for Christ did 
M●…. xxiiii  give warneinge a little before his death, that there should arise false Christ's and false prophets to deceive the elect (if it were possible) with false miracles and wonders. They shall 〈◊〉. ●o hear is Christ and theridamas is Christ But believe them not (saith Christ) for like as the lightning cometh from the east, and appeareth unto the west: so shall the comeinge again 
john. x●…  of the son of man. Let not your heart be troubled, believe in God, and believe in me. I go to prepare you a place, and though I go yet I will come again and take you unto me. The papists say, believe in the bread that we have conscerated, for it is both God and man. Christ shall not go away. We will have it so that every shavelinge shall ma●e him a place in a round cake and break one pice of him into the chalice and drink it and rate the residue dry. I am the way, the truth the life (saith Christ) no man cometh to the father but by me. Yes marry, ●aith the bishop of Winchester (bringeing in the blind lessons of Damascen, concerning the worshipeinge of Image●) by the intercessione of saints come we to God. And by the sacrament of the a●●tare are we made partakers of the god head of jesus Christ.  
Christ going from the earth saith (for the c●…forte of his disciples) what soever ye ask in my name, I will do it. But the papists will have us as●e in the name of other, and by the prayer of saints do they promise many ver●…▪ but without any word of scripture, and therefore ought we not to believe them. Christ promiseth none other comforter but the spirit of truth which shall dwell with us for ever. The papists promise comfortin all dead creatures.  
Again Let not your heart be troubled (saith Christ) nor be ye afraid though I go: I do lean my pease with you, I give you my peace. Not as the world giveth, do I give it unto you. Well say the papists If thou say that Christ is gone: thou shalt have little peace among us, keep the peace of Christ as well as thou canst. For we have him when we lust, bodielie, really naturally, carnally, present. But O you papists, all your words end in a lie. For Christ saith, You 
My lords words end in lie.  have heard that I have said unto you I go and come again to you. And if you loved me suerli you would rejoice: that I said, I go unto my father. You papists (I say) do ye not believe that Christ died, did rise again, ascended into heaven and there sitteth at the right hand of the father bodily, really naturally, carually, that is to say in plain euglishe, in body: in substance as he was a natural man and very flesh taken of the virgin Marie? If you did believe this thing you would rejoice that man is so highly exalted, that our kind is so far above, the angels advanced that we have our bishop not in the earth but in the heavens, not offering oft times for our sins (which were imperfection) but once for all making perfect for ever, so many as by him will go unto the father.  
Again Christ sayeth. I am the very 
Christ is the very vine.  vine, and my father is the husband man▪ I am the vine, and you are the branches. And continuing in these parables (which he accustomed his speech unto in all his sermons, and now most specially towards his death) he opened his mistèries, for to ravish the minds of his disciples, that he might print them the better in their memory, and contrariwise that the wicked should hear with their ears and not understand, see with their eyes and not perceive, as Christ allegeth out of the. vi. of isaiah: in the. xiii. of Math.  
Thus is the high wisdom of God, always used from the beginning. In Moses with his figures. In Solomon with his proverbs. And right so in all the scriptures, to the intent that the precious Margarite should not be cast to the hogs. He wonderfully instructed his disciples of his departing. Sometime in parabbles, so●…tyme without parables, in this and the. two. chapters following. Whereas he might have comforted them substantially ●…t one word (as you teach) if he had said. I will not go from you, for always when you will have me, do only blow these. iiii. words (this i● my body) over a little bread, and you shall have me straight ways at hand. But oh blind guides, Christ telleth you, that the flesh profiteth nothing, though you have it 
john. vi.  present, as the jews, judas, and the bishops had. Yea though judas had eaten it (as you write that he did) in the supper. No though he had eaten him alive when he kissed 
Folio. x.  and betrayed him. Though he had then eaten Christ, I say, even as he went on the ground, which is the thing that you do so sore strive about, that he must be eaten as he went on the earth, saving only that this must be done invisibly. Though (as you say) he were thus eaten in flesh, Christ saith, the flesh profiteth nothing at al. And where as you call this the chief holiness and chief worship: Christ sayeth, his father seeketh such worshippers as will worship him in spirit and truth, and not in the flesh, shadows 
john. iiii.  and ceremonies.  
Again Christ sayeth, I did not speak these things unto you from the beginning: because I was with you. But you papists will answer. So art thou present still, though thou be hid in a box or a little bread. Christ sayeth now do I go unto him that sent me, and I demand of you papists: how he went unto his father that sent him. Not the devil, but the scripture and the angels of God shall answer for you. Christ (after he 
Act. i.  was risen from death) gathered his Apostles together, and commanded them to tarry at Jerusalem, and to await for their confor●our, the holy spirit whom he had promised to send them when he departed in flesh from the earth. And whilse he spoke thus unto them: he was in the sight of them all, taken up, and a cloud covered him. And whylse they looked steadfastly up into heaven beholding his going: behold. two. men stood by them in white garments which said. Ye men of Galesee, why stand you gazing up into heaven? 
Christ shall come again visibly as he went.  This same jesus which is taken up from you into heaven, shall so come as you have seen him go into heaven. He is gone none otherwise but in the flesh: his flesh therefore is not in the bread. When he cometh again, he shall come visibly, even as he went in the sight of them all, as the angels witness. He is not therefore invisible in the bread. Now this your opinion of his being upon the earth in the flesh, and suffering of him self to be hid in a little box, and such cakes, whereof an hundred are scarce worth one halfpenny: is to shameful. There is no reverence of God in his son remaining i●… your hearts. And therefore (as the Prophe●… Osee sayeth) though God show the truth of his law never so often unto you: yet do you take it but for a strange doctrine. Whereas they do sacrifice (saith the Prophet offering the flesh and eating it: the Lord will have no pleasure therein, but will remember their wickedness, and punish their sins. Israel would turn again into Egypte to the flesh pots. They put flesh their 
Exod. xvi.  arm, which is meant by seeking to Egypte. In many places of the kings also. Yea always, both in figures and open words, the 
Deut. xvii.  following of the flesh and outward holiness (which is commonly void of the spirit) is sore rebuked & grievously punished. Therefore addeth the prophet. They have forgotten him that made them, they build churches and juda maketh many strong bulwark. I will therefore send a fire into their cities, and it shall consume their palaces.  
Again sayeth Ose. As for the Prophet 
Ose. ix.  you hold him a fool, a●d him that is rich in the spirit for a mad man. So great is your wickedness. Flesh you are, flesh you seek, void and destitute altogether of the spirit of God, the only author of all truth and unfeigned holiness.  
Christ sayeth, I tell you truth it is profitable to you that I go, for if I do not go from you: the spirit of comfort can not come unto you. But if I go, I shall send him unto you. These words were first proved true in the Apostles, which were comforted by the spirit after their mourning for the bobily absence of their master. And now also doth it appear true in you papists, that the lively comfort of the spirit is smally felt or regarded amongst you, whilse you think yourselves to have Christ bodily among you.  
Again, Christ sayeth unto his father. 
john. xvii.  This is everlasting life to know the only the true God, and whom thou host sent jesus Christ. You say & is everlasting life and the chief mystery of our religion, to know this cake to be a God, to know the wine to be a whole Christ, God and man, where all faithful hearts must needs confess that it is no god, nor can be god, what so ever is made with man's hand. For both the thing that is made (as the book of wisdom telleth) is inferior to the man that made it: and because man himself is mortal, the thing that he maketh can not be god immortal. But I know your answer. The priest maketh it by the word of God. I answer you again. We can neither see nor perceive any manner of thing there, but only the bread that is made by the hand of the bakar, and therefore made and fashioned by the hands of man, who hath but a borrowed spirit, and unhappy are they, and among the dead is 
Sapi. xiii.  their hope: that call them Gods which are the works of men's hands. This is the error of man's life, when men ascribe unto stocks and stones and other vile creatures, the name of God, which ought to be given unto no creature.  
Yea they are twice unhappy and accursed that do hereby make the creature abominable: also deprive the creature and maker of all: of his dew honour. But mark again that which Christ saith in the same chapter 
john. xvij.  of john Now am I not in the world, and these are in the world, and I come to the O father. Save them (even for thy name's sake) whom thou haste given unto me, that like as we are one, so they may be one also. When I was in the world, I did keep them in thy name.  
So often it is said, that Christ is gone forth of the world. that he is not in the world. If he were here God and man what needeth these things to be so of●… rehearsed? What needeth the comfort of the spirit to be always appointed & set forth, and never once named for their comfort, that they should have Christ present with them so oft as they lust to whisper a few words over a piece of bread:  
These things have you occasioned me to speak, by the naming of the circumstances. For they are spoken in continual course after the supper was done, unto the time that judas came to betray him. And I suppose you have no one place of scripture, that hath so many circumstances to declare it (not to be spoken as the words seem) as this hath.  
As 〈◊〉 Theophilactus, maketh rather with us than against us, for he seeketh the meaning by circumstances and sticketh to the words, in their common senses, but we will not contend about trifles.  
Sontime they preach and sometime they writ 
winchester's, words.  to the unlearned on this wise. Christ's words be true when he said this is my body. But as he meant them For so he said he was away, he was a vine, he was a door, but he was not a natural vine, he was no such way as men walk in, no such door as men do commonly enter into: but only a semblance of all these, because he is our way to heaven, our door to enter into life, our vinestocke in whom we as branches be nourished & kept in life. And so likewise, when Christ sayeth this is my body: he meaneth only, that it is a resemblance, a figure, a token, a sign of his body. etc.  
These words can you reprove none other 
The answer.  wise, but the Devil saith, & so might a young sophister confute all your book at one word & truly say, that the Devil saith it. But it is mere sophistry (you say) for in those other places, the mattier showeth that they be spoken in parable. And why doth not the mattier show the same here? I pray you, because you do say so, or because your father of Rome and his doctors did teach so ever sense he ga●e the primamacie and upper hand of kings & emperors these. viii. C. years, as you name it. If the presumption of long time be a sufficient argument against the truth: them call again the Pope, the worshipping of images begun in Babylon setting up the Image of Belus and continued always in some corner of the world unto this day. But now you think you have hit the nail on the head, and you weary yourself long about this mattier.  
Christ spoke sometime in parables, but therefore 
Winchester's words.  we may not say that he spoke always in parables.  
You never hard us thus reason from the 
The answer.  particular to the universal 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 eating of his body: do likewise open this text (this is my body) by plain texts both of the old and new testament, where one thing is named to be the thing which it only representeth in figure & shadow, as are these in the old testament. The. seven. fat oxen, are. seven. years of plenty, and the. seven. leaneones, are. seven 
Gen. xli.  years of scarcity. Also the sacrifices are called the sins of the people. The red heifer, is the sin. The priest eateth the sin of the people. It is the passover of the Lord. The circumsition is called the covenant. 
Exod. xii. i. Corh. x. Marh. xi.  And such like. In the new testament. The stone was Christ. This is Helias. And by words spoken of the same sacrament at th● same time. This cup is the new testament, which you must needs grant to be spoken in parable and figure.  
But mark the mattier without malice. We may not nor will not say, that Christ did speak always in parables. No more may you say that Christ doth not speak here in a parable, unless you can prove it to be true, by some other means then your own words & writings, which are these.  
Est signifieth being, and the learned can 
Winchester's words.  not be deceived, good men can not be moved.  
Thus bring you in false interpretations 
The answer.  of your own feigning to make the mattier odious. As though any of us at any time (out of place) did deny the name of Christ to have his own evident signification of Christ's own person. But your malice and the devil (whom you name so often) blindeth you, and covetise leadeth you captive.  
I could answer Cyprian with an other of your doctors, but as I told you in the beginning (and as Paul affirmeth) our faith may have his foundation, only on the 
Rom. x.  hearing of the word of God, without the which word what so ever any doctor bringeth: we may not faith, ave unto it, nor receive it, for fear lest we be part takers of their evil works, and writings. Let them beware therefore, that affirm without the word of God, that the bread is changed in nature, and that it is made flesh, contrary to the scriptures, which teach that Christ is gone in 
Act. i john. xiv. xv xvi. xvij.  the flesh, and shall come again visible as he went, contrary to faith, which can seek him in no place, but where he himself assigneth (that is to say) sitting at the right hand of his father, till he have made his enemy his 
Psalm. C. Hebr. i.  foot stole, yea contrary to reason and the common judgement of the senses, and therefore against all the knowledge that man can have in this world, following so much their superstition and outward show of wisdom, that they are deceived in things open by nature unto their senses.  
Now whether of us are more like the 
john. vi.  Caparnites, we that profess (with the Apostles) that Christ hath the words of life, and do believe and teach that his doctrine is not carnal, but spiritual, and his words spirit and life: or you that carnally and grossly do believe that he must be eaten as he went upon the earth, flesh, blood and bones, which the Caparnites did seek for: and the carnal disciples did flee from him for the same. All christian hearts and spiritual eyes, may easily judge.  
The Apostles sitting at the table, did 
The Apostles did not worship the Sacrament.  not fall down and worship this bread, newly made God, as you call it, which is an evident argument that they had it in no such estimation as you have it. And that they made no demand or question, (as they did at other times) of doubts in Christ's speaking: may be a token that they were used and exercised, with the familiar phrase of ea●ynge Christ by faith, and therefore was it comfortable to them to be taught presently in open signs, how they should ever after have him in remembrance, in his absence. That they had this mattier in no admiration: is an evident argument that they did take it for no such strange miracle, above all miracles (as you do make it) for the circumstances, as we have largely spoken before, and for the plainness of the words, we marvel why you will dark them with your terms of really, carnally, and such other. Why you ●y●de gloss, saying. This is in the form, qualities, quantities, and accidents of bread, and do not say plainly, this bread is the body of Christ, God and man. This cup is the self same new testament that God did swear by himself he would perform unto Abraham.  
And even like as the ●uppe is not the testament, 
The cup is not the new testament.  but the sign of the testament made before unto the fathers, and now performed in the death of Christ the unspotted lamb: so this bread which we see is not the flesh of Christ given for the life of the world. For then the world might have been saved, and the sins done away by the offering of the bread long before Christ ●ad suffered. For you do most blasphemously teach, that the offering of the same bread doth take away sins, notwithstanding that Christ hath by his own only suffering, fully satisfied and taken them away. But to your words again.  
I think it much better to pretermit further 
Winchester's words.  occasion of that might be my praise, to expound unto you the scriptures.  
bishop Stephano. You need very little to fear this mattier. For I never hard 
The answer  man praise you, nor but few of your fellows for expounding of the scriptures. But for burning them I hear many men talk much of you, and say it is no me●ueyle though you hate them, because you were brought up in the Pope's law, who in his most high holiness treadeth the holy word of God under his wicked feet. In the bringing in of your greek author, where you taunt them that love not your Popish babbling in the latin tongue, that no man understandeth, sclaundering them that they love not the latin tongue (wherein no doubt they labour more and are greater fartherers than you can or will be) it might right well have been passed over with silence, if you had loved your own honesty. For you and all the Popish Prelates in the world, are not able to justify it, that you should thus babble before the people in a tongue they do not understand, if we moghte be heard with indifferent justice. But you have the world on your side, because you are of the world and the world loveth his own. And the light is comen into the world, but man 
john. xv.  loveth darkness more than the light. It must needs be true that Christ our master sayeth to the Prelates before your 
john. iii.  tyme. The world can not hate you, but me it hateth, because I do wytuesse of it that the works of it be evil. 
john. seven.    

❧ The answer to doctor Damascen, whom Wynchester rehearseth in greek.  
FOr the testimony of Damascen) whom you bring in as your chief witness) this I have to say. first, he is a suspected person, being at the time when the Pomp of the Roman bishop or Antichrist, began to exalt himself above every thing, that was god and godly.  
Secondly, he maintained Idolatry with such contention, that he deserved to have his right hand stricken of, and hanged in the market place as an open offender, ●oeth in that crime and other, whereof he was before the Emperor Leo accused and condemned.  
Thyrdelie, you would mayuteyne his honesty by the witness of an honest man, Ecolampadius. But we discharge you of 
My Lord hath lost his witness.  this testimony, even-by the testimony of the same Ecolampadius, in the beginning of his book which he did write concerning the words of the supper, and reproved your blindness even by your own Doctors. I am not minded said this great Clerk Ecolampadius (who translated your doctor Dasmascen) to accuse and publish to their shame, Thomas Aquinates, neither Albert, nor yet Dunsse, nor any of the new fellows: but Peter the patcher of the sentences: whom they call their master, who also hath rubbed his error upon other that patch up other men's writings: As Damascen, and Gracian did. Again a little after. Peradventure Damascen and other that followed him. write in such sort, but the reader that is wise can be little moved thereby. For he doth by many arguments declare himself, neither to be sound nor substantial. Again, Like as Paul said. When I was a child, I did speak like a child: saith he. When I had small knowledge, and had all things in admiration, without judgement, I did write some things which now I do not only not defend, but I wish them abolished and burned, if they be unprofitably published in any place, and if I obtain my desire therein, I will be glad and rejoice. By like this 
Ecolampadius repented the translating of Damascen  book of Damascene (which he had translated) was one of them which he did not greatly allow: for it was not published whylse Ecolampadius lived: but after his death, within these six years.  
Surely, Augustine, in that he made a book of retractations, willing us to receive the writings of no man farther than they are agreeable to the scriptures: may teach us right well that we may refuse Damascene: I will therefore ask none of your fellows: whether you be an honest man. But I will try both Damascene and all your Doctors, by the infallible testimony of the word of God. And because you do defend him with a miracle: we put you out of doubt: such lying miracles, openly maintaining Idolatry ', cause us to give the less credit unto him. For Christ sayeth, that Antichrist shall come with wonders and lying signs, in such sort, that the very elect (if it were possible) shall be deceived. Wherefore, sayeth Christ, if they say, lo here is Christ, lo there is Christ, believe them not. etc.  
Ireneus writing against heresies, at the beginning of this juggling about 
Math. xxiiil. Ireneus. libr. i Cap. ix.  this Sacrament in his time witnesseth, that there was one Marcus Magnus the scholar of Valentyne the heretic, which putting mixed wine into the chalice: did fain himself to give thanks therewith, and caused the wine to change colour, sometime red and sometime purple, by long mutliplying of his enchanting words, that grace from above, might seem to drop down blood into his chalice, by his invocation.  
And therefore he did covet that they which were present should taste of that cup, that the grace, which was called down by his enchantment, might also drop upon them. Again, he gave ●uppes of mixed wine unto women commaundeinge them to give thanks in his presence. And when they had so done, he took a much greater chalise than the other which he had given to the woman, and poured out of the cup, wherein the Eucharistia and thanks giving of the woman was made: into the other greater cup, and reherseing his charms, he caused the grater cup to be filled with the wine that was in the cup that was much less, and yet did there remain some in the other. Other strange things this Marcus wrought, wherbi he drew many to his madness. The prophave histories do tell us of an 
The devil worketh miracles.  hundred strange wonders wrought by the devil: Li●ius sayeth that blood did flow out of the thoumbe of the Image of jupiter which stood in mount albino. He saith also, that it reigned flesh at Rome. julius sayeth that the earth did flow with rivers of blood Cur●…s sayeth that when Tire was besieged of Alexander: the bread did sweet blood on the table. The Sucerers of pharaoh, did they not work wonders in the sight of Moses and Aaron? But what needeth us to seek for old lies and feigned miraces 
Exod. seven.  Our time and our abbeys have been fruitful enough of such ware. In every monastery, thou mightest read an hundred such painted and set up to the show in goodly tables, & all for maintenance of these two mattiers, which your man Damascen, doth so stoutly defend. The prayeinge to Saints and the rotten stocks and Images. But all the sort of you may full worthily hear. Why have you forsaken me the fountain of livelyke water and digged you broken cisterns that can hold no water? And, because you have loved lies, an have forgotten me and trusted in lies: I will descover your shame.  
Yet one other thing there is which canseth me not greatly to favour your doctor Damascene. He reporteth the thing untruely whereof he is called to bear witness. These he his words, where he allegeth the saying of Christ for your purpose. Take ye and eat this is my body which is broken for the forgiveness of sins. Like wise the cup of wine and water, after he had taken it, he gave it unto them saying, drink of this you all What dare not this Damascene do (trow you) seeing that he dare of his own brain put water into Christ's cup, alledgeinge for 
Damascen putteth water into Christ's cup.  his lie our master Christ Let them take him for a witness, whom it delighteth to hear Christ belied and his holy sacraments all tere and changed.  
The●… reasoneth this doctor of yours in this wise, Is it not possible for God (sayeth he) which hath made allthings: to make the bread his own dodie, and the wine together with the water his own blood: 〈◊〉 your doctor will make more creatures to be changed, than Christ named. For now 
Damascene will have water made● blood.  must water be the blood of Christ, for all that cometh into the chalice must be changed, and every drop must be the whole body and whole blood for the one can not be without the other as you reason in your statute of. vi articles. Falsehood is very fruitful, and engendereth ever more new errors. But you look for an answer to this reason which is clearly delated with so many examples. What doth your doctor conclude in so many his vain w●rdes: Forsooth that it is possible for Christ to change bread into his own body, and wine and water into his blood Yea he laboureth the mattier as sore as thought he feared that no man would believe him. And this is the thing that you would so fain have us grant you.  
Well go to, were it not that we are ashamed to speak so unreverently, lewdly and vilely of our master Christ: we would grant you that it is possible for him to change himself into bread, wine, water, stone, door ●…e and what you will. And to satisfy your 
It is possible 〈◊〉 God should change all things.  desire, we grant you no less but that all this is possible. But that Christ is changed into these creatures or that they are changed into christes body: is not possible for you to prove You say, Christ's words be plain This is my body. So are the words plain, I am a door, a vive, I am the fountain of lyveing water, Christ was the stone. But Christ in his godhead is unchangeable, and in his manhood he continueth our bishope still, and is gone in sancta sanctorum, the place of most holiness where he sitteth on the right hand of God, and will take unto him no● other nature, no not the nature of angels. Again the word of God is pure and no dross can 
Hebr. two.  be found therein. All the gross blindness therefore, that you do admit in making Christ thus changeable into his creatures, and making one Christ that is veri God and man in heaven, and an other that is bread wine, and water in earth: shallbe found abominable, when it shallbe examined by his word. You answer again by a similitude. That like as the angel Gabriel maketh answer to the virgin Marry, when she axed how Christ should be borne of her being a virgin: so dare you make answer that this is done and changed 
My lords similitudes serve not for his purpose.  by the holy ghost. Your similitude is nothing worth, nor in any poyut agreeable, For both the angel was the messenger of god set down from heaven for the same purpose: and the matter that he promised was prophesied to the world, long before. But neither is your matter of this change, named in any place of the scripture, nor yet are you angels when you bring not the word of God with you except we should call you such angels as can change themselves into the angels of light. And to declare your similitude to be no thing fit for your purpose: the thing that the angel promised, was so performid that all men might with their senses perceive it to be truli performed. It is but a li●al matter with you to ●elpe Christ, as you have done a little before: except you do bely the holy ghost also, and say that in his name, which you are not taught by the spirit of God.  
Due error must needs draw an other after 
D●e error draweth an other.  it, as it appeareth by you. For after you have tied Christ to these creatures, bread, wine, and water, you must have the grace of the holy ghost in like manner tied to oil and water, and straight after the godhead to bread and wine. Me thinketh you be wours then the Pharisees. For they counted it blasphemy for Christ (being a very man) to make himself a God. What think you they would say, if they heard you speak thus of bread and more vile creatures?  
In his prayers, your doctor Damascene calleth the dead Images Sanctas et Divinas, Holy and godly, thought you help to cloak him with more cleanly terms, as you are full crafty in your generation. And now (sayeth he) hath he joined his godhead to bread and wine.  
Now do I perceive, that the worshipping and high estimation of Images: is the beginning, 
The worshipping of Images is the fountain of all jewel  mids and end of all wickedness and blindness, as the wiseman teacheth. For after that Damascene hath taken upon hand to defend the dead stocks to be holy and godly: he careth not what he teacheth after ward. Truly, I would have wished more shame in your forehead, than to have brought in such a doctor for your chief foundation whose words you dare not for shame report truly as they lie. Again where we be taught to call upon the father in the name of his son Christ, and that we have none other name under heaven whereby health is promised to men: your doctor will be healed by the prayers of our lady.  
There is much other made stuff in your doctor, which I do pass with silence, because all men may judge him what he is, by that he hath spoken already. Yet this one thing may not be omitted. He addeth more over that the body cometh not down from heaven, and yet the bread and wine be tranfourmed into the body and blood of God.  
Thus confoundeth he the natures, calling it the blood of God. He bringeth in new and straying school learneinge of transubstanciation. He maketh. two. bodies of Christ One that cometh not down from heaven, and an other that is in this transformation upon earth. This is your great clerk and principal witness, worthy to be set forth in all languages, and his learneinge enlarged with your annotations, and all the cunning and wit you have. You are much more meet to be an interpreter of such one, than to trouble yourself with commentaries upon scripture.  
But ask him how it is transformed and changed: and he saith, the manner is inscrutable, 
March the constancy of this doctor.  and can not be searched. Yet will he not be ashamed (as thought he knew things that could not be known) to teach how. ij. ways. First, as Christ was borne of the virgin marry Then as the bread by eateing and the wine by drinkeinge, are changed in to the body and blood of him that eateth and drinketh naturally: so are these changed into the body of Christ a 'bove nature. But neither of your similitudes agreeth. For these two works afore named, are works of truth, and therefore do thy so appear unto the knowledge of man, as they are done in deed. Christ was borne of Marie the virgin, very man according▪ to the Prophecies that were spoken of him before, and was seen conversant with men, the space of. thirty. years. But your miracle did never appear one moment.  
The meat is changed by a natural course 
This was far ●otte.  and order, digested in the stomach, and part sent into the veins, part sent forth other way. But I can not perceive what like similitude you can fetch hereof, to the things above nature. wherefore you run to your shoot anchor. This is my body. No man denieth but this is true, You bring the word and we bring the word. But the doubt is only in the signification and meaneing. You say that (est is) signifieth, is changed is transformed, when both the form remaineth still, and you have never one scripture that maketh for you: but many that maketh against you, besides the lively feleing of our faith, which must have God in higher estimation, then for to tie him to any dyle creature. Yea, the whole course of the christian religion, which acknowledgeth that▪ christ is ascended up from the earth to the heavens and there sitteth on the right hand of God the father to be our mediator and mean whom he hath chosen there to reign till he come again to tread down his enemies under his feet.  
We can therefore receive none so gross fontence of the change and traunsformation of bred and wine into the body of Christ. But according to the whole course of scripture: we worship our lord God, spread thorough all over all and in all his creatures, Infinite, in comprehensible, whom the heaven of heavens can not contain, and his son Christ, humbling himself unto our vile nature, but now exalted far above the Angels. And where we find any thing spoken or written not agreeable with this doctrine of our faith and christian religion, if a man do say it (though he take unto him the face of an angel by conterfayte holiness) we count him Anathema, that is accursed, by the lesson of Paul. And 
Galat. i.  all such scriptures as might serve for his purpose and maintenance of his error: we must confute with more open places and testimonies of the same.  
Now where as you speak unworthily of God his sacred majesty, and his son Christ, having not one like place of scripture whereby this word est is) doth make a sudden change and transformation we have both in the old testament and the new, veri many, where est (is) is spoken of the thing represented. As. seven. fat kine are. seven. years seven. good ears of corn: are. seven. years.  
This is the passover. Circuncision, is the covenant. And, he is Helias, The sto● was christ I am the door, I am the very vine. You are one bread and one body: so many as be partakers of one bread.  
We have & believe the words (this is my body) 
We resist not the scripture but my lords gloss.  as well as you. We strive only a 'gainst your gloss. We grant the omnipotency and almighty power of God that he might have changed creatures in all these sentences. But that he did so is our controversy and this thing are you not able to try nor justify.  
But you think it is enough to deny all this at one word, and say, this is not the figure or sign of Christ's body (no fie for shame) but the very body of our Lord glorified. For our Lord said, this is not the figure of my body: but my body. And even so, and more plainly, Christ said. I am the very vine, and not the figure of the vine. But your doctor (as Ecolampadius giveth warneinge in the begining of his book) is nothing substantial. The text that he bringeth out of john: maketh clear against him 
john. vi.  For no man can be saved unless he eat the flesh of the son of man, and drink his blond. Moses and the prophets were saved therefore did they eat his flesh and drink his blood. And yet had they never Christ bodily, naturally, and carnalli amongst them. It is not meant therefore of the carnal and bodily eating, but (as Christ teacheth in the beginning of the same sermon) he is eaten by faith, for so only might the old fathers eat him. And so doth Paul witness that the fathers did eat him. The fathers (sayeth he) did eat the same spiritual 
i. Corhi. x.  meat and drink the same spiritual drink. They did all drink of the same spiritual stone. The stone was Christ. Again, where Damascene bringeth in this text, he that eateth me liveth for me: it may prove plain, that the ●●eshelie and carnal eating, is not meant thereby. For then the wicked have life by Christ. Straight after your doctor cometh to the point you would have him, to teach Idolatry both with outward gesturs and in ward affections. And upon this do you discant in your annotations. But to handle this mattier worthily: would ask a whole book I will therefore bring in one only text, which Christ bringeth out of Deu. against the devil. 
Deut. vi. Mat. iiii.  The Lord thy God shalt thou worship & him only shalt thou serve And when you can prove me that this bread, Images, or any other creature is god: than will I promise you to fall down & worship it. But if I should do it before I know I should commit Idolatry. Which thing was full well considered of the old counsels, for they did forbid kneleing upon the same days in these mysteries. Now your man scrapeth together certain figures out of the old teastament, to be the figures of this figure. And yet they serve little for your purpose. The coal that Esai saw, the 
Esai. vi. Gens. xiiii. Exod. xxi.  bread and wine of Melchizedeche, the bread of proposition, make very little for this purpose, but that you must wrest some what lest you be utterly destituted of scriptures Let all men (that dare for fear of your threatenings read the scriptures) judge the places.  
Now concerneinge your unbloody sacrifice, it is to be noted you will have him eaten body, blood, bones, and sacrificed again for sins: and yet you say it is no bloody, sacrifice. I think no man will be so mad as once to take your part herein, notwithstandeinge 
Mala. i.  the text of Malachi the prophet, which you rehersse for your purpose, but nothing to the purpose. From the east to the west (sayeth he) my name is great a 'mong the heathen, and every where do they burn insense and offer unto my name, even a pure offering for great is my name among the heathen, saith the Lord of hosts. All men may easily perceive how little this maketh for your purpose  
It is hard shift of scriptures when you bring in such places for your purpose, as do rather make against you then with you as here after this shallbe declared to do.  
That the body of Christ can not be cha●ged 
The body of Christ can 〈◊〉 be cha●ng●●●●to our corruption.  into our corruption: every man knoweth and believeth, and this is one reason that month us to say that this bread which is received into our mouths and so goeth into the st●●alie, and sometime is vomited up again (as we have seve in speak folk) & sometime goeth forth other ways: is nothing (the figure set apart) but very bread the substance nothing changed Where your doctor hath learned to ca● it the remedy for all diseases, and upon what consideration you term it, the armour of defence from all ad●●yaunce, the fire that trieth out gold, the purgation of all filth and diseases: I can not tell. I know no such titles it hath by the scriptures, though your doctor allege the apostle for his purpose. Notwithst●dyng make it what you will, so you make it not God setting it up as an Idol to be worshipped: I will neither contend nor strive against you But the lord that made both heaven and the earth, he is the lord, besides whom there is none other God▪ He is the true God and saviour and there is none but he.  
He is the coal that consumeth wickedness 
Esai. xliii. xlv. xlvi. Mala. iii.  He is the fire that purgeth and cleanseth. He is the lord the living God. As for the healeing of all diseases: I doubt not but the physicians will answer you.  
Your doctor dareth not bring in the 
i. Corhi. xi.  sentence of the Apostle truly as it is: for fear lest we should call it bread as the Apostle doth. But he sayeth. who so ever eateth the body and blood unworthily: he eateth and drinketh condemnation to himself. And this seemeth quite contrary to the text of john which he cited but a little before (he that eateth me shall live) for doubtless Christ can not be eaten without profit. He being the food of life, bringeth life to all them that once may feed of his flesh.  
For this cause sayeth Christ, if any man be thirsty, let him come unto me and drink He that believeth in me, the floods of living water shall flow forth of his belly. But he that believeth not is condemned all ready.  
Thus do we either eat this sacrament 
john. seven.  of Christ's death with faith he, and then have we life abundantly: or else nothing regarding the body and blood whereof we should be partakers spiritually in this sacrament we offend in unbelyfe or lack of charity. Both the which things Paul layeth to the charge of the Corinthians, and therefore biddeth he them judge themselves lest they be condemned with the world.  
Again, where your doctor sayeth that 
Damascene will ha●e this bread the fi●●te fruits of the bread to come.  this bread is the first fruits of the bread to come: compare his last words to the same and you shall see he speaketh like a doctor. These be his words, though you cloak them with your interpretation. They are called the examples of things to come. Not that they are not the very body and blood of Christ in very deed: but because, that by them we be made now partakers of the Godhead of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then by the contemplation of the mind, by the only vision.  
If this man's doctrine be true: we have not only the fruits in this life, but the veri fullness. For we have Christ bodily and are also partakers of the God head. Yet in time to come we shall have him by the vision of the mind only, as he affirmeth in his last lines.  
Oh how much better were it to follow the open scriptures, then blind doctoures? For the scriptures teach, that now we do see ●…t in a dark shadow, whereas after this life in the new jerusalem, we shall see face to face Then shall we know as we be known▪ we shall eat and drink at his table. Yea no tongue can tell, no eye hath sen● or ear heard neither hath it entered into the heart of man. The glory that God hath prepared for them that love him. Excuse your author as well as you can from the heresy of the Marcionistes, he must needs be in the danger thereof, so long as he reasoneth that Christ's 
Luke. xxiiii.  body is a spirit. For a spirit hath neither flesh nor bones.  
Again when your doctor taketh upon him to make gloss, he descanteth upon the words of the godly instructed Basilius, and when he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exemple: your merchant sayeth that he spoke this of the bread and wine before the consecration. I pray you who was ever so mad to say that it did signify any thing before it was taken to this holy use: but that it was common bread, as other is which we eat.  
Then giveth he warning like a doctor, that heretics should have no part hereof, lest the margarites be cast unto hogs, notwithstanding that Christ suffered judas to be part taker thereof.  
I know you are a great lawyer (bishop Stephano) and have been much used in the triing of witnesses. I pray you what credit should such a man have, that is found fantie so many times in so small examination.   

