Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	church_n	word_n	1,489	5	3.9514	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10777	Certe[n] godly, learned, and comfortable conferences, betwene the two reuerende fathers, and holye martyrs of Christe, D. Nicolas Rydley late Bysshoppe of London, and M. Hughe Latymer sometyme Bysshoppe of Worcester, during the tyme of their emprysonmentes. Whereunto is added. A treatise agaynst the errour of transubstantiation, made by the sayd reuerende father D. Nicolas Rydley. M.D.LVI.	Ridley, Nicholas, 1500?-1555.; Latimer, Hugh, 1485?-1555. aut; Ridley, Nicholas, 1500?-1555. Brief declaracion of the Lordes Supper. aut	1556 (1556)	STC 21048; ESTC S115941	68,037	134

two they beynge soe contrarie the one vnto the other for the one saieth the woorde this demonstrateth the substaunce of breade and the other saith no not soe The breade is gone and it demonstrateth a substaunce whiche is Christs bodye Tushe sayeth thys thyrd man Vuinch in the ansvuere to the 84 obiection Ye vnderstand nothing at all they agree well inough in the chiefe poynte whiche is the grounde of all that is boeth doe agree and beare witnesse that there is transubstanciation They doe agree in deede in that conclusion I graunt but their profes and doctrine thereof doe euen aswell agree together as dydde the false witnesses before Annas and Caiphas againste Christe or the twoo wicked iudges againste Susanna For againste Christe the false witnesse did agree no doubte to speake all againste him And the wicked iudges were both agreed to cōdemne poore Susanna but in exāinatiō of their witnesses thei dissented so far that al was found false that they went about both that wherein they agreed and also those thinges whiche they brought for their proofes Thus muche haue I spoken in searchyng oute a solution for this principall question whiche was what is the materiall substaunce of the holy sacramente in the Lordes supper The consente of the olde Authours Nowe leste I should seame to sette by my owne conceite more then is meete or lesse to regarde the doctrine of the olde Ecclesiasticall writers then is conuenient for a manne of my poore learning and simple witte for to dooe And because also I am in dede perswaded that the olde ecclesiastical writers vnderstode the true meaning of Christ in this matter and haue both so truely and so plainly sette it forth in certaine places of their writinges that no man which wil vouchsase to read them and withoute preiudice of a corrupte iudgement will indifferently wey them and construe their mindes none other wise then they declare them selfe to haue meant I am perswaded I saye that in reding of them thus no mā can be ignorant in this matter but he that will shutt vpp his owne eies and blind feld hym self When I speake of ecclesiastical writers I meane of such as were before the wicked vsurpatiō of the Sea of Rome was growē so vnmeasurablie greate that not onely with tyrannicall power but also with corrupt doctrine yt beganne to subuerte Christes gospell and to turne the state that Christ and his Apostles sett in the church vpside downe For the causes afore sayd I will reherse certayne of their sainges and yet because I take them but for wytnesses and expownders of this doctrine and not as the Authors of the same and also for that nowe I will not be tedyous I will reherse but fewe that is three olde wryters of the Greke churche and other three of the latine church which do seeme vnto me to be in this matter most plain The Greke authours are Origen Chrysostome and Theodoret The Lattin are Tertullian S. Austin and Gelasius I knowe there can be nothing spoken so plainly but the craftye wit furnished with Eloquence can darcken it and wrest it quite frō the true meaning to a contrarie sense And I knowe also that eloquence crafte and finesse of witte hath gone about to bleare mens eyes and to stoppe their eares in the afore named writers that menne shoulde neither heare nor see what those authoures boeth write and teache soe plainelye that excepte menne should be made both starke blinde and deafe they can not but of necessitie if they will reade and weye them indifferentelye boeth heare and see what they doe meane when eloquence crafte and finesse of witte haue done all that they canne Now lette vs heare the olde writers of the greke churche Origene Origene who liued aboue twelue hundreth and fiftie