be found which being famous raysed aloft as a citie builded vpon an high hill may bee seene of al people a farre of and ought to bee credited of all the Nations of the earth And bicause this shape of a Church can not be seene any where at this present but amongst that people and nation onely ouer whom the Bishop of Rome must be acknowledged for chief head hereof must it follow of necessitie That there is no true and glorious Church of Christ except this onely Romish Church and that al other Churches besides be foreiners infamous and no Churches at al as the which being not able to deriue any certenâ—ie of their discent and antiquity ought not in any respect beare the name of Christian Churches but must be accounted rather for dennes and conuenticles of heretiques And thus much nowe by the way touching the Church the treatie whereof God willing shall bee sette forth with larger discourse in other bokes hereafter This lesson in the meane â—pace will not bee amisse to bee foretolde That if it bee true that Christ himselfe did plainly pronounce that his kingdome was not of this worlde and this also as true which hee doth else where affirme that the things which doe seeme mightie and glorious to the iudgement of men are accounted for vile drosse and abhomination in the sight of God finally if the estate of the most holy Apostles and Martyrs of Christ was alwayes such as it became rather odious to the worlde then accepted or of any estimation that such as applied neerest to Christ were alwayes despised most and that the Disciple cannot bee greater than his maister certes it can not possibly bee that this Churche of the Pope so mightie and glorious in the worlde so renowmed and famous in worldly pompe and excâ—sse so magnified and fawned vpon with the wel likings and alliances of Princes should haue any affâ—nitie or alliance at all with Christ the onely head of the Church or any fellowship with the Apostles I come nowe to other partes of the Romish doctrine in the which the Papists do seeme no lesse Iewish then in the shaping and fashioning of their Church as I sayd before For if the doctrine of Paule bee most true where discoursing of the reiection of the Iewes that sought their iustification by the lawe he rendered a reason wherefore they could not attaine thereto Bycause sayth he they sought to be come righâ—eous not by faith but by workes Lâ—t vs see I pray you what else doth the Romish religion proclaime at this day then that wee oughâ— to make our way passable to heaueÌ„ by industrious works precepts of good life reposing the whole shoote anker of assured affiance trust in the same not bycause we beleue on him that doth iustifie the sinner but in doing workes of this life which do exclude all impietie How shall we say that the great Clearkes and Doctours which teach this such like doctrine do differ from naturall Iewishnesse If the Iewes seeking to be iustiâ—ied by woorkes were for this only cause cleane cut of from true rightuousnesse according to the testimonie of Paule what hope may they conceyâ—e at the length to attaine true rightuousnesse which thrusting faith into a corner do raise vppe the whole building of their iustification vpon that tickle and sandle foundation of workes But thou wilt say these men doe not so altogether abrogate fayth but that they couple her together with works by a necessarie and an inseparable coniunction I do know indeede that fayth is peraduenture in some estimation amongst them yet such an estimation this is as that they will in no wise yeeld vnto her her true dignitie and due place of estate For whereas no one thing is resiant in vs nor giueÌ„ vnto vs miserable wretches fâ—oÌ„ aboue that may make vs acceptable vnto God may obteine his fauour may cure our diseases may deliuer from the fetters and chaines of sinne may turne away wrath and vengeance may ouercome the worlde may crush in peeces the horrible tyrannie of death and the deuill may stande boldely and vnuanquishable in the face â—f hell gates finally which may ouerspreade vs poore forlorne caâ—â—iues drowned in the doung and durt of the earth with the gladsome sunneshine of heauenly life and vnspeakeable glorie of immortalitie besides this onely inestimable Iewel namely fayth in Christ in the which all our hope and riches togither with all the promises of God are fast locked vp as it were in a certaine Arke of couenant when as also the selfe same fayth linked and vnited togither with other vertues doth not onely farre surmount al those vertues in her singular excellencie and power but also of her owne force onely and alone satisfie and accomplish all the partes of our redemption yea and so accomplishe the same as that where she leadeth alwaies whole troups of most excellent vertues with her needeth not