❧ The foundation whereupon our faith is grounded.  
BUt I do take our doctors and read them with like judgement as I do the Rabines of the hebrews. That is to say, to be men learned and highly endued with knowledge of secret things, and therefore that they can open deeply hid mysteries. But yet all men of judgement may know that they have their gifts but unto a certain measure, and as they are men, so do they err many times, in the mattiers of most weight & importance. Whereby is wrought the marvelous wisdom of God, who only will be accounted always true, upright and just in all his words, and that all men should appear (as they are) liars. If in any one man should rest the fullness of all truth, we would by our weakness very proudly swear into his words, thereupon establish our belief, and make him as it were an earthly God.  
Paul therefore led by the spirit of God, taketh his master gamaliel and the great Rabines, to no counsel in the setting forth of the high mysteries, which God had revealed unto him. No he would not confer with flesh and blood, that is, with any man, notwithstanding he himself was wonderfully instructed in the law, and became irreprehensible therein, being a pharisei, that is to say, an interpreter, and (as your men are) a doctor himself. notwithstanding he bringeth nothing of Thalmud, he teacheth nothing by the traditious of their fathers, but by Moses, by the prophets, and the open word of God, whereupon only faith can have his foundation. Faith is of hearing saith Paul, and this is by the hearing of the word of God, and not of man's doctrine.  
Though you therefore, do call this your doctrine of the real and carnal presence of Christ under the form of bread and wine, the foundation of our faith: yet were they never set in our old Crede & belief, nor numbered among the. xii. articles of our faith. And Paul, when he said, I do only know jesus Christ and him crucified, which is the very foundation of our faith, whereby we might be saved, though we lived in wilderness, or died upon the seas without this sacrament. Yea though we be murdered in your presence and by your formentes put to death, without the receyveinge of this Sacrament. For our ●ayth standeth fully grounded upon this word. Wh● so ever confesseth Christ to be come in the flesh, he is borne of God, and who so ever believeth and is baptized, the same is saved. Add you hereunto what new foundations you please. We feel in our hearts (being taught by the open word) that no man can 
No man can lay any other foundation than Christ.  lay any other foundation but jesus Christ. By whose death we die from confidence in all creatures, and by whose rising from death: we do rise again and do seek things that are above, where Christ sitteth at the right hand of God.   

❧ Of contrariety and contradiction.  
THe devil hath an other piece of Sophistry, which is in counterfeit 
Winchester's words.  contradictions, wherein he useth for a preface and introduction: a most certain truth, which is, that truth agreeth with itself, and hath no part contrary to an other. Wherefore, seeing the word of God is an infallible truth, it hath no contrarieties in itself. All the world must assent hereunto. But thus the devil proceedeth to his cavillations, from things evidently true, by little change, to things evidently false. Heaven and earth have a kind of contradiction, Christ is in heaven where saint Stephano did see him. Ergo he is not in the earth, in the sacrament of the aultare. Christ ascended into heaven, Ergo he tarrieth not here. He sitteth at the right hand of God, Ergo he is not in the sacrament of the aultare. He is the creature. Omnia per ipsum sacta sunt. All things be made by him. Ergo, he is not a creature made of bread.  
He dwelleth not in the temples made with man's hands, Ergo he is not in the box upon the high aultare.  
Your solution to these open scriptures and 
The answre.  most evident arguments: is at one word, and that is this.  
They be taken for notable contradictions 
Winchester's words.  and insoluble sophisines, and in effect, in all these arguments there is no contrariety or contradiction in the things, but only a repugnance, and impossibility to man's carnal capacity.  
But I beseech you (good bishop) is there 
The answer.  no contrariety in the things? Is not heaven and earth clean contrary? Have you so captivated your wits, and dulled your understanding, that you can not perceive those two things to the contrary? God is the creature and maker of all, therefore can he not be a creature made of bread. He dwelleth not in the temples made with man's hands, for the heaven of heavens can not contain him: therefore is he not enclosed in a little box, and hanged up by a band. It is to much shame, for any priest, bishop, or christian man, to think so unreverently of the secret majesty of God, as that he might be bound unto a place, enclosed in a cake or a little box, seeing both heaven and earth be full of his dreadful majesty, and we, what so ever we be, do live, be moved, and have our being of him.  
He is infinite, incomprehensible, unmeasurable, higher than the high heavens, lower than the deep & bottomless waters, he measureth the wide world with his span, and containeth all enclosed in his fist. With him the light dwelleth, and the sun beams are at his ordering. By him is ruled light and darkness, life and death, and altogether. Wherefore when thou can●t enclose in the box the raging seas, when thou canst catch the move in a corner a●d spar her up in a case, when thou canst pen up the sun (being but a creature) in thy pix: then will I grant the to have power over things infinite and incomprehensible. In the mean time I must take it impossible not only by carnal capacity: but also by spiritual judgement grounded upon the word of God, & by the gift of reason, whereby all men considering the work of God in the cretion, may know their creature to exeell all creatures far, and that he can therefore be made by no creature, neither of any creature, much less can he be enclosed in a box of an ysche and an half deep, when the priest will ●…mble four words in a corner: and there lie tied till he wax foystie, unless the priest lose him. Oh abominable idolators, how much doth this derogate to the majesty of God? And how far contrary is this to his godly nature.  
Now, that it is contrary to the humane nature of Christ to be enclosed in bread and sparred in a little box: thus map we more largely prove unto you.  
Christ in his humane body, forsaketh the world, he goeth unto the father. He did keep those that were his, so long as he was in the world. And when he departed out of the world, he desired his father to keep them. He comforted them when he went away, saying that it was profitable for them that he departed, that the spirit of comfort might come. He promised to come again visibly and with glory as he went, and in the scriptures there is none other coming of Christ taught us, but the coming first in humility to take our flesh upon him, & afterward in glory, to judge all flesh, which things are declared, Math. xxvi. Mark. xvi. Luke, xxiiii. john. xiii. xvi. xxii. Actuum. i. seven. Rom. viii. Ephe. i. two. Corhi. vi. Hebru. viii. ix. x. xii. i. Thess. iiii. i Petre. two. So that by the scriptures we must needs be compelled to deny the body of Christ and his humane nature, to be now any where upon the earth, ●or else with the Marcionistes, must we take from him, the verity of his body: and deny that he hath a body according to our nature.  
This thing doth Augustine handle at large in the epistle he writeth to Dardamus, 
Augustine to Dardanius.  unto whom I send you that stick so much to doctors. There he teacheth you, that, as he is God, Christ is in every place. But in that he is man, he is in heaven only, which all the scriptures do testify. And it is the chiefest point of our belief, that he is in heaven and sitteth at the right hand of the father.  
Now our faith which can be grounded on no manne● saying: can seek him in non● other place, but where the word of Christ declareth him to be, seeing Christ himself warneth us that false prophets shall come and say, lo here is Christ, lo there is Christ, and commandeth us, that in nowife we believe them. But we shall then only look for him when he shall come with such shine and brightness, as is the lightening from the 
Math. xxiiii.  east to the west throughout the whole world. Which words, though they may be well understand of the fall and decay of all these outward rites wherein the jews and hypocrites of all times have set the high worship and kingdom of God, and also of such seducers as would promise them selves false Christ's and saviours: yet nevertheless as the spirit of God hath all things present, which are, which have been and shall be: so are the words of the spirit general, serving for all times, fit, apt and meet to reprove all abuses. And here may we plainly espy that they are spoken against all manner of bodily presence of Christ, both in the altars here, and there in the bread, and in the chambers and corners where he is held up and showed between the priests fingers to be worshipped.  
But if you desire yet some one place of scripture so plain that it can not be resisted, by any gloss or sophistry, but that it shall stand plain contrary and cantradictorie to your doctrine, read the third of the Acts. That heaven must receive and have jesus Christ, unto the time that all things be restored. 
Act. iii.  The words of that place are very plain, for he doth not only make jesus Christ a very man, as Moses was, whose nature was not to be in two places at once: but he addeth also these plain words. That the heaven must receive this same jesus Christ unto the time that all things be restored. Quem oportet celum accipere usque ad tempus restitutionis omnium.  
Thus do we proceed therefore. Christ hath (by his departing, his sitting at the right hand of his father, and returning again at the time appointed) so plainly appointed by the scriptures, one only place where we shall seek his natural body: that, so many of us as will not strive against the manifest truth can not double, but that his body remaineth there only, where he showeth himself to be. We conclude therefore, that it is contrary to Christ's religion to seek him upon the earth enclosed in a box.  
Secondly, Christ hath showed where he will be until the day of judgement, that is to say, at the right hand of God his father, till that he hath made all his enemies his foot stole. Wherefore we can seek him in none other place, with sure faith to find him.  
Thirdly against your whole doctrine, (that the body of Christ may be infinitely scattered throughout the world and your words a little after following, which are that the humane body is not divisible by time or place, wherein you do confounded the natures of Christ 〈◊〉 give that unto the manhood, which is only the propriety of the godhead, and so open the way unto two heresies) we have the plain testimony of the Angel. You do seek Christ crutified, he is risen, he is not here. Where as if his manhood had been infinite as is the godhead: then should he have been there present. For no man can deny but there was his godhead presently. Neither can you escape by this cavillation, that then he is infinite, indivisible 〈◊〉 without circumscription of time or place when you will have him, like as you do multiply your cakes into millions and thousands of thousands at Easter, which do all perish as it were in a moment, for that which is infinite or indivisible cannot change the nature to have his bonds and finite order aypoynted him, Wherefore we do most truly call God & his power only infinite: where man in all his nature hath his determinate measure of substance, quantities, qualities and knowledge, as appeareth in Christ (who as he was very man) did not know the hour and time of the day of judgement of all flesh, was enclosed in the grave, and did walk upon the earth and appear always unto his disciples in that sort and manner, that at no time any occasion might be taken that he infinitely did fill all places, no not that at any time he might appear to be in two places at once, all his miracles do so faithfully witness and report the truth of his humane nature, and natural body, which your vain opinion of enclosing him in bread, and making him infinite, goeth about to subvert.  
But now when you have no scripture to prove your mattier true, that Christ as he is man, may be in heaven and yet fill all the altars of the earth: you do run to the saying of isaiah the prophet. If you believe 
isaiah. seven.  not, you shall not understand. The which words being spoken to Achas and the unfaithful house of David, that was afraid at the coming of two kings of Syria and Damascus, whom the prophet doth threaten to be destroyed because Achas will not believe: serve nothing to your purpose. The words be these.  
If you do not believe: the cause is, you will 
Obstinacy is the cause that you can not believe.  not be faithful. And so agreeth it well with the words following, when Achas will ask no sign. Is it but a small thing (sayeth, isaiah) to weary men with your infidelity, unless you do weary my God? And thus in the true sense we may rightly turn it upon your own heads, which will weary both God and man with your brainless Imaginations, and will not believe the open word of God, because you are unfaithful. Then come you in with your Lordelyke sentence.  
In this high mystery, where God worketh his special work miraculously, it is 
Winchester's words.  sufficient to know that it is wrought, though I can not tell how it is wrought, nor how it agreeth with other his works.  
I marvel (bishop Stephano) that you wax not ashamed of your writing. You say 
The answer.  that here is a wonderful miracle wrought, but you know not how it is wrought: nor our senses, understanding and faith, (in which three, lieth all the knowledge that man can have of things natural or above nature, as is afore proved) can perceive no manner of miracle, seeing the bread and wine remain in their kind unchanged, as Luke and Paul do witness. So that (by your own words) you seem worthy to be one of those that affirm you know not what, being puffed up with the fleshly Imaginations of your own minds.  
seeing all the other works of God do appear as God made them, if they were spiritual, they did appear spiritually, if they were bodily, they did so appear, you might have added with like shameless forehead. This thing that we bishops do say must needs be true, though it agree neither with his works nor his word. For all men may see that you maintain both this and all your other doings.  
But in this sophistry, the devil maketh man 
Winchester's words.  to forget gods omnipotency, exceeding our capacity, & causeth us to measure gods doings by our natural imbecility: because we can not be in two places at once distant one from an other: we judge the same repugnant in God.  
For soeth here you speak untruly of us. For we all do believe in heart and confess with 
The answer.  mouth: that God only is almighty, and filleth all the heaven and the earth with his presence: even as sure as he made all things in the heaven, the earth and the seas.  
This high estimation that we have conceived of god by lively faith: causeth us to take it as a thing clean contrary to the power of the almighty, to be enclosed in a box, turned or consecrated (as you call it) into a little cake.  
But the manhood of Christ which was very man as we are (sin only excepted) have we already proved to be in heaven, at the right hand of his father, and therefore not in earth in the box hanged over the aultare.  
But Christ's being in heaven, which s. Stephano 
Winchester's words.  truly confesseth, was nothing contrary to saint Paul's true affirmation, that Christ was seen to him in earth after his ascension.  
Now surely both their visions of the glory 
The answer.  of Christ our saviour & the testimonies of the wondered sight that they did see: doth both establish our purpose and confute your error, but that you deal like a sophister with this word earth speaking it after such sort, that the simple reader should refer it unto Christ being upon the earth after the ascension, which Paul never taught, nor any of the apostles. These are the plain words of the scripture, touching this mattier. After that he had taught, that the highest dwelleth not in temples made with man's hand, against the opinion of the high priests: Stephan, replenished with the holy spirit, looking up into heaven, did see the glory of god, and jesus standing at the right hand of god. And he cried with a loud voice. Lo I see the heavens open, and the son of man standing at the right hand of God. Here it is described wondered plainly, that Stephano being upon earth, did see Christ in heaven, by the wonderful work of God, thus comforting his first martyr and witness of the glory of his son Christ.  
Paul likewise (prepared from his mother's womb, to bear the testimony of Christ among the heathen) as he went to Damascus, was so daynely beset with a wonderful great light from heaven. And then falling to the ground, he heard a voice which said unto him. Saul, Saul, why dost thou persecute me? Then answered he. Who art thou Lord? And the Lord said. I am the same jesus of Nazareth whom thou dost persecute. Of this vision and such like doth Paul say. Did not I see jesus Christ: He sayeth also. last of all, as unto one borne out of course, did Christ appear unto me. Which be the words which you do allege, as making much for your purpose. And you did bring in this text out of course (if you be well advised▪ against Lamberte, as though it should have gotten the victory, and stopped the mouths of all men. At what time I promise you me thought your Arguments were not so strong as your shameless 
Act. xxii. ix.  audacity was out of measure which 
i. Corhi. iu. i Corhi. xv.  without any cause or commandment, did in the presence of so noble a prince, take the tale out of the mouth of your Archbishop, to whom in that Audience, it might right well have becomed your slender divinity, to have showed some reverence.  
But if the mind of Paul may serve you for this declaration: he saith in an other place, that whether he were in the body or out of the body, he could not tell, but rapt he was into the thread heaven, and into Paradise, where he saw such things as is not lawful for man to speak. Which wonderful visions were showed by God to strengthen his chosen vessel (like as the other were unto Stephano) and are written to increase our faith and hope which do believe in Christ by them. I marvel much what fantasy was in your head at that time, and how it remaineth still in you causeinge you to bring this vision of Paul, for the confirmation of Christ's natural body to be present in the sacrament. But you are of such power, that for to stric● your poor brethren, whom you count worse than doges calling them devils at every word: every thing is weapon good enough.  
God is the avenger of his people and will calling unto himself his own glory.  
It repugneth not to Christ's power to sit at the right hand of the father in heaven, and 
Winchester's words.  yet to feed the infinity numbered of his people, with the sane his precious body in earth. It is not repugnant to god's goodness, being creature of all, there with, in the form of brea●e to feed us his creatures.  
Surely it is no repugnance unto his power, thus to feed all that shall believe in him 
The answer  taking the words spiritually as they are in deed spirit and life and admi● no gross nor carnal understandeing. But carnally as you do understand them with the fleshly minded Caparnites, that the natural body should be eaten, flesh, blood and bones: a few men should devour it. But I am in doubt whether they be men that have so cruel hearts to eat man's flesh. Nam canis ●aninam non tangit, that is (to you that understand not the 
The doge will not eat doges flesh.  latin I speak it) A dog will not eat dogs flesh Tel●… them whether it do not abhor nature, that man should eat man's flesh. Yet se●…e you to have a cloak for this Scythian cruelty, in that you change him into the form of bread. In the which words if you show the spiritual understanding, that is to say. That like as the body is fed with bread so liveth the soul by this food of life, the offering up I say of the body of our saviour Christ upon the cross, to save us from death. Or like as we eat the bread with our mouth bodily: so do we receive Christ into your souls by faith. These senses and ●uch like, being spiritual, do we knowledge and confess. But to eat Christ any other way in the form of bread, we judge impossible And to eat him bodili, carnally, really, and substantially as a living man: it is cruel, unnatural, unprofitable, yea unpossible. 
Winchester's words.   
In the which we say not that God is become the creature of bread (as the devil inspireth his members to report blasphemouselie) but that Christ familiarly, and of a marvelous entire love towards us, consecrateth himself in those forms of bread and wine to be so eaten and drunken of us.  
This judggeling have we touched before 
The answer.  We can not understand you bishops when you speak of your transubstantion, consecration and your changing, unless you do say, this cake, this bread, this creature, is become the body of Christ God and man, and this thing is changed into that. For your demonstrative Hoc, this must demonstrate or show something unto us. But you clock it like a spiritual father, and point us the form of bread, with your demonstrative as it is the chief point of your profession, to adulterate the word of God which teacheth that Christ did take bread in his hand, blessed and said, this is my body.  
A wonderful mattier, that it should now be devils doctrine to speak thus, not grossly, but spiritually. This is my body, which words we would feign have rid of your blind gloss, and do wish that all the world should have them taught and believe them in spirit to be true, as they were spoken and written. So that hereby might be preached and ●…h, the inestimable love that God bore to the world, when he gave his own and only begotten son, that who so believe i● him should not perish, but have everlasting life: and not this strange doctrine never ●…d before neither in the old nor in the new testament, that Christ. familiarly, of ●…tier love towards us) consecrateth himself in those forms of bread and wine, 
A double er●…●…e●… 〈…〉 conse●….  whereby you do not only adulterate the words of Christ with your strange terms and doctrine of Christ consecrateing himself into forms▪ but you would bring on flepe the faith and hope that we have of our advocate sitting at the right hand of God a continual mediator for us and bury that great benefit and singular lo●e of Christ our saviour, offering himself once for all upon the cross, setting up a new Idol that the old fathers Hahraham, Isaac and jacob, never hard once named, Bring einge in a new gospel and glade tidings, that Paul & the Apostles never preached. Wherefore by the mouth of Paul, we may pronouce you accursed, and by Moses' worthy to be stoned to death blasphemers.  
As for the familiarity that you calenge in coniureinge him into a cake: I fear me it will have this Answer, ●ade post me Satana.  
Now, to declare how unjustly you do change the blesseing of the bread into these found words (Christ consecrateth himself) because I have showed it before, I will only note that, that Christ (always when he did use the creatures of God) did bless and 
The mane● of Christ blesseinge was thanks giving.  give thanks unto his father. But you do use this dark term to deceine the people, and would have us believe that straight after your consecration (as you call it, yea after your bloweinge, as we do see it) there should be such a sudden change, and insensible: as can no where else be showed but after your most holy finger. And in your other blesseinges, when ye do wag your pope holy fingers: they have, you say, like power of holiness in heaven earth and the third place, I wots not where. It were great pity that these holy blesseinges and consecrations the chief establishementes of your popish empire, should be uttered to their worthiness. For than your triple crowns, proud mitres, and bloody hats would fall, your croyser sta●es & glittereing gloves: would be despised. For when in your pontificalibus you do give your orders of Antichrist: you c●n not be content to tell your prosilites, that christ consecrateth himself, but▪ you say thus.  
We give the power to consecrate and offer to God sacrifice to pacify his wrath. Thus do you make the doing and offering of Christ on the cross of none effect, and set up your own consecration. And For this is all your contention.  
God filleth haven and earth and is not comprehensible 
Winchester's words.  to be contained in temples made with man's hands, no man can limit gods dwelling place. God hath power over man but man hath not power over God, and therefore Solomon's temple was no habitation to restrain gods presence from other places.  
If this be t●we (as you dare not deny it 
The answer.  for shame) why did the old bishops your prodecessours' stone Stephano to death for so saying? And how dare you bishops burn us for saying that God dwelleth not upon your Alutares in your temples, neither that you can limyt him his place of dwelling in your little boxes till he wax mould, & then bren him at your Altaries' end? If this be not to lymyt him a place, to challenge power over that you call god: what shall we call power? first you have power (you say) to call by your enchanting words: Christ God and man into your bread and chalice, Then to create him as your own books shall bear▪ witness against you, After this to consecrated & sacrifice him, for the quick & the dead For this power is given to every one of your mark, be he never so much an horemonger drunkard or Sodomite. Accipe potestarem sacrificandi pro vivis et mortuis. Damus ti by potestatem consecrandi, et offerendi placabiles hostias. That is to say Take power to make sacrifice for the quick and the dead, we give the power to consecrate & offer pleasant sacrifices unto God. All this is said to every one of your shavelings. Then have you power to break him to eat him, or keep him in the corporasse as you call it, or in your pyx or where you lust, which are manifest blasphemies and gross blindness of the flesh wyteout the manifest word of God to invent such fond toys of your own brain as be manifest dexogation to the sacrate majesty of the everlyveing God.  
And yet scripture telleth us how our saviour 
Winchester's words  christ, god & man, hath taught in temples, tarried in temples made with manes hand, and that he dwelleth with good men, and also in temples made with man's hand for the assemble of good men, where good men trust to be relieved with common prayer, and refreshed with the most precious food of his body & blood and he is present and ●arieth in the sacrate host  
This do we confess more plainly, that 
The answer  Christ the son of God did become man, did suffer hunger and cold, was conversant among men, walkeing and teaching upon the ear thee, did all things that man doth only sin excepted. But this doth not prove therefore, that you may spar Christ (either as he was God or as he was man) in a box, or change him into a piece of bread in your temples, and keep him out in one host consecrate, as you, call it but in a thousand cakes as you would have it. what like reason of conparisone is between Christ teaching in the temple very man (as the scripture witnesseth and all the people saw and hard) and your Imagination of Christ god and man to be presently at one time upon infinite aulteres which no scripture●…o●s nameth, nor eye can espy, nor reason approve? Yea further, where you have no place of scripture, to tech that Christ was ever in two temples at once, or. in. two. places at one time present in bodily presence conversant?  
Therefore will I set Stephano the first 
Stepha●…e the martyr against Stephano Gardiner.  martyr, against the authority of Stephano Gardinar. And if men be not blinded with this man because he is a byshope: I doubt not but the first Stephan shall have the more Credit. The first Stephan (against the hypocrityshe bishops of the old law, boasting of Solomon's temple and the holiness there 
three Reg. vi.  only esteemed) confirmed with his death, that God doth not dwell in the temple of Solomon (though it pleased him afore time to show therein the tokens of his favour & power most presently, unto all them that firmly and steadfastly called upon his ●…her) but he confessed with the prophet Esai, that the heaven is his seat and the earth is his foot stole. The highest therefore dwelleth not 
Esai. lxvi.  in any temple made with man's hand. For what house (sayeth the prophet) can you build unto me? or what place shall I rest in? hath not mine hands made all these things: sayeth the Lord.  
If this be not clear testimony enough: mark what Paul witnesseth with Stephan.  
God which made this world and all 
Act. xvii.  things that are in it, saying he is the Lord of heaven and earth: he doth not dwell in temples made with manes hand. etc. These. iii. faithful witnesses (Esai the prophet, Stephano the first martyr and Paul the Apostle) are more worthy to be believed, and may be followed with less danger then half a dozen braggeing english bishops (I mean such as you are) which would have such a new chaungling church as shall not be found again throughout the world.   

Of the word institution, and how that the papists do make Christ to have a body Imaginatyve or fantastical.  
THat you do use here this word, the institution of Christ, against the which word you do dispute so spit fully in your book following, I am glad you may be found your own confonnder And now I trust you will give us leave to name the institution of Christ, because you being a bishope, do use this term institution. But let pass such triflynges.  
Again, that by the alteration of place the 
Winchester's Words.  body is not multiplied, but is all ways one & the same body in. x. thousand places at once  
This you do affirm in effect though 
The answer  your terms be darkened with variation, the application and Alteration, because you are ashamed to speak plainly. All men that have any wit, reason or knowledge: may per ceave your folly. And especially by that you have ●o● other thing to prove your impossible proposition, but that the Imagination of man may be in so many places. Oh wicked bishop wilt thou make Christ to have ●n Imaginative body, like unto man's Imagination or fantasy: how standeth this with the argument of Paul, wherein resteth 
i. Corhi. x.  the chief hope of our resurrection? If Christ be risen (sayeth he) so shall we rise again. If his flesh therefore, be otherwise than ours shallbe (as no doubt it is if it be like the Imagination of man, being in every place when it lusteth) then is this argument of Paul but vain. Again if our bodies shallbe thus able to be in all places when we shall rise again then shall we not rise like men, but like spirits, Yea like gods. Surely Paul in that he sayeth that we shallbe like the heavenly Adam and bear the Image of him, like as we have 
Only God is in many places at once.  borne the Image the earthily: maketh Christ very man, which must be the first fruits of them that rise again. And therefore our only hope of resurrection, is that as he did arise, so shall we in our flesh see our God. Thy● assersion of yours calleth again the error of Martion, if it be not resisted. And your doctor Damascen, can scantly excuse himself of the same heresy.  
The philosophers that▪ said, anima est tota 
Winchester's words.  in toto, et tota in qualibet part, the whole in the whole, & the whole in every part: they could not see how it was, & yet nevertheless took it so to be, & yet what a contradiction is it to say the part is the whole? And further, do not the words of men spoken to a multitude pass wholly to every one of the hearer's ears indifferently, that sta de within the compass of hearing? And if the matter be intelligible to them all, do not each one hear and understand, one as much as an other, being the speech but of one and not diminished by the participation of the multitude?  
You bring in for similitudes, these things that are so far contrary as can be. For 
The answer  what can be more v●lyke and disagreeing in their proprities: then the soul and the body than the voice of a man: and the man himself? what a blind reason is this? The soul is spread thorough out the body: ergo the body may be scattered into places infinitely distant. What reason is in this? The voice and words of man may be hard of an infinite numbered: Ergo Christ as he is very man may be in all places innumerable: unlese you will make Christ to have a fantastical body, as the sophisters dispute whether a voice have a body or no.  
As for your excuse (because your own conscience doth prick you) wherein you say that these similitudes do nothing attain to express this your mystery: you deser● like thanks with Albinus that was over busy in writing the histories, of the which he professed himself ignorant. You say they be in many things unlike, but you can show nothing wherein they be like, but in your Imagination. If you would have proved by similitudes 
Mark the examination of these similitudes.  that Christ's body is in many places at once: you should have showed and declared unto us that some one body hath been in two places at once, and than we would have believed you. Or thus might your similitude have served. The soul of man is spread throughout his membres: and so like wise is the spirit of Christ spread, though row out his church which consists of his spiritual members: compareinge thus spiritual things unto spiritual, and not spiritual unto bodilily for they differ most clearly in the things wherein you would have them like. For the body, by the creation of God, hath always his determinate quantity, and therefore his certain place. But as the spirit for lack of quantity occupieth no place: so can it not be in any place circumscribed or sensibly contained, except you will follow their schools that can when they life have a be in a box, or conjure a spirit into a boat. But these are vanities, and your argument is from one contrary to an other not from one like to an other, for the body and spirit are contraries, and have cotrarye properties.   

❧ Of the quotidian miracles wherein i●… opened Escam se dedit.  
FInally to make an end of your Chap●… which is spent in setting forth of co●…une and quotidian miracles, as the alteration and dissolueinge of stones in the earth to nourish the corn and seed and such like, which are counted no miracles be●…cause they are so common: it maketh clear against you. For if these things be well 
Nature worketh no miracles so long as she keepeth her right course.  worthy to be had in admiration, as they are in deed: yet for their continual course and recourse, no man counteth them as miracles or wonders. How much more vanity and fondness is it to count those things for miracles, which no man can either see, feel, or perceive: Which neither can be taught by reason nor by scriptures, to be miracles or wonders, but are the imaginations of Idle brayves, which by such failed miracles would maintain their own holiness▪ Histories do witness that Hildebrande, otherwise called Gregory the. seven. commanded a fast for. three days, that this miracle might appear in his kind. But the mattier was concluded without anirevelation.  
A like tale is there written in your popish book Idlay that should be done at hay a●… ●…aye in Sussex. But remember always, dear brethren, that Antichrist shall come with be●…yed miracles and wonders with all power after the working of the devil and deceit fullness of unryghtfulnesse  
The text that you bring in (Memoriam ●…irabilium suorum ●t escam se dedit) smelleth of the porteous, where the psalms are so corrupted, that if david that made them were upon the earth, he would not▪ acknowledge them to be his, The lively spirit of the prophet is so far gone from them, and such aconfuse barbarous stainmeringe is almost in them all, In the Hebrew the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In english, he made a memory of his marvelous works. The lord is gracious and merciful, he did give a pray to them that feared him, And he will remember his covenant for ever. This psalm is written of the wonderful works of God, which he wrought in destroieing the Egyptians, and saveing the israelites, where in appeareth a perpetual memory to be made of his power, justice and mercy. As for any fedeing of them carnally and bodily with himself, neither the Israelites nor yet▪ David knew any such But only they all drank of the spiritual●… stove that followed them, the stone was Chri●… 
i. Corhi. x.  And the word which is translated in la●… esca, in english meat: doth signify a spoil or a pray, which agreeth very well to the rich spoil that God gave to the Israelyte● at their departing out of Egypt. Thus may every man (that hath eyes) see how they wrest all things for their purpose. And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sometime translated esca because in the old time they did get their meat by pray: yet do the papists falsely corrupt this text, For they read in their por●…teous Escan se dedit. He gave himself meat●… And you bishops alleging it for your purpose, are far deceived As for the exposition of the scriptures (though you do accuse us there in) even as we will answer before God at the great and dreadful day, we have brought them forth plainly in the same words and sens that they were spoken, neither by craft wrested, nor by ignorance adulterated as many of yours may soon be proved, and that welmost throughout the whole porteous and mass book, where they be wholly disfigured. The living God ●e judge between us in this crime, as he will I doubt not.  
The vo●istes (whom you deride) I do not maintain in their seuses concerning the spiritual understanding of the scriptures, not being yet clearly opened and exercised, but in the hearts and consciences, whereby they did grudge and were offended at the open blasphemies and Idolatry that they saw maintained, and therefore went about (according to the measure of their knowledge) to reform errors. Wherefore though they did fail because the time of clear light was not yet come, and God worketh 
We must bear with the weak.  his work by certain degrees: yet so long as they profess Christ to be come in the flesh and agree with us in the. xii. articles of our faith, we must acknowledge them as our brethren, not deriding their simplicity, but releavinge their ignorance and weakness, with our wisdom and learning, as we ourselves would desire to be handled. For if we should have been cast away when we were ignorant: how should we have come to knowledge? Their mattier I do not defend. But in that you would oppress us with their ignorance: it seemeth rather sophistry, than any substantial argument.  
Return you therefore unto our interpretation in the beginning, and the declaration of our faith, which you are not able to confute: and lay not other men's ignorance to our charge, And know that God (though he have a long time suffered your ignorance and Idolatry: yet now doth he send● you warning to repent, showing his light even unto the unlearned, and to little babes. For now is the time at hand, when Christ▪ God and man shall come down from heaven 
Christ's coming is at hand.  with glorious majesty, whom you hang up in a hand (if it be all true that you say) full unreverently. Whom every whoremonger and sodomite, feareth not to handle: yea, and to brag abroad that they make him, and sacrifice him when they lust. He shall come (I say) right shortly, to make the wicked tremble and quake for this contempt, which shall then be confessed.   