yeares ago a manne for thexcellencie of his learning so highlie estemed in Christes church that he was counted and was iudged the singuler teacher in his time of Christes religion the confounder of heresies the scolemaster of many godly martyres and an opener of the high misteries in scripture Eccl. Hist. lib. 6 cap 3. he writinge vpon the 15 Chapter of S Mathewes gospell saieth thus But if any thing entre into the mouth it goth awai into the belly and is auoided into the draught yea and that meate which is santified by the word of god and praier Orig. in 15. Matth. concerning the matter thereof it goeth awaie into the bellye and is auoided into the draught but for the praier which is added vnto it for the proportion of the faith it is made profitable makinge the minde able to perceiue and see that whiche is profitable For it is not the materiall substaunce of breade but the worde whiche is spoken vpon it that is profitable to the man that eateth it not vnworthelye And this I meane of the typicall and Symbolicall that is sacramentall bodie Thus farre goeth the wordes of Origene where it is plaine firste that Origene speaking there of the sacrament of the Lordes supper as the last words doe plainelye sygnifie doeth meane and teache that the materiall substaunce thereof is receiued digested and auoided as the materiall substaunce of other breade and meates is whiche coulde not bee if there were no materiall substaunce of bread at all as the phantasticall opinion of transubstantiation doeth put It is a worlde to see the aunsweare of the papystes to thys place of Origene The disputations in the perlamente house and in the Vniuersities In the disputations whiche were in this matter in the Parlament house and in boeth the vniuersities of Camebridge and Oxforde they that defended transubstanciation saied that this parte of Origene was but sette furth of late By Erasmus and therefore is to be suspected But howe vaine this their aunswere is it appeareth plainely for so maie all the good olde authours whiche laie in olde libraries and are sette fourth of late bee by this reason reiected as Clemens Alexandrinus Theodoretus Iustinus ecclesiastica Historia Nicephori and other suche Another answere they had saiyng that Origene is noted to haue erred in some pointes and therefore faith is not to be geuen in this matter to hym But this aunswear well weighed doth minister good matter to the cleare confutation of it selfe For in deede wee graunt that in some pointes Origene did erre but those erroures are gathered oute and nooted boeth of S Hierom and Epiphanius soe that his workes those erroures excepted are now so muche the more of authoritie that suche greate learned menne toke paines to drawe oute of him what soeuer they thoughte in him to bee written amisse But as concerning this matter of the lordes supper neither they nor yet euer any other aunciēt authour did euer saie that Origene did erre Nowe because these two aunsweres haue bene of late soe confuted and confounded Vuinchester in the aunsvuer to the 166. obiection that it is well perceiued that they will take noe

bee but in this respecte onely that they bee deuised by menne are not able to bringe any thing to perfection but are enforced of necessitie to suffre many things out of sqware and are cōpelled somtime to wynke at the worste thinges seinge they knowe not howe to maintaine the common peace and quiet otherwise Gal. 3. 1. Cor. 3. Rom. 3. Psa. 116. Lib. 1. retr cap. 10. they do ordaine that the more part shall take place Yow know what these kindes of speaches mean I speke after the maner of men yee walke after the maner of men all men are liers And that of S Augustine if ye liue after mannes reason ye do not liue after the will of God Yf ye saie the councels haue sometimes erred Anton. obiect 10. or maie erre howe then shoulde we beleue the catholique Churche For the councels are gathered by the authoritie of the catholique churche From maie bee to bee in deede N. Rid. ansvv is no good argument but from being to maie bee no man doubteth but it is a most sure argument But now that councels haue sometime erred it is manifeste Howe manie councels were there in the east part of the worlde Socr. eccle hist. l. 2. which condemned the Nicene counceil and al those which wold not forsake the same thei called by a sclāderouse name as thei thought Homousiās Was not Athanasius Chrisostome Cyrille