neuerthelesse any their helpe at al towards the procuring of Gods fauour I beseech you for the loue you beare to Christ what peruerse peuishnâ—sse and I know not whether more malicious or shamelesse impudencie of men is this I say of the false docâ—ors of Rome which being addicted to the Romish ragges seeme by a certaine destinie as it were borne of purpose for the vtter ouerthrowe of Christes Church so to embase this same faith in Christ euen vnder al other vertues as a very naked bare fruitlesse thing of it selfe as that they scarcely can finde in their heartes to graunt her any commendation in heauen or any place of acceptance in earth For what else doe these wordes of theirs import wherewith they tearme this fayth onely onely rashnesse yea and no fayth at al but impudencie temeritie and arrogancie Where they affirme the Gospel whereof we make mention to be sediâ—ious full of fraude and deceyte Moreouer where in all their bookes and writings they doe so vtterly suppresse this fayth of Christ as that they dare presume to say that there is no passable way to heauen but that which is purchased with holy workes and most excellent integritie of life I will couple herewith though not out of the foresayd Authour but out of the publike instrument and decree of the late Tridentine Councell In which Councell whereas those gay iolly gallants did most filthily erre in many thinges yet played they not the Philosophers in any one decree more perilously then where they vttered their Stoicall opinion in the doctrine of Iustification by Christ. Which being proclaymed vnto vs throughout the whole tenour of the Scriptures to bee freely giuen without all mediation of any other thing besides the onely promise of God through fayth in Iesus Christ our Lorde contrariwise those gracious fathers do so iumble and wrappe vp this grace of God full of sauing health and freely offered wholy replenished with most comfortable consolation and safety in one hotchpot mingled as it were with
Who as is only holy who only as hath power of life and death and of al authoritie in heauen and earth so is he onely alone able to beâ—â—ow his graces vpon whom he will being tyed to none nor holden bound to any law Nowe therefore sith by his glorious Gospel as by the antentique seale of his euerlasting wil he hath deliuered vnto vs so manifest and determinate a demonstration of his vnchangeable will witnessing thereby That whosoeuer beleâ—ueth in him shal of his gift enioy euerlasting life and the glory of his kinâ—dome what may godly ministers doe in discharge of theyr function more duetifully but by faithfull proclaiming theyr commission to put in executioÌ„ the charge committed vnto them by their Lorde and Maister What and wil the Pope of Rome with his councell of Trident require vs to renounce the Gospel of Christ and to post ouer vpon their pelting war raâ—mâ— the crowne of glory to the lawe of workes which Christe hath already warranted too faith yea will they haue vs so saucie as to challendge them as a duetie which Christe assured to all of free gift or do these holy fathers thinke it to bee reasonable that we shoulde hearken vnto them rather then vnto Christe Christe doeth very plainly and expresly set downe in the Gospell Thy faith hath made thee whole And shal we say on the contrary part Thy workes hath made thee whole Christ saith Beleeue onlyâ— al things are possible to him that beleeueth And shal we turning the cart before the horse yeelding chiefe preheminence to works promise al things to become possible to them that worke and not to them that beleeue only I beseech you what notable peece of worke wrought they towards the curing of their maladies which were commaunded but to lift vp their eies only and too looke earnestly vpon the brasen Serpent Finally where the holsome doctrine of the gladsome Gospel seemeth to enterlace heere and there many graue and weightie councels to the embracing of most absolute integritie to prescribe many â—ules to allure to liue wel If a man would discend into the due consideration of the end scope of the Euangelicall exhortatioÌ„s he shal find nothing y t doth more nearely resemble the meaning purpose of Christ our Sauior that doth approch more neerely to the direct end of al his speaches actions myracles then this one thing chiefly aboue al other namely to draw all men to faith the knowledge of Christ as who did very wel know that all our safetie righteousnesse doth depende wholy vpon this only faith in him Paul likewise treating vpon nothing else almost throughout al his Epistles how learnedly how industrioâ—sly doth he vrge al his force of skil to acquaint vs throughly with this doctrine that the whole substance of our saluation strongest piller of our righteousnes was grouÌ„ded not vpon