¶ The plain opening of this text, Do this in the remembrance of me, and other texts of the scripture.  
DO this in the remembrance of me 
i. Corh. xi.  doth much busy your brains (O bishop) and first for that you bring in the devil lurking in so little a word as (but) you make us to suspect that he may lurk in a bishop, especially if we can prove that you bishops ought to be the angels of light, and some of you are now be come, both in learning and living, the stout soldiers of Satan, breathing forth nothing out at your mouth but the devil saith it, when you yourself teach nothing in a manner but Idolatry and devilish doctrine. For what thing I pray you (answer if you dare for shame) is there in the world or hath been at any time, concerning any devilish doctrine: but Bishops have defended 
bishops have been and be the defenders of all wickedness.  it●… In living (when you say Christ must be preached) bishops ar● so abominable, and so contrary to Christ: that either Christ and his Apostles (which thing is horrible to be imagined) or else you proud bishops, are the devils darlings. Whoso lusteth to compare the text and open word to your interpretations and similitudes: shall soon perceive your gloss to be of small knowledge.  
For Paul knowing that such should come after him, as would not suffer wholesome doctrine: expoundeth his own words straight ways, declaring them to be of the outward remembrance of Christ's death, which is done in this Sacrament, as in all other, both of the old Testament and of the new: and not of the inward memory, must be continual at all times, and not in the eating of this bread only. So oft as you eat th●s bread and drink this cup (saith Paul) 
i. Chrin. xi.  you show forth the death of the Lord to the time that he come (as Erasmus doth translate it) and after the old translation: you shall show forth the death. The greek word▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth this ambiguity. For it may be either the present time of the indicatyve, or the present of the imperative: commanding the memory to be done. And so agreeth it with Luke. Do this in the remembrance of me. So agreeth it with the passover, in whose steed we have it, for they had special commandment of like remembrance of the work of God.  
Thus agreeth it with divers other commandments, for the marvelous work 
Exod. xii.  of God to be had in memory, as appeareth by joshua the. iiij. and Erod. xiiii And upon these are the verses of David known to be true. Great are the works of the Lord and worthy to be searched forth that all delight and pleasure may be in them. Glory and majesty are his works, and his righteousness remaineth for ever. He made a memorial of his works. etc. The hebrews do use the imparatyve for the future tens, of whose phraces the new testament is full.  
This memory of the works of God, and high estimation of his loving mercies: ought to be had in perpetual remembrance, & therefore doth David braced forth into such words, by the vehemency of the spirit, saying. Oh all you servants of the Lord, praise you the Lord. Optabilis laus eius. Psalm. Cxlvii. His praise is to be wished and desired 
Pas. Cxrxiiii, and. Cxlu.  and therefore we desire & pray that his name may be sanctified, hallowed, renowned, and praised. Sanctificetur nomen tuum. Ex ore infantium et lactantium perfecisti laudem. The prophet truly instructed by the spirit of God: knoweth that he hath made perfect his praise by the mouth of infautes, sucklings and babes, and therefore biddeth he that young men and maidens, old men and children should praise the name of the Lord, saying that this praise becometh all his holions. It was the course of the old testament (and the jews use the same at this day) 
Psa. Cxlviii.  that the whole congregation, should (after the law and prophets read unto them) acknowledge their sins and give thanks for their beuefi●es, or else promise to do the things commanded, and with one heart and mouth thus glorify God. And the same ordre continued amongst us till such time as you bishops by your arrogant ignorance did shut up the kingdom of heaven (which standeth chiefly in the renowming, praising, and glorifying of God) and neither would entre in yourselves: no suffer them that would entre. 
Math. xxiii.   
Paul alloweth this general praising and preaching of Christ's benefits and won derous works, saying. So oft as you come together, every one of you hath a song, hath 
〈◊〉. Corint. xiiii  a doctrine, hath a tongue, hath a revelation, hath an interpretation. Again you may all prophecy one by one, that all may learn and all may have comfort. But bishops will none of this. It is enough (say you) to have it done once for all, it needeth not to be done again. Yea you will not have it done at all. You will have us mumble all our life long in a blind and unknown language. But the sermon and preaching, and showing forth of the lords death, must be in our living after the example of the bishops and prelate's in love, 
We must confirm our lives to the bishops life.  charity, and the contempt of the world. Not in making a sermon with the tongue declaring how Christ died for us.  
Oh blind guides, you ought to wish that the name of God and the special work of his mercies, in the death of his son Christ might be most largely renowned, praised and sanctified in the congregation, not only by the mouth of sucklings and babes) by the lowest, by the highest, by the smallest by the greatest: but if it were possible, that the very stones should braced forth his praise.  
And whereas we are all to slack and negligent in rendering thanks for this great benefit that we have thorough the death of Christ: good bishops would encourage us and steer up this heavy slackness in us, calling upon us to be thankful. But contrariwise, you discourage us so much as you can possibly, commanding that we shall not every man preach forth the lords death in this most 
The prelate's discourage us from preaching the lords death.  worthy sacrament, but in steed thereof, you do by your commandment establish your Idolatrous sacrifice, wherewith we must be fully contented and satisfied, and not so hardy as once to demand in it any one word to be spoken to the edification of the unlearned. So that your bishop devil, lurketh in this word (not) more wickedly working his purpose, to put to silence the death of Christ: them in the greatest (but) that ever was made. How be it if we might obtain of our noble Prince (as no doubt we shall, if your devil do not over run all together) if we might obtain I say (the thing that Paul commandeth) that nothing should be spoken in strange language in the congregation, without an enterpretoure: that we might all with knowledge, and not with blind mumbling matte●s worship god & give glory to his name: your Idol would wax so sick (Idoubte not) that you should stand need of some expert master of physic to see his water. Doctor Buttes (if he were on live) could do it right well. 
doctor Buttes.   
Where as you deride this thing, that every man should make a sermon: I wish that every man could do it, and will exhort them that can do it (even for the love of God) that they do it more diligently. For I do nothing fear that they will be over ready to the thing that is good. No, I have dwelled fully seven years in a place where I never heard sermon. But for the declaration of the text: understand that we do not think every man bounden and commanded to make a sermon, but to rejoice & bless God. Which is all one (borrowed of the Hebrew language) to acknowledge in our heart, and (if occasion to profit the congregation or the order of the church and assemble do permit it) to confess with the mouth, the death and benefit of Christ, and generally to give thanke● together in comeliness and order, that by the multitude thus praising and giving thanks: the honour of God may be amplified, and we the better resemble that heavenly Jerusalem, where they do incessantly sing praise crying with one voice. Sanctus, sanctus, that is holy, holy, holy. And this is meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places of deuteronomy. The words are these. Thou shalt come to the priest that shall be 
Deut. xxvi.  in those days, and say unto him. I acknowledge this day before the Lord my god: that I am entered into the land for the which he swear to our fathers, that he would give it unto us. Here is a like memory of God, commanded by Moses. Whereby (as in this sacrament) is meant a reverent thanks giving and acknowledging, for s● is the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicum. i●. Whereby we may perceive the 
jud. ix.  word blessing to agree with the other greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus we therefore have by the help of the Hebrew tongue and the old testament, forth of the which two, all rites and ceremonies, and the truth of all the principal places of the new testament: have both their confirmation and declaration, and by the circumstances of the places: proved unto you, first that in this sacrament, there must be a general profession of our saith in the death of Christ outwardly, and then privately, every one must in heart acknowledge & give thanks. And if the profit of his brethren do so require it, or the order of the congregation permit: they must with mouth celebrate and praise this great benefit, to the glory of God and the comfort of the congregation.  
Your first declaration that we must have Christ present in this memory by faith: maketh nothing against us. For this is it that we do believe and teach, that unto the eyes of our faith, there is present in the sacrament, the natural body of our saviour Christ, the same body that suffered. And your similitude of 
An Image can not be a woman's husband.  the married woman that will make an Image of her husband for a remembrance of him: maketh much against you. For this I dare say, that all the eloquence you have ●ā not prove unto a right selêder witted woman: that the Image thus made for a memorial, is her own natural husband, and so make her do honour and reverence unto him at bed and at board, as you would have us to do to this very Image (as you call it) of Christ, being departed in body from his church, and leaving this most perfect Image of himself (and as you say, himself) for a memory.  
Furthermore. If you could prove unto this woman that this image were the natural body, ●lesh, blood and bones of her husband: what need she to look for him in any other place absent, whom she hath thus really present at all times. What shall we say: Is her husband gone? Nay verily, her husband lieth hid, in and under the Image. Lo whither your blind similitudes do lead you.  
But to prove his body to be in divers places without any change of place: you had need to ask better counsel of your sophisters, and then we shall answer you again.  
For the text following. Non d●…dicans corpus domini, making no difference of the lords body: which words be so translated in the Bible that you have allowed by Act of parliament. For the scriptures (such is our misery) can be no farther good and profitable for us, but as yond will allow it. That is to say, the last year good for all men: but this year good for gentlemen only. In the last proclamation, you condemned three translations and saved one. But in this your book, you seem to be weary of that one, for 
My lord would have no translation by his will.  you find faults therein, and will not have at read at such times as men meet together in the church.  
But God is the judge of your doings. You do not judge and know that God is as presently in his words and scriptures (which you do burn) as he is in the Sacraments, which are made and take their strength of the same word. Oh bishops. If this thing that you do, be for the pure ●eale of God's word: then take so much pains (amongst you all) as to set forth one translation, so true▪ that no man may find any fault therewith. But you can not hear on that side. You have burned five thousand: but of your translation we find not one. It is easy therefore to judge what your purpose hath been.  
But to return to the words. Non diiudi cans. etc. Your english text is, making no difference of the lords body. But your own interpretation is, not understanding, not conside ring. But if you will add thereunto the signification of the greek word (not judging) I will say all is true and agreeth very well. For who so ever doth eat this bread and drink this cup unworthily, eateth his own judgement, making no difference, not understanding considering or judging the lords body. Where he that doth eat it worthily: doth 
Faith is the mouth that receiveth Christ's body.  by his faith, eat the very body of the Lord, so oft as he eateth of this bread and drinketh of this cup, and feedeth his soul by the rejoicing in the death of the lord. For who soever seeketh the spiritual food: he regardeth nothing but the body of Christ offered for his sins, though with his mouth bodily he receive the bread, the figure of the same. If any have ●…scōstrued this text: do not charge us therewith. But if we do take it wrong, reprove us by scripture. No man doubteth but that he is guilty of the blood of Christ, which taketh Baptism unreverently. Yet dare we not say that in the water is really present the body and blood of Christ. He despiseth me (saith Christ) that despiseth you, speaking of his Apostles. Yet is it no good argument to say therefore, that Christ is corporally in his Apostles. But spiritually we must both behold & most thankfully receive our Christ in all his sacraments & in all his messengers.  
The third text. Spiritus vivificat, caro non prodest quicquam. In english, the spirit giveth 
john. vi.  life, the flesh profiteth nothing: maketh much against you. Yea though you take it after your own gloze, which is, that this text is a general lesson for the true understanding of our whole religion. But this gloze shall we touch hereafter. This text. The spirit giveth life, the flesh profiteth nothing: is both proved true and manifestly declared, in the. xvi. chapter following, where Christ sayeth. I tell you truth that it is profitable for you that I depart, for if I do not go away: that comforting spirit shall not come unto you. But if I go: I will send him unto you, etc. Whereby it appeareth plainly (against your words) that the presence of the body carnally, is not profitable unto us now after his ascending into heaven, because Christ sayeth it is profitable that in body he should depart, but you say it is profitable to have him here in a cake, notwithstanding that he sayeth, that unless he go his way the spirit of comfort can not come. The exemple of Peter and all the Apostles 
The Apostles were stronger in Christ's absence them in his pre●ence.  (who were stronger by the comfort of the spirit, then by the presence of the body) doth declare the same thing. This thing may be made evident also, to him that with a clear conscience, marketh the same, considering that thereof chiefly and only we have cause to rejoice that Christ being very man upon earth, hath for our sakes ouercom●n all helly and earthly powers, and now sitteth at the right hand of God our perpetual advocate. This is the spiritual feeding and not the fleshly, which who so feeleth: he will never rout upon the earth for flesh any more.  
Of the profit of the spirit and the departing of the flesh, read john the. xiv. Thou mayst also mark in all the scripture, how the flesh is smally regarded. As to be mother and brother after the flesh. Matthew. xij. Mark. iii. and Luke. viii. Again, Christ himself doth attribute the true bliss and in fallible felicity, nether carnally to bear him 〈◊〉 the womb, nor yet to give him suck of ●…e breasts (which are the greatest things 
The true bliss is to hear theword of God and follow it.  ●…at can be touching the flesh) but to hear the word of God and to do the same. This thing because it is of the spirit only, profiteth and maketh a man blessed.  
You do well that you couple these two texts, Caro non prodest quicquam, et quod natum est ex carne, caro est, spoken to Nicodemus. For in very deed they teach both one thing, and are a general rule of the true understanding of our whole religion as you do say. Which is that all godly life and holiness is borne in us (not of the flesh, neither visibly nor invisibly) but of the invisible power of the spirit, whereof 
If we wilenter into Christ's kingdom we must bec borne a new  we must be borne a new, if ever we enter into the kingdom of God, as our saviour Christ taught Nicodemus. The which words if any man should so grossly interpret, as to expound it thus, saying, that by the power of God invisible, a man might enter his mother's womb, and so this flesh borne invisibly should be profitable: every man would laugh at his foliyshnesse. And this is even much like your gloss, contrary to the which we have proved by the scriptures, that it is profitable that the flesh do departed that the spirit may come unto us, & that the flesh which in this humility hath once suffered 〈…〉 the cross, and done the will of the father: is no longer profitable unto us upon the earth▪ but now we must be borne of the spirit▪ all our comfort, all our hope must be of the spirit. For what so ever is borne of the flesh, is flesh, and therefore carnal, and no part of our spiritual religion and spiritual birth. You add these gloss, that invisibly we must have this flesh present in the forms of bread and wine, and so must we eat the flesh of Christ really, but yet invisibly you say. And shall we by invisible flesh (but yet very flesh) bring life unto ourselves, and be borne a new against the lessons of the spirit? If the presence of the flesh in the bread be so profitable (which you can prove by no word of scripture, and therefore we need not believe you except we lust.) wherefore think you, would Christ rather hide himself in bread, then show himself openly, seeing both are like possible unto him: He sayeth that this is the will of the father that sent him, that whosoever seeth the son and believeth in him hath everlasting life. Now for this doubt that you do move, whether his flesh be caro vivifica, that is flesh 
Christ's flesh giveth life.  giving life: that it is so, is the very foundation of our faith, and we both agree in this point▪ But here ariseth the doubt, how this flesh giveth life. You say by eating the same really, and naturally in the bread without any scripture. But we taught by the whole course of the scriptures that the spirit only is profiteable: do understand a spiritual eating of this flesh, which is taught in the. vi▪ of john to be by the beliefein this flesh, offered 
john. vi.  for the life of the world as it is taught at length before.  
And where as you say that Christ did by these words rebuke the gross and earnal Caparnaites: it is very true an serveth still against all them that say Christ must be carnally eaten, be it in lompes (as you speak) or the whole body swallowed down all together, as you defend yourself. If you say (as you do) again in this place that Caro flesh, is taken for the carnal part of man, then do you nothing consider the circumstance how Christ laboureth in this place, to teach the people, how his own flesh is profitable unto them. This doctrine of yours therefore, is confused together, making the spiritual eateing, carnal, and the very fesh and body to be the spirit. For in your change, how can this be his very body, which you cause to go and come, no man knoweth how●●einge he himself saith unto Didimus his body hath very flesh and very bones, and is not like the spirit. You make him like a spirit to come and go into thousand milions of cakes and altars insensibly. You make him give life also which is the chief and only property of the spirit. And where you would cloak the first mattier saying that his body may be in so many places, and be insensible because it is adjoined to the God head: you must learn to be ware, that in no wise you confound the natures, as I have spoken before. And likewise, when you say that this flesh giveth life always, because it is inseparably adjoined to the spirit: you must acknowledge the proprieties of these. two. in sunder, granting it to be the properietie of the spirit only, to give life, according to this text spiritus est qui vivificat: though it do (by the flesh and dodie of Christ, as the only instrument and peculiar sacrifice wherewith the wrath of God might be pacified) work in us that be faithful, the same life. And this same flesh of Christ, is a stumbling stone in Zyon, to the wicked (as the prophet wittnesseth) and is set up to the rnive and resurrection of many. It was unto the Phariseis a blinding, and lively to them only, that were ordained to life, Unto the jews which handled it, and to judas which kissed it, and (as you would have it) did eat it: it was death being of itself the saviour from death. So that we may very well conclude, that the spirit only giveth life, and to them only that have this spirit in their hearts, to them I say, the flesh of Christ is profitable, and to them his flesh is very meat and his blood very drink, for they only can feed spiritually of Christ God and man. For it is the bread that cometh from heaven (saith john) that giveth life unto the world. And this heavenly bread of the spirit doth feed unto life everlasting, so that who so ever doth once taste thereof, shall no more be hungry nor thirty after the carnal food. And as for your opinion concerning that the flesh (carnally eaten) should be lively and comfortable: you are not able to justify by any scriptures. And therefore beware how you establish it with your tyranny. we have learned this gospel, that Chryst was crucified to save sinners, and to give life unto the world.  
But that he must be eaten bodily to give life: is a new gospel. For john in his sixth chapter, doth wholly declare and set forth the spiritual eateing of the flesh of Christ by faith, as is before declared, contrary to your carnal writings.  
When you say that we make the scripture like a confuse son of bells: I do take all men to witness (yea I dare appeal your own conscience) whether of us hath the scriptures in more estimation, You and your doctors which do accostomably preach and writ that the scriptures are like a nose of wax, easy to be tuurned to all purposes: or we that count no lerneing of man, nor yet any doctrine taugh by the apearans of Angels, to be sure and stable, unless it be confirmed by the word of God and his infallible scriptures? A gain how lightly and unreverently you judge of the authority of the scriptures of God: your ●larckelye cloaked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall testify to the whole world, wherein you are nothing ashamed, to recite, how that openly 
My Lord might have been ashamed to make this boast.  in the great cownsaile (like A byshope) straightways at your beginning (to be sure to follow the foundation of your Romeish church) you counted the authority of scriptures unprofitable for your purpose, because the sense thereof (as you say) may be drawn at pleasure to both parts. You cloak the matter with cleanlier terms (O bishop, as you do all your mattiers) but in effect, this is all one with the nose of wax & confused son of bells. Your words be these. Prefatus sum, inutiliter me verba effusurum, si ad frangendam hominum pertinaciam scripture authoritati (ut nunc sunt hominum ingenia) inniterer, cuius sensus pro arbitrio utrinque distahatur. judge (O you that do site & have not your consciences all ready marked) both of these words and of the brenning of the scriptures for lo here may you see the cause why the bishope will neither meddle with them himself in his disputations, nor suffer them that would (so much as in himself lieth) but burn them and banish the diligent interpretatours of them, because he and his fellows do think that they may so easily be wrested to the madness of man. Oh what shall we say or think of such bishops: It is no marvel though you have your brethren in small reputation and rail upon them at your pleasure, saying the word of God is so smally regarded with you. Yea how can you love God whom you see not when you hate your brethren, with whom you live, conversant derydeing, despiseing, and brenninge all that you can have of God, in this world, his holy word and scriptures. we take God to our judge, that to our knowledge, we do not abuse the scriptures, neither writ we any thing, but with such minds, hearts & conscience, as we are redi to stand before him and make answer at the great day when he shall appear. And because we do know the scriptures inspired above, from God himself to be profitable to teach, to improve, to amend, to instruct in ryghtuousenese that the man of God may be perfect and prepared unto all good works: therefore have we it in such estimation, that we can count no learning good, but that is hereby confirmed and established.  
But let us▪ return to your first exposition of these words. Caro non prodest quicquam, 
john. vi.  spiritus est qui vinificat. and Quod natum est ex carne caro est. That is The flesh profiteth nothing, it is the spirit that giveth life, that which is borne of the flesh is flesh This (you say) is the true rule of our whole religion. The flesh when it is carnally eaten (as you will have it) engendereth nought else but flesh. Then if it be but flesh that it engendereth: then have we no profit therbi for the flesh doth nothing profit. Contrary wise, the spiritual eating giveth life and engendrethe the spirit which only feedeth the soul therefore we need nothing to regard the carnal eating, which neither feedeth the soul nor body, for no bodily thing can enter the soul nor no spiritual thing can feed the body.  
Now, where you would mixed the flesh and the spirit together by this solusion, that the flesh of Christ can not be without the spirit, mark what we do answer.  
If we have life by the spiritual eating of Christ once offered for us (as th'epistle to the hebrews doth witness) if we have all one 
Hebr. x. i. Corhi. x.  spiritual food with the fathers, if we have life so many of us as do thus believe in him, by the benefit of the spirit, as the. vi. of john doth tell at large, if the righteous live by the faith and not by bodily eating, if that which cometh from the heart do make the man holy or profane, and not that which goeth into the mouth. if he that believeth in Christ shall not be condemned, but have everlasting life, if God have granted to all them that receive Christ that they shallbe the children of God (that is to say) as many as believe in his name, as john doth interpret himself, if he that drinketh of the fountain of life by faith, shall never be thirsty, but be refreshed into everlasting life, if he that heareth the word of God and believeth, have everlasting life? what availeth the fleshly eating, or what can you win thereby.  
As doctor Cyprian, calling the bread of this sacrament, Sacramentalem panem (that is to say) bread signifying by sacrament farther thing than bread: it is a mattier so evident that we need not to strive for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, panis, bread in all languages, have all one proper signification of the bread made of grain. another signification they have by translation, whereby they signify all manner of food but your doctor must have a long gloze of your bishoplyke brain, whereby (you are so witty) you can deprave every thing. For you are not content to have glossed your doctor: but you must forbid Paul to call it any longer bread, because that you bishops have espied that (panis) may signify food. But I prei you good bishop leave your daliing and tell us what christ did take in his hands as he sat at supper. It was not a piece of the lamb to have a similitude of flesh, but it was bread the general substance of man's bodily life, even like as Christ is the only bread of life and spiritual food of the soul. Bread (I say) it was to declare that like as bread is made of many grains, which all together do make but one body: so likewise we 
Note the cause why this sacrament was instituted in bread.  (being many beleveing in Christ) are all one body in Christ, We are one bread and one body, sayeth Paul, so many as be partakers of one bread. Why then should we call it food? Yea marry say you. For there is a great error spread a broad about the sacraments that there remaineth bread after the consecration. And the heretics say that they will speak plain as Paul doth▪ But can you teach these heretics to speak better: speak they not well when they speak as paul the apostle did: Yea Paul is hard and can not be understand. Oh it is a wondered hard thing for a plough man to understand what bread is. Thus would you cap●tue our wits, to take Christ and his Apostles as blind guides. leading us wrong by their dark terms, but your doctors and you bishops do teach all so plainly, that unto you only we must hearken and le●e the other go with all their books and writings pains and burning.  
But I pray you, have these heretics no more to allege for their purpose but Paul: Yes truly, they have the plain words of Christ for them also, or else we would condemn them together with their man Paul and drive them out of all credit by the authority of our doctors. But Christ after he had consecrated and blessed this bread and this wine (as you say) he calleth it still bread and the fruits of the vine. But truly Christ and Paul speak darkly, and would not have us understand them. hearken therefore to our doctors and you shall learn the mattier substantially. Thus ren you about the bush to keep us in captivity. This is babilo●●●al bondage and captivity of conscience. from the which we beseech the almighty and everliving God to deliver his little flo●…  
But what shall we now do? you call them heretics, which bring your doctors for them as plainly as you have them for your purpose as appeareth by Fryth whom you have not yet confuted, but with your laws and authority put him to silence, and than with one word you call him an heretic, and say he defameth the doctors. This is an ea●y way to answer. And thus might a man make answer to your book speedily, saying at one word, that it is crafty sophistre. As for Ecolāpadi●s a man of singular learning, virtue & soberness: whom you ●o ligtly regard and despise: You bishope Stephano and all your fellows (conterfayte bishops) compared to such a notable clerk, are but shadows, and your learning and eloquence, but conterfaits to his. How excellent was he in the Hebrew Greek and latin tongue: how well learned in all scienses? How deape a serchear of the mysteries of the prophets and other scriptures How learned & faithful translator of your own doctors? This shall his works declare and witness with me unto the worlds end, do what you can to destroy them, that you may triumph alone like a craden cock on his own ●…ghil. Think you that if Ecolampadius were a live, & heard such a foleishe sentence of ●our writing, as here followeth, that he had not rather be dispraised than praised of such a fond brain? your words be these without any addition.  
This is in deed convenient, that Christ in his body living, should be a figure sign & memori 
Wiuchesters' words.  of his body dead upon the cross for us: & christ in the sacrament of the altar to be a figure ofhies mystical body the church.  
Who teacheth you to speak thus fondly but your dotyug doctors: Is christ in his body 
The answer.  living a figure sign & memory of his body dead on the cross? where learn you this thing in the scriptures? No forsooth. Then need we not to believe your lies. Had this be a likely tale for Christ to have told his disciples when he did site at the table in his living body, and did give them, in the figure of his living body which was then ready to departed from them, this creature bread which could not move because it had no life: At that time his body was not glorified nor changed from the condition of our natural body, to be infinite without change of time or place, how so ever you have changed it sense that time. It was then a living body & no figure or sign of a body. Neither had it be possible to have persuaded the apostles this preposition of yours to be true▪ If you had said the contrary, that the dead body had been the figure, sign or memory of the living body: some simple soul, that knoweth not what a figure, sign or memori meaneth might have been deceived by your subtlety▪ But to go near you. You know that these words figure, sign, memory must be 
So much difference is between the sign and the thing sngnified: as is between the master and servant.  referred and applied unto other things than their own selves, and are therefore (in learning) called relatyves because they can not be fully known, but only by such things as are by them figured, signified and brouggt into memori. And can you show me any thing in the world either spiritual or worldly that is both the figure and the thing figured the sign and the thing signified: the memory of a thing done, and the self same thing by the memory repeated? Yea it is a strong argument (by all the learning that ever I heard) to reason a relative oppositis. So that one and the self same thyngecan by no means (in regard and respect of itself in the same effects, as you speak afterward) be both the relative and correlative, the figure and the thing figured, the sign and the thing signified: more than the ale p●le or ivy bush, can be the ale or wine thereby represented, or circumcision the covenant and the brazen serpent Christ.  
Now in the second sentence, where you say that Christ is the figure of his mystical body: what reason is in it: For scripture have ye none. Who ever hard before that the head politic, spiritual or bodily: should be named the figure of the body, whereof it is the head? Is the kings majesty figure of England: Is or can the husband be the figure of his wife: Oh fond and deceivable sophistry confoundeing all things together. But mark the spiritual doctrine (christian reader) & thou shalt be taught that it is the bread that is both. Christis body and ours in figure, and that for. ij. purposes, without change of either of our substances First, for that in Christ it representeth him to be the general food of all souls, and right so in us, the manifold members, united and knit unto the same our head. Thus is it truly said of Christ, This is my body and of us, we are one bread and one body, so many as are partakers of one bread. This same verb substantive Sumus we are) maketh no change in ourselves: Wherefore then shall we imagine it to have such an enchaunteing power over Christ God and man.  
In the opinion of the Arrians may be perceived somewhat if yours, for that you are so busy with the proverb, Malum bene conditum ne moveas, an old error. As for luther (though he were the little David that killed great Goliath) it is easily perceived by comparing of his books with Ecolampadius & zwin glius: how far unable he was to defend this cause. What mildness of spirit, & over much care of christian quietness, caused Bucere, in words (so far as the truth could any thing yield) to agree with you: all men that read his books with judgement may judge. Zwinglius works (who so readeth them) as he was a man of in comparable eloquence and lerneing: are able to confounded all the rabble of the papists, and all his adversaries that speak against him. But now come you into your ruff again with your doctors of thousand years, yet may we prove some of them to have been scarcely. v. hundred years, & other some of small Authority, and the best smally serueing for your purpose. Amongst them all, the most ancient is S. Andrew the apostle you say, whom you allege, not out of the scripture (for we have nothing of his writeinge there) but out of your holy legenda auria, as I suppose, or else I pray you whence shall this thing have his authority? of the porteous perchance, which teacheth us to lock for salvation, by the merits of Thomas Beket, by setting up a candle or building a chapel in the name of. S. Margarete It appeareth that you would feign have the mattier, good when you fly to your popish portous. Thus would you craftily deceine the people. Let Paul answer your porteouse man, which saith he doth daily sacrifice Christ on the aul●…re of the cross. We learn in the Epistle of Paul to the Heb. that it is the proper & peculiar 
seven. viii. ix. x.  office of Christ to offer himself, & that with his own offering he hath made his, holy for ever, by his own offering once done, & therefore was he made priest after the order of Melchisedech, without successor. Where for, they that go about to sacrifice Christ: do rob him of his priesthood. For Christ only was called unto that office, for he ovelie was called as Aaron was, and no man may take unto him that office: unless he be called as Aaron was Not with standing, that we may please all and offend no man (if it be so possible) take the words of S. Andre. spiritually, as no doubt he was spiritual, & would speak then none otherways but spiritually, and than make they nothing against us. He sacrificed, not on the aultare of stone, but upon the aultare of the cross. And for the maintenance of this sacrifice: he himself was also sacrificed on the cross. What did he sacrifice: The unspotted lamb. Where he alludeth to the old figure, as is said, whose flesh and blood being spiritually received: feedeth all the faithful people. Thus mayst thou answer (gentle reader) even unto the best of the doctors understandeinge them spiritually. And that they should be so understanded, appeareth by the first words that you bring out of Chrisostome we offer (sayeth he) but for the remembrance of his death. Again, this sacrifice is a resemblance of the other. Again alludeinge to the old figure he sayeth. We do offer one lamb, or else should there be many Christ's. Then showeth he who is the bishop that offereth the sacrifice. Not Chrisostom nor Andrew▪ but Christ. And this which they do is the remembrance of that which is done already These old writs had much more liberty to speak such words because at that time there were no such errors hard of as you do defend now by your popish prerogative.  
But when you answer that Christ bideth you pristes sacrifice him because he sayeth Hoc facite: I dare say you fin in wilful blindness. And that both for that you 
My ●ord sinneth i● wilful blindness.  lea●e out thef●●t and principal part of the sentence which most declareth the purpose of Christ (in the remembrance of me) and also because you know well enough what signification Hoc facite must have both in this place and all other. I know well that you english bishops be not so slenderly learned as the Sorbovistes or doctors of Parise which in their determinations, do bring incum faciam vitulam. Take the whole sentence together therefore, and make of it what you can. Hoc facite in mei memoriam, do this in the remembrance of me.  
Donec veniat, till he come, maketh clear against you that say he is hear all ready, let Damascene dote as long as he lusteth. If you wrest this plain text, do this in the remembrance of me until I come: what scripture can be self from your gloss: Yet by your doctoures by whom you can gloze forth all things: I will not greatly contend with you, as I did protest in the beginning. First and principally, because our faith may be grounded upon no man's sayings, but upon the word of God only, which is able to teach 
Ro. x.  to reprove, and to instruct a man to every good work. Secondly, because this contention shall never have an end, so long as you may have authority to gloze every word of the doctors according to your own pleasure. thirdly, because there hath been no ●…ning so lewd, but it hath been proved, and is at this day allowed, by the authority of the doctors. Fourthli, because the scripture must be the to●chston and judge of all other things, words, sayings and writeynge, and may be judged by non other. Sixtli because we ourselves shallbe judged and examined whether we have kept that which Christ commanded us and not that which doctors have written, Seventhly and finally because in the word of god, lieth all truth and we have an especial commandment from the father to here Christ the author thereof, the spirit coming down from heaven with his open testimony, This is my dearly beloved son in whom I delight, hear him. where the doctors contrary wife as they are men, and this scripture must needs be true Omnis homo mendax, every man 
Only God is true, and all men are liars.  is a liar: so do they try. themselves as men contendeing one with an other, each one contrary to his fellow. Yea and the self same man retracteing and recanteing that, that he had written before, that we may learn to trust in no man nor to put flesh our arm, for fear of the great curse, but to stick unto the everlasting word of God as a lantern unto our feet, whereof there shall not one jote or title perish, though the heaven and the earth do melt away. In this we shall find sufficient food for our souls (if we can patiently rest and feed therein. Wherefore (for this time) all your doctors set apart, and your devil sayeth neglected, because your hope is so much in man, and you are not ashamed so often to burn in: the devil sayeth I pray you here the complaint of God by his prophets, upon the idolators of all ages and do not think much to hearken what God sayeth of you of this time, which can non other ways maintain your pomp, but with the contumely of your creator, & the plain denial of the only sacrifice of his son Christ. Think not straying that the thing is written in the person of God, for all truth is of god. G●ie patient ear therefore unto our God saith: as we have done toyour devil saith, all this while. 
Gene ear for God saith it    