Eustachius men verie well learned and of godly life Socr. eccl H. l. 1. c. 24.32 Theod. l. 5. cap. 34. Obiectiō banished and cōdēned as famouse heritiques ād that by wicked coūcelles Howe many thinges are there in the Canons and constitutions of the counselles whiche the papistes them selues do much mislike But here paraduenture one man will saie vnto me We will graunt you this in prouincial councelles or councelles of some one nacion that they maie sometimes erre Forasmuche as they do not represente the vniuersall churche but it is not to be beleued that the general and full councelles haue erred at any time Here if I hadde my bookes of the counselles or rather such notes as I haue gathered out of those bookes I coulde bring somthīg which should serue for this purpose But now seing I haue them not Ansvuer I wil recite one place onely out of S. Austen which in my iudgdment maie suffise in this matter in steade of many Who knoweth not saieth he that the holie scripture is so set before vs l. 2. de bap cont don cap. 3. that it is not lawefull to doubte of it and that the letters of Bishops maye be reproued by other wiser men̄es wordes ād by coūcelles and that the coūsels thēselues which are gathered by prouīces ād coūtries dooe geue place to the authoritie of the general ād ful coūcelles ād that the former general coūcels are amēded by the latter whē as by some experience of things either that which was shut vp is opened or that whiche was hid is knowen Thus muche of Augustine But I wyl plead with our Autoniane vpō matter confessed ▪ Here with vs when as papisttie reagned I pray you howe doth that booke whiche was called the Bishoppes booke made in the time of King Henry the eighte whereof the Bishoppe of Winchester is thought to be either the first father The Bisschops booke or chiefe gatherer howe doeth it I saie sharpely reproue the florentine counceile in which was decreed the supremacie of the Bishoppe of Rome and that with the consente of the Emperoure of constantinople and of the Grecians So that in those daies oure learned aunciente fathers and Bisshoppes of Englande did not sticke to affirme that a generall counceile mighte erre But me thinketh I heare another manne despising all that I haue broughte furthe and saiynge These whiche you haue called counceiles are not worthy to be called counceiles but rather assembles and cōuēticles of heritiques I pray you syr why do you iudge them worthie of so slanderouse a name Because sayth he they decreed thinges heretical contrarie to true godlines and sounde doctrine and against the faith of christen religion The cause is waightie for the which thei ought of right so to be caled But if it be so that all counceiles oughte to be dispised whiche decree any thinge contrarie to sounde doctrine and the trew worde whiche is according to godlines forasmuche as the masse 1. Tim. 6. suche as we haue had here of late is openly against the worde of Godde forsothe it must folow of necessitie that al suche councels as haue approued such masses oughte of righte to be fledde and despised as conuenticles and assembles of menne that straie from the truth The B. of Romes authoritee Another man alledgeth vnto me the authoritie of the Bisshop of Rome withoute whiche neither can the counsels saith he be lawefully gathered neither beinge gathered determine any thing concerning religiō But this obiection is only grounded vpon the ambitoiuse and shamelesse maintenaunce of the Romishe tyrāny and vsurped dominion ouer the cleargie England abiured the popes supremacie whiche tyrānie we Englisshe men longe ago by the consent of the whole Realme haue expulsed and abiured And howe rightlie we haue done it a litle booke set furth de vtraque potestate that is of booeth the powers doeth clerelye shewe I graunt that the Romishe ambition hath gone aboute to chalenge to it selfe and to vsurpe suche a priueledge of olde time Cōc Carthag 3. But the counsell of Carthage in the yeare of our Lorde 457. did openly withstande it and also the counseil at Milcuyte in the whiche S. Augustin was present Can. 22. did prohibite anie appellations to be made to Bisshoppes beyond the sea S. Augustine saieth the good men are not to be forsaken for the euell Anton. obiect 11. Ep. 48. but the euell are to bee borne withal for the good Ye will not saie I trowe that in our congregations all be euell N. Ryd Ansvuer I speake nothing of the