the saâ—des of y e law not propt vp w t the slimie morter of works not raised vp w t any our sweating or moyling but promysed by the free mercy of god accomplished by the only workmaÌ„ship of Christ geuen receiued through our only faith and beliefe in him and yet not excluding meane whiles the works of the law so as they might not be alwaies attendaunt vppon the man that is iustified as fruites and effects of faith but that they shuld in no wise be taken for the original cause of iustification and againe neither making this cause of iustificatioÌ„ to depeÌ„d so wholy vpoÌ„ faith as that we might therfore slacke any part of our dutie in doing good al the rest of our life But to the end we shuld not be carried away with vaine confidence of works nor grounde our righteousnesse which wee receiue only at Christes handes else where in the only faith in Iesus Christe And for this cause Of faith saith S. Paule that the promise might be made sure by grace which otherwyse woulde bee alwaies whirled aboute in vnstable vncertaintie if it rested wholy vppon perfection of workes and by the same meanes woulde it come too passe withal that the promise should be thrust cleane out of credite For if we bee adopted into inheritance by the law then is faith become void the promise is of none effect â— which the Apostle doth with like phrase of speache vrge againe in his Epistle to Titus For iâ— inheritaunce come by the law sayth he then not of promise nowe And againe to the Romanes to the same effect If of grace then not of workes now otherwise grace shuld not be graceâ— And why so I pray you is it because the law is so manifestly repugnaÌ„t against the promise or that grace is so dirâ—ctly contrary to good works as that they cannot come togegether vnder one roofe but the one wyll stiffle vp the other Let vs heare the answere of the Apostle God forbid that any man shal thus think with himselfe that there is any such mortal enmitie betwixt grace good works as that who so cleaueth to grace must foorthwith become a deadly foe to good works or as though who so take holde of the promises of God the same may in no wise walk in the coÌ„mauÌ„dements of the law For what can be more familiar together theÌ„ the grace of god the fruits of good works Who was stronger in faith then AbrahaÌ„ who more excellent then he in all maner of vertues Grace and good works therfore doth not simply differ ech froÌ„ other but acording to the diuersity of the obiect wherunto they be referred Wherfore the state of the question must be aduisedly coÌ„sideratly noted For the question in this place doth not tend heereunto whether the person that is alredy inuested in the inheritance of grace ought to liue welâ— but how the possessioÌ„ of this inheritance may be woÌ„ne namely whether it come of free gift to the vnworthie or to theÌ„ that deserue it by force of the lawe or by promise for any respect of works or of the speciall and onely benefite of faith without workes Here loe the shamelesse sacriledge of the Popes iuggling bewrayeth it self which directly against the authoritie of Gods worde would vnder a very sâ—ye and suttle but most pernicious pretâ—nce of magnifying and establishing the commaundementes of God restreigne against al equitie right al whatsoeuer Christ his Apostles and the most euident meaning of the holy Ghost vouchsafed to endue poore forlorne man with all of very free and franke liberalitie for the incredible comfort and coâ—solation of the godly to the slippery state of miserable workes From out which one platfourme very ill fauouredly framed it is incredible to be spoken what rotten ruinâ—s haue ensued what monstruous superstitâ—on what beggerly and patched religion and howe troublesome a confusion of doctrine hath heretofore too to long preuailed against Gods church yea euen to this day doth holde captiue miserably entangle the coÌ„sciences of
of the Apostles I perceaue hee dooth not deny it I proceede then and demaunde further whether Saint Peter were one of the same number of Apostles to whome it was spoken Go yee intoo the whole world preaching to euery creature If you grauÌ„t it as yee can not wel deny it I aske now whether the order Apostolique be the self same estate which beareth to name Bishops If the functions bee seueral howe coulde both the estates bee giuen to one selfe person to wit that Peter shoulde exercise the office both of an Apostle and of a Bishoppe Then doo I desire to knowe If Christe did sende out Peter togither with the other Apostles into the whole worlde howe shall it appeare that the Lord allotted him to some one certaine place where hâ—e might sitte who without any mention of place at al was sent of the Lorde to goe not to sitte into the worlde not intoo a City vnlesse peraduenture wee ought too