The complaint of God against idolators  
Hear the word of the Lord thou proud Babylon. Thou people of Sodom & spiritual Egypt: hear the word of the Lord? For asmuch as the lord jesus Christ, is daily crucified, daily slain, daily set forth in mocking sacrifice: the blood of the testament is trodden under foot and the ark of the covenant is driven away. He that despiseth the law of Moses, saith the Lord, is under. ij. or. iij. witnesses condemned: and how much more shall he be punished, that treadeth under fo●e the son of god, despiseth his word, and doth unhallow the blood of the testament whereby he was sanctified, and worketh contumeliously against the spirit of grace? It is God (O you princes of Sodom) that giveth sentence in this matter. Before the high judge shall you be condemned (you seed of Babylon) because it hath pleased God to admonish you, first by Moses and then by the prophets, and last of all by his own son to turn into the way of truth. But you contrary wise, do willingly follow the way of wickedness. And whereas the Lord sendeth daily for the fruit of his vini●●rd▪ you entreat his servants at your pleasure, Some of them you do beat some other you slay, and that more is, you do neither reverence nor forbear his only begotten son, but raging like men in a fury, you have with one whole consent taken him, slain him, and cast him out of the vineyard, which was his own inheritance.  
Hear therefore then wicked nation, and know that he whom thou hast cast away: in the corner stone where upon whatso ever building is stablished, it groweth up to be a holy temple unto the Lord, and who so ever doth fall upon this stone, he shallbe shaken in pieces which thing the jews stumbling upon his 
The ruin of the gentiles is at hand.  humiliti, do show unto the world to have▪ been truly spoken, even like as the ru●n● of the gentiles shall shortly declare, upon whom 〈…〉 ver this stone shall fall, for he shall most speedily be broken to powder that the whole world mai at length learn, how horrible a thing it is to fall into the hands of the living God, whose vengeance is sore and grievous against his enemies, Like as his mercy is ready toward the children of mercy, the ninivites for an example, who at the preaching of jonas only, did penance in ashes and sakclothe, and so escaped the advengeing hand of the almighty. But you that live now in the later end of the world, being admonished by a thousand oracles and warnings of the prophets, threatening battle, famine an pestilence: do not change your wicked purpose, but suffer all the words of Chryst his prophets and Apostles concerning the wrath of God in the later days: to be spoken in vain. No man, reneweth his heart, no man changeth his manners. There is not one that 
Noman amendeth his manners.  doth good, no not one. But the more that your wyckednese is opened by the scriptures the more that Moses chasteneth your malice: the more earnestly that my true messengers (sayeth the Lord) would draw you from your errors: so much the more fiercely you resist my spirit, boasting forth your power wisdom, and counsels so filled with your own ●…es and subtle inventions: that you resist all spiritual knowledge, and nourish even against your conscience these gros er rours and carnal blindness, not much unlike unto cain your forefather, which not being contented with the dignity of the first birth, neither yet restrained by the word of chastiment: killed his brother Abel, deserving no such thing at his hand. I pray you what did Pharaoh and the Egyptians, when they were admonished by Moses and Aaron: but in resisteing the open will of God, heap up his displeasure against them? Herode also and the wicked phariseis, always persecuteing the Just, and ascribing the works of the spirit to the power of Belzebub or the devil with sinneing against conscience, brought ven 
The world doth always strive against the spirit  geance upon their heads. So doth the world (saith the Lord) always strive against the spirit. And this is the only sin that condemneth the world, that I send forth the light of the spirit to drive away the darkness of vice & error: and men love darkness more than light. It is my use (sayeth the Lord) always to send forth my word before I judge the world, that they which with brazen foreheads and Iron necks do obstinately opprese the truth▪ should have nothing to excuse their sin. Thus did I send Noah and Loath before I destroyed the world with water and the. v. cities with fire. Thus have I sent my prophets also to give warneing unto Israel and juda of my wrath toward them And this same ordre do I observe continually like as jam the same god to day & to morewo and for evermore. And now shortly I must go into judgement. Wherefore morn & howl Oh you wicked, upon the miseries which shall chance unto you, you I say, which are the inventors of new Idols and the despisers of me your everlasteing God. For your god (in whom your hope resteth) shall perish And when you shall stretch forth your hands unto heaven, yet will I not here you (saith the Lord) because you have made you Idols with the same hands that you life up toward me Your Idols therefore shall be turned into sparks of fire, & yourselves into stubble, & 
your Idols shallbe br●…t.  there shallbe none to quentche it, Once I will awake, and not always suffer so great reproach as to be dispiced, where a dead Idol which hath neither sense, moving, life nor breath shall be received and embraced.  
It is I (I say), that doth give life and breath to all creatures, it is I that lend strength and all the natural powers, which you do misspend in making of your Idols, utterly for getting that I am the same that made your parent Adam unto mine own likeness, I adorned and decked him with no small gifts Reason and judgement I gave him, and ordained him governor over all other creatures You have forgotten also, that immediately after this my great mercy showed unto your said parent: He (despising the commandment of me his creator chose rather to be subject unto the most vile creature of all following the Idol of his own heart, than to cleave firmly to my word. This new-found God therefore, doth unto this day dwell under my 
The new found god is accursed of God.  curse, and shall do for ever, and shall creep on his breast sucking th'earth in stead of his bread. Yet have I not utterly for saken this your rebellious kind at divers and sundry times. first I called again to my mercy, the same your forefather, who by the remorsse of his conscience, fled my sight. Again after that man kind was increased and wickedness did grow more and more, in so much that if I might repent me of my works, I had even them just occasion to have sorrowed for the benefits that I had showed unto your wicked kind, the wickedness whereof was so great that I could not other wise express it to the worthiness, then to say that it repented me to have made man. Idolatry was then spread thorough the whole earth, and few or none would call upon my name. For ●embroth the stout hunter raised Idols in Babylon, and the Cha●ane●s worshipped the fire. After that Belus with his complices builded a tower to withstand my vengeance, Sodom and Gomore provoked mine heavy displeasure, with their manifold 
The whole world followeth Idoled  enormities. To be short, all the whole world refused▪ me, the leveinge God, the well of living waters, and digged them cisterns which can hold no water. Every city invented a strange god. Saturnus, jupiter, juno Mars, Mercury, and such other monstrous Idols are newly invented whylse I destroy the old. But Israel, whom I had chosen to be my people, to be my holy people, commanding him to have no manner of Image doth (after so many my great mercies showed unto Aabraham, Isaake, jacob and the fathers: after such wonderful deliverance from Pharaoh) set up a golden calf, the Idol of their idle brain. They ren●e to Baal Pheger. They fill the holy land (which I gave them in heritage) full of most filthy Idols. Worthily therefore, are they destroyed, with pistelence famine and sword.  
But you that hear the name of my son Christ, and are named Christians, whom I have by the death of the same mine only begotten son made ●…e own: you are much more blame worthy, and pour miserable wa● wardness is no longer to be suffered. For you have these. xv. hundred years, provoked my wrath upon you, renneing head long into all kinds of wickedness. But to pass with silence all other things wherein you have offended my majesty: there is nothing so vile amongst all my creatures, but that you have 
Man hath made him gods of the ●●est creatures  assaed to set up the same as your God, dispiceing therein, both my power, and the rule that I gave you over all other creatures, forgetting clearly that I have exalted mine elect above the Angels, and have fent mine heavenly spirits io do service unto them. All this notwithstanding, have not you worshipped stocks and stones, doom and dead blocks, and given my glory (which I do not willingly impart unto any 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 minds and souls with worshipeinge as gods, such insensible creatures, so that you leave no place of dew reverence unto me (your creature) nor to my son Christ who suffered most bitter death to bring you out of bondage. You do often cry, Lord, Lord. If I be your lord▪ where is my fear? where is the worship meet for a Lord? wherefore do you forsake me your lord? You do often times call me father: but I marvel whither the childeli reverence is banished, or into what country all brotherly love is fled. Yea much more do I marvel, where you have hid the memory of my son Christ, of whom all fatherhod, brotherhood and kindred (from me to you ward) taketh his beginning. For he is the first begotten of every creature of whom all kindred in heaven and in earth hath his original. Who suffering most cruel death for your sins and most bitter torments in his body: asketh nothing again but that you will celebrate some thankful memory of his name and not suffer his bountuouse benefit to be forgotten by unworthy silence. For when he departed from the earth to come again to his heavenly mansion: what did he command to any of you but only this: that as he had after his 
At his departing Christ commanded his remembrance to be celebrated.  last supper ministered the bread and wine in mystery: so should you, so oft as you eat and drink in the remembrance of him. Certifiinge you that so oft as you should eat this bread and drink of his cup: you should show his death till he come again unto you. The charge that he giveth you, is to do it in the remembrance of him, promiseing you that he will not forget you where he sitteth at the right hand of me his father, where he is a continual mediator and mean for you, never ceasing to opteyn for you what so ever you ask of me in his name. But lo your ingratitude, you acquit us our meed. Me you do cast clean from you, and to a stone do you say. Thou art my father, and to a bloke thou hast begotten me. Again, to my son you are so unkind and ungentle: that you have pute away the memory of his death, whereby you live, not only forgetful of the labours which he susfered for your ●akes, but also if any of my servants would renew his memory among you, he shall with much cruelty be put to silence. And you boast of a certain vain and conterfayte gesture and mumbling called the mass, which you say 
A vain ●●ūl●uge called the mass  is more holy and more wisely set forth, then Christ my son could do it when he was in the world. Thus do you forsake his commandment of preaching his death to your brethren and posterity: for the maintenance of popish ceremonies, the ware of Antechriste where in you babble blasphemous collects, with blind mumblings, Yet pache you your matters with my scriptures, that you may deceive so much the more craftily, day lying so with the poor people in a tongue that they do not understand, nor know no● ●ne word what you say, lest they should chance to dream any thing at all of the death of my son and have him in any remembrance at all. Yea and to keep the matter more secret, you are right well ware that when any mention is made of his body given for the world, you speak not only in a 
A double c●…sion  strange tongue, but also under such, silence that a man had nead to creep very near you and har●en very diligently if he should understand any thing, though he were learned in the tongue that you whisper in. Yea you blow forth your words so closeli into your chalice as though you intended nought else but to deceiveth people. And they sil●y souls, being altogether astooied through their own ignorance and your strange gestures: cease not to run about you like men amazed. They fall down and worship, they wonder at this new and stranger God in so little a piece of bread. They strive who shaldo most honore and reverence to this weak Idol. Yea they falone in another's neck at the son of the little bell. They kiss their fingers they part pardon to their ●ies and other parts of their bodies. They struck their heads. What god, Yea what mortal man could abide to be worshipped with such mad gestures? But I the lord of host●s, for as much as I am a spirit and the creator of a● pure spirits, with bodily gestur am I nothing delighted, but in spirit and truth will I be worshipped. And such worshippers do I seek, as with pure minds fly up above the heavens, and wish that mine impere and kingdom may be delated and my name helowed and renowned, celebrated and prased, in all & though all creatures. Such worshippers, I say, do I seek, as can comprehend and perceive, Christ sitting▪ at my right hand: and will seek him without the help of any creature. These worshipar will I regard, and to their sacrifices will I have respect. For their high bishop hath an everlasting priesthood, 
God recordeth them that worship him in spirit  wherbi he may fully save all them that will come unto me by him, whom I have made the governor of holy things and of the true ta bernacle which I myself (and not man) have made, which must therefore be comprehended & received without the help of any creature upon earth, neither must these worshippers seek Christ here nor there, nor run after him in any places upon earth, where any man shall name him to be. Much less shall these true worshippers, seek me (the incomprehensible God) tied to any one place or creature, for heaven is mi seat and th'earth my footstool, even as my prophet isaiah did witness unto you when he demanded what house you would build unto me, or what place I would 
Esai. lxvi. Act. xvii.  rest in, seeing that my hand hath made all. My servant Paul also, hath said unto you that I (the Lord God) have made the world and all that is therein, yea the heavens also have I made how should it be then that I might dwell in temples made with man's hand who is one of the creatures that I myself have made? And even as I dwell not in the temples made with man's hand: so am I not worshipped with the works of man's hand, as once standing need of any thing. For I the Lord give breath to all living things, and have of one blood, made all the kind of man and have caused him to spread over the whole face of earth, appointing prescript times and limeting the borders of their dwellings, that they may seek me their God and try whether they can by gropeing find me. Yet not withstandeinge I am not far from every one of you. For through me you are, 
God is meri to every one of us  do live and are moved. So that there is no ignorance can excuse you, because you need not ●o seek my kingdom farther than in yourselves. And to ressemble my Godly power and worship with gold, silver, stone or any other creatture, named and converted into the stead of me the only and almighty your god you shall not be excused ●i any ignorance, for by my works you may know me from my works and much more from your own works. If you therefore can not be able resemble my godly power by any of your Imaginations? how much less able shall you be to shut up me (the immortal, immensurable, and incomprehensible God, whom the heaven of heavens is not able to contain (in a little box of gold silver or any other meatall? in bread wine, or any other creature, setteinge up a new and straying I dole, of the which neither you nor your fathers have heard one word of my mouth, imagineinge a strange worship of your own Idle brains, not withstandeinge that my son Christ doth cry against you saying. In vain do you worship me, teacheinge the doctrines and precepts of men. His most faithful servants also ceased not to threaten sharp plagues unto all them that should add to or take fro, change or alter, any one word of all that 
God is the father of spirits.  they had received of their Lord, the father of spirits.  
Wherefore, because your fathers have for saken me and followed strange gods, served them and worshipped them: they have forsaken me▪ and my law have they not kept. And you have done worse them your fathers. For every one of you walketh after the wickedness of his own heart, striving always how you may stop your ears against my words and admonitions. Loo therefore, I will fill all the inhabitants of the earth and the kings, which sit in their high thrones, the priests and the Prophets together with drunkenness. And I will scatter them, one brother from another, and the father from the child. I will not spare them, nor have pity on them, but will utterly destroy them.  
hearken and give ear, and beware you do not rage, for the Lord hath spoken it. give glory unto the Lord your God, before it wax dark, and before your feet do stumble in the dark hills, when you shall look for light, and lo, there is nothing but the shadow of 
The Lord speaketh to the prelate's.  death, and deep darkness. Oh Popes and Princes, and glorious Prelates (high counterfeit names) called bishops: to you all I say, which hold the world in darkness. If the Morian can change his skin, or the leopard her spots: then can you also do well, sucking wickedness with the milk of your mothers. This shallbe your charge, therefore and the portion prepared for you. Because you forget me and trust unto lies, I will disclose your thoughts, and your shame shall appear. Your lusts, your lechery, your wicked fornication shall I disolose. Let no man 
The obstinate must not be prayed for.  pray for this sort of people. They sin unto death, and their plagues are uncurable. If you fast I will not hear your prayers. If you offer offerings: I will not receive them. For when you were corrected with famine: you did not regard it. When you were chastened with the pestilence and diseases: you refused all discipline. Storms, tempests, and earthquakes, flo●des and breaches of the sea, you count not to be sent by my hand. One of you therefore, shall dig in the belly of an other: and you shall be consumed with the sword of my fury. Lo I will send 
God hath his ministers of vengeance.  fishers which shall f●she after you by the sea: and hunters which shall hunt you in every hill, mountain and craggy rock. For mine eyes are upon your ways, and shortly I will send my spirits which I have created for a vengeance, the fire, the stormy hail, famine, death, the teeth of beasts, serpents and the sword, which being ready in my wrathful displeasure, do torment all things at my commandment, and especially death, blood, debate, oppression, tyranny and the sword: are create for the wicked, and therewith I beat down mine enemies, be they never so proud.  
I the Lord do create all these things, that my name may be terrible unto the heathen, and my power known throughout the earth. I demand of you (O bishops of my flock) I will ask you, stand up and 
The bishops are commanded to stand up and answer.  give me answer of your ways. Is there any of your new found Gods that can give you rain, or that can save them selves from the tyranny if need require: Is there any of these Gods that can save himself and his worshippers forth of my hand, when I send fire and the sword upon them?  
Yea tell me this rather. Hath either you or your parents found any wickedness in me, that you are departed from me and follow vanities.  
Could it never (in all the time that you have found out these gross & bodily gods) enter into your hearts to search for me the living God: but according to your own grossness, deviing in your words and despising in your doing, my providence, graun ting that I dwell in the heavens, nothing careful of man's doings? And therefore (even like the old Israelites) you will have gods that shall go before you, whom you will salu●… with a long rabble of salutations, with manifold gestures and courtesies, and with vain imaginations of man's commandments. But, oh, so far as the heaven is from the earth so far as the east is from the west: so far are my ways from your ways, and my thoughts from your thoughts. I the Lord which trouble the seas and their floods, do reign The Lord of hosts is my name. I am the self same that I am wont to be. Terrible unto the kings of the earth. Doth it nothing move you, that I daily change so many kingdoms. I drown the proud pharao's in the deep sea. I subdue with worthy advengeaunce: 
The Lord plagueth the tyrannous rulers.  the cruel Adonibesech I put to flight the blasphemous Senacherib, & gave him the death that he deserved. I pass with silence Nabuchodonosor (a terrible example unto kings) and his son Balthaser. I pass with silence, how neither with their bow, nor sword, but by mi mighty arm, I subdued unto the Israelites. thirty. kings. The Canaanites, Hevites, jebusites, Amoristes, Herites Ferisites, and Gargasites. And this people Israel, chiefly chosen, and most dearly beloved: I did clearly forsake, when they fell from me, the living God. I gave them first to the babylonians, and after to the Greeks and last of all to the Romans, to whom I gave power to spoil my people, and scatter them throughout all the world, as you see this day.  
Now seeing that I am the same God and no changeling: how chanceth it that the posterity following, doth not fear like destruction: But the children fed with my benefits and filled therewith: do leap from me as their fathers did before, counting their wool, flax oil, and grain, to be preserved by their Idols, giving me thanks for nothing, and 
Idols be thanked for the benefits that God giveth.  yet do I minister all these things unto them, abundantly, giving meat even to the birds of the crows. But because this people doth not know that I have given them grain wine, silver, and gold, which they have offered unto Idols, abusing my creatures, therefore will I turn, and take away my corn, and my grain in the time they look for it: and the wine in his time appointed. I will also deliver my creature from the bondage of corruption under the who it mourneth, subject unto vanity. And I shall cause all joy, and solemn feasts to seize, and I will destroy the vinepard, and the fig trees, which you have called the gifts of your Gods, which you set up to be your helpers and defenders Twice mad ye are therefore, both for that you forsake me, the fountain of living water, and also that you dig broken cisterns that hold no water. Hiterto have I (the lord of hosts) made complaint against all nations for all kinds of Idolatry. But now give ear unto my words which I shall speak against an Idol, but weak in power and small in substance, but yet notwithstanding, in the delusion of the people he hath gotten great strength, and thorough feigned miracles is marvelously maintained, yea and that so stiffly with sword and fire, that the blind world knoweth none other God. Of this Idol it is written. O priest have not I created the and given the power to create me? Which intolerable blasphemy being so great derogation unto my glorious majesty, who only have created all things of nought) I can no longer suffer.  
But before I take open vengeance: I will give warning unto the maintainers thereof, 
God giveth ●…eth ●…ge●….  willing them to have recourse unto the brute beasts, the ox and the Ass, and learn at them to know their duties, toward their Lord and master, their creature and maker. What madness is it that causeth these madbraynes to count this new made Idol, their creature, or that it is possible for the creature to be created of mortal men and miserable wretches? No I their creator and maker have made them but once, where they boast and brag, that they have made me thousand millions of times, whereby 
God is far in dept to his makers.  they bring me so far in their dept, that the residue of my benefits are not able to recompense and satisfy.  
But now they begin to wax ashamed of these open words, for my servants have of late laid them ●ore to their charge. But yet they cloak the mattier with new found blasphemies. Now they say. God 
This almond is well blanched.  consecrateth himself into the form of bread and wine. But yet (prettily) when the bishop giveth his holy orders: then he giveth power unto every shaveling, to consecrate this changeling. So that the young priest coming home to the parishioners, telleth them straight way, that he is above Emperors and Kings, and doth far excel the Angels. For he can make that thing which will be made of none other but of them only that be marked by the beast for the same purpose.  
This wretch (be he never so abominable in living) thinketh that by the ●…bling of. iiij. words over a cake: he shall cause my son (which is the express Image and lively resemblance of my substance, even equal with me in power) to come down at his call, and to be changed God and man into a vile wafer, which change they have with deceivable terms named, the consecrating of him into the form of bread.  
But away with this gross blindness (O you sophisters) for all men may perceive that you love to walk in darkness. According to your gross and carnal imaginations therefore, and after the dullness of your capacities which can perceive no spiritual things, because you are not borne of the spirit: I will begin to talk with you, to see whether a rude and fleshly talk in matter that shall be open unto the common senses and judgement of all men, may cause you to hearken to my voice, and perceive your own blindness.  
Oh how gross opinions have you conceived of me the Lord God? How lewdly do you esteem my power infinite, which do think it possible that I the living God creature and maker of heaven and earth: should be changed, or would be consecrated into bread, wine, stock, stone or any other creature. This is not consecration or holy making: but this is contamination, polutinge and defiling of the name of God with intolerable blasphemies.  
My sacrate majesty (to bring you out of doubt and error, O you miserable men) can suffer no such alteration nor change, of 
God is not changeable  forms insensible. Wherefore, if ye require in me (the God incomprehensible) the poetical changes of jupiter: you are worse than mad. For I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? I am, I have been, and shall be. I am God evermore and not changed. What comparison can be betwixt me and your feigned gods? I am that ancient in years that doth feel▪ none age. For a thousand years are but one day in my sight. For in the twynckeling of an eye, do I behold all things, be they present, paste, or to come.  
Your Saturn whom you hang up in a cord as a wicked fellow: had need to have jupiter his son sought out to help to defend him in his old age, when his changeable flesh and bones (which you feign him to have and defend the same with sword and fire) begin once to musker and mould, after he passeth once the age of one month. But who shall revenge the little gods which live but the space of one minute and so perish continually. They are taken straight from the wafer box to the chalice, and there are they devoured. A wonderful mattier, so soon made God, and so sone-brought to nought again.  
Old Aristotle, your great master coumpteth for a great miracle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in english beasts that ●yue but one day. But if he had known this sudden change of so many Gods in one minute: what might he have written to his posterity?  
I appeal to your own conscience in this mattier, your conscience (I say) that do make and mar so many Gods in so little space, you (I say) that do seek out so strange engines for the preservation of your Gods. 
The fear of a mouse causeth all this defence.  You close him in a box of harder metal then mice teeth can penetrate, you hang him up in a cord lest the greedy mice should besiege him, you cover him with a canopy, so that the mice can not come at him: and what meaneth all this, but that you know by experience, that the mice do nothing fear him, because he is made but of bread, and hath no life in him nor hardiness to beat a mouse? Let your own conscience be judge in this mattier.  
But O wicked idolators. If this were God that you do this handle, he would sometime break open his prison (wherein he is enclosed) by his power and strength. How be it he can do nothing. Or if he can do any thing, cry upon him as did the priests of the old idolators that he will do so much as put one horn out of his shell & box wherein he is enclosed; to assray his enemies, or else to your great confusion, he shall be less set by then a creeping snaple. Or if you dare make a proof of his power: leave him without but one night out of his box, and you shall see the little mice will not be much afraid of him, neither do the cats, backs, owls, swallows, and sparrows greatly fear him. Then tell me I pray you, why man should be so mad as to stand in fear of the thing which is of no reputation.  
Fear him not therefore (O my little flock) 
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 when the priest breaketh him, because there is no spirit of life in him. Be you ashamed therefore, all you that worship him, for if by the negligence of the priests he fall to the ground: he can not arise alone, neither if he be raised can he stand. In vain therefore do you worship such a God as in no point can help himself. How can you then desire his help in your adversity.  
The Gods that you worship are none other thing, but as the baker that baketh them will have them and the priest that maketh them. And neither of these two workmen is of long continuance. How can their works be Gods therefore.  
These gods of yours can not deliver themselves from thieves and robbers, which have often times spoiled them of their boxes. And you have of late seen in the suppression of the abbeys (which I did send for a punishment 
The suppression of abbeys was for Idolatry.  of Idolaters) they were then left succu●lesse, turned out of their silver boxes, and were not able to resist. Therefore, when you see the people worshipping round about you: say in your hearts. O Lord that hast laid the foundations of the earth and the heavens, the must we worship. And so doing mine Angel is with you, and I will require your souls at the hand of the oppressors.  
Oh hearts barren of all heavenvly doctrine. Oh minds void of all godliness. How can I (the true God) be known, whilse the bread God and the cake unsensible, is in so high reputation? Yea what needeth it men to lift up their minds unto heaven, seeing they have him in earth which can grant their prayers? How can they worship in spirit and truth, seeing they worship the thing that hath neither spirit nor life: How can you understand or comprehend my dreadful majesty, whilse ye do take this for a god, whom a blast of wind will klowe down from his aultare and his superaltar?  
All such gods therefore as have not made the heavens, shall perish from the earth and from under the heaven. Mark how the breath of man (a thing of small strength against any other creature) is able to change, alter & transform the bread, so soon as he hath it in his mouth: and it shallbe enough (to him that hath reason) to declare how shameful the change is, from the most strong to the most weak, from the greatest to the least, from the best and most mighty: to the worst & most impotent.  
Oh miserable and changeable nature of man. Oh twice miserable God, whom 
The bread God is thrice miserable.  this miserable man maketh. Yea thrice miserable, for he must come down into the chalice, at the call of every whoremonger and sodomite, drunkard and covetous caitiff, and be straight ways swallowed into his filthy and vusaciable paunch, that the first beginning and ending of his godhead may he like miserable.  
If the scripture do describe you any such. If Adam, Enoch, Noah,, Abraham, Isaac, Moses, Aaron, or Samuel: do know any such. If isaiah, jeremias or Daniel, have described him in their prophecies. If Math. Mark or Luke (whom you lewdly allege) had told you that there had been any such God on the earth. If Peter, Paul, james and john (the faithful witnesses of my son Christ) and the openers of his secrets had taught you this crusted cake might be changed into God or his son Christ: show me one place.  
But I know your craft and subtlety. Nothing is impossible to God, you say. 
Because all things are possible to God: he can escape the priests juggling.  What then? Shall God at your commandment, be a stone, a tree, or bread? By the same possibility make him your Ass. All mine therefore, shall answer you in this sort, Because all things are possible: unto our God: he is able to escape your blind juggling, and is of power enough, to destroy you all together with your Idols. And what so ever he be that teacheth any God that I have not opened to my servants in the scriptures: the same I have commanded by my servant Moses to be stoned to death. Which law I do now ratify, and will that all such be put out from among my people.  
And who so ever will not repent this gross error, being admonished: be it known unto them, that they are not of my sheep. For my sheep do hear my voice. And being once raised with my voice: they will follow no stranger, but will with open voice cry unto the stranger and say. Oh Idol shepherd.  
All this have I spoken, because I your god am so openly contemned, and a weaks Idol embraced. give ear now and hearken what I shall say for my son whom I sent to be your saviour, and the only sacrifice that can take away sin in my sight. You make him of none effect, that so you may establish your own glorious works and sacrifices. I was and am fully contented and satisfied with the offering of his body once done. What need is there then of your lyeinge sacrifice? If his only sacrifice be enough (as it is enough & more then enough to satisfy for all) what needeth you to sacrifice and offer him up again? Will you or can you kill him again? For that which is sacrificed, must needs be slain, and without blood can there be no remission of 
That which is sacrificed must needs be slain.  sins. I know your hearts (bloody bishops) by the betraying of him when he was in the earth among you, & now by the brenning of his word, & by the tyrannous destroying of his flock, which would call again the memory of his passion, which you have extinguished with your sacrifice for the quick & the dead, making it a cloak for your covetousness and a buckler for the pomp and rigorous authority, you challenge over my little flock.  
I appointed him priest according to the order of Melchisedech, without successor or fellow. I anointed him with the spiritual oil of my spirit, that I might have a bishop to offer unto me sacrifice which should be pure and without spot, which should not need many times to offer or to be offered, but making all things perfect, by one only offering of himself unto me his father, and by his blood which all other sacrifices (so oft iterated and repeated as things unperfect) did only signify. In this my dearly beloved son, is my delight. He is the great bishop which once for all, hath entered into the place most holy. And being found like one of you in allthings (sin only excepted) he hath now penetrated and passed through into the heavens, there to be your bishop for ever, to offer himself always for you in my sight, by whom you may come to the throne of my grace, to have help by tyme. If you will seek any other bishop to offer for yo●: I tell you he is polluted, and must 
Christ only must be our bishop.  first offer for himself. And because of the imperfection that is in him: he can not please me nor pacify forhim self. Yea you may also perceive that his offering is unperfect, or else should he not need to reiterate it so often. If you will not be deceived therefore, stick fast unto the offering ofmy son once for all made for you. And as I have given him to the death for your sakes, so will I deny you nothing that you ask in his name be you sure. Honse comethit that you be called christians, that Christ my son was for your sakes manifestly made man in the flesh, was justly declared God by the spirit, and showed unto the Angels, and after received into glory. This must you believe if you will be partakers of the same glory. That he was very man as one of you are, sin only excepted, conversant upon the earth in all humility, care and misery at my commandment. whereby for his obedience toward me, he deserved to be▪ crowned with a crown of glory, wherefore I (sending the holy ghost unto you at his desire which may teach you how you are become my children by him) did take him unto myself and raised him above all the heavens, even to sit at my right hand for ever, Where you shall seek him if you intend to find hime But 
He that will find Christ must seek him at the right hand of the father.  neither here nor there in any corner of the earth He told you that he must depart from you. And if you look for my favour: you must not count him a liar.  
But wilt thou seek my son? Lo, he hath offered one offering for sin, and sitteth for ever at the right hand of me his father, looking for that which remaineth. That is that his enemies be made his foot stole. And thus doth my spirit witness unto you: that in this my new testament (established in his death) your sins should be done away so that I would no more remember them.  
Then if you believe them to be forgiven how can you offer for them any more: It is a manifest token therefore that all you which willbe still sacrificeing for your sins: do not believe that they beforgeven by the death of my son Christ.  
You also which will carnally and grossly eat him and feed upon him, as changing bread into his flesh can not worthly believe upon him. For he departeyngefrom 
They that will seed carnally upon Christ can not believe in him  the earth, did command you to eat the bread of this supper (which he lovingly called his body) for your weak remembrance and for the declaration of the benefit which he then showed unto all the faithful believers in his death and blood shedeing, For the declaration and remembrance I say of this benefit 
The cause why Christ ca●…ed the bread his body.  he commanded all his faithful followers, brotherly to divide among them? the bread and wine so oft as they would, eat or drink in the remembrance of him, whom they should not have any longer presently conversant among them. For he was then coming unto me his father for your profit, And therefore biddeth he you do this thing in the remembrance of him, will you then know what it is to do the work that he commandeth you: or to work the meat that ne never perisheth, which meat he promised to give unto you, and I have sent him down and appointed him for the same purpose. If you will know this work, read in the. vi. of john where you shall learn that the work of God is to believe in him whom he hath sent. This is all that you can give me. This is all that I require at your hands. I give you therefore the bread of life, if you can receive it by faith unfeignedly. That is to say trusteinge to my promise only in the death of my son, and to none other creature. Yea my son is this bread of life, and he that cometh unto him, shall not be hungry, he that believeth in him, shall not be thirsty. And this he told you was my will and pleasure, that who so ever doth see him and believe in him: hath everlasting, life. For this is the life everlasting to know me, and to know my son whom I have sent jesus Christ.  
By this knowledge do the Angels and blessed spirits live, rejoice and take their 
The life that is in all blessed spirits is the knowledge of christ  comfort. This is the heavenly food. This is the Manna that cometh from heaven. Therefore so much haste thou of everlasting life: as thou haste of the knowledge and fealeinge of my grace and goodness, which chiefly and principally was opened unto the world, in the sendeinge of my son into the world to be made flesh, lest all flesh should have perished for wickedness  
This is the bread then that cometh from heaven whereof who so eateth shall not perish, but live for ever. And this bread is the flesh of my son, as it was given for the life of the world, for so was it a very 
In that the flesh of Christ was given for the life of the world it was heavenly bread other wise not.  heavenly gift and heavily bread comeinge from heaven. Other ways was it but an earthly thing and nothing profitable. For the phariseis and all the wicked that do not count this only thing (to know me the father and my only son Christ given for the life of the world) to be the only salvation thereof, but seek more help of salvation at any creature in heaven or earth, be it man saint or Angel, be it works, sacraments or any other thing that man can imagine (as they can not unless they count some insufficiency and lack in me) shall not have any part in my son Christ whom they have in so small estimation, how grossly so ever they imagine to eat him. No to them that this slenderly and vilely esteem the hilpeinge and saving that I have given him: he is the savour of death unto death and the stumbling stone. But unto them that wholly and only do cleave unto him feadeinge on his body thus offered for the life of the world, and drinckeinge of his blood given for the remission of sins: he is the bread of life, his flesh is very meat and his blood very drink: so that you have always in mind, that it is the spirit that giveth life and that the flesh profiteth nothing.  
And take it for a general lesson to under stand the word of godly doctrine, that the words which I and my son do teach you are spirit and life. And to believe them, is to eat the meat of the soul, to work the work of God, and therefore to have life. For the righteous liveth by his belief▪ And Abraham did believe: wherefore it was 
Abraham wa●… accounted just before 〈…〉 was certu●… sised.  counted unto him as righteousness before circumcision or any other out ward sacrament was given him.  
Yea this Abrahame may teach you, that without the regard of any creature, yea contrary to the workeinge of all creatures thou must believe and be made sure of my goodness: that thou mayest (with▪ an upright face up towordes the heavens) say. O Lord I have believed in thee, I shall never be ashamed. For this is the nature of faith to look straight up unto me your heavenly father, and to receive at my hand, by the merit of my son all grace, favour and goodness. Where if you decline asided and appoint yourself means, aids and helps of any creature otherwise than I have commanded: you must be counted miscreants mistrusting my goodness, Here falleth the justice that you seek for by your works and sacraments, and here ariseth the justice 
God accep●eth none o●her justice out only that which ●s by faith.  of faith, which is only acceptable in my sight For Israel in the old time follow ing their laws of righteousness, by their works, sacraments and ceremonies, could not come to righteousness, And wherefore I pray you? Because they did not follow there upon by faith but only by works of the law. They stumbled at the stumbling stone as it is written. Lo I will put in Zion a stumbling stone, and a stone to fall upon: & who so believeth in him, shall not be ashamed.  
Because they have believed, they have attained this righteousness which is of faith, of which if they will follow and not forsake: they shall never suffer shame. This faith one lie in the seed promised (and no sign or sacrament) was it that refreshed your first father Adain Neither was there any other sign given unto Achas: but that a virgin should conceive a child, which (by an holy and pure birth of the holy gofle) might take away and purify the corrupt birth of the old Adaine, and deliver the house of juda from the bloody Sennacherib. Unto the which sign you must always look: for you shall have none other sign of salvation, but the sign of jonas the prophet.  
All the Israelites drinckeinge of the same spiritual drink, and eating of the same spiritual meat that you do (for it is all one faith that saveth you both, even as I am all one God and no chauncelinge) did in their lamb unspotted, feed and take comfort of no sign or sacrament, but only of the 
The Israelites fed not on a sign or sacrament  blood of our unspotted lamb which I had promised to send into the world. For by the straight commandments and son dry charges, which my servant Moses did give them for the choseing and eateing of this lamb: they did perceive a thing far more spiritual, then could be finished in so gross a banquet. Much more than the Apostles of my son being used to such spiritual feadeinges: might perceive what my son meant in abolisheinge of the old ceremonies of the lamb and commanding a new memory to be made of his body given for them and his blood shed for the remission of sins and for to deliver us from the helly Pharaoh.  
They did know that this word of the promise (which is given for you) should be fulfilled upon the cross, and therefore ought not to be applied unto any sacrament It is not the offering of any sign or sacrament that I regard but the osferinge of my son 
God regardeth not the offering of signs or sacraments.  upon the cross, which you must by your sacraments show yourselves to have in perpetual memory as the only life whereby your souls can live. Like as they also had learned before of the Prophets, that the Messiah whom I should send, should be stricken for the sins of the people, and then should be exalted and send his gifts plenteously from above spoyleinge all his enemies with triumph.  
This did my son beat in their ears. But he never told them of any such changes of bread into his flesh, & such carnal consecrations 
Christ never preached trans substanciation.  as you do teach: wherein you will have that (without any profit) my son christ should come down from my bosom into your bread and Chalice blown and blessed by your invention: and work so great a miracle without either necessity or profit. Have you not enough that you have everlasting life by him▪ hath not he humbled himself low enough that he hath become man for your sakes and died for your sins?  
What would you have more of him: would you that he should take the form of bread for your sakes: what are you the better if he so did: Yea how much the worse should you be: This is one thing, you should bring the verity of his body into suspicion for that it should go and come so like a spirit, which is no small hindrance to the perfection of your kind. For mine intent was, when I made my son man, to have just occasion thereby to 
God intended to have just occasion▪ to exaltus when he made his son man.  advance your kind above the Angels. And now you will have him coupled with your wrechede creatures, worse than yourselves, But he hath taken the form of the children of Abraham, And for his elect seed was he content to be come man, disdayneing all other forms  
Look no more therefore for my son Christ upon the earth in the bread, the box or the chalice. But hear in heaven shall you seek him where he reigneth at liberty with me his father, from whom he sendeth down the holy ghost (the spirit of comfort) into the hearts of mine elect, to strengthen them against all the assaults of the serpent. I feed inwardly my sheep driven from the pasture of my word Yea I give life everlasting to so many as by him only will come to me his father.  
Thus doth he sit at my right hand, and fulfilleth all in all things, spiritually. Not being bodily present in every place, where you will like charmers mumble four words upon dumb creatures. Here in heaven you are sure to have him your advocate. In the bread, you have no such promise. With what faith then can you seek him ther. He promised you that he would send the holy ghost after his going from you: but he never taught that he was profitable to be changed into bread.  
When he returned unto me from the earth than did he send (in fiery tongues visibly) the spirit of our power & wisdom, which taught the clear understanding of the mystery that he had wrought before in the earth.  
This spirit taught the hope of your calling, 
Ephe. i.  and that our wonderful work in you that believe how that I raised my son Christ from death, and set him at my right hand in heavenly things. Whence you would most vilaniousely pluck him down, turn him into bread, and swallow him like flesh into your 
These fleshly sacramentaries are eaters man's flesh as the Sithians are.  bealies, which gross blindness, and Sythian cruelty, my flol●…l abhor. My flock shall learn now other ●…inge of the flesh of my son Christ▪ ●ut that only which is by the knoweledg●… and beleveing of my mercies in my son ●…nd therefore shall they follow no traditions of the world nor stick to any creatures, but say with mine old servant David I wl love thee, O lord, my strength, the lord of 
Psa. xvii.  my succour, my refuge, my saviour, my bu● lar, & the horn of my salution. Yea the more boldly because of my new testament. Sai● thus. O heavenvly father, though heaven and earth do perish and all creatures turn to nought: yet livest thou (O lordof heaven and earth) & in me thou livest, whose son I am by adoption, thy spirit giving witness of this 
The spirit beareth witness, that we are sons by adoption.  thing. Yea & Christ (the strength might and power of thy right hand liveth, & no man is able to drive him from the place whether thou hast exalted him. Of this am I sure, and so long as he is safe I am sure to be saulfe: for I am partaker of his nature, substance & power, according to the gift of jesus my saviour that dwelleth in me. Not carnally eaten: but spiritually received by faith, whereby I know that he is my head, and I one of his members. Thus may you learn (O my little flock) when you have for saken all creatures: to be assured of favour and obtain the sound and sure taste of y●… salvation and everlasting life and 〈…〉 and feel the hope of your calleinge ●…hall never suffer you to come to confu●… and so rejoice as my son wilded you of no power earthly neither of carnal eating of Christ, nor 〈◊〉 ding upon serpents: but that your names are written in the book of life in the heavens.  
Unto the other sort which may worthily boast of their power (if it be true that they say) because they can make God, or call down God into the chalice, for all is one matter in effect: I will an swear as I did of old by my prophet Isaiah. I abhor your Sabothes, your sacrifices and all your ceremonies. Yea what do I care for your mass mumbling 
God regardeth none of our inventions.  which banisheth the memory of my son and setteth a new Idol to provoke my zealous indignation against you? What care I for your gletteringe mitres, saying you banish my word: What care I for your fasteyuge and prayeinge: seeing your hands are of full of blood? your finger's full of▪ wickedness? What care I for the swarm of your ceremonies, the whole heap of your farthings where upon your religion standeth: sing your lips tell lies: give ●are and tremble for the wickedness of your hands, for the Lord hath spoken it.   