goodnesse or euelnesse of your congregacions but I fighte in Chrstes quarell againste the masse whiche doth vtterlye take awaie and ouerthrowe the ordinance of Christ. Let that be taken quite away and then the particion of the walle that made the striefe shal be brokē doune Nowe to the place of S. Austine for bearing with the euill for the goods sake there ought to be added other woordes whiche the same writer hath expressedly in other places That is Aug. l. 3. cont literas parm cap. 2.3 if those euell men do caste abroad no seedes of false doctrine nor lead other to destruction by their example Yt is perilouse to atempt any newe thinge in the church which lacketh example of good men Anton. obiect 12. How muche more perilouse is it to commit any act vnto the which thexample of the prophets of Christ and of thapostles are contrary But vnto this your fact in abstaining from the church by reason of the masse the

example of the prophetes of Christe and of thapostles are cleane contrarie Therefore et c. The firste part of the argument is euident and the seconde parte I proue thus In the tymes of the Prophetes of Christ and his Apostels all things were mooste corrupte The people was miserablye geuen to superstition the priestes dispised the law of god and yet not withstanding we neither read that the prophetes made any schismes or diuisiōs and Christ himselfe haūted the temple and taught in the temples of the Iewes Luc. 21. Acto 3. Acto 13. Peter and Ihon wēt vppe into the temple at the ninthe howre of praier Paule after the readinge of the lawe being desyred to saie something to the people did not refuse to doe it Yea further no mā can shewe that either the Prophetes or Christ and his Apostles did refuse to praie together with others to sacrifice or to be partakers of the Sacramentes of Moses law I graunt the former parte of youre argumente and to the seconde parte I saie N. Rydl. Ansvu. that althoughe it containe mani true thinges as of the corrupt state in the times of the Prophetes of Christe and the Apostles and of the temple being haūted of Christ and his Apostels yet notwithstāding the seconde parte of your argument is not sufficientlie proued For ye oughte to haue proued that either the Prophets either Christ or his Apostles did in the temple communicate with the people in any kinde of worshippinge whiche is forbidden by the lawe of God or repugnant to the worde of god But that can no where bee shewed And as for the churche I am not angrie with it and I neuer refused to goe to it and to praie with the people to heare the worde of God and to doe all other thinges whatsoeuer maie agree with the worde of God S Augustin speakinge of the Cerimonies of the Iewes I suppose in the Epistle ad Ianuariū although he graunt they greuousely oppressed that people Ep. 119. both for the numbre and bondage of the same yet he calleth them burdens of the lawe whiche were deliuered vnto them in the worde of God not presumptions of men which notwithstanding if thei were not cōtrarie to gods word might after a sort bee borne withall But nowe seing they are contrarie to those thinges whiche are in the worde of god written Whether they ought to be borne of any Christian or no let him iudge which is spiritual which feareth God more then mā and loueth euerlastinge life more then this shorte and transitorie life To that which was saied that my facte lacketh example of the godlie fathers that haue goone before the contrarie is moste euident in the historie of Tobie Of whome it is saied Tob. 1. that when all other went to the golden calues which Hieroboam the Kinge of Israel hadde made he himselfe alone fledde all their companies and gotte him to Ierusalē vnto the temple of the Lorde and there worshipped the Lorde God of Israel 3. Reg. 13. Did not the man of God threaten greuouse plages both vnto the priestes of Bethell and to the aulter whiche Hieroboam had there made after his owne fantasie Whiche plages Kinge Iosias the true minister of god did execute at the time appointed 4. Reg. 23. And where doe we read that the Prophetes or thapostles did agree with the people in their Idolatrie When as the people went a whoring with their hill aulters for what cause I praie you did the prophets rebuke the people so muche as for their false worshipping of god after their owne minds and not after gods woorde For what was so muche as that was wherfore the false prophetes ceased not to maligne the true prophetes of God Therfore they bet them they bannisshed them Hier● 20. Hebr. 11. et c. Howe elles I praie you canne you vnderstande that S. Paule alledgeth When he saithe What concorde hath Christe with belial 2. Cor. 6. Either what parte hath the beleuer with the infidele or howe agreeth the temple of God with Images For ye are the temple of the liuing God as god himselfe hath saide Leuit. 