recompte the City of Rome to â—ee the whole worldeâ— and that wâ—oe so sitteth at Rome may be supposed to goe abâ—â—â—de into the whole worlde Not so But you wil say That Peter did enstalle Lynus to be Bishop of Rome It may be so and what hereof at the length So also did the selfe same Peter teach â—â—ch and long tyme at Ierusalemâ— in the which City Iames 〈◊〉 the Iuste is reported too haue beene 〈◊〉 Bishop by Peter Iames and Iohn Yet was no man eâ—â—r so madde to affirme that Iames was for this cause Peters suâ—cessor Semblably neither Timothe nor Tiâ—e wâ—re theâ—efore accompted Paules successors bicause Paâ—â—e â—ade them both Bishopsâ— no more â—hen iâ— the Popâ— of Rome would at this present ordeine Arâ—hbishoppeâ— biâ—hops or Cardinals at Rome it should be any way 〈…〉 make them successors of the Pope But of the succession hath beene sufficiently spoken before Nowe bicause this treaty concernâ—â—â— not the succession of Peter but his doctrine let vs â—ompare the orders of this Romish sea which is now wiâ—h the 〈◊〉 of Peter deliuered then Which howe â—ouly haue â—allen from that right â—quarier of Apostolique dâ—sciplyne may euen heereof appeare euidently That wheâ—eas Peter dooth vâ—ry grauely fatherly exhort them that mynister the woorde of the Gospel that withal â—umblenesse and reuerence they shoulde submitte them selues too them whoe beeing authorized by GOD doo beare rule ouer them whether they bee kinges set in hyghest authoritie or princes or rulers sent of GOD to gouerne the people Too countermaunde this Canon of Peter the practise of Rome coÌ„maundeth on this wise That they submitte themselues in deede vnto kings to al lawful magistrates so far foorth as their commaundements be not repugnant to Gods commaundementes or the Popes decrees Out of which obedience notwithstaÌ„ding the Popes holines with his other prelates haue so sâ—ipped the coller that I shame to vtter how treacherously they haue not onely shaken from their shoulders the yoake of their due obedience to kinges emperours but also how arrogantly they haue bene imperiouse ouer theÌ„ how they haue troaâ—en â—pon their necks with their feete forced them from out their kingdomes translated their sceptâ—rs crownes after their own lâ—st and pleasure But passing ouer this and many other enormities I come now to the sacraments In the which wheras many things are chopt in place to colour the credit of their doctriâ—e without the authority of the pure and sacred scriptures amoÌ„gst al other I can not tel how this peruersenes of men being so poore blind in matters of them self most manifest hath in any our thing bewrayed their blockishnes more notably then in the supper of the Lorde Heere is such an huge heape of monstruouse mockeries peeuish shiftes of most absurd errors thrust into this one sacrament as that the posteritie can neuer wonder sufficiently at the view of them For what can be more grossely absurd then to â—ake from out the sacraments the likenesse mutual resemblaunce out of which only groundwoork aryseth chiefly al the whole substaunce building of sacraments what can be more repugnant not only to al the very true proportionable relation of the scripture but also more disagreable too all conâ—eniency of reason common sense theÌ„ to tourne that to worshipping kneeling which was deliuered for a thankful remembraÌ„ce by most agreable application what can be more blockish then to embrace signes for things them selues what caÌ„ be more deuoide of shame then to enforce to beleeue contrary too that which the eyes doo see and whereof al the senses haue absolute feeling and perseueraunce for proofe wherof is neither any maner of necessitie too be vrged no not so much as any neuer so little probabilitie I doo acknowledge the omnipotent power of Christ in working miracles But where did he euer woorke miracle or exacte a miracle where the senses them selues beare no witnes thâ—â— it is a miracle In Cana of Galilee when he turned water into wine it was not beleued to bee a miracle before the senses bare testimony thereof The Apostles did see with their eyes Christ ryseâ— out of his graue they hearde him speake they felt him wiâ—h haÌ„ds finally their senâ—e perceaued him to be Christ before their faith did apprehende him Euen so we at this present though we see him not yet do beleeue that hee is rysen againe but not otherwyse then beeing â—ndured by the testimony of the Aposâ—les which saw him rysen or els we should neuer haue beleued But nowe wheras nother reason nor any other cause material hath made demonstration wheras the senses also do vtterly gainsay wherasâ— neither scripture nor Christ himself did euer coÌ„maund to beleue but to eate only what extreeme madnes were it to tourne that to matter of faith and to enforce a miracle