❧ An answer to the principal points that follow after the doctors in the bishop of winchester's book.  
NOw go to you papists (who had rather ere with your father the pope with his doctors, his furred hods and forked caps then to say truth with Christ's despised membres) will you follow the broud way that leadeth to perdition because the multitude doth enter into it? Nay rather, contend and labour to enter the narrow and strait way which leadeth unto life, which is the way of knowledge and truth wherein few do walk. I know your doctors are glorious. You call them saints, and I trust they be so accepted of God. But Christ and his Apostles, though they were not so glorious and well taken in the world: yet was there more truth in their words and writings. Yea sure it is to be sea 
The doctors are to be suspected, because they please the papestes so well.  red▪ there is some privy flattery and untruth closely▪ cloaked in the dark sentence of their long books, where the writings are so commendable in the world, and so phausible in generally to all the heap of the papists, the upholders of Antichrist. For after old custom and ancient ordre: the scriptures of God may not be read in the schools till such time as the master of the sentences and the heap of your other doctoures, have stopped jacob's wells, the lovely fountains of the heavenly water with the fillthy mud of their gloss▪ Yea the filthiest of that flo●… let him lie, let him dote, let him babble wha● helusteth: yet shall he be allowed, both in l●… ten and in english, when the word of God when the new and old testament) shallbe brē●… with fire. Yea the maintainers thereof, wh●… are the only holions of God because they maintain the holy word of God (shalb●… destroyed and brent together with the boke● of the Gospel that they maintain.  
Surely your persuasion may do much to the worldly minded, when you compa●… these. two. contraries together. The glorious doctors (the saints by the pope canonized and by all worldly powers maynetayned, renowned 
These doctor that be called. S. sit highly in that consciences of men.  and worshipped) unto the out casts of the world still barking at the vices which are abominable, scrapeing the ears of men with the sharp reaseinge truth, and thereby deserueinge (as the wordly suppose) worthily to be expelled, banished or burned. But unto the godly (whose desire is to be like their master Christ in suffering with him in this world, that they may after rain with him in the world to come, having before their eyes all the prophets (who suffered for the truth) and all other martyrs and witnesses (whom the world hated and was unworthy to have still among them) considering that the scriptures can not lie, which sayeth, that who so ever will live godly in christ shall suffer persecution: all your persuasions are but vain and of none effect. For they look only up into heaven for their reward, where christ their head (which suffered likewise, at the hand of the wicked sinners, reproach, rebukes, and most bitter torments, spiteful shame and painful death raineth for evermorewith me his father.  
Further more, where you are about to oppress with the Manichees, Messalyans, and other sinister opinions: you follow your father, whose nature is to accuse the children of God. You stand up like Satan our adversary, like the devil our accuser.  
frith (if you had suffered him to live 
Fryth is nat yet confuted.  would have been able to have answered you for his book which is yet on live, you are not able to confute.  
That only faith (which Luther taught) hath destroyed a great part of your popeysh kingdom. Wycklifes' wicket did open the way to perceive your wilful blindness. 
Wicklifes' wicket openeth the way   
His necessity setteth forth the glory of God who as he alone created all things, in heaven earth and hell without the help of any other: so by his wisdom and power ●…lone without the help of any creature: do●… he govern and preserve all things, or●…reinge every thing unto th'end most wi●…lye, and so mightily that no man can let the same.  
If this our mighty Lord and mayst●… have by his secret works stirred our h●…tes to bewail your blindness, and to be wrath and grieved with your tyranny, and by the same works, long suffered you, that he might make manifest the vessels ' of his 
God is patient and of long suffering.  mercy (whom he hath created unto glory (differing his vengeance, that you might have inste time of repentance, suffereinge the cruel pharao's to oppress his chosen, and all you wicked tyrants and Lord like bishops, to deride and scorn not only then but his son Christ also: yet know for certain, that God our father doth not leave his work unperfete and unfinished. But leek as Satan could stretch out his hand no farther upon job, than God permitted and appointed him: and as the rageinge princes and wicked priests could do nothing unto Christ but that the hand of the father had long before appointed (for the lamb was slain even from the beginning of the world) like as the princes arising and rageyng●…gainst good & his Christ, can do nothing, but that which his counsel hath first decreed and determined: so when they have showed all their cruelty, and laughed their fill▪ at the fall of the innocent, he will finish his work. he will destroy the wicked and laugh at their destruction. The Lord shall deride and scorn them. Then shall he speak to them in his anger, and in his wrath shall he over whelm them. This is the work of the Lord, and the necessity inevitable. Beware, beware I say, that you do not suffer the advengeing hand of God, as More and other mockers have done, for wadeinge into this secret work of 
More may be an exemple to mockars.  God, with such lewd oppression and derision. As for us, we do (according to the scriptures) confess this same necessity, and give God our merciful father most hearty thanks that he hath so wisely and inyghtilye established his works, that no man or any other creature can change any one of them, No not so much as to make one hear white or black  
For this cause do we sing in our hearts and give thanks unto God for all his works, For all the works of the Lord are exceeding good and convenient in their due season. Man ought not to ask what is this or what is that for at time convenient they shall be found all perfect. The works of all flesh are before hymrand there is nothing hid from his eien. He seeth from everlasting unto everlasting, and there is nothing to wonderful to him, There is no evil done in the city but he turneth it to his glory. The 
Rom. iii.  unrighteousness of us doth commend his justice.  
Than may not man say, what is this or that? For unto the good, all things are turned into good. And all the▪ ways of the Lord are plain and straight unto the just: but the ungodly stumble at them.  
For the good: good things are created even from the beginning, and evil things for the ungodly. All things necessary for manues life were created from the beginning, water, fire, Iron, salt, wine, oil, and clotheinge. All these things are created, to 
To the god all things are good and to the wicked contrary.  the faithful, to the best: but to the ungodly all these things are created for vengeance and in their rigorousenesse have they fastened their torments▪ In the time of the end they shall pour out their strength, and pacify the wrath of him that made them. Fire death, hunger, hail, oppression, strife, sword and blood shedeing, noisome beasts scorpions and serpents: are created for the wicked. And though all flesh be troubled with such like miseries: yet seven. fold are they poured forth upon the ungodly. And they shallbe all found ready to fulfil the commandments of their Lord upon the earth, and when their hour & measure is appointed: they shall not over pass his commandments  
Thus may all men (considering the works of God) judge without wavering, that all his works are perfect, firm, stable▪ and unchangeable, and he worketh every one in due season, and when need is. So that a man needeth not to say this is worse them that, for in due season they are all pleasant and good.  
Wherefore ge●e praise and thanks with whole heart and mouth unto his name which worketh all in all things after his good pleasure.  
Again, you say it is a more easy thing to live well then to live evil. Ah, than why 
It is more easy to live well then ill.  will you not play the good byshope and live well according to your calling? unless you intend to be more rewarded for the labourouse part, of the tyrant papyste according to your own mockeing doting.  
But now have you yet one only thing to say for yourselves and that is this. This doctrine hath continued a thousand years & hath be so long maintained by our doctors  
If this be a good argument? call again into 
If things of ancient time be to be received: them is there no vice to be refused.  England your great Idol the pope and all his pardons. Build up his monasteries and restore his Images and Idols, which have by the pope and his church been so long maintained and defended, with the tyranny of fire and faggots. Yea if time may be prejudicial unto the truth: by it may you maintain the murder of Abel, the Sodomitry of the five cities and the Idolatry of the babylonians: because all these things be of such ancienty. And because▪ we have nothing that hath so long continued in the world, neither that hath been so generally received and maintained as sin hath been: we shall by this reason prefer it before virtue as his ancient, But let us discuss no longer, how long your popery hath been used: but let us try by the touchston of God his holy word how truly you popish prelate's have del● with Christ's floke, these thousand years that Satan hath been louse among you, and how diligently you have handled, led and fed them. For no length of time may make wickedness good. No no, the abomination of things that be wicked: doth daily increase. For the second day addeth▪ some thing to the wickedness of the first, And so doth error (being wicked) daily grow and increase till it come to the highest abomination: so that in continuance it uttereth itself most clearly. For as time by) the providence of God) doth first cloak, cover and hide all things good and bad: so doth the same open 
Time utterreth all things  and disclose all things even by the same providence and wisdom. And for this cause hath God appointed the dark night and confusion of things to go before, both in the creation and order of his creatures: that after ●at the time appointed) when the bright light, measure and order of all things should appear, & that his glory might the more worthily be extolled, magnified and renowned by the comparison of these things so far contrary.  
This is it that Solomon sayeth. He hath 
Two against ●w●  always made. ij. against. ij, and every thing is well done in his due tyme. First darkness than light, First night, than day. First sin them grace. First wrath them mercy. First blindness, than knowledge. first erreoure, than truth. For what worthy cause could we have had to renown and praise the grace and mercy of God: if there had been no sin felt or wrath deserved or feared.  
And now contrary wise, what an inestimable riches of Gods goodness may we account where we are delivered from sin shame, wrath, death, and restored unto grace favour, joy, comfort, & life. We are brought from darkness, unto this marvelous light from blindness unto the clear sight of the treasures of God, laid up in his son Christ   

❧ Of the word sacrament,  
ABout the word sacrament,. I intend not long to trifle. But to take your own words and something to examine them. You do bring in an argument of your adversaries, made by the strong places of reasoning called. Definitiorei, in english the definition of the thing, that is (to them that understand not these terms) grounded upon the oration or sentence that declareth what the thing is. 
The definition of a sacrament.   
A sacrament therefore, is (as well by the definition that your doctors have made, as that you yourself do make) a visible sign of an invisible grace. Upon this definition followeth a double argument. First, because it is a sign: it is not the thing signed or tokened. And this reason is proved true, a relative. oppositis (if you have learned so much logic) and by many fold examples. As the ale pole, the ivy bush, being the signs of wine & ale within the tavern house: can not be the thing signed and tokened. your. 〈◊〉 fo● k mitre signifying the. ij. laws can not be. ij. laws. Your white rachet signifying chastity: can not be chastity itself. Your glittering shoes: signifying the precious feet of the preachers of the gospel: are not the feet signed and tokened. Your broad shaven 
A broad shaven crown is the sign of folishuesse.  crown signifying foolishness: is not the thing itself, I trow unless you have changed all the things into their signs & shadows You have caused us long, and would have us still, to gape after signs and shadows as the dog doth in Isopes' fables, and so lose the thing itself which should be our food and comfort. You tell us, that the sign token or shadow: is the thing itself. Shall we believe you still?  
Nay, your definition telleth us of two things to be in this sacrament. That is to say, 
Two things are to be considered in asacrament.  A visible sign, and an invisible grace. What other thing (I pray you without contention) can this visible sign be, but the bread which Christ taketh in hand and breaketh? For other visible thing there is▪ none.  
That is to say in plain english (that all men may know what we speak and write) there is none other things open to the eyes of man to be seen.  
This bread thus broken therefore, is the sign or token (that may be seen) of a grace, that can not be seen. That is to say of the forgiveness of sins in this blood of the new testament of Christ our saviour.  
Thus frame I therefore the second reason. A thing visible and invisible can not be both one, to be senne and not seen. But 
One thing can not be both visible and invisible  this sacrament (as you have confessed in your definition) is a thing visible and may be seen: therefore can it not be the thing invisible, thereby represented. All that you have spoken in this cause (byshoup Stephano) is of your own head, without either scripture or reason.   

❧ Of the name bread.  
Where you say that we dally with this word bread, and would in the mean time, yourself prove that it is no bread: we dare (because Paul calleth it bread) take any christian heart 
〈◊〉. Corh. xxi.  to judge, who doth more dally and trifell. Will you reason in like manner of the cup, and say, that because in the same place he calleth it, this cup: it is not the cup? And a little after he calleth it that cup and that bread: shall they now continue in their own kind still?  
What if he call it bread without any addition, as he doth in the same Chapter? jesus 
Math. xvii.  the same night he was betrayed: took the bread. And the Evangelists do name it bread without any addition. shall it yet 
Mark. xiiii. Luc. xxii.  be bread? You have your▪ excuse in readiness  
It is not consecrated for so the. Well go to foxes, seek your holes. What is it in the breakeinge? is it not then▪ consecrated? You can not for very shame deny that. Hear what Paul sayeth without addition of this or that. Panis quem frangimus nonne communicatio 
i. Corh. x.  corporis Christi est? The bread that we break, is it not the partakeinge of the body of Christ? Will you now strive for the bread as you did for the Lord? scrape it 
Wynchester would have us say our lord and not the Lord.  out them, if you lust. You are to much a wramng ling sophist. Will you hear no scriptures that you may seek some starteing holes? we are one bread and one body (saith Paul) so many as are partakers of one bread. Again, he was known unto them in the breakeinge of bread. They did continue in the 
Luc. xxiiii. Act. two.  doctrine of the Apostles, in feloweshipe and breakeing of bread. Daily continuing with one accord in the temple, and broke bread from house to house.  
But lo now the wily fox, stealeeth into agreate borough where he walloweth at will, sayeing that it beareth the name of bread, because it was so before the change.  
But if a man keep him from taking air at this change: he willbe smothered and killed in his hole. For this change is it that succoureth the foxes. They are so wily, subtile and changeable: that they can change the thing that they do but once breath upon. Prove it once to be changed: and I will never call it bread again.  
But because you can prove no change: 
Nothing like Exod. iiii.  your similitude of the rod of Moses (which was turned into a serpent & strength way returned to a rod again) is not like. For the same rod was afterward declared (ever in the sight of Pharaoh and all the Egyptians) to be the advengeing rod of God whereby all the waters of Egypt were turned into blood, and all the wonderful plagues wrought, which are terrible unto us, unto this day. Worthily therefore, was this called a rod, for it was the chastesing rod of God, and always returned into a rod again, so often as Moses or Aaron did take it in their hands.  
Now for that you bring jacob for your purpose, there was no change of substance in him: for he was still jacobbe, & his house was still called the house of jacob through out all the prophets, as well as Israel.  
Micheas saith. I am full of strength to show the house of jacob their wickedness, and the house of Israel their sin. Again, ye rulers of the house of jacob and ye judges of the house of Israel.  
You are far deceived in the Etymology and true signification of this word Israel. For the name was given him not of seeing the Lord, neither will the Hebrew word Israel serve thereunto, but as is plainly declared in the text of Genesis? it was because he had strived princely with God and with 
Gens. xxxii.  men, and had prevailed: therefore was it said unto him. Thy name shallbe Israel that is to say, one that hath myghtilye prevailed against God and men, for this is the true 
The etymology of this word Israel  Etymology of the word Israel.  
All your other exemples make for us, but that we will not be tedious in appling them to our purpose, because the time is to little for your other mattier.   

❧ The church and elders.  
NOw doth the fox run to his old used paths. Stop thin ears and be deaf. Thou must believe the church, and learn to spell (〈◊〉) with a little, as we men of the church teach thee (The fox hath small shift when for fear of espiing in plain paths, he rennethe to this hedgerowe of (est. est. est. en) but we have answered to this church before and taught you it hath deceived us with false spells & dark gloss. And we may well be contented with this answer that Sanct Paul calleth it bread, and it is called bread also in other places of the scripture, how so ever the bishops men do name it. For there is no word truer or better than the words of scriptures are, neither any spellinges or speakings more certain than those that be taught by the word of God  
But you ask us this question. Hath not the church had and understand these words and yet notwithstanding, taught this lesson, That the bread is by consecration turned into the body of Christ, Yea they have condemned 
Their own testimony is inought to declare them to be wolves.  and brent all them that would say that bread remaineth, Yet did they keep Paul still, as they did john giving occasion to the Arians.  
To this I answer, that the Romeish church had the scriptures, but the father of this church, did tread them under his feet, Not only bodily when he was conjuring at his mass: but also by his power and the spirits that he sent abroad, commaundeinge that no man should otherwise understand them, than he and his church determined. And therefore he assigned that every man that should meddle with the study of them, should first be trained in the schools of his doctors: and so be sinered with the black coals of their helly doctrine, that their souls should never be clear again, as for all other poor men, not brought up in the popish learning of his schools and therefore having their consciences like a white wall, ready to receive all truth of God his holy word: the scripture was clearly foreboden them, like as you have also with shame enough procured in this our time, that poor men shall not read it for fear lest they despise your shameless pomp and pride, and utterly renounce all your wicked errors,  
For the understanding of it, I can not be leave that the popish prelate's had the true 
If the prelate's had had the true understanding of scriptures they would not have maintained errors.  understanding thereof, because they maytened many blind errors clean contrary to the scriptures, which doth manifestli declare that they were void of the spirit of truth which only openeth the way to the understanding of the heavenly mysteries.  
How blindly have they taught (without the word contrary to the judgement of reason or the perceiveing of the senses) that this bread is changed: this bitter contention about the matter declareth. Surely they have condemned and burned men (and that right many) for this mattier, whereby they declare themselves to be of the cursed seed of Cain and the wicked serpent, who was the murderer even from the beginning. Finally, they have kept the gospel and scriptures still (we thank God and not them) for god hath caused the phariseis before them, and our bishops following, to keep these jewels for our use and profit, and for their own confusion, that by the same books which they kept and where upon they boasted, they should be openly convinced and overcome.  
Wherefore, in that your doctor Damascen and you would have us learn of our elders: we answer that from the elders, all iniquity is sprongen. A senior●bus ingressa est iniquitas 
From the elders have we received all wickedness.  And the Israelites are always by the threatenings of the prophets: forbidden to follow the way of their fathers and elders We must therefore cry with David Peccavimus cum patribus nostris, injust egimus iniquitatem fecim●s. We have sinned with our fathers we have done unrighteously we have done wickedness.  
Ask your father and mine (O bishop) ask their fathers and grandfathers, what they have believed, and they will answer (according to the time that they were in) that they believe as the church of Rome doth believe. For so my father taught me, and so did the priests generally teach in all place chargeinge the people (under the pain of the great curse) to believe as their holy father of Rome believed. And farther could they not teach us their children, neither being suffered to have the scriptures in english, neither hearing any thing but the lies of the Romeishe Antichrist by their popish curates.  
In this church you can find nothing amiss. And this blind church is it that you 
There is no fault in the Romeish church.  labour so sore to defend, or else would you in some one place have given us warneinge that we follow not this Romeishe church. But doubtless, all your book thorough, you spend all your wits, to bring us under the captivity of this church, that you might worthily triumph as you have done making merchandise of our souls.  
Would God, the king our master, head, ruler and leader, would search forth such Romeishe traitors. For they can never take him for they only head, so long as they have an other head upon the earth, whose honour they labour to enhance even with all their might and diligence, endeavour and studi: whose kingdom the labour to enlarge, with books, with writings, with sermons and preachings, with faggot●es, fire, brenninges, and all means they can possible.  
Oh bishop and Idol, didst thou not 
Wynchester preached openly against god's word.  vilainouselie at Paul's cross (not long since) seek and bring forth all the Arguments of thy subtile brain, for to stop the kingdom of Christ, spreadeinge by his word and scriptures, from the which thou dideste affray men by the terrible inventions of thy diveillishe subtleties. A traitor to God and man. But the advengeinge hand of God thou canst not escape.  
Qui vos spernit, me spernit, he that despiseth 
Luk. x.  you despiseth me, was never meant of such bishops as drive men from the word but of the faithful Apostles and mesengers of Christ, which dare speak nothing but that they have heard and learned by the spirit of God in his holy scriptures. Which must be received, not for their own authority: but because they are prophets and preachers of the heavenly mysteries, and the disciples 
Math. x.  and scholars of Christ Not preachers against Christ (as you & such other prelate's are in your sermons) than who so receiveth him in the name of a disciple or the name of a prophet: the same shall have the reward of a prophet. And who so despiseth him thus being the disciple of Christ, setting forth and promoting the glory of his master: he despiseth Christ, and not only him but his father, the author of his message.  
But you priests, you preach for lucre. Oh you prophets, you prophecy for your own gain and for money. Yet will you be taken as those that hold upon God, & say. Is not the Lord among us? But would God ●ure heads would esteem the mattier as it is, & be no longer blinded with your cloaks of hypocrisy. Let them but consider the cause only as Cicero doth monish in his oration. Cui commodo sit et bono.  
It is your commodity and profit, to maintain popery and dumb ceremonies. It is 
It is for the papists profit to keep the world in blindness.  greatly your gain to keep the world in blindness. For by these things have you crept up to this lordly pomp, and ever as they decay: so decreaseth some thing of your dignity. So it is no marvel, though you being carnal men do strive very sore for your advantage.  
We poor men of the contrary part, which (of a zeal grounded upon the knowledge of the word of God) do speak against your superstition, your pomp and Idolatry: do not only, not gain one farthing thereby (as I take God to witness before whom I shall answer at the great day, I desire nothing of yours, but your soul health) we poor caitiffs I say, do not only look for no gain, but for telling of the truth, we look to lose the little goods that we have, our wives and dear children to be spoiled, & ourelyves (with most spiteful torments of ●ackyng and burning) to be taken from us. Vide iam cui sit commodo.   