26. I will dwell amonge them and walke amonge them and will be theyr godde and they shall be my people Wherfore come owte frome amonge them and separate your selfes frome them sayeth the Lorde and towche none vncleane thinge Esa. 52. so will I receiue you and will be a father vnto you and ye shall be my sonnes and dowghters sayeth the Lorde Allmightye Iudith that holye woman wolde not suffer her selfe to be defiled with the meates of the wicked Iudith 12. All the sayntes off godde which trulye feared godde when they haue ben prouoked to doo anie thinge which they knew to be contrarye to goddes lawe haue chosen to dye rather then to forsake the lawes of their godde 2. Mach. 7. Wherfore the Machabees putte them selfes in daunger of deathe for the defense of the lawe yea and at Lengthe died manfully in in the defense of the same Yff we doo praise sayeth S. Augustine the Machabees ād that with greate admiration Conr 2. Ep. gaudē tij cap. 23. bicawse they did stoutely stande euen vnto death for the lawes of theyr Cowntrey how moche more owghte we to suffer all thinges for our Baptisme for the sacramente of the bodie and bloud of Christe c. But the supper of the lorde suche a one I meane as Christe cōmaundeth vs to celebrate the masse vtterlye abolisheth and corrupteth most shamefully Who am I that I should adde anie thīg to this which you haue so wel spokē Nay H. Laty. I rather thanke iou that iou haue vouch safed to minister so plētiful armour to me beīg otherwise altogether vnarmed sauyng that he cāne not be lefte destitute of helpe whiche rightly trusteth in the helpe of God I onli learne to die in reading of the new testamēt and am euer now and then praiyng vnto my god that he will be an helper vnto me in time of neede Psal. 9. Seing you are so obstinatly set against the masse Anton. obiec 13. that you affirme because it is done in a toūge not vnderstanded of the peple and for other causes I cā not tel what therfore it is not the true sacramēt ordeined of Christ I begin to suspect you that you thinke not catholiquely of baptisme also Is oure baptisme which wee do vse in a toūge vnknowen to the peple the true baptisme of Christ or no If it be thē doth not the straūge toūge hurte the masse If it be not the baptisme of Christ tel me how were you baptised Or whether ye will as the anabaptistes doe that all whiche were baptised in latyn should be baptised againe in the English tounge Althoughe I wolde wisshe baptisme to be geuē N. Rydl. Ansvu. in the vulgar toung for the peoples sake which are presente that they maye the better vnderstande theyr owne profession

the studente in Gods worde Of the whiche one I will reherse which is this Yf saieth he the scripture doeth seame to commaund a thinge whiche is wicked or vngodly Or to forbidde a thing that charitie doeth require then knowe thou saith he that the spech is figuratiue And for example he bringeth the saiyng of Christ in the 6 Chapter of Sainct Ihon. Except ye eate the fleash of the sonne of man and drinke his bloud ye canne not haue life in you ▪ It seameth to commaund a wicked or an vngodlye thing wherfore it is a figuratiue speache commaundinge to haue communion and felowshippe with Christes passion and deuoutelye and wholesomelie to laie vp in memorie that his fleashe was crucified and wounded for vs. And here I can not but maruaile at some men suerelye of muche excellente finesse of witte Vuinch in his ansvuers to the 16. and 226. obiection and of greate eloquēce that are not ashamed to write and saie that this aforesaide saiynge of Christe is after Saint Austen a figuratiue speach in dede but not vnto the learned but vnto the vnlearned here lette any man that indifferently vnderstandeth the lattē tounge reade the place in S Austen and if he per ceiue not clearlye S Austens woordes and minde to be contrarie let me abide therof the rebuke This lesson of S Austen I haue therfore the rather sette forth because as it teacheth vs to vnderstande that place in Ihon