there where neitherâ— any cause at al can enduce nor demonstration can discouer a miracle lastly for as much as nothing is more figuratiue or sette downe in darker figures â—hen the holy scripture is in explaning the mysteries of faith what â—rosse ignoraunce is this to apply that wholy to the bare letter which ought to be referred to the figuratiue aâ—d tropical interprâ—aâ—ion namely â—â—â—henes the Apostle Paul doth geue vs to vnderstaÌ„d that the letter killeth Christ also pronâ—uÌ„ceth that Fleshe auayleth nothing Lykewise Augustine affirmeth that the carnal sense of the letter is perillous especially in the figuratiue speeches which are vttered in the scriptures in so much that no manner of death can bee more aptly called the death of the soule which is also named by Bernarde The death in the poâ— Nowe if there bee any place in the scriptures meete to aâ—mitte a figure in what one place through all the whole scriptures may it be more properly applied then in the mysteries of sacramentes When I cal it a figuratiue speeche sayeth Ierome I doo shewe that the woordes ought not too bee
trumpe of Euangelicall Embassy soundeth a farre higher and more shrill note nothing so meanely exercised of it selfe about those present thinges whiche concerne this present life though otherwise it doe minister many holsome restoritiues for the good preseruation thereof but proclaimeth a far more happy league and hostage of a better euerlasting felicitie against infinite and the neuer ceassing vexations and calamities not of this worlde only but which presse downe and oppresse the whole frame of the vniuersall creation it rayseth vpp and geueth vndaunted courage against the vnaoydable assaultes of death and the Diuell it displayeth also remedie a ready coÌ„quest therof Yea it properly layth down and discouereth the passable way which doth bring vs home againe vnto God and the meanes also whereby we may vntwyne our soules out of the entangled Laberinth of sinnes and conuey vs too the heauenly glory that neuer shal haue end And because to attaine too this so vnspeakeable surpassing excellencie of immortall felicitie may no possible passage be founde else but through the bowels and blood of Gods owne sonne and our faith in the same heereof commeth it that glauncing ouer the name of woorkes many times though not altogeather suppressing the vse of them the whole ministerie of Euangelicall doctrine doeth exercise it selfe chiefly aboute those thinges which may best certifie distressed consciences of the merites of Christe not of any our deseruinges of the supercelestiall bountie of Gods mercy and of the vnuanquishable force of faith Not because the good works of the godly are meane whiles nothing auaileable beyng perfourmed acording to Gods lawe for they profite very muche not them only to whom they bee imparted but be acceptable also vnto God By meanes whereof they procure great commendation not only in the sight of men but be many times bountifully rewarded of God yea euen to great benefite and gayne of the authors therof Let vs therfore graunt vnto the lawe of the Lord her due honour that it be holy and immaculate conuerting soules Which wee do not embase but establishe rather Let the commendable industrie of the godly employed in the exercise of Gods commaundements haue her proper dignitie her glorious and manifold rewardes in this life which we do not abridge but encrease and aduance more highly For what one thing can allure Christian heartes to pursue the way of good life more seriously and cheerefully then when as being made familiarly acquainted with Gods mercie they feele and conceiue throughly first and especially theyr duetie towardes God next what they owe towards their neighbours for gods sake Or what can be more agreeable with conuenience of naâ—urall reason then that each person ought so to behaue himselfe towards others as either by proof he hath fouÌ„d god affecâ—ed towards himself or doth trust y t in time to come he shal be Goe to let vs imagine this in our minde that mans lewdnesse is growne so altogeather dissolute as that it will not bee enclined to any gratefull remembraunce of dutifull requital nor bee enduced to any couenable thankfulnesse what shal we beleeue that the dulnesse of mens natures will be sooner reclaimed with seuere aâ—steritie of disicpline and feare of the whippe and that the Lawe shall preuaile further with her sterne lookes then the sweete and amiable embrasings of the louing Gospell but be the matter as it will yea let vs moreouer graunt this also That â—o â—ame the licentiousnesse of sinne is none other way reserued but the very snaffle and mozeroll â—f correction what shall wee say when the moste bountiful father of heauen and earth geueth out in speciall charge to