❧ To the governors of the people.  
Wherefore seek you knowledge, ye that judge the earth? judge a right in all controversies betwixt a man 
Mich. iii.  and his neighbour. Hear O you heads of the house of jacob, and ye leaders of the house of Israel. Should not ye know what were lawful and right? But ye hate the good and love the evil. The Lord hath been sore displeased with your forefathers, but turn you unto me saith the Lord of hosts: and I shall turn unto you. Be not you, like your forefathers unto whom the prophets cried afore time, saying. Turu● from your evil ways and wicked Imaginations: but they would not hear, nor regard me, saith the lord. What is now become of your forefathers and the prophets? etc. 
Zach. i.   
I must needs say with Iheremie▪ Wa●… to the prophets that prophecy their own 
Iherem. xxiii.  Imaginations, mine heart breaketh in my body▪ All my bones do tremble, I am become like a drunken man, without rest, disquieted with wine, even for the very fear of the Lord and his holy words: because the land is full of advouteres, where thorough it is destroyed. Yea the way that men take is wicked, and their governance is nothing like the holy word of the Lord. For the prophets and the priests themselves, are polluted hypocrites, & their wickedness have I found in my house, sayeth the Lord. Their way therefore shall be slepperie in darkness, that they may stacker and fall therein. For I will hring a plague upon them, even the year of their visitasion, sayeth the Lord.  
If you doubt of whom you shall seek for 
Let them that doubt ask of God.  knowledge: remember what was spoken by God the father from heaven, of Christ our saviour when he was sent into the world. This is my dearly beloved son, hear you him. He is the only master & opener of the wisdom of his father. Which wisdom who so lacketh: let him ask of him that giveth, even of God that giveth unto all men indifferently and casteth no man in the teeth: and he shall have it. But let him ash in faith nothing doubting. But always use the means that God hath appointed. As for perfect understanding of the scriptures, it must needs be granted convenient to have the knowledge of the Hebrew, greek and latin tongue to use the diligent comparing of the 
The knowledge of the ●onges is profitable to the study of scripture.  scriptures together, and counsel of learned teachers, divers interpretations & writings of men of all ages. For haply thou mayst perceive by one, that thou canst not understand by an other. But for the poor lay man which can not have these later helps and furtherance: let him be diligent in reading the english text, & no fail God will grant him so much knowledge, as shall be expedient for the ordering of his life. And therefore may he nothing doubt but that his master Christ, which did vouchsafe to shed his blood for him: will also grant unto him so much knowledge as shall be thought meet for the saving of that soul which he hath so dearly bought. And you must always beware that you call you no master upon earth to be sworn into any man's sayings, but have you eye unto the heavenly master only, upon whom only resteth all truth. Where men (be they doctors or bishops: if they bring not the word of God with them) they are but liars.   

❧ To the bishops.  
IT may well appear what minds you bishops have to the furtherance of the knowledge of God: by that you do with out cause, find fault with the diligent translations of good men, condemnyng them by your counsels, and yet will not translate any part thereof yourselves. Yea all your life and labours do teach us plain, that you would stop our eyes and lead us captive in your blind ways. Therefore if we should follow you being blind guides, false prophets and Idol pastors: we shall be still scattered abroad in the blind ways of ignorance, we shall be led with your lies even together with you into the blind pit of darkness. Thus have you led our fathers before us, so many as would take you for their scho masters, and had none other secret motion of the spirit, to lift their hearts up into the heavens, d●…nge the aid and help of all other ●r●…  
And yet 〈◊〉 can not content yourselves with the kingdom that you have usurped in the consciences of men (where none ought to reign but God) more than these thousand years: unless you may still have the same authority in establishing your popetrie and Idolatry, beating evermore into our ears, that your Idolatrous and superstitious religion, hath continued these. M. D. years. Where as we partly have declared, & might more at large declare (were it not to tedious) that it hath crept up only with your wicked papacy and possessions of the church, and hath continued only the time that Satan hath been lose and sent forth into the world to work his will, when you his stout soldier did shit up the kingdom of God his word, and neither would enter in your selves, nor suffer them that would entre. But now that the lamb hath unlocked the book: Satan beginneth to roar for fear of the fall of his kingdom, and you bishops (his 
Satan beginneth to roar.  champions) do rage and fight against God his word, yea against every thing that is God or godly. But we shall overcome by the blood of the lamb, and by the word of his witness. And therefore do we jeopardy our souls unto death, not only against the romish Antichrist: but the Mahumetaine also who is like to reign over us as a worthy plague for sliding from the word of God, even as he hath many years reigned over many christian nations, which both in life and learning were as holy as we be now counted.  
If this thing (I say) shall come to pass (as no man knoweth God's secret working but such only as it shall please him to endue with this knowledge) we shall be ready, both to speak and write, as we now do, for the glory of God, against all idolators so far as God shall open our hearts and give us strength. For without his audacity and boldness of spirit poured into us: we shall stand in as gerate fear to perform this, as we should be to write against your abominations, knowing your cruelty towards them that have heretofore moved your patience.  
What other men have written in the favour of Mahumete I can not tell. But this do I see with mine eyes, that you bishops 
The bishops open the way for the turks to enter.  do open a great door for him to enter in at: by the Idolatry that you do maintain, in setting up so weak a creature to be God. For what plainer way can ye have to impunge the christian religion: then to find it to be grounded upon so fond a foundation as this weak Idol of yours?  
And on the other side, by your wicked life and tirannouse handling of the poor flock of Christ: you ministre great occasion for us to thyinke, that we shall live under the turks, as quietly and safely as under you, both in avoiding the Popish Idolatry, and also in escaping of outrageous tyranny. Beware how your malice leadeth you to minister such occasions. For though we abhor (even from the bottoms of our hearts) the turrkeshe Mahumete and his laws, and are ready to write and speak against them in the defence of our Christ and his religion, rather wishing to die, then to be subject unto him: yet this present necessity and more grievous bondage that we suffer now under the bishops the limbs of the romish Antichrist are so intolerable, that we had rather prove any thing, then long to abide it.  
If they overcome here, the victory will 
Winchester's words.  hardly be stayed from conquest in the rest.  
Call back your tyranny therefore about the worshipping of this Idol. Surely it 
The answer  is full time (as you say) for you to strive for your God, and to encourage your companions to stick to their takling, for if we may once get the victory herein, all the residue of your Popery will have a foul fall.  
Note our simplicity as much as you will, and scoff on still (with the devil is simple iwis) we will never be ashamed to call bread, bread, so long as we have Luke the Evangelist and Paul the Apostle of Christ to take our part.  
Come you in with your double gloss, and put forth two faces in own hood in every thing you go about, as long as you lust. But it is an high mattier to understand what bread meaneth and what the world signifieth you say.  
Go to, go to. And all the world (what so ever the world signifieth) will shortly deride you and think you worthy of your. two. forked miters, for your doubleness.   

❧ Of this name Mass, and of the dirivation of the same.  
NOw labour you to have this name Missa, or Mass, derived of an Hebrew word, wherein I will not greatly contend though it make not much for your purpose: because I know the subtlety of the generation that first named it, whose cast it is always to busy men's minds with strange names, dark 
The papists busy men's minds with strange names.  terms and subtle disputations about the same to hold men occupied in trifles, and to keep them from the plains of the truth. Other wise they could have been content to have named it the breaking of the bread with Luke or the supper of the Lord with Paul.  
But for the nature of the Hebrew word: Learn what saints Pagninus writeth in Thesauro lingue sancte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missa sufficientiam significat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est. Sufficientiam voluntatis (aut spontis) man's tue.  
Targhun, Deut. xv. &. xviii. pro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est sufficientia, habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Selomoh, in commentaries, exponit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficientiam. Rabbi Abraham hoc pacto scribit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daghessatur samech, nam deducitur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est sign●m. Ihero●i●nus. Oblationem spontanean man● tue. unde dicunt non 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 words declare the nature of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by dirivation even from the original. Which how well it agreeth with our english word mass: let the learned judge. It can not be tried hereby, that it is a sacrifice for the quick & for the dead: but rather clean contrary, by that which Pagninus affirmeth.  
There is yet an other Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a tribute, which some men say is the original: because of the contribution and payment that was gathered for the relief of the poor in the beginning.  
There is also a verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which betokeneth to melt or to be dissolved away, where of you may dirive Missa, if you will because the hour is at hand, when the Mass and all man's inventions, shall melt like wax before the brenning fire of the word of god. But what mattier maketh it whereof this word cometh: seeing all the world seeth that your Mass is a Mass and heap of ceremonies and fond gestures & nothing after the form that Christ our master did institute it?  
seeing therefore, you have both given it a new name, & changed the thing itself also: men that do mislike your doings, may without blame give it the name that they find in scriptures, to call Christ's deed into remembrance, which you have almost extinguished.  
We therefore do commonly call it the supper of the Lord as Paul doth, because at 
i. Corh. xi.  his last supper Christ did ordain this sacrament for a memory & remembrance. But for the word Cena, it is enough for children to dally as you do in the schools. And the text of Paul is plain enough. It is the mattier that we contend for & not the terms. This term the supper of the Lord doth signify unto us, the work that Christ did, and the thing that should be had in memory. Your mass you say signifieth (but no man can tell by what property of language) all these things.  
The glorious presence of the body and blood of Christ, the whole circumstances used and ceremonies done, & the devout prayers that be spoken by the priest.  
Well, it is a small mattier for you that can change things and creatures, to change words and names at your pleasure.  
Polidore seemeth to speak in differently for us both in this mattier, where he sayeth that in the Mass there was an offering and gathering 
Polidore de inventoribus ●erum.  for the poor, which favoureth some thing of the Hebrew word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tributum collectum. But the poor are despised, and therefore there remaineth only the song that is called the Offertory (saith he) which was song whi●se the money was in gathering.  
Finally, whether you prelate's (which call yourselves the church) may say with Paul. Ego accepi a domino quod et tradidi vobis: Let all me judge that have knowledge to perceive what is in your Mass, and what the Lord did at his supper when he commanded us to do this in the remembrance of him, and that we should all drink thereof. Yea that so oft as we eat of this bread & drink of this cup, we should show forth the death of the Lord unto that he come, which is the only thing that we desire, to have the death of Christ preached in this sacrament (for that is the only food & life of the soul) where you will have nothing but blind diguisinges wherewith neither the body nor soul can be fed   

❧ Of thieves that ste●e away the food of the soul.  
THey would steal away the precious food of the body and blood of 
Winchester's words.  Christ & make it a bare drinking of bread and wine.  
judge you that be of god, how we would 
The answer  steal away the precious food of the body & blood of Christ, when we do continually teach that this is the only food of the soul, and the working of the meat that never perisheth: to believe him whom the father hath sent. And would have therefore the coming & suffering of Christ preached unto the people by this sacrament that they might continually feed of his body broken for them, for the only food of their souls. Yea rather you are the thieves 
Who be the thieves that steal away the food of the soul.  (the whole world to witness) that rob the sheep of the food of their souls. You rob the poor people of the testament of their father. You rob us lay & lewd men of the one half of the sacrament. You take from us the testament which only, was stricken and established in the blood which was commanded in the old testament to be sprinkled upon all the people, of the which we were all commanded (in the new testament) to drink. And besides that, in the ministering of this sacrament, you will preach nothing of the death of Christ unto us, though it be the sacrament thereof. No you will not speak one word of his death & passion, nor once name unto us his body broken and his blood shed for our sins, that it might be the food of our souls. You cause us to gape & gaze at dead & dumb ceremonies, whereby the soul that is spiritual, can not be fed. Yea (& that is worst of all) in the steed of this food of Christ, you do kill the soul, not only with famine, for lack of this food: but also with the most present poison of Idolatry. The utter confusion and destruction of all that willingly follow it.  
And where they will pass none of their 
Winchester's words.  own suppers (on the greatest fasting day) without flesh: yet in this supper of the lord they devise a diet without dainties, to have nothing present but bread and wine.  
In our own suppers, we do use no superstition of meats nor days, because God hath 
The answer  created all his creatures to be taken with thanks giving as his good creatures, and hath made man Lord over days and times, to use them to his necessity, & to serve to his use, And though the jews were nourterid for a time, with shadows of days & meats, & like ordinances, till Christ the body did come & set us at liberty, from all such bondage: yet because we christians have once professed to worship god in spirit & truth: we may not turn back from the same to follow the gross superstition that the Pope hath sown throughout his kingdom: but labour to break it, & to take it away for the wealth of our brethren, lest peradventure they that be weak, & do still think it an high honour unto god & great holiness to eat fish upon certain days commanded by the Pope to be so fasted, and contrariwise, that the eating of flesh on those days, is dishonour unto him & 
Learn to avoied offence in eating of meats.  a crime deserving sore punishment. And thus by our strength the weak be offended & established in their error. Even as they did that did still eat of the meat offered unto the Idols amongst the Corhinthians, though they did know that nothing was polluted or vucleane of itself: yet they sitting at the table of the Idols, were the occasion that the weak brothers (who fraimed their faith after thexemple of them that had knowledge) were established in their error, by seeing them sit at the meat of Idols. For it was not the manner that any man should sit at the Idols table but such as 
i Cor. x.  would be partakers of the Idolatry. In this point did Peter offend also, when he dissembled in the eating of ●eat, & paul rebuked him therefore. In our own suppers therefore, we eat 
Galath. two.  flesh or fish indifferently (as is offered unto us) & give god thanks for his creatures. When we fast, we abstain from both. And not regarding bodily things, for the time we do occupy our selves in spiritual meditation in mourning for our sins & the sins of the people. And when we return to bodily food to comfort the body withal, then (knowing that the thing which entereth in at the month, defileth not the body) we do without superstition and excess, use indifferently all such meats as occasion ofsereth. And why should not we as well do thus, as you bishops, to eat on the greatest 
Learn at the bishops to fast.  fasting days you have: sweet sucket, green ginger, marmilade, & such like dainties for the punishing of your Pope holy carcases? Is a piece of beef or bacon more perilous for the provocation of sleshly appetite in us poor men of the country that labour all the day long in hunger & cold: them these subtleties are to your sleuthful, & idle bealies? If we do not fast the true fast & lament for our sins so oft as were convenient: the great cause is, that we are never taught of this true fast, & very seldom do we hear the word of god truly preached, which might move us to this repentance & mourning for our sins. So that always the faults of the people must needs return upon your necks (O bishops) & the blood of the sheep that perish must berequired at your hands, because you are negligent in doing of your duties. Now this great matter that ye do lay so oftento our charge. Thatin the lords supper we devise a diet without any dainties & that we will have nothing present but bread & wine: we have partly proved to be untruly reported of us, who do in the lords supper set forth the food that feedeth into life everlasting. But the same thing, may well & justly be spoken of you that do set up the mumblinge of a mass (in a tongue not understand) in the stead of the lively feeding of the faithful in the death of Christ. which ought all ways to be preached & showed forth in this supper of the Lord, that the flock of Christ may continually feed on these dainties of the heavenly manna according to the saying of Christ. Not Moses, but my father giveth the true bread from heaven. For it 
The father giveth the true bread from heaven  is the bread of God that cometh from heaven and giveth life unto the world. I am the same bread that am come down from heaven He that cometh unto me, shall not be hungry & he that believeth in me, shall never be ●hyrstie Lo, what dainties we do set forth in our supper. But what daintiss do the poor people find in your mass? You say that there is raw flesh, blood and bones: which things (compared unto ours) are no dainties. The people say that you do eat all in a cornar, and will give no man part with you. What so ever dainties you have, they go home hungry, both in their bodies and souls. Yea what gear is there in your mass (the gospel and epistle, & Hoc est corpus meum, onli excepted) that can feed the soul of the unlearned man Yea how doth that gospel & epistle fed their souls that understand not one word that you speak? As for yourblasphemus collects giving so much to the merits of sanctes: your secrets where in you do talk with Annas and Cayphas: your beadroles one of benefactors, and an other of hallows, as Peter Paul and Crisogonus (whose memorial you name it to be, & not the memory of Christ) by whose merits and prayers you desire to be 
The mass is not the memory of Christ  defended in all points, If all this, I say, were in english and understand, what daynteis (Yea what devellieshnes) should hereby enter into the hearers herte●?  
This is no food, but filth, this is no bread but poison. But you think perchance, that we lewd people, may feed upon fond gestures upon your fond bloweynges and blesseinges, mockeinge and, moweing, upon your cake holden up betwixt your fingers and hopped about the chalice. These be all your spiritual works. But they neither feed souls nor yet bodies. For you are those shepherds that feed themselves and despise the flock. The best you have to say, is that you do eat this supper for us, & that you drink this cup of the new testament for us. But now have we learned of late in the testament of our master (which you have most villanously plucked forth of our hands being no gentlemen) that it is his will and pleasure, that all we should eat & drink of the bread and wine of this supper. Wherefore I pray you eat our meat no longer, neither for us nor from us. For that which you do eat, can do us no more good? than if you did eat away 
That which the priest eateth doth us no good.  from us our bodily dinner. And if you willbe partakers of our bodily labours & goods: let us be partakers with you in this supper. And if you count us saved & redeemed by the blood of the new testament: them suffer us to drink of the cup of the same in Christ's blood If you do cast us from it, & esteem us so lewdly as you have done herebefore: think non other but the arm where upon you have trusted shallbe broken, & the dung of your solennyties, shallbe scattered upon your faces. But to come to your dainties again. You do mixed the third part of your cake with the wine, & then you say Hec sacro sancta commixtio, this▪ holy mixture be health of body & soul. By the which blasphemous words, wherein you wish that this same mixture that you make, should be salvation of body and soul: we may espy that you have here dainties prepared for the devils own tooth Your preparatives to these dainties, are like to the dainties themselves, That is to say devilish.  
Read the Rubrica of the mass to eschew 
The virtue of the mass of the five wounds.  mortality, and the mass of the five wounds where as it is written that what priest so ever sayeth the office of this mass. v. times either for himself or any other: he shall in this world have grace and health, & in the world to come everlasting life, if he continue in good.  
And in what so ever tribulation a man shallbe in this world, if he procure this office to be said for him. v. times by a priest: without doubt he shallbe delivered And if it be read for the soul of the dead: straight after it is read v. times the soul shallbe delivered from pain  
With such lies and blasphemies do you prepare the people's minds to your dainty dishes.  
Now your cautiles & subtillities that you have about these dainties: declare you to be more superstitious, then were the phariseis, and far more foleish than the heathen: In so much that I am ashamed to write them,   

❧ Of the pure sacrifice of Malachi the prophet.  
But you do establish your mass and▪ sacrifice (as you suppose) very strong lie, by the prophet Malachi, whom your doctor Damascen doth allege for the unbloody sacrifice. And you bring him in again here in the end of your book though he speak clear against you.  
These be his words after he hath rebuked the priests of covetousness.  
I have no pleasure in you sayeth the Lord of hosts, I will allow none offering of 
Malach. i.  your hands: For from the east to the west, my name is great amongs the heathen. And every where do they burn incense and offer unto my name, even a pure offering. For great is my name among the heathen (sayeth▪ the Lord of hosts) and you have polluted it in your words.  
The phariseis to whom this was spoken: thought themselves and their sacrifices so acceptable in the sight of God, that they despised all other people (as you do now. And therefore this text serveth against you both. 
Act. x.  That enerie where, in every nation and people (as Peter was taught in the Act. the pure offering in spirit and truth, shallbe offere●… So that we may truly say, that Malachi doth make against you, teaching that (a● all prophecies are general) as the jews priests were refused for their covetousness: so shall you for yours. And as he declared that their sacrifices & ceremonies, where upon they boasted & bragged so much, should cease: so are yours now at the same point He declared also, that God should be honoured in spirit & truth throughout all nations: even as we have an example of. C xx. M. in Ninive, of divers private persons in divers contreyes, as Naaman in Syria, the widow of Serephtha jethro the father in-law of Moses, Hira of Tirus & the queen of the south. which though they were not of the outward Israel did nevertheless magnify the name of the lord, & offer the ca●ues of their lips offering: a pure offering of thanks giving & offering their own bodies a living sacrifice, holy & acceptable unto God, & this is the pure offering that the prophet Malachi did speak of 
●…▪ seven.   
I will not strive with you about your doctors any more because I intent to avoid the infinite contentions which I perceive do a rise of them. notwithstanding here is a just occasion offered (as there hath been many times) where Gregory Nazianzeve, calleth fasting 
Gregory Nazianzene, for fasting  (in Christ) a bulwark and defence against tentacion. As though christ which could not sin needed any such bulwark. And yet so far as we know, he was tempted when he was fasting. The same Gregory, calleth fasteyngein us apurgation or cleanseing. What should we contend about this mattier? Like as it pleased God to give power unto Moses to fast. xl. days twice in the mountain, not for the a voydeinge of tentation: but for to set forth the glorious law and will of the father, then to be published. And Elias being sent to anoint a King over Syria, & a King and a prophet over Israel, by whom both thief kingdoms shouldbe clean tere & changed, did fast forty days from all manner meat, for the declareinge of the power of God in his works.  
So did it please Christ of his own power to fast forty days that the jews should 
The cause why Christ fasted.  have none occasion to think him inferionre to those. ij. their greatest prophets, in the publisheing of his gospel and glad tithings unto the world, and his renewing of all things: Not to the intent that we should follow him, and thereby have purgation of our sins, For beside that it is impossible to follow him (without an especial work of the spirit) either in that he fasted. xl. days or in that he was never hungry: this were a plain denial of the benefit of his passion, and the setting up of our own work which is unperfect. For what great mattier is it to eat meat but once every day and drink. ij. or. iij many have so lived in the old tyme.  
And what holiness is it to eat fish only? do not cormor●ntes and such as live by the sea side live so likewise?  
Christ hath commanded us to follow him 
Learn where in to follow Christ.  in love, peace, mercy, and such like: but in this example (as a thing imposseble) we have no such commandment, except we be drawn into wilderness by the spirit as Christ was, or by any other work of God we be desti●●te of food & the comfort of creatures: then Lo the example of Christ may strength us, and teach that not by bread only do we live but by every word that proceedeth out of the mouth of God.  
Would God that true fasting and prayer were taught and used, and popish abuse abolished, for truth and falsehood can not be coupled together. But you bishops must bear the blame for all these things if it be not amended shortly. For you have taken the charge of the flock.   