figuratiuelye euen soe suerlye the same lesson with the example of S Austens exposition therof teacheth vs not only by the same to vnderstande Christes wordes in the institution of the Sacrament both of his bodie and of his bloud figuratiuelye but also the very true mening and vnderstanding of the same For if to commaund to eate the fleashe of the sonne of man and to drinke his bloude semeth to commaunde an inconuenience and an vngodlines and is euen so in dede if it be vnderstanded as the wordes do stand in their proper signification and therfore muste be vnderstanded figuratiuely and spirituallye as S Augustin doth godlie and learnedlie interpretate them Then suerlie Christe commaundinge in his last supper to eate his body and to drīke his bloud semeth to commaund in sound of words as great and euen the same inconuenience and vngodlines as did his woordes in the 6. Chapiter of S. Ihon and therfore muste euen by the same reason be likewise vnderstanded and expounded figuratiuelye and spirituallie as S Austin did the other Wherunto that exposition of S Austen maie seame to be the more mete for that Christe in his supper to the commaundement of eatinge and drinkinge of his bodie and bloud addeth do this in remembrance of me whiche wordes suerlye were the keye that opened and reueled this spirituall and godlye exposition vnto S Austen But I haue taried longer in settinge fourth the forme of Christes woordes vpon the Lordes cuppe written by Paule and Luke then I intended to do And yet in speaking of the forme of Christs wordes spoken vpon his cuppe it commeth now vnto my remembraunce the forme of wordes vsed in the lattin Masse vpon the Lordes cuppe Wherof I doe not a litle maruaile what should be the cause seing the latten Masse agreeth with the Euangelistes and Paule in the forme of woordes saied vpon the breade Vuordes of the latin Masse why in the wordes saiede vpon the Lordes cup it differeth from them all yea and addeth vnto the wordes of Christe spoken vpon the cuppe these woordes Misterium fidei that is the Misterie of faith which are not redde to be attributed vnto the sacrament of Christes bloud neither in theuangelistes nor in Paule nor so farre as I do knowe in anie other place of holie scripture yea and if it maie haue some good exposition yet why it shoulde not be aswell added vnto the wordes of Christe ▪ vpon his breade as vpon his cuppe suerlie I doe not see the misterie And because I se in the vse of the lattin Masse the sacrament of the bloud abused when it is denied to the laie men The abuse of the sacramente in he latin Masse cleane contrarie to gods moste certaine worde For why I beseche the shoulde the sacramente of Christes bloude be denied vnto the laye Christian more then to the priest dyd not Christ shead his bloude aswell for the laye godlye man as for the godlye preste yf thow wilt saye yeas that he dyd so but yet the sacrament of the bloud is not to be receyued with owt the offering vpp and sacrifycing therof vnto god the father both for the quicke and for the dead and no man maye make oblatyon of Christes bloude vnto god but a priest and therfore the priest and that but in his masse onelie maye receiue the sacrament of the bloud And call ye this maisters mysterium fidei alas alas I feare me this is before god mysteriū iniquitatis the mysterie off iniquitee such as saint Paule speketh of in his epistle to the Thessaloniās 2. Thess. 2 Psal. 67. The lord be mercifull vnto vs and blesse vs lighten his cowntenaunce vppon vs and be mercifull vnto vs. That we maye knowe thy waye vppon earth and among all people thy saluation This kind of oblation standeth vppon transubstantyacion his germayne coosyn and doo growe both vppon one grownd the lord weede it owt of his vyneyard shortlie if it be his blessed will and pleasure that bitter roote To speke of this oblation howe muche it is iniuryous vnto Christes passion The Masse sacrifice is iniuriouse to Christespassiō howe it can not but with high blasphemie and hainous arrogancie and intollerable pride be claymed of any mā other then of Christ him self how much and how plainly it repugneth vnto the manyfest wordes the trewe sense and meanyng of holye scripture in many places especially in thepistle to the Hebrues Hebr. 9.10 The matter is soe longe and other haue written in it at large that my mind is now not to entreat therof any further For only in this my scribling I