powre out plentifully vpon all fleshe indifferently the incomprehensible riches of his free mercy shall wee speake nothing thereof And when as the maister of the housholde is of his owne nature so bountifull and liberall as Ianuensis reporteth shall his stewarde pinch and be a Niggard Finally to reach yet one step further and too confesse as the trueth is that amongst all the chaunces changes of this life nothing is more honorable nothing more excellent then the commendation of vertue and that they haue perfourmed matter of great valour which do with rules of good lawes and preceptes of commendable maners endue the mindes of men and reduce them from vice to treade the tracke of vertue and â—o admit this also that in all ciuill societie this point of doctrine is of all others most necessarie yet doe I demauâ—d this one question of these men what benefite or aduantage all those our trauailes and labouresâ— bee they neuer so holy may procure vs at the handes of God in all these naturall corruptions of this life which cannot possibly be altogether reclaimed with any lawe nor with any coÌ„mandementes You wyl say that they will auaile very much for we yeeld to God dutifull thankfulnesse and to our neighbour necessary ayde and thereby many times doe obteine of God honour and estimation not only to our selues but for the common weale also and bee many times preserued wonderfully rewarded by god the most assured rewarder of all godly actions according to the most euident testimonie of the Psalmographe saying on this wise For thy seruant keepeth them and in keeping of them is great reward Admit this I say to bee true Neuerthelesse for as much as this rewarde it selfe and recompencing of good workes doth not stretch it selfe beyond the limitted boundes of this present life this is also vndoubted true that when wee haue made a curious collection of all the most famous and most exquisite workes yea of the best holy ones in the worlde yet in respect of the principall fountaine and originall cause of iustification all this huge heape of our woorkes and merites doe nothing at al auaile to purchase immortalitie of eternal life with God and his holy Angels nor to obteine to be raised from the deadâ— nor to the destroying the force of death and the Deuill ne to the cleansing of our sinfull fleshe nor yet to winne that glorious crowne of that endlesse kingdome in the worlde to come To procure those so many I say so meruâ—ylous vnmeasurable benefits so infinitly and incredibly surmounting all capacitie and reach of our nature and hope our merites and woorkes bee they neuer so holy yeelde not any furtheraunce or benefite at al. To bring this to passe is the only workmanship of Iesu Christ This is the only benefite of the sonne of God not due too any our desertes but a free gift proceeding from his onely meere liberalitie and mercie and receiued of vs by faith not as any recompence of workes but powred foorth oftentimes euen into the bosome of the moste vnworthie which seeme too bee farthest of from all hope without any regarde had of those which doe feede theyr owne fancies most vpon confidence and good opinion of their own wel doing euen of his own free mercy bounteous liberalitie
denie that we ought to bâ—leeue our handes and eyes beeing blinded altogither here enforced therevnto by the authoritie of the woorde wherevnto the senses must yeelde and bee subiect of necessitie Bee it as you say But what shall wee say then meane whiles of these formes and sheâ—es of bread Do yee thinke that these also bee fledde away togither with thâ—ir substaunce or that they remâ—ine â—â—ill What else but that they abide still A good fellowshippe then tell vs howe knowe you this Forsooth bycause you doe see it Go to then and what nicenesse of arguing is this O fine man you doe see the formes seuered from their substaunce and doe beleeue Wee doe as plainly beholde the substaunce it selfe with our eyes and shall wee not beleeue the thing that our eyes doe present vnto vs If your pâ—rspectiues doe not fayle you in your accidentes why shall our eyesight in so manifest and euident a demonstration rather beguile vs Or if you be of opinion that the woordes of Christe must bâ—â— so throughly beleeued wherein he sayde This is my bodie tâ—â—t the senses may not bee credited I see no cause Lombarde why it shoulde bee more lawfull for you to trust the testimonie of your eyes in comprehending the formes then for vs to resâ— vpon the iudgement of our eyes in conceyuing the substaunce which we doe see and plainly discerâ—e Neither doe we for this cause credite the wordes of Christ lesse bycause in the outwarde Sacrâ—mâ—nt wee mistrust not oâ—â— ouâ—wardâ— senses altogither We knoâ—e that it is true and without all question that Chrisâ— spake of his