❧ An answer to divers questions  
IN the end of your book, we looked for a substantial rehearsal of your strong arguments where with you have confirmed this mattier that you have taken in hand But we find a rabble of confused questians nothing partaynige to this purpose) which we must touch, or else you will say that you are not answered. And therefore do you craftily heap these together in the end of your book, that in the wrappeing up of so many matters you may have credit of the common people, as a professed patron of they● used errors: and cause us to be despised as the contemners of all these things that you do stiffly maintain. This is devilish sophistry & subtlety of Satan, mindeinge nothing but contention, debate & strife, when one sting is stinged, to shoot forth an other. Yea it is rather the monstrous & poysonful nature of Hydra that Hercules slew, when thou hadst stricken of one head, to have. seven. or 
Hydra the monster the hercules slew.  more ariseinge in his place. When you can not overcome by arguments in the matter we have in hand: then strick you up new alarm to a new field of contention.  
Thus shall we never have done, if we now a fresh take in hand to answer you. first you demand, which is the true fast? which is the true prayer? Then what place the preaching of Gods word ought to have in the church? what place the doctri●e of men may have in the worship of God? Again, whether the sacrament ought to be ministered in both the kinds, or but in bread only? For you will ever be inventing new matters to occupy men's minds in contention, and to affray simples souls from the scriptures. And because you will maintain all popery (thought you perceive it is nothing) you can find fault with nothing that the popehath invented. But when you are demanded of any of his trifles alone: you say 
My Lords answer in private communication.  they are nothing. And yet you will have this large heap of nothings, to be the mass (as you call it) and whole heap of our religion and every one severally, to be necessary to your estate. Again by your book we have just occasion ministered (were it not that we would gladly avoid contemcionto examine this monstrous gear to their worthiness, and to speak of all your nothings, dumb signs, & lying shadows, that your father & you have heretofore invented. But than should we never have done, for every one of these arguments would ask an whole book, like as the mattier of the sacrament hath done: you have so blinded the truth in them all with your deceivable Hypocrisy. I desire all good hearts therefore: to mark the mattier as it is, how you labour to stir contention, how we in no case would enter thereinto, unless we were provoked. Right sorry that we have so great occasion. First through your gros blindness, which being the eyes & seeing nothing, the salt & become unsaneourie and the dumb dogs that can not bark: have brought the world into the pity of blindness. And again, because you like swine will not only wallow in your mire still: but also like wild boars labour to destroy the vineyard, to root forth all the sweet roots of the choose vine, & crash the branches with your teth Setting up your bristles & sharpeing your teeth against all them that would drive your wicked gardivars out 
Stephano Gardinar.  of the lords viniyard. We are therefore compelled to shap you some answer, lest you glory still in your wickedness, & continue so terrible that no man dare resist you. For fasting & praying therefore, read the. vi. and. seven. of Math. where you may learn of Christ's own mouth, the true prayer & fasting much better than by the bishops babbling, For they teach the matins & mass (mumbled in a tongue that the people do not understand) to be the prayer unto the which the holy word of god & the preaching of his glad tidings of the gospel, must give place. And for this the bishop allegeth this saying of Gregory. The preaching of 
God's wrod must geue place to matins.  the gospel is not good: when it occupieth the time of prayer. And therefore on Christmas day when the church hath. iij. masses: he said he could not spend so much time with his audience that day as he was wo●t to do.  
And by their often mumbling of matins and mass, patched together by pope's & Pretates', and seldom or never preaching of the pure word of God it: may appear that they prefer the inventions of man before God & his gospel. But if thou mark the. xiiii. to the 
▪ i Corch. xiiii.  Cor. thou shalt perceive these to be madness.  
And to understand what fast God requireth, read Esai, the. lviii. Chap, and Zacharie the. seven. For the reproof of their fish fast: mark that Christ sayeth. That thing which goeth into the mouth, defileth not a 
Mat. xv  man. And Paul saith. The kingdom of god consists not in meat & drink, and that nothing is profane or vnholi of itself. Also that the mea●e commendeth no man unto god for then should the monks of the charterhouse have been more commendable. And cormorantes 
Rom. xiiii.  in their kind, were most to be praised. But Paul saith, that if we do eat, we gain no thing thereby, & if we do not eat, we shall lose nothing at all. This doctrine that teacheth us to abstain from flesh or any other creature that God hath created to be taken with thanks giving: is called the doctrine of devil les, 
〈◊〉. Timoth. iii.  because butter eggs, & flesh, are as well santified in the creation as other creatures, and were created of God to be taken with thanks giving, at the will, pleasure & commandment of man whom he made Lord over them, to use them for his necessity.  
Paul therefore commandeth, that no man 
Coloss. two.  judge us in our meat and drink or part of the holy day, which were but shadows: before the comeinge of Christ, who was the body. A●d saying we have him already and yet gape after shaowes: may not paul say as he did to the Galathians. You observe days, months, times and years? I fear me lest I have laboured in vain amongst you.  
For the chasteinge forth of devils by fasting and prayer: first mark what Christ 
How fasting driveth forth divilles  answereth. He saith that the Apostles could not because of their incredulity, and weakness of faith. And afterward he addeh these two (fasteinge and prayer) as weapons and works of faith which can not be separated from sayeth, ●either can be found in the old bottelles of the hypocrites.  
This prayer, when it striveth against the devil: it surmounteth all worldly things and pleasures. And the same is also the only true fast. To neglect (for the time) all worldly things to neglect meat & drink a●d what so ever bodili pleasure or desire may be imagined: that in prayer the mind may be lifted above the heaven unto the throne of God.  
But than (say you) your good Hypocrites and popish votaries have experience of this. But Christ shall witness against you where he teacheth that these are the works of the new man, and can not be received in the patched cloaks of hypocrisy. You have experience you say, of driveinge away devils by prayer and fasteing. But what devil it is you dare not tell, lest we should take you with a lie. For if you do mean the devil of lechery: I have heard Phisians say, that your fish 
Fish provow  fast stireth him up, and we see every where that he reigneth amongst you for all your fasting and conjuring of holy water for the same purpose. But we will let pass this lying doteage. As for the diligent preaching of Christ's word and his glad tidings: it should not need to contend with you if you were christian bishops. For Christ admonisheth his Apostle Peter to feed, his sheep & his lambs. Paul saith, he is sent to preach and not to baptize. Much less to mumble a payer of mumbling matins, full of blasphemous collects. He saith again. Woe be un tome if I do not preach. He admovisheth Timotheus (yea he obtesteth him before God and the lord jesus Christ which shall judge the quick & the dead when he shall appear in his kingdom (to preach the word & to be instant ther 〈…〉, in lime and out of tyme. Nay say our bishops, not in ●●atens time, nor in the fore ●one because the word 〈…〉 must give place to our popeishe matins and mass.  
Yea some of them can preach openly at Paul's cross, that we have little need of the 
Doctrine preached at Paul's cross  word either written or preached, because our hearts may teach us what is good or bad.  
A they have all agreed with one accord, that the word of God is ill for poor men under the degree of gentle men. But remember (O bishops) that Moses hath taught us that the heart of man (with all his inventions) is and hath been nought else but evil, even from the cradle. And therefore the same Moses by the spirit of God giveth warneinge unto all men both gentle men and yeomen: to have the word of his doctrine in their hearts and their souls, and to hang them for a sign in their hands (though you deride them that carry it at their girdles) he commandeth also that it be continually before their eyes, and written in the gates, the doors, and the posts of our houses. He commandeth to teach it our Children, that they may continually occupy their minds therein. He commandeth farther, that when we sit in the house, when we walk in the way, when we lie down & arise again we should be therein occupied,  
Read the psalm (Blessed are the undefiled 
Psalm. cxviii.  in the way, which walk in the law of the Lord. Blessed are they which search his testimonies) and there shall you perceive that the word of God should be the delight of the life the food of the soul, the light ●o the fo●e steps, the road of the young man to break his lusts, the exercise of his life, the comfort in adversity, the bridle in prosperity, the medicine in sickness, the only food in health, the relief in weariness, the banisment of villainy, suffering no shame to assault, the cause of reioyseinge in banisment and imprisoneinge, in extreme age, the releyfeinge of weariness, causing all quietness. Yea in death the giver of life, and in life joy everlasting.  
Is not this thing worthy to be preached in the time of matins and mass? to be preached, red, and heard inmattens, mass and evensong time? to be learned of men women, children, ploughmen, yeomen, gentlemen free men, bound men, and generally of all christian men? Oh bishop recant for shame.  
Now to discuse what place the doctrine of 
My lord recant for shame.  men should have in the worship of God mark that God sayeth. That which I command the that only do thou, neither add thou any thing, nor diminish therefrom. Mark again, how Mada● and Abihu, the children 
Exemples of men's inventions.  of Aaron, did offer unto the Lord strange fire that was not commanded them: & fire came forth from the Lord & devoured them. So strange a thing it is to set up a strange thing of our own brain. Oze for touching the Ark of God, was stricken to death, notwithstanding he did it of a good intent. How think you then will God receive your fond doctrines and ceremonies?  
Saul the first king of the Israelites, was thorough a foolish intent of his own put from his kingdom. Being commanndded 
i Reg. xv.  to destroy the Amalechites with all theirs, he saved the best and fairest, intending to do sacrifice therewith unto the Lord. But God asked him by the prophet, in this wise. Will the Lord have holocastes & offerings, and not rather obedience unto the voice of the Lord? But this place do you fals●y allege for the obedience unto men: even in like manner as you do wrest this text also. In ●ayne do they worship me teaching the doctrines and precepts of men. But we dare examine the mattier by your own gloss.  
You are content to grant that such doctrines and precepts of men, as be taught of their own brains when they were but in the state of men only: were but vain worship. And then talk you of Lycurgus and of Numa Pompilius, but in the pope's kingdom all doctrine was good, for he was above this state of a man (as it should seem, because you can find no fault with his doings) yea & all you bishops and your priests are more than men also (as may appear by your book) for what so ever you say, we must believe you or else we despise God. Thus can you allege scriptures, and can prove this by a text 
i. Thess. iiii.  of Paul. Non spernit hominem sed De●m. He doth not despise man but God. Which 
Levite. nineteen. xxv.  text is spoken of the precept of God written in Leviticus, which forbiddeth the to defraud thy brother, which Paul allegeth a little before, and therefore warneth the Thessalonians, not to set light of that law the author whereof was not any man but God. But you writ of authority. You may writhe scriptures as ye lust.  
As for your place to the hebrews, maketh for them that preach the word of God, whose 
Hebr. xiii.  faith we should follow, and consider the end of their conversation.  
If you will be tried to be such ministers: you must prove unto us your ministration, 
two. Corh. iiii.  in much sufferance, in affliction, in necessity, in carefulness, in strokes, in imprisonment, in seditions, in labours, watching, fastings, in pureness, in knowledge, in gentleness of mind and liberality, in the holy ghost, in love not feigned, and in the word of truth. etc.  
Dare you still call yourselves ministers? Then must you be the disposers of these mysteries of God. And so long as you sit in the seat of Moses preaching the word of God: so far will we believe you. And so far as you are the followers of Christ: we will follow you. But if you bring not his word, 
i. Corh. xi.  we dare not say A●e unto you, nor receive you into our▪ houses. No we do take you for the unclean beasts that do not divide the houffe.  
Such are the shepherds (as Iheremie sayeth) that are fed with the wind, which 
Iherou. xxii. xxiii.  scatter the sheep, cast them forth, and do not visit the flock. The priest and the prophet are both defiled, wherefore they do doth follow a slippery way in the dark, wherein they shallbe driven forth, and fall in the same: for I shall bring the day of their visitation upon them, sayeth the Lord.  
They are all like Sodomites in my sight, & the people like Gomorrha. With wormwood and ga●●e therefore, will I feed them. For all pollution is comen upon the earth (sayeth the Lord) by the prophets of Iherusalem (men most highly esteemed in outward holiness) But thus saith the Lord of hosts. 
give no ear to the prophets that deceive you.  give none ear to the words of these prophets that deceive you. For they speak the vision of their own hearts, & not of the mouth of the Lord.  
Thus are we plainly taught how perilous a thing it is, to follow the doctrines of men, be they never so highly advanced with titles of holiness. Yea we are by the mouth of God admonished above all things to beware of them that promise peace & quietness, following but the shrewdness of their own hearts and foolish inventions, for it is a kind of Idolatry, not to stick unto his word, as unto the thing only sufficient. Of such prophets therefore, as bring their own inventions: doth he say. I did not send them, & they ran. I did not speak unto them, and they did prophecy. If they had stand in my counsel and published my words to my people, they should have turned them from their wicked ways, and from their wicked inventions. I did hear how they told lies & dreams in my name by the deceits of their heart, causing the people to forget my name for their dreams, (as is it come to pass this day) Therefore sayeth the Lord of hosts against such prophets. He that hath a dream, let him tell his dream, and he that hath my word let him 
Ezechi. xxxiii  speak my word truly. What minglest thou chaff with the ●heate? Are not my words like fire, sayeth the Lord, and like the mall that breaketh the stone? Therefore to you prophets, that steal my words, every one from his brother, dreaming forth your lies deceiving my people with your lies & your miracles, where as I did never send you, nor yet command any such thing to my people as did not profit them. You are the heavy burden that I can no longer bear and therefore I will cast you away.  
Again ezechiel in the spirit of God, doth thus prophecy against you that have 
Ezech xxxiiij  the names of shepherds and will not feed his flock with his word but feed your selves by your crafty inventions and cause the sheep to go astray in the wild mountains of your errors.  
woe unto the shepherds of Israel (sayeth the Lord) which do feed themselves, 
The true the of our prelate's.  ought not the flock to be fed of the shepherds? But you have eaten the milk, you are clothed with their will, you slay that which is fat and feed yourselves and will not feed my flock. You comfort not the weak, you heal not the sick, you bind not up the broken, you seek not that which perisheth, but with power and rigour do you rule over them. Thus are my sheep scattered because they have no shepherd, and devoured with wild beasts. They go wandering in the mountains and are scattered thorough the earth, and no man doth seek them. No man doth seek them, I say. As truly as I do live (saith the Lord God) because my flock is thus spoiled & my sheep devoured, whylse the shepherds do feed themselves and despise my flock. Lo, I myself will require my flock at the hands of these shepherds, and they shall neither feed my flock nor yet themselves any longer. For I will deliver my flock out of their mouths sayeth the Lord.  
This is the talk that God the father hath throughout the old testament against you that will not be content to feed his flock with his word only, without the sour leaven of man's doctrine. He calleth you men fed and led with the wind of errors, Idol shepherds, yea devouring wolves that will never be satiate.  
seeing then, that both the scriptures and your own lives do testify of you, that you are such rotten trees or rather poisoned stocks: what fruits of heavenly doctrine shall we look to springe from you? Do men gather grapes of thorns, or figs of thistles? The yvyl tree cambring no good fruit. Christ therefore (in the new testament, and in his first sermon) giveth us warning of such Idol shepherds, saying. Beware of 
Math. seven.  these false prophets which come to you in sheeps clothing, for inwardly they are ravening wolves.  
And after that he had rebuked them that 
Math. xvi.  would seem to know all things, & yet could not see the time of their visitation, calling them Hypocrites, wicked nation & advoulterouse generation that could not mark or ponder the sign of jonas the Prophet: straightway he admonished his to take heed not of the leaven of bread, but of the seven of the doctrine of the scribes and phariseis. Neither did he at any time rebuke so sharply, as when he did speak of these blind shepherds, & their doctors showing how theido 
Mark. seven.  teach the traditous of men to put the precepts of God out of place, & that all their doctrine maketh for their corban and lucre, & that they do all things to be seen of men. Thus do you also, following the trade of your fathers. 
Math. vi. Math. xxiii.  For covetise, worldly pomp and hypocrisy: do establish all the works and doctrines of men that you do call so necessary.  
Read the damnation that Christ himself pronounceth against you in the. xxiii. of Mathewe. Where he giveth us our lesson also, that we shall keep & observe your doctrines so long as they come forth of the seat and doctrine of Moses. But in no wise to follow your works.  
He teacheth in the beginning of his preaching, that ogles our righteousness do far 
Mat. v.  pass the righteousness of the scribes & phariseis (who only were accounted the church in those days as you would be now) we can not enter the kingdom of God.  
The state of the phariseis and you (O bishops, lest you should mumur and grudge 
The phariseis and bishops all one.  at my plain writings) is in this case of your doctrines for the feeding of Christ's ●locke, all one. Neither hath any of you authority either to make laws or interpret the scriptures (for both have one strength & must be done by the same spirit) you have none authority, I say, o●er the flock, further than you have the word of God for you. And bringing that word, you may say: he that despiseth you, despiseth God.  
As for things indifferent, you must say as Paul said upon this your own example. If any man be contentious: the church of God knoweth no such custom. So that rather than any such bitter contention as is now adays, should continue it were better that all your in ventions were refused. For seeing that your authority is given to edify by love and charity: you may not abuse it and destrye by bitter brawling and cruel contention, for such things as were not good before you named them so, nor yvyl before you did forbid them.  
Thus do I take many of your doctrines of men to be indifferent. As to stand up at the Gospel, to pray or preach bare headed, to eat fish this day or that day. All these things being indifferent in their kind, that 
Superstition maketh all things evil  is to say, nothing evil being void of superstition: are by superstition made evil. For that changeth good into yvyll. Yet are the best of these doctrines but vain worship 
john. iiii.  of God, even in their best use. For his worship standeth in spirit and truth.  
But you have other doctrines and that very many, that are manifestly evil, because you do therein adulterate the word of God as did the phariseis when they added their gloss to the commandments of God. As when God said. Thou shalt love thy neighbour: they added, hate thine enemy. God said. Thou shalt not swear, but they added unto the precept. pay unto the Lord the thing that thou swearest. Again, did not the old pharisees with their sour leaven, 
Math. vi.  (which is Hypocrisy) make unpleasant and unsavoury the two special works of the new man, Fasting and prayer. Did not Christ himself continually rebuke them, 
Math. xv.  because they broke the commandments of God for their own traditions & doctrines? where God the father had given commaunment to honour father and mother: they cried for their gain, their corban and offerings.  
Where God asketh the whole heart and thereof only measureth all our doings: their teaching is to worship with the lips, though the heart be far from me, sayeth the Lord by his Prophet. In vain therefore do they worship, teaching the 
Esai. xxix.  doctrines as precepts of men. The which doctrines, sith their first beby●●ynge, the true Prophets of Christ seeking the only honour of God: have from time to time, laboured to confute, & to restore to their worthiness, the precepts of God, & his holy commandments which ever more (amongst hypocrites) have been in small reputation in comparison of their own inventions. In somuch that all these Prophets whom God sent to beat down the blind errors of men's dreams: were hated, persecuted from City to City, scourged, slain and crucified. So that all the blood of the just which was and shall be shed upon the earth from Abel to the worlds end: may be heaped upon the Hypocrites in the day of advengeaunce, when they shall be adjudged to the fire and torments prepared for the devil and his Angels.  
If any man do not fully perceive by this we have spoken, that the old Phariseis and ours be not all one in their doctrines, their Hypocrisy and cruel tiraunie: I desire him to consider the mattier deeply, and to compare substantially, the old and new things together. Concerning the holy words of our 
Math. v.  master Christ, and most deep opening of the law of God his father, corrupted by the gloss of the old Phariseis: our new Phariseis have found out a new doctrine. They say that Christ's words are counsels and no precepts. And thereof have they founded and grounded opera supererogationis. Works that they may distribute for money. For fasting 
Math. vi.  & praying (which are the new wines that will break the old vessels) he that hath eyes may see that the old phariseis were not so evil as are the new, who have added more to the wickedness of their predecessors. For where Christ did rebuke the other bu●… of hypocrisy & vain glory. Ours have added hereunto, superstition of days, times, meats & drinks, & have made their prayers utterly nothing but a lip labour, because it is done in appointed words and prescript numbered, in a tongue that the man which prayeth doth not understand. And therefore his lips labour, but his heart is void of knowledge what he sayeth, wherefore it can have no profit.  
The honouring of the father and mother: they count chief●y to be done in their corban, 
Math. xv.  offering mass pence and trentals for them when they be dead. Much worse is this point then that of the old Phariseis.  
To turn away the heart from the living God, that delivered out of Egypt: They 
Math. xxiii.  have sought up and maintained ten thousand Idols. They bind heavy burdens of law, doctrines and traditions, to oppress the poor people. Yet do they all things under the pretence of holiness, even when they devour widows houses. They love the first seats in feasts and counsels, & to be saluted▪ lords & masters, they shit the kingdom of heaven, they make proselytes, they teach blind doctrine, they are blind guides, they are but painted sepulchres, full of deadly poison of the old serpent's seed. Wherefore they d● still slay the true preachers, that do admonish them of their wicked life, false doctrines and vain worship: that they (being both in the miserable & malicious blindness of the Phariseis and like cruelty of Cain their father) may be judged guilty of all the blood of their brethren.  
Beware of such false prophets (saith our 
Math. vi.  master Christ) they come unto you in sheeps clothing, but inwardly they are ravening wolves. By their fruits shall you know them. Do men gather grapes of thorns and figs of thistles? Can such wicked wolves bring forth doctrines and lessons good and profitable for Christ's poor flock? Nay such as the tree is, such must the fruit needs be.  
If the black Morian may change his 
The morian and leopard●…  skin, or the leopard her spots: then may you teach good doctrine (O Popish doctors) you proud prelate's, brought up in Sophistical sciences and Ceremonies, and sworn proctors of all popish maonesse.  
Your doctrine standeth only in meat and drink, which is nothing of the kingdom of God. In distributions of holy days and sa●…thes, which are but shadows. You have a counterfeit humility and superstition as it were of Angels: but you go forth proudly in things you know not, puffed up in vain by your carnal minds. etc. To be short, what are all your doctrines? Are they not of this sort?  
touch not the chalice, for it is holy. touch not the bread, for it is God. touch 
touch not.  not the wine, for than thou wilt judge it to tarry still unchanged in his kind. Handle not the corporace nor the karchiefe ther●…, unless thou have gloves. Taste not steshe on the friday nor in the vigils of dead saints. Taste no butter nor cheese, nor in a●… wise no eggs in lent. Which lent would be handled if we had leisure, but God will grant us some other time more meet for this mattier.  
Fish you say is an holy meat in this your superstition. Thus hurt you the body, & by your bodily doing, do nothing further true holiness. For God himself is a spirit, & is worshipped in spirit, not in carnal doctrine & precepts of touching, tasting & handling.  
Therefore (saith Paul) if you be dead with Christ from traditions of the world: why are ye (as yet living in the world) led with their 
Colo●●. two.  doctrines that say touch not, taste not, handle not. Which all do perish in the using of them, and are after the commandments of men, which things have the similitude of wisdom in chosen holiness and humbleness, and in that they spare not the body, and do the flesh no worship unto his need.  
Mark how Paul calleth all your doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will holiness. Because 
Will holiness  they come of your fond wills, & of no precept or commandment of God. Such is your doctrine forbidding men to receive the sacrament in both the kinds (make the best you can of it) grounded 〈◊〉 will holiness. For you say that the sacrament is not ministered in both the kinds as Christ did distribute it: because we lay men will not have it. If we lay men have any such will contcarie to the will of Christ (who said, Bibite ex hoc omnes, drink of this you all. Dividite inter vos, divide this among you) it is a fond will holiness, and chosen holiness. But you say we do forbear it of a reverence.  
If it be good to follow our will holiness and fantastical reverence in this kind: why do we not of like reverence forbear the bread also, lest it wax clammy and cleave to the roof of our mouths? for in the wine we feel ●one so unreverent a thing. But for spilling the wine your doctrine is that we may not meddle there with. But we think there is far more danger in your great sleeves and Faunelles when you turn, toss and toy over and about the cup: then in us that have the cup holden to our heads like babes. So that if it be well done upon such reverence to forbear the wine: you (upon whom much greater danger hangeth) ought to have the greater reverence. Therefore are either you unreverent, or else are we not reverent, but foolish in our will holiness, so many of us as will not drink of this cup as our master Christ hath commanded us.  
This is like the reverence that the kentishmen had to the kings horse when the 
The kentish man.  king commanded him to open the gate. Iche am not worthy (quoth he) to open the gate to my master your horse, but hereby dwelleth master Pecham a man worthy to do it. In like manner do they that will not come to drink of the cup of the new testament, when Christ commandeth them, saying with the kentish man. Iche am not worthy to touch it nor to drink there of: but our master person or our sir john are worthy men for the purpose.  
But (oh blind bishops) we are not all so fond, to be illuded still. For many have read your books written for this purpose to maintain your pomp and to keep us as your underlings: and therefore will we no longer suffer you to say that we lewd men will not have it. But we desire and require you for the love of God in his son Christ by whom we are made all one perfect and knigeli priesthood to offer up ourselves a lyveing sacrifice, purified by the blood of his unspotted lamb, which maketh perfect all things in this view testament, which he commandeth us to divide & generally willeth us all to be partakers thereof, that you do set up no doctrine of will holiness against the manifest word of Christ the son of God who said. Drink of this you all. For if you do, it must needs be still spoken of you that is said by the prophet isaiah. They worship me in vain, teaching the doctrines & precepts of men.  
Now lest any simple man should be deceived 
Beware of my Lords lies.  with your juggling words, when you say that good men might by the order of the church communicate under both the kinds though they have contented themselves with the communion of one kind, and that it was never denied but that all states of men might communicate in both the kinds, and that there was ●euer law made to the contrary, neither any estate of men repelled a● unworthy to receive the one kind as well as the other, but that they have of their selves forborn reerently: I have against you not only your canon law and popish decrees, which you have so perfectly learned, but your cruel statute of the sixth articles also, wherein you made it death to defend these open words of our Master Christ, Drink of this you all. This is enough to cast you in this mattier. For if it were lawful for all christian men to communicate in both kinds what cruelty call you this, to make it to be proclaimed fourth times in the year in every church, and every month in all sessions, assizes, courts, & law days, that who so maintaineth it to be lawful shallbe judged an heretic and as an heryteke suffer death by burning? Is there any such charity in you as Paul had in the setting forth of his doctrine concerning that a woman ought to be covered in the congregation? Or is the drinking of this cup a more weighty matter, or more hurtful to them that do it? Christ commandeth us to do this, and Paul doth but reason in the other according to the law of nature. Why are you so shameless then (Oh bishops) to kill Christ's sheep for doing their master's commandment, and maintaining his will, declared in his scriptures: saying that Paul is ready (rather than there should be any coutention about it) to call his doctrine back again, teaching most plainly that the church of god ought not to maintain any such doctrine of any man as may stir any contention, debate or strife   

❧ The determination of the doctoures of the great university of Paris against the ministration of the sacrament in both the kinds.  
further more, to open unto the simple (as I have promised) what your popish divinity doth determine in this cause: in the year of our Lord God a thousand. v. hundredth forty and. ij. the. x. day of march, all the doctoures and bachelors of divinity of the university of Paris, gathered together into their school called Sorbona, have by solemn oath professed this article of communion in one kind to be truly and worthily maintained, and many such like noless shameful then wicked, which are published in the new statue● of that faculty, with shame enough. Their fond foleish and wicked words be these in the. seven. article.  
The communion under both kinds is not 〈…〉 unto lay men unto salvation.  
And it is rightly and justly in old time decreed by the church: that they should communicate under one kind only, the kind of bread.  
Which they prove by these worthy reasons. For then were it danger lest the blood should be spilled. But where the lutherians do demand whether the church be wiser than Christ: because it provideth for this inconvenience, whereof Christ was not ware in commaundeing the wine to be taken: I do answer, that Christ did force the thing, but he kept it secret to prove the wisdom of his church.  
There is also an other inconvenience, For the body of the Lord must be kept in Cibario, to be given to the sick. But if the wine should be reserved also: it would be made vinacre, and so for the corruption, it should be no longer blood. Ye● the lutherians would deride us saying, doth it not well appear that there is wine still. And so this should make against the opinion of traunsubstantion and change of substance.  
thirdly, this is also reasonable, that the priests should have some privilege, to suppress and hold down the pride of the people.  
Fourthly, this doth avail to prove the opinion. De concomitantia, of what so ever the Lutherians do clatter, that we should follow, observe & keep, the ordinances of Christ which he hath appointed for our infirmity.  
Also there should be an other daynger if the blood should be given to drink, for them the taste thereof might engender a suspicion to the lay men there remained wine still, whereof would arise many slanders.  
But if they do reason that the church hath no power to dispense with the commandments of God: I do answer, that the word By bite. Drink you, must be taken as a counsel and no precept.  
There is yet one thing that I dare scarcely allege, which is well worthy to be deeply pondered. For there be some that drink no wine, which may not be deprived of those kinds. But I did defer to bring this same because the Lutherians will deride us and 
Some drink no wine.  say, that there is no wine now but blood  
This is the very doctrine that your popish doctors were wont to teach & preach in all plares. But now that it hath pleased the Lord to open the eyes of his people to empie the lewd reasons of you so blind guides, so that you can no longer hope to work your wickedness so openly: the devil steereth up Stephano Subtle & his fellows, by deceivable words, to maintain the same matters.  
first you lay all the fault in the lay men (as surely we are much to blame, doth in this and other things, because we have suffered you so long) saying that the lay men compelled by no law have of their own foleishenesse (holiness you say▪ for born the one kind. secondly, you establish your purpose 
Luke. xxiiil. A●t●. two.  full craftily, with the ministering of one kind to the disciples in Emaus. And the breaking of bread mentioned in the Acts. Where unto you add this exclusive, Alone. And yet when joy sayeth that faith alone doth justify: you can bark & brale at him biding him bring some open scripture where it is written faith alone. We may justly therefore (if you will give us leave) ask you wherit is written in scripture bread alone.  
In the. xxiv. of Luk, it is written that Christ did take the bread, blessed and broke it and did give it to them & their eyes were opened.  
But▪ whether we will understand that Christ used herein his accustomed & old manner of thanks giving (as he did always when he did take bread or such like creatures to teach his to be always thankful, as appeareth john. vi. Luke, ix. Mark. vi. &. viij. Math. xiv. and. xv.) or we will say that he did also bless the cup and not the bread alone: you have not one word to confute us.  
If you dare then put to your gloze and exclusive (A lone) in the second of the Acts where it is said that they did continued in the doctrine of the Apostles breaking bread by every house (besides that you make the Apostles very lewd, so soon to be forgetful of their Master's example and special commandment to divide this brotherly cup among them) you may likewise be demanded (because you take somuch liberty sometime to speak merylie) whether you will add your exclusive (alone) unto the words next following, which are these▪ invicem sumebant cibum, They did take meat together. As though they should eat meat alone without drink.  
But surely you prelate's do right well 
The prelate's consideration  know how unmeet and perilous a thing it is to eat bread without drink: and therefore have ye granted us poor lewede people, to have three draftes of your chalice to wash dow●e your clammy God when he cleaveth to the roof of our mouths.  
And though you do not bless the wine that you give us, no not so much as once blow upon it or wag your holy fingers over it: I yromise you I like it never the worse. For I know that God hath blessed it as his good creature, and I can not perceive how your blessing should amend it. Whether you will or not therefore, I receive it as the sacrament and holy semblance of the blood of the unspotted lamb in the new testament that like as the fathers of the old testament had the natural blood of their lamb and passover sprinkled on all their posts and doors: so likewise we of the new testament seeing we can not have the natural blood of this lamb of the new testament, neither stand we need of any such carnal imagination, to us that are spiritual. Yea some of the disciples of Christ would have drunken the blood that ran forth of his side if this had been so profitable.  
We of the new testament (I say) knowing that our unspoted lamb Christ jesus, hath delivered us out of the Egypt of sin, and the hellye Pharaoh: do also knowledge our deliverance by this cup of the new testament in his blood offered for the sins of the whole world according to the saying of Paul in his Epistle to the Corhinihyans.  
The cup of thanks giving (sayeth he) where with we give thanks: is it not the 
i. Corh. x.  partaking of the blood of Christ? This cup, sayteh Paul (on his masters word) is the new testament in my blood. Do this so oft as you drink in the remembrance of me. For as oft as you shall eat of this bread and drink of this cup: you shall show the lords death till he come.  
What so ever he be therefore, that would stoup this well of jacobbe, and this spiritual spring wytholdeing us from drinckeing of this cup wherein we do spiritually receive the blood of the immaculate lamb that was slain for us, he doth not only break the commandment of Christ our master and saviour, refuseinge the cup of brotherly 
The cup of brotherli love  love, which ought to be divided amongst all them that be of Christ: but he doth also stop the memory of our deliverance by Christ, hinder us from the communion and partaking of his blood, and extinguish and blot forth (so far as in them lieth) the remembrance of him that hath by his blood bought us.  
But now, because you know that all you have said, hath but a feeble foundation: you ren still to the cornor stone of your buildeinge, and say.  
❧ Unto this day we be only ascertained 
Winchester's words  by tradition of the church, in the true understanding of the Evangelists, of our order in the consecration of the said sacrament, and the circumstance of the pronunciation of Christ's words whereby the same is wrought.  
All thought this intricate sentence of 
The answer  yours of the order of consecration, and the circumstance of the pronunciation might minister just matter of an whole book: yet because I have this one mark chiefly before mine eyes, to teach how that you neither in this nor in any other mattier will cla●e to the in fallible certainty and truth of the scriptures, but account yourselves to be ascertained by the only traditions of your doctors whom you call the church, I give warneinge to all good men that they give no credence to this your deceivable sophistry. For by these terms of traditions 
Traditions and church  of the church continued so long time: you may bring in pope's pardons, pilgrimages and what ye lust.  
But how can any good heart believe, that you would truly minister your traditions secretly taken at the hands of your fathers when we see you minister falsely the things that are taught in scripture? Can you bewitch us to believe that you will minister the traditions that you have learned in secret, for our profit: when we see you corrupt the openscripturs with your gloss for your own profit Drink of this you all, are the plain words of our saviour Christ the master of all truth And shall we believe you in your unwritten verities, when you go about to gloss this & such like places of scripture? Nay it is an hundred times more likely that you would be falser in secret things, than in open. Where 
An apt similitude.  fore, as you might call him a fool that would trust such one to tell his money in his absence as hath picked his purse and done falsely before his face: even so might you reckon us worse them mad, if we (having experience of you, seeing you taken with the manner and reproved for the corrupting of the open scripture before our eyes, yea & ●o taken that you can not deny i●) would believe that which hath these. M. years lain in your rotten maws in the fleshly mire of man's inventions, should now be wholesome for us: seeing that your fathers the Popes, have so all their traditions with the open blasphemies against God and all godliness (which is the very doctrine of Antichrist) and the lindsays that followed them have thriste all things so full of their leaven of Hypocrisy, and you their successors have strained them to such ungodly purpose, and maintained them with such cruelty.   