intended to searche out and set furth by the scriptures according to gods gratious gift of my poore knowledge whether the true sense and meaninge of Christes wordes in the institution of his holy supper do require anye transubstantiation as they call it or that the verye substaunce of bread and wine doe remayne styll in the Lordes supper and be the materiall substaunce of the holye sacramente of Christe oure sauioures Blissed bodie and bloude Yet there remaineth one vaine Quiddite of Duns in this matter the which because some that write nowe do seme to like it so well Vuīch in the aunsvuere to the 15 obiection that they haue strypped hym oute of Dunses dustie and darcke termes and pricked him and painted him in freshe colores of an eloquente stile may therfore deceiue the more excepte the error be warely escheued Dunse saith in these wordes of Christ this is my body this

23. Euen as we call euerie good fryday the daye of Christes passion and euerie Easter day the daie of Christes resurrection When in verie dede there was but one daie wherin he suffered and one daie wherein he rose And why doe we then call them so which are not so in dede but because they are in like time ād course of the yeare as those dais were wherin those things wer done Was Christ saeth S. Austin offred any more but once and he offred hīself And yet in a sacramente or representation not onely euery solempne feast of Easter but also euery daie to the people he is offered For if sacramentes had not some similitude or likenes of those things wherof they be sacramentes they could in no wise be sacramētes And for their similitudes and likenes commēly they haue the names of the thinges wherof they bee sacramentes Therfore as after a certaine maner of spech the sacramente of Christes bodie is Christes bodie the sacramente of Christes bloud is Christes bloud so likewise the sacrament of faith is faith c. After this maner of speache as S. Augustine techeth in his questions Super Leuiticum et contra adimantum Question 57. it is sayed in scripture that seuen eares of corne be seuen yeares seuen kyne be seuen yeares and the rocke was Christe and bloud is the soule The whiche laste saiynge saieth S. Austen in his booke contra adimantum is vnderstanded to be spoken in a signe or figure for the Lorde himselfe did not sticke to saie This is my bodie when he gaue the signe of his bodie Cap. 13. For we muste not considre in sacramentes saieth S. Augustine in an other place what they be but what they do signifie Contra Maximium lib. ca. 22. For they be signes of things being one thing in themselues and yet signifiyng an other thing For the heauenly breade saieth he speakinge of the sacramentall breade by some maner of speach is called Christes bodye when in verye dede it is the sacrament of the bodye c. What can be more plaine or more clearely spoken then are theis places of S. Augustine before rehersed if men were not obstinately bent to mainteyne an vntrewth and to receiue nothing what so euer doth sett it fourth Yet one place more of S. Augustine will I alledge which is verie cleare to this purpose that Christes naturall bodye is in heauen and not here corporally in the sacrament and so lett him depart In his 50. Tract 50. in Ioan. Treatyse which he writeth vppon Ihon̄ he teacheth plainly and clearlie howe Christ being both God and man is both here after a certaine maner and yet in heauē and not here in his naturall bodye and substaunce which he tooke of the blessed virgine Marie speking thus of Christ and saing By his diuine maiestye by his prouidence by his vnspeakable and inuisible grace that is fulfilled which he spake Behold I am with yow vnto the ende of the worlde But as concerning his fleash whiche he tooke in his incarnation as towching that which was born of the virgine as concerning that which was apprehended by the Iewes and crucified vppon a tree and taken downe from the crosse lapped in lynen clothes and buryed and rose agayn and appeared after his resurrecton as coocerning that fleash he sayed Ye shall not euer haue me with yow why so For as concerning his fleashe he was conuersaunt with his disciples 40. dayes and they accompanying seing and not following him he went vpp into heauen and is not here By the presence of his diuine maiestie he did not depart as concerning the presence of his diuyne maiestie we haue Christ euer with vs but as concerning the presence