❧ The ceremonies (whereof the popish religion standeth) the bishop calleth nothing, and yet like Farthing, they all joined together make up the heap.  
Therefore may we speak generally of your traditious and ceremonies which you call farthings, that fell up the heap of your fond religiou, if every one of thē●eperate alone be nothing (as you do plainly grant) surely it is a goodly mass and heap that ariseth of 
In the. cxxvi. ●eafe of my lords book & the. xvii. live,  so many nothings.  
Consider your own exemple doth a shaven crown make a priest? you answer, nay it is nothing. And you say the dwell calleth it a flesh mark. But I call it the mark 
A shaven crown is no thing.  of the beast, because the pope● (no doubt) is that cruel beast and Antichrist painted in the prophets and apocalypses, whose mark you must needs grant it to be that you may use his merchandise. For God the father commanded his priests that in no case they should be shaven round on their 
levit. nineteen.  heads, neither by shaveinge deform their bearders. And Christ his son which came to appoint a more spiritual priesthood: would not command any such gross, carnal and fleshly ceremony, but left such things to our liberty. Now be cause you would declare yourselves whom you would follow: you willbe shaven round in your heads, and for to kiss women more swetelie your beards shall no sooner wax sharp but you will shave them smooth again. You willbe like the Idolatrouse priests of Isis, both in your shaving and your womanlike wearing of lyven and side garments that like may favour like. But to proceed with your popeish● priesthood. Doth a long gown make aprieste? Nay, it is nothing. For than 
A long gown is nothing.  the lindsays (who loved to walk in long robes, and made wide the skirts of their gowns as ours do) had been priests good ●…outh. Doth the name make a priest. As master person. sir john, or my Lord bishop Nay (sayeth our master Christ) woe unto you phariseis that willbe called masters and have the vain title of Rabbi, he that exalteth himself shallbe brought low.  
Doth the anoynteinge make a priest? Nay christ (the chief priest yea the first and only priest of the new testament, because he only could offer unto his father a sacrifice pleasant and acceptable, in whom all the ceremonial priesthood ceased being now a ppoynted to an everlasting priesthood, not standeinge in Ceremonies as did the Levites, but after the order of Melchisedech was not anointed with bodily oil in to his pristehode. Peter, Paul, james, john and all the other Apostles and disciples, the ministers and disposers of the treasures of God and his mysteries: were not anointed 
The Apostles werenot anointed withoutward oils.  with outward oil, but with the in ward oil of the spirit. They had the thing itself, and we have the shadows only and the outward ceremonies, which are nothing in very deed, seeing that they be void of the body and things that they signify and are become lying signs. Thus is your anoynteinge in very deed nothing. Or else to speak in plain english, it is a lying sign and deceivable shadow.  
Doth the power that you bishops give to sacrifice Christ again for the quick and the dead make a priest? Nay surely.  
For you have no power to be come new priests, and so to sacrifice Christ again, as the Epistle to the hebrews doth teach you & we have spoken hereof at the beginning. Wherefore this is a lie intolerable, and less than nothing to ground the true priesthood upon.  
If you blow upon your consecrate creature that you call priest, and say Accipe spiritum sanctum, Doth that make him a priest? You dare not say this were nothing for than were it some what that you use in Christening of children, wherein you make miracles even after the same sort. It must ●eades be some what therefore, and surely it is somewhat.  
Yea it is agreate deal to much, that you should take upon you to give that you never had and mock the giver thereof with your massing gestures and mumblings, even as you do in your mass when you breath out the words of Christ over the bread and wine, to the intent to work the straungeste miracle by them that ever was wrought.  
But as all your whole heap is but a multitude of nothings: so are you yourself nothing (yea and that less is) the shodowe of no thing. And all your creatures that you have conjured up of nothing shall shortly be dissolved again into nothing, When Christ only and his priesthood shallbe some thing, as he himself is all in all things & continueth our one only Bishop & height priest for ever who hath satisfied for the sins of all, by ffering himself (once for all) a lively sacrifice unto god his father at whose right hand be sitteth as it is written hebrews the tenth. This high priest or bishop offering one oblation for si●e sitieth at the right hand of god for ever.  
Truly, the priests of the old law were many because death did take them away. But Christ because he remaineth for ever, hath an everlasting priesthood. And because their priesthood was unperfect, therefore was Christ appointed to be a priest after the order of Melchisedech, without any such succession of other priests, to follow in his stead and therefore said the prophet. Thou art a priest for evermore, after the order of Melchisedeche.  
The law of Moses made men priests but the word of the oath which was above the law, did ordain the son a priest, made perfect for evermore. He made this priesthood perfect and fulfilled all his sacrifices at once when he offered himself.  
Thus do we perceive it to be a lying power that bishops do challenge in making their priests.  
To take a priest therefore (as you do) for 
Learn to know a true priest.  a sacrifier for sin is injurious unto Christ and we know none such in the new testament, for that priesthood must needs end with the law of sacrifice. But to take a priest as Malachi doth the lips of the priest shall keep knowledge, and they require the law at his mouth, for he is the angel and minister of the Lord of hosts. Here find we a better mark than the beasts mark or the flesh mark: that is to say, knowledge, whereby only he doth the message of his Lord and master, and instructeth his sheep in the law of God. By this mark are true priests tried and known.  
Wherefore sayeth God by his prophet Osee. Because thou hast refused knowledge 
Osee. iiii.  I will put the back that thou shalt be no priest before me. This knowledge is the anointing of the spirit, without the which 
The anointing of the spirit.  the bodily anointing is plain derision of the spirit and hypocrisy, and without this, the side gown and wide skirts, serve to nothing but to make them to be magnified before men. Such therefore as have the anointing of the spirit, may you bishops anoint if you please, and appoint to be ministers of Christ's flock, to distribute his word and sacraments.  
Now may we mark by this we have heard: whether we may sty● call your disguised priesthood (w●●che standeth in shavings, oynting, garments, gestures, beckinges, blowynge, crossynge, kyssynge, and the farthings whereof the whole heap ariseth) the true priesthood, or rather judge all these things to be nothing, and therefore your priesthood to be counterfeit, which followeth no learning or knowledge to be the messengers of the Lord, but Idleness, whoredom and Idolatry, to be the members of Satan, following holiness in outward show only of your ceremonies, killing & slaying the true priests, preachers and messengers which are the angels of God. These knowing the stewardship appointed unto them: fear the woe & everlasting damnation hanging over their heads, if they do not preach the message of their master: But (I am right sure) you think me overlong in this mattier.  
Let us go farther with your farthings therefore. What maketh a bishop? An whole heap of ceremonies (you say) which considered severally alone, are nothing. What is a broad crowme, as broad as. x. priests crowns: doth not this make a bishop? No this is nothing. Doth a mitre make a bishop. No surely. Do the glistering gloves make a bishop? No, they are nothing. What do all the lordly possessions, & the long train following? Ah now we steer, for these things are somewhat. They make you lords, but not bishops What maketh you bishops then? for we can see nothing in you but this gear & such like Wherefore, you make us believe that you be like bishops as the other be priests, That is to say, counterfeit, patching together of the clouts of ceremonies, & things of nought (if you were weighed in the balance of equity) less than farthings, yea lighter than nothing.  
But Paul setteth forth other manner of farthings, where he describeth a bishop. The bishop (sayeth he) must be faultless, the husband of one wife, watchful, sober, mild harberouse, apt to teach, no drunkard, no fighter, not desirous of filthy gain, but upright, flying strife, flying covetousness, that ruleth his own house well, which hath his children in subjection with all reverence. Lo, here be farthings of great weight and value, even when they be considered every one alone by himself. These are the good farthings therefore, that make the good bishops, and the other are the nothings that make the Idol bishops, things of no value. All the first farthings may well be wiped away & the man never the worse: but wipe away these farthings that Paul nameth, and you can have no good bishop.  
Now for the substance of our religion which as you say standeth in these farthings of your popish ceremonies: if you do mean of the pope's religion, we do grant it only and wholly to stand in ceremonies and shadows, as your priesthood doth. And if may well enough be wiped away as nothing. Your mumbling in a tongue not understand (which you call your prayer) is nothing. Your crossing, blessing and wagging of fingers, is nothing. Your creeping to the cross is nothing: yea it is an evil thing. Your hallowing and carrying of candles, is nothing. Your kneeling, knocking, and holding up of hands to this, which we have proved to be bread, is nothing, if an Idol may be nothing, or Idolatry nothing. Your supper stitious conjuring of the good creatures of God, to drive away divylles and disases, which you call the making of holy water, 
Holy water,  is noting. Your casting of the same about your beds, is nothing. No, your superstition of creatures in your choose fasts, is nothing. Yea all that ever the Pope hath built (which you bishops do maintain) is nothing, yea less than nothing, the shadows of nothing, and the vain dreams of nothing. Thus is your popish religion nothing, & worse than nothing, and shall come to nothing, even as your abbeys have done, which had their foundations of so many nothings, and by their nothing had heaped together all things, riches, lands and tenements.  
But learn, O bishop, I pray you, that all your nothynges are not regarded before God. But this is everlasting life, to know God, and whom he hath sent jesus Christ, that the knowledge of god may make the christian man, like as it maketh the good priest & true bishop. And this is always something (divide it as small as yo● can) continually ministered by our head Christ, according to the capacity of every member. This knowledge of god bringeth forth love, peace, righteousness and joy in the holy ghost, which is the substance of the christian religion, as Paul sayeth. The kingdom of God (sayeth he) is not meat and drink: but righteousness, peace, and joy in the holy ghost.  
Bishop Stephano, you talk fond in reporting us to bid men eat all the day long, and other things that follow. Your popish doctrine is, that men may drink all the day long, so they eat but once in the day, how much they eat than it forceth not, nor how deinteth meat, so it be not flesh. five dishes of fish, for one of flesh, breaketh no fast at all, marry it is to be thought, that the multitude 
The perfect on of the bishops fast.  of dishes is the perfection of your fast as appears in your service on fish days (as you ●al them) & that even in your most holy houses & colleges. Yea the scholars in your colleges are allowed as much to their divers on the fasting days as they have to dinner & supper both on other days. But if a man eat a piece of beef or bacon, an hen or a capon: Oh abominable heresy, treason and lowlardy. He is worse than a jew or a Turk.  
Again, where you call the hearing of the Gospel preached (which ought to be the chief cause of our assemble) the false teaching of the Devil: you declare of what spirit you be. You never heard man dispraise prayer, unless it were popish prayer, which is lip labour that no man taketh profit by.  
But lo thus are you led by your fantastical farthings, from one tristle to an other, from one creature to an other. You lynke together your wickedness as it were with a chain and draw together your wretchedness as it were with a cable, till such time as you come to the greatest abomination (as you say) by degrees. Your phanell is nothing, your albe is nothing, your stole is nothing, your girdle is nothing, your vestiment is nothing, your blowing is nothing, your blessing is nothing, your crossing and kykyssing is nothing. But the holding up of your Idol to be worshipped, is something. For, the set up any creature to be worshipped as God, is abomination, and abominable Idolatry.  
Thus by degrees come you to the high mystery of wickedness. And this causeth you that you can not be contented with the state of bishops, but you will be Lords, yea above lords & princes, as you do both preach and write, because you can make that which neither king nor angel can make, that is to say Christ God and man. You are the children of this world and therefore the world can not hate you. And therefore have you been so crafty to creep in by little and little & to make up the great heap of your baggage, which you call the substance of your religion. And therefore do you now fight with fire & faggot, for the conservation of the same, that it may conserve you in your lordly dignities.  
Thus hath your worldly witted fathers even from the beginning fought with the saints of God, whose blood crieth from under the aultare and asketh vengeance, & shall be heard right speedily.  
Mark (good bishops) whom▪ you have alway murdered even from the beginning. Which of the Prophets of the old testament, did escape chief priests and bishops?  
And sith the coming of Christ: your murders are innumerable. I will not, nor can not reckon them. Did not Christ himself die by the conspiracy of Annas, Cayphas and other bishops, because he rebuked the world of blindness? All such as you have murdered sense that time: have clear testimonies of their innocency, by some of your own scribes and writers. Had not hus (whom yond 
hus.  account the Arch heretic) four seals of the noble men of Morania, to witness his innocent life and godly learning to your cursed & cruel counsel at constance. Doth not Pope Pius, otherwise called Aeneas Silnius, Pogius the florentine, Platina Sabellicus and other your own men, report well of him?  
But to come home, both to your own time & country. Who doth not bewail the tyranny that you showed unto that innocent lamb Bylnaye, who (being demanded in 
Bylnay.  derision by a proud papist, when he went to his death, why he wrought no miracles (being so holy as he was accounted) answered with mild voice & countenance. God only (said he) worketh miracles and wonders and he it is that hath wrought this one wonder in our eyes, that I being wrongfully accused, falsely belied, opprobriously and spitefully handled, imprisoned, buffeted, and condemned to the fire: yet hitherto have I not once opened my mouth with one evil word against any of you. This passeth the work of nature, & is therefore the manifest miracle of god, who will by my suffering & death, be glorified and have his truth enhanced.  
What report have you gotten for the murdering of Hun in the lowlars tower? You 
Hun.  had neither felony nor treason to lay to his charge: yet most villainously did the chancellor of London murder that honest man for his own child's crisome. I will say nothing of the priest that was found hanging in your porters ward. And five hundredth more, whereof some have by your tirannouse handling, for sworn the truth & forsaken their masters.  
Some for fear of your tyranny have run out of their wits, some have forsaken their countries, choosing rather to ●…ue like banished men: then to suffer your cruel and babylon bondage. I could reckon many, whose life is yet in the eyes of the world, and the cause of their death utterly unknown, unless it were for speaking against your popish madness.  
Wherefore died Barnes, Therome, & Garret? in the late storm of your captain of 
Barnes.  Norfolk, steered for his kinswoman. They were neither declared felons nor ●…aytours. 
Norfolk.  They did not strive with you against the god of bread. But this was their death (so far as I could learn) because they preached man to be justified by faith in the blood of Christ only, & by none of your popish inventions.  
Ohtiramny intolerable. You have to long blinded our governors & made them your butchars and tormentors.  
What should I speak of the last persecution, when you caused to be proclaimed that no book of christian religion should be brought into this Realm from beyond the sea? How many did you then murder, & would have done more, had not the King by his power plucked out of your claws, one whom you had with small equity examined, and with less justice condemned? What justice did you show in that you did so shamefully rack Anne Askue after she was condemned? But 
Anne Askue.  she shewing more constancy than hath been commonly seen in a woman: shall now after the death of her body, work you shame to all your posterity?  
Was Lassels with the other his fellows 
john Lassels  martyrs (confessing the living God and his son Christ the only saviour) worthily burned with fire, & (as you did rashly determine and judge) condemned and destroyed in body and soul?  
What were they? whoremongers, idolators, adulterers, thieves, extorsiovers, or manquellers? Upon such cometh the wrath of God, & such have no part in the kingdom of God. But you suffer to live & you show no power against them. No you are not any thing terrible unto such: for they dwell at your noses, they eat at your tables, and are 
The bishop's darlings.  your darlings. But who that speaketh any thing against your popish Idols & brainsick inventions (have he never so faithful an heart to God, and be he never so trusty to his prince) yet must he be an heretic, a traitor a lowlar and all together.  
This doth the world espy at the length & talketh of you. I would this talk might make you leave your evil doings: and to learn at the least to do some part of your duty before the wrath of God fall upon you. But I do fear me all words are but wind with you. Only vexation and chastisement will give you understanding. For lo, here you say full finely and like a popish prelate that would have all thing brought to the old blindness and ignorance, and to such captivity, and bondage that no man should talk of his faith but under my lords licence, though Peter commanded the contrary. You say that of faith there is so much talk & tattelinge (to use your own terms) that true belief is gone. Surely if you call this true belief, the romish belief of pardons & pilgrimages, when we might have no talk of ●ure faith, but were commanded in pain of cursing, and burning, to beleue●… as the church of Rome believeth, like as you can know none other true church, nor none other good men, but such as follow that church: I grant your belief is fore wasted, & I trust shall right shortly consume like stubble with the fire of God's word, and true works of mercy, peace, and loving kindne●… shall springe forth when men (knowing tha● your Pope holy works are but the madness of idle brains) shall worship the living God in spirit and truth. But lo, you will have here the cart to go before the horse, and will have us to do these works before we know them, saying that doing is the way to knowledge, where contrary wise, all well doing must needs springe of knowledge, as the only thing that maketh our deeds good.  
And because you bishops are so slow in preaching good works that God requireth: the people must needs be stack in doing them. For you should be the salt of the earth. 
The salt is unsavoury.  But seeing that you be become unsavoury, how can you season other? You preach your own inventions, the precepts and commandments of men, and them must we needs know and confess, or else must we be brent. But it is a dangerous thing to know the scriptures (and especially for poor men) and to talk of our faith. This doctrine of yours spoileth us of faith, and bringeth us into the Idleness of works. Oh devilish sophistry, and the spiritual subtlety, striving against all godliness.  
Satan himself could not devise such a reason to hinder our faith and stop knowledge. The Pope's bishops only could do it.  
But mark how this sophistry is confirmed and proved. The Bishop (for lack of scriptures) bringeth forth Cato an heathen man who despised the greek poets, because the youth of Rome waxed effeminate, & whi●se 
Cato.  they set their delight in them, they rather rejoiced in reading of battles than fighting themselves. But what is this to us christian men, which ought to be ready to give answer of our faith to eresie one that asketh us? which should talk of the will of God towards us, and his holy commandments when we lie down and when we rise, when we go by the way and when we sit at the table, counting ourselves then to be most happy when we were most delighted therein, day and night as David sayeth.  
But this is strange doctrine unto you, because you are none of Paul's bishops. For he gave his bishops in commandment to be iustant in the word in time and out of tyme. No, you are an english bishop, thinking the word of God to be good but at 
An English bishop.  those times that you will appoint, and that to a few gentlemen to whom you durst not deny it. And to busily occupied merchants whom you do espy not so much to regard it as they have done, giving them this knot in the end of your book, that 〈◊〉 they wax wanton, they shallbe put to silence as well as women, and yeomen are all ready.  
Oh Stephano, this is thy work, as the chiefest english captitaine that ever Antichrist had. For thou workest thy works as his enemy, but thou art his friend. Thou wouldest seem an Angel, but thou art a fiend.  
I beseech all good men therefore, that as they tender their soul's health, they will take heed to your sweet poison and flattering words, & also to your dark terms which you do bring forth of other languages. For by them chief have we been deceived, & ever sith we have mistrusted your fair words, and marked the mattier in our own mother tongue and natural language. We have by little and little, ever more & more espied your subtleties.  
Before we had the Creed in English: we ●…lde not know that this presence of the body naturally and really, that is to say, in his very nature as he was man and a sensible thing and substance, was contrary to three of the most manifest article of our faith.  
Moreover, where you add as a couclusion, fully proved and persuaded unto all good men, that Christ is really present in the Sacrament 〈◊〉 the aultare, to feed our weak bodies & souls, whereby to make us strong to come to him and ly●e without end: surely I can not perceive how you can persuade this thing to any good man, that marketh the Articles of his faith concerning the ascending of Christ, and his sitting at the right hand of his father and his coming thence to judge the quick & the dead, though you have with your dark terms deluded and blinded many good simple souls, whom you would not suffer to have and know their belief otherwise then in the lative tongue, and so taken at your hands, that you might mixed therewith your gloss, so craftily handled and blinded with your sophistry terms (as really to be in the sacrament which you say before is accidents) that the thing itself and substance may be really in accidents. And then shall it not only be a spiritual meat to feed the soul: but also a bodily food to feed your bodies like fleshly Ca parnaites that will eat Christ as he was man walking upon earth, to the food of your bodies.  
To make you strong (you say) to come unto him. What strength is it whereby you 
Fill the bailie to come to Christ.  come to him? Bodily, or spiritual? Oh men void of the spirit. You will feed the body, to have the strength of the spirit to come unto Christ. Where learned you any like lesson in the scriptures?  
This is your well doing and well speaking without knowledge. first labour for knowledge of the word of God and leave the subtlety of your own brain, and you shall both speak more wisely & work more godly I warrant you.  
Christ teacheth in the. vi. of john, that to come unto him is to believe in him, saying. He that cometh unto me shall not be hungry, and he that believeth in me, shall never be thirsty. And a little after, he calleth this the eating of the bread of life, the eating of himself, and his flesh, saying. I am the living bread that came down from heaven, if any man eat of this bread, he shall love for ever. And the bread which I shall give is my flesh, which I shall give for the life of the world. He that eateth my flesh and drinketh my blood, hath everlasting life. And he that eateth my flesh and drinketh my blood, abideth in me and I in him. Then answereth he to the blind Caparnaites, that would eat him really and bodily, as the meat of their bodies. My words are spirit & life, the flesh profiteth nothing. Wherefore I said unto you, that no man can come unto me, except it be given him of my father. And this power given of the father to receive Christ: is taught in the first of john. He came into his own (sayeth john) and his own did not receive him. But so many as did receive him, he granted them to be made the children of God. They (think you) that did receive him bodily, & eat him really (to use your terms) to feed their bodies and souls, to make them strong to come to him.  
What need such men to make them strong to come to him, when they have him in their bealies, and have eaten him already?  
Leave of all gross imaginations of the flesh that profiteth not, and follow the doctrine of the spirit: and john will teach you and declare plainly who receiveth Christ and cometh unto him. For all must needs be one thing, to come to Christ and to receive Christ. Read this that followeth therefore, which you mumble up at every Mass in every corner, and yet will you not suffer the people to understand it. Quotquot autem receperunt eum, dedit eis ut 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 many as receive him, he granted them to be made the children of God (that is to say) so many as believe in his name. Mark home diligently john declareth himself of the receiving of Christ by faith And further Which are not borne of blood, neither by the will of the flesh, nor by the will of man, but are borne of God, as 
1. Pet. i.  Peter sayeth. Borne again, not of mortal seed, but by the word of the living God. 
i Pet. two.   
This is the milk not of the body (saith Peter) but it is the meat and milk of the soul, that knoweth no guile.  
Thus runneth all the scripture, by metaphors and borrowed speech from bodily meat to spiritual meat, from the bodily teeth and eating, to the spiritual eating by the soul, which can be done by faith only. So that he which is not borne from above of the spirit: can neither see the kingdom of God, nor come unto Christ, let him eat the bread (wherein you say is really the flesh) so long as you lust. For this must needs be true. That which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirit.  
Even like as Moses set up the serpent in the wilderness, that so many as would come unto it might be saved from the fiery serpents: so likewise was the son of man exalted that all that do believe in him should not perish, but have everlasting life.  
Again. So hath God loved the world, that he hath given his only son, that who so believeth in him, shall not perish, but have life everlasting.  
Again. He that believeth in him shall not be condemned. And he that believeth not in him is condemned all ready, because he believed not in the name of the only begotten son of God.  
Thus may we see that faith (and not ea●…inge of Christ really in the sacrament) doth ●…aue, and bring life everlasting. And not to ●…eleue in the only begotten son of God: is ●…amnation of body and soul. So is it not to ●…enie your gloss really present, and bodily ●…aten. Yea mainteininge this gross opinion: ●…ou can not esteem him to be the son of the ●…uinge God, nor believe the work that his ●…ather hath wrought in his death.  
For God the father did not send his ●…ne in the form of bread or any other creature, but only in the form of man, to the intent to exalt man thereby, to make man of his household, to give life unto man by his son Christ, to raise him again with Christ and cause him to sit together with 
Ephe. two.  Christ among the heavenly spirits. And to show forth in the world to come, the passing richesses of his grace, in his goodness towards us by Christ jesus.  
We believe in the only begotten son, which was made man to save the world▪ wherefore we can not be condemned, though we do seek none other strange belief of really present and bodisie eaten to feed the bodies, which things are not taught in the scriptures.  
You do not believe in the only begotten son made man, but made bread to take away sins: wherefore unless you do repent, your damnation is at hand, because you believe not in the name of the only begotten son of God, which is the only begotten son, as he is man, conceived by the holy ghost and borne of the virgin Mary, not as he is bread blown with your stinking breathes. Neither is he the only begotten son of God, as he is wine whispered into your chalice.  
How do you believe in this name (the only begotten son of God) when the scriptur●… teacheth you that there is none other name under heaven, whereby men should be saved, and yond do say that there is an other thing (which some name the Mass, and some the sacrament of the aultare) that saveth from sins, and is a sacrifice both for the quick and the dead, and (as your man Damascen writeth) it purgeth all diseases and incommodities.  
Furthermore. We do believe, that jesus Christ is the Christ that is the anointed of God to offer the sacrifice wherewith only, the father could be pleased, and therefore are we borne of God.  
You do say, that you are the Christ's and anointed priests to offer still for the sins of the people. Who is your father but he that would darken the sacrifice of the only begotten son of God and sit in the temple of God, boasting himself for God, being in deed the adversary and is lifted up against every thing that is God or godly, the wicked man, the cursed child.  
Again. God the father said, this is my dearly besoved son, in whom I am pleased and pacified, hear you him.  
We believe this word, and will seek no further, but to this only begotten & dearly beloved son of God. Neither to pacify the wrath of God for our trespasses: nor yet to seek any other teacher of his will, than the son of God, whom we are commanded to hear.  
You will set up the Mass your own work to pacify the father for the sins of the quick & the dead. You will have your own doctors to descant new gloss, and these must the poor flock of Christ hear, believe and confess, or else they shall be brent.  
But to hear Christ, the only begotten son of god, speak in the scriptures: is poison to all men under the degree of gentlemen, and punishable by your laws, as in the cases of heresy.  
What call you this, but to make the only begotten son of God an heretic? Call you this the believing in his name? Thus may we prove that you believe in the Pope's name, whose laws and writings are reserved of certeyve men for certeyve purposes and are as much practised and more stoutly defended then any thing that Christ commandeth.  
Yea, how can we think but that you believe more in the Pope, when you defend his Acts more stiffly, than the laws of the living God?  
What if it should be proclaimed, that no manner book concerning any part of the Pope's religion, should be brought into the Realm? and that all those which are brought in already, should be brent, could you byshopnes bear this thing so guietly as you did diligently labour to have all s●che books of christian religion brent and banished?  
But to make an end where we began. john sayeth that every spirit that contelleth Christ to be comen in the flesh: is borne of God. This do we contesse that deny him to be come in bread: wherefore we be borne of God. And thus believing in the 〈◊〉 〈◊〉 o●ten son of God, we can not be condemned.  
But that spirit which doth not confess Christ to be comen in the flesh, is not of. God. And this is the spirit of Antichrist of whom you have heard that he shall come, and he is in the world already.  
Now seeing that we (so many of us as confess Christ to be come in the flesh) be borne of God: why should nor we for the glory of our heavenly father a●d for our salvation, be so ready to lay down our souls, in the faithful hands of his c●…todie, as the spirit of Antichrist, and the children of this world are to speak & 〈◊〉 ●or the maintenance of Ido atric, ●he kingdom of Antichrist, to their own 〈◊〉 damnation. Worldly Pomp and dignity, the maintenance of Idolatry & Popetrie: hath caused the bishop to write his book, and to rail against the truth. And shall not the crown of glory (which can never decay, the glory of the only everlasting God) steer faithful men to make answer for the truth against falsehood? specially, seeing that we have this plain testimony, spoken by the mouth of our saviour. He that confesseth me before men him will I confess before my father that is in heaven, and him that denieth me before men, shall I deny also, before my father and his holy angels.  
If I be blamed, if I be imprisoned, yea if I be burned for Christ's cause & the truth: yet am I happy, by the open testimony of Christ in Math. My name shall be restored in the 
Math. v.  heavens in the book of life, to be a faithful witness. I shallbe set at liberty for ever with Christ the son of God, my body brent into ashes (where it hath put of mortality) shall be restored unto me much better, immortal and incorruptible. If I lose wife and child, father and mother: I shall receive for them an hundredth fold. And for advantage above all, for f●ll recompense: life everlasting. Who will not be ammate and encouraged by such large promises?  
❧ God save King Edward from all errors. God defend his tender age from all ●he subtle malice of all Hypocrites and tray●…urs. The living God establish his heart in the way of the truth for ever and ever. So be it.   
❧ FINIS. ❧   

The Table.  

A  
A Rehearsal of the benefactors and founders of the Mass. Fol. liij  
An Image can not be a woman's husband. Fol. cxlij.  
A declaration of the true church. Fol. lxv.  
Augustine to Dardanius. Fol. cxv  
A double error. Fol. cxxi.  
At his departing Christ commanded his remembrance to be celebrated Fol. cxlix  
A vain mumbling called the mass. Fol. cxlix.  
A double causion. Fol. cl.  
Abraham was just before circumcision. Fol. clxii  
An answer to the principal points after the Doctors Fol. clxvi  
A broad shaven crown. Fol. clxxi  
All men must know. etc. Fol. lxxviii  
Accidents must have. etc. Fol. lxxiiii  
A right bishop. etc. Fol. lxxv  
Al the works of God. etc. Fol. lxxix  
An apt similitude. Fol. clxxxxvii. Lit. Dd  
A shaven crown. etc. Fol. clxxxxvii. Dd  
A long gown Fol. clxxxxviii. Dd  
An English bishop Fol. ccvi  
Anne Askue Fol. cciiii   

B  
Believe not every spirit Fol. xii  
Be no more Caparnaites Fol. xxxiiii  
By what fruit you may know them. Fol. xli  
Bonifacius putteth Christ out. etc. fol. lxxii  
Bishops defend wickedness fol. cxxxix  
Baptism is not esteemed as it, etc., fol. lxxxv  
Because all things are possible. etc. fol. clviii  
By the works you shall. etc. fol. lxxvii  
Beware of my Lords lies fol. clxxxxii  
Barnes fol. cciiii  
Bylnaye fol. cciii   

C  
Christ did not consecrated the bread. fol. xxxvii  
Christ can not be eaten without fruit fol. xl  
Christ's coming is at hand. fol. cxxxviii  
Christ's flesh giveth life fol. cxiv  
Christ is the very vine fol. lxxxxvi  
Christ shall co●… again visible. fol. lxxxxvii  
Christ only must be our bishop. fol. clix  
Christ never preached transubstan. etc. fol. clxiii  
Cato. fol. ccvi   

D  
Doctor Buttes fol. cxli  
Damascen putteth water into. etc. fol. cv  
Damascen will have water made blood. fol. cv  
Damascen fol. cxi  
Dogs will not eat dog's flesh fol. cxx  
Doctrine preached at Paul's cross. fo. clxxxxi   

E  
Ecolampadius repent fol. ciii  
Exemples of men's. etc. fol. clxxxxii. Cc.   

F  
Few are found faithful fol. lxvi  
Fire can not prevail fol. lxix  
Faith receiveth Christ's body fol. cxliii  
Fear not the bread God. fol. clvii  
Fryth is not confuted. fol. clxvii  
From the Elders. etc. fol. clxxiiii  
Fish provoketh lust. fol. clxxxx  
Fill the belly fol. ccvii   

G  
Go no farther than your commission. fol. xxxvi  
God hath never forsaken his church. fol. lxv  
God flryketh and healeth again fol. lxvii  
give ear for God sayeth it. fol. cxlv  
God regardeth them that worship him in spirit. fol. cl  
God is near to every one of us. fol. cli  
God is the father of spirits fol. cli.  
God hath his ministers of venge etc. fol. clii  
God giveth warning before ven. etc. fol. cliiij  
God is far in debt to his makers. sol. clvi  
God is not changeable. fol. clvi  
God accepteth justice by faith fol. clxi●  
God regardeth not the osfering of signs or sacraments. fol. clxiii  
God meant us good fol. clxiiii  
God regardeth none of our inven etc. fol. clxv  
God is patient Fol. clxvii  
Gregory Nazienzene Fol. clxxxvi  
Gods word must give place. etc. Fol. clxxxix  
give no ear. etc. Fol. clxxxxiii Lit. Cc.   

H  
How full of iniquity this time is Fol. xi  
how God giveth wisdom to all that ask it in faith fol. xviii  
how the Papists reason, a posse. etc. fol. xx  
He that hath eyes to see, let him see fol. xxxv  
He that will find Christ fol. clx  
Hydra, the monster fol. clxxxviii  
how fasting driveth out. etc. fol. clxxxx  
He that knoweth not God fol. lxxvii  
He that is once. etc. fol. lxxix  
Holy water fol. cci  
Hun fol. cciiii  
Husse fol. cciii   

I  
I would wish my Lord this. etc. fol. xxxiii  
In two words, lieth the whole, etc. fol. xxxix  
If we will entre into Christ's. etc. fol. cxlv  
judas did not eat the body. etc. fol. lxxxxiiii  
It is possible for God to change. etc. fol. cv  
Idols shall be brent fol. cxlvii.  
Idols be thanked for God's gifts fol. cliiii  
In what respect the flesh of Christ was heavenly bread. fol. clxi  
john Lasselles fol. cciiii.  
It is more easy to live well then Ill fol. clxix  
If things be ancient. etc. fol. clxix  
If the prelate's had had▪ etc. fol. clxxiiii  
It is for the papists profit. fol. clxxvi   

K  
Knowledge of the senses. fol. xli   

L  
Learn to eat the flesh & blood. etc. fol. xxxi●i  
Learn to resist sophistry fol xxxviii  
Learn to know the membres of Christ's church. fol. lxviii  
Learn wit at the mouse fol. lxxxvi.  
Let them that doubt. etc. fol. clxvii  
Learn to avoided offence. etc. fol. clxxxiii  
Learn at the bishops to fast fol. clxxxiii  
Learn wherein to follow Christ fol. clxxxvii  
Learn to know. etc. fol. clxxxxix. Dd   

M  
Mark what meat Christ. etc. fol. xxxiii  
Mark how God provided. etc. fol. lxvi  
Mark who hath been the. etc. fol. lxx  
Maxentius the tyrant fol. lxxi  
My Lord would have no tran. etc. fol. cxliii  
Mark the fruits of my lords. etc. fol. lxxxii  
Mark my lords intent. fol. lxxx●i  
Mark my lords sophistry. fol. lxxxvi.  
My Lords own sword striketh of his head. fol. lxxxviii  
My Lords words end in lie. fol. lxxxxv  
My Lord hath lost his witness. fol. c●i  
My lords similitudes serve not for his purpose. fol. cvi  
Mark the constancy of the Doct. fol. cvii  
Mark thexa●…ation of these. etc. fol. cxxvi  
My lord might have been asha. etc. fo. cxxxvii  
Man hath made h●m Gods. fol. cxlviii.  
More may be exemple. fol. clxviii  
My Lords answer in private communication. fol. clxxxviii  
My Lord, recant for shame. fol. clxxxxi  
My Lord will have. etc. fol. lxxii.   

N  
No marvel though the sim. etc. fol. xxxviii  
No man can lay any other foundation. fol. cxiii  
Nature worketh no miracles. fol. cxxvii  
Note the cause why this Sacrament was instituted in bread. fol. cxxxix  
No man amende●h. fol. cxlvi  
nothing like. fol. clxxii  
Norfolk. fol cciiii   

O  
One error draweth an other. fol. cvi  
Of the words and meaning. fol. lxxxx  
Of contrariety and contradiction. fol. cxiii  
Obstinacy, is cause of unbelief. fol. cxvii  
Of the word institution. fol. cxxiiii  
Only god is in many places at. etc. fol. cxxv  
Of quotidian miracles. fol. cxxvi  
Only God is true. fol. cxliiii  
Of the word Sacrament. fol. clxx  
One thing to be sign and thing. fol. clxxi.  
Of the name bread. fol, clxxi  
Of the name Mass. fol. clxxx  
Of the pure sacrifice. etc. fol. clxxxvi   

P  
Pythagoras. fol. xli.  
Popish is the fittest name that can be given to the Mass. fol. liii  
Po●…durus de invento▪ etc. fol. clxxxi  
persecution. etc. fol. lxxii  
Paul alloweth not. etc. fol. lxxvi   

S  
Seek the truth at the minist. etc. fol. xvi  
Sophistry. fol. xl  
Silence betokeneth consent. fol. liv.  
Sophisters are the devils messengers. fo. lxx  
Stephano the martyr. fol. cxxiii.  
Satan beginneth to roar. fol. clxxviii  
Stephano Gardinar. fol. clxxxix  
Some drink no wine. fol. clxxxxiiii. ●d.  
Superstition. etc. fol. clxxxxvi. Lit. Cc.   

T  
The perfection. etc. fol. ccii  
The salt. fol. ccv  
The anointing. fol. cc  
The bishops. fol. ccv  
Take heed of carrion. fol. xv.  
The priest can not sacrifice. fol. xxiii.  
That the priest doth, must be in the remembrance of Christ. fol. xxv.  
The verb est hath no power to change any substance. fol. xxv  
The way to life is but one fol. xxxiiii  
Take this profit of the Sacrament. fol. xxxv  
The receiving of the Sacrament is the preaching of the death of Christ fol. xxxvi  
Two manner of teachings fol. xxxix  
The similitude that declareth all. etc. fol. xl  
The senses be witnesses fol. xliij  
The followers of Christ are. etc. fol. xlviii  
The church of Christ is not lung without persecution fol. lxxi  
The opening of this text. Do this in the remembrance of me fol. cxxxviii  
The prelate's discourage us fol. cxli  
The Apostles were stronger in Christ's absence. fol. cxliiii  
The true bliss. fol. cxlv  
Three syllogissmoses fol. lxxx  
The Rabbis. fol. lxxxi  
The Apostles did not worship the Saerament. fol. ci  
The cup is not the new testament fol. ci  
The Devil worketh miracles fol. ciiii  
The worshipping of Images fol. cvii  
This was far for fol. cviii  
The body of Christ can not be chaun. fol. cx  
The answer to Damascen fol. cii  
The resolution of certain doubts. fol. xlix  
The foundation of our faith. fol. cxii  
To the good all things are good. fol. clxviii  
Time uttereth all things. fol. clxx  
Two against two fol. clxx  
The definition of a sacrament. fol. clxx  
Two things are to be considered. fol. clxxi  
The etymology of this word. etc. fol. clxxiij  
The church and Elders fol. clxxiii  
Their own testimony fol. clxxiii  
There is no fault. etc. fol. clxxv  
To the governors of the people. fol. clxxvi.  
The knowledge of the tongues fol. clxxvii  
The bishops open the way. fol. clxxix.  
The Papists busy men's. etc. fol. clxxx  
To the bishop's fol. clxxii  
The father giveth the true bread. fol. clxxxiiij  
Toutch nor. etc. fol. clxxxxviij  
The Mass is not the memo. etc. fol. clxxxiii  
That which the priest eateth. etc. fol. clxxxv  
The virtue of the Mass fol. clxxxv  
The cause why Christ fasted▪ fol. clxxxvii  
The Sacrament. fol. lxxiii  
The Judglers are not. etc. fol. lxxv  
This shallbe our schoolmaster. fol. lxxviii  
The Apostles were. etc. fol. clxxxxviii. Dd.  
The prelate's consideration. fol. clxxxxv. Dd  
Traditions and church. etc. fol. clxxxxiiij. Dd  
The cup of brotherly love. 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 & leopard. fol. clxxxxviii. Cc.  
The kentish man. fol. clxxxxix. Letter. Cc  
The manner of Christ's blessing. fol. cxxii  
The difference between the sign. etc. fol. cxli  
The complaint of God. fol. cxlv.  
The ruin of the gentiles is at. etc. fol. cxlv.  
The world doth always strive against the spirit. fol. cxlvi  
The new found God. fol. cxlvii  
The followers of Idols. fol. cxlviii  
The Lord speaketh to the prelate's. fol. clii  
The obstinate must not be prayed. etc. fol. clij  
The bishops must stand up and. etc. fol. cliij  
The Lord plagueth tyranny. fol. cliii  
This Almond is well blanched. fol. clu  
The fear of a mouse. fol. clvi.  
The suppression of abbeys. fol. clvii.  
The bread God is thrice miserable. fol. clviij  
That is sacrificed must be slain. fol. cli●.  
They that will feed carnally. etc. fol. clx  
The cause why Christ called the bread his body. fol. clx.  
The life that is in all the blesse●. fol. clxi.  
The Israelites fed not on a sign. fol. clxiii.  
The fleshly sacramentaries. fol. clxiiij  
The spirit beareth witness. fol. clxv.  
The doctors are to be suspected. fol clxvi.  
The doctors that are called saints. fo. clxvi  
What devilish sophistry is fol. xii.  
Wynchester. fol. xxii.  
Wynchesters' eloquence. fol. xxxiii.  
Wherein the senses be deceived. fol. xlii.  
When reality was invented. fol. lxii  
We must bear with the weak. fo. cxxxviij  
We must confirm our lives to. etc. fol. c●l.  
We resist not the scripture. fol. cix  
Wycklyffes wicket. fol. clx●ii.  
Wynchester would have us. etc. fol. clxxii.  
Wynchester preached openly. fol. clxxv  
Who be the thieves. fol. clxxxii.  
Will holiness. fol. clxxxxix. Letter. Cc.   
Finis Tabule.