of his fleash he said truly to his disciples ye shall not euer haue me with yow For as concerning the presence of his fleashe the church had him but a fewe dayes nowe yt holdeth him by fayth thowgh it seeth him not Thus much S. Augustine speketh repeting one thing so ofte and all to declare and teach howe we should vnderstand the maner of Christes being here with vs which is by his grace by his prouidence and by his diuine nature and howe he is absent by his natural bodie which was born of the virgine Marie dyed and rose for vs and is ascended into heauē and ther sitteth as is in tharticles of our faith on the right hand of god and thense and from none other place saith S. Augustine shall comme on the latter daye to iudge the quicke and the dead At the which daye the righteous shall then lift vpp their heades and the lighte of godes truth shall so shine that falsehood and errors shal be putte to perpetuall confusion Righteousnes shall haue the vpper hand and trewth that daie shall beare awaie the victorie all the Enemyes therof quyte ouerthrowen to be troden vnder foote for euermore O Lord Lord I beseach the hast this daye thē shalt thow be glorifyed with the glorye dewe vnto thy holy name and vnto thy diuine maiestie and we shall singe vnto the in all ioye and felicitee laude and prayse for euermore Here now wold I make an end for methink S. Augustine is in this matter so full ād playne and of that authoritye that it should not neade after this his declaration being so firmely grownded vppon goddes word and so well agreing with other awncyene awthours to bring in for the confirmation of this matter anye moe And yet I sayed I wold alledge three of the Latyne church to testefye the truthe in this cause Nowe therfore the last of all shal be Gelasius Gelasius which was a Busshop of Rome but one that was Busshopp of that Sea before the wicked vsurpation and Tyrannye therof spredde and brast owt abroade into all the worlde For this man was before Bonifacius yea ād Gregory the first In whose daies both corruption of doctrine and tyrannicall vsurpatiō did chiefly growe and had the vpper hand Gelasius in an Epistle of the two natures of Christ contra Eutichen writeth thus The sacramentes of the bodie and bloud of Christ which we receue are godly thinges wherby and by the same we are made partakers of the diuīe nature ād yet neuertheles the substaunce or nature of the breade and wyne doth not departe or go awaye Note thes wordes I beseach yow and cōsyder whether any thing can be more playnlye spoken then theis wordes be against the error of Transubstantiation which is the grownd and bitter roote whervppon springeth all the horrible errours before rehersed Wherfore seing that 〈◊〉 falsehood hereof doth appeare so manyfestly and by so many wayes so plainely so clearelie and so fullye that no man nedeth to be deceiued but he that will not see or will not vnderstand Let vs all that doo loue the truth embrase yt and forsake the falsehed for he that loueth the truth is of god and the lacke of the loue therof is the cause why God suffereth men to fall into errours and to perish therin yea and as S. Paule saith why he sendeth vnto them illusyons that they beleue lyes vnto their owne condemnatyon because sayth he they loued not the truthe This truth no dowbt is Goddes word for Christ him self sayth vnto his Father Thy word is truthe the loue and light wherof Almightye God heauenlye father giue vs and lighten it in owr hartes by his holye Spiryte throwghe Iesus Christ our Lorde AMEN Faultes escaped in printing and to be corrected as foloweth The 3. leafe pag. 1.21 lyne hym helfe reade himselfe In the seconde page 9. lyne ignoranee reade ignorance The 5. leafe pag. 1. lib. 6. trew wor reade trew worde The 7. leafe pag. 1. li. 9. phaatasticall reade phantasticall The 13. leafe pag. 1. li. 13. that is daungerouse reade that it is daungerouse The 16. leafe pag. 2. lin 19. te remayne reade to remayne The 18. leafe pag. 1. laste lyne maye bones reade marye bones The 21. leafe pag. 2. lin 25. pophetes reade prophetes The 24. leafe pag. 1. li. 26. thinke thinke putte forthe th one thinke The 50. lea pag. 2. li. 20. Christes reade Christe The 53. lea pag. 1. lin 6. whrein reade wherin The 55. lea pag. 2. li. 12. misterers reade misteries The 62. leafe pag. 2. li. 2 as none hath done hiterto before hym adde therūto Neither yet anie other Catholike man after hym