bodie yet muâ—â— not therefore the other bee â—o â—ecessarily fiâ—â—e which our eyes doo present vntoo vs of the remayning substaunce of bread But Lombarde supposeth that Christes body can not be in the sacrament vnlesse the natural body bee present and that the body can not otherwyse bee present except the bread be absent and that there can be none other maner of change but whereby the substaunce of bread shoulde bee turned intoo the person of the sonne of GOD. But wee confesse both too bee true namely that it is the body of Christ and that withal the bread ceaseth not to be bread so that neither the wordes of Christ ought to bee discredited nor the senses deceaued in their plaine beholding of visible things But yee wil saye For as much as the power of the heauenly worde is of such efficacy as that it made Heauen Earth the Seas and al that is conteyned in them of nought howe much more easily shall this woorking worde bee able too chaunge that substaunce of bread which our eyes doo see intoo the body of Christe namely when as wee doo heare the Lorde himselfe by expresse woordes testifying the same too bee his owne body Firste touching the omnipotency of Gods woorde I were very wicked if I woulde not agree with Ambrose that this is most true that the same most heauenly creator of Heauen Earth did make al thinges which wee doo see of nought by the most mighty force of his woorde But amongest al that meruelouse frame of visible thinges what did that heauenly woorde at any tyme bring foorth but that hee willed shoulde be subiect to the viewe of man as when hee commaunded that light shoulde bee made immediately light was made and apparant too the eye The earth was commaunded to bring foorth her grasse and leafe that al men might see it Lastly Let vs make man saied hee after our owne likeneâ—se Of all these thinges the heauenly Maiestie made not any one but hee left too bee euidently disceruable and the woonderful woorkemanship thereof to bee plainely beholden In like manner whereas in the Gospell are many miracles extant wherein appeareth most singular excellency of Christes Godhead yet in all these did hee woorke no miracle so couertly at any tyme but hee made it apparauntly manifest too all men In this sacrament nowe what one thing did the Apostles wâ—onder at as a miracle or what transubstantiation of bread did they euer beleeue or deliuered ouer too others too bee beleeued And will you fyr Lombarde retyring backe too Iewishe fables hale vs backe from the spirite whereiâ— wee beganne vntoo the fleshe and will you perswade vs to this newly forged substaunce of the Sonne of God filed from out the substaunce of bread whereof neyther your selfe see any token nor are able to expresse any demonstration But you passe and repasse too Christes woordes agayne That is to say to the bare letter of the woorde and like a Cowarde flee altogether from the meaning of Christ. As concerning the woordes themselues we do easily agree with you that the woordes are not vneffectuall nor set downe by Christe in vayne But sithence Chriâ—t did speake and put in accion many sundry things in this Supper what one sillable somuche of all his woordes and accions doe you alleadge Lombarde out of the which you may bee able too cayne vnto vs this vgly counterfaite transubstantiation First Iesus tooke bread and brake it Here as yet yee see nothing altered The same bread being so taken hee commaundeth his Disciples to eate Whaâ— do these wordes â—mporte els as yet then bread but that which hee inferreth vpon the premises saying That to bee his body I beseeche you what els did hee meane by these wordes then to giue the elementes the denomination of his bâ—dy For proofe whereoâ— I appeale to the Grammer rules by that which he added afterwardes giuen broken for you Who dooth not perceaue here that thereby not the substauÌ„ce of the body but his death and passion is to bee vnderstood which suffering should bee bread and foode for all people in the worlde and as it were an euerlasting banquet according too that prophetical promise in Esay the Prophet the 25. chapter And for that cause least the remembrance of his passion should waxe out of minde he commaundeth it to bee done in the remembrance of him and by the same memorial to shew the Lords death vntil he come again Wherby may appeare without any difficulty that the naturall body is noâ— eaten here but the death of his body signified and the remembrance thereof celebrated not the bread wyne turned into flesh blood but a sacrament of our redemption to be instituted in bread wyne Lastly hauiâ—g now finished al thinges on this wise and hauing accâ—mplished the woorke of our redemption when as he prepared himselfe to ascende vp againe intoo heauen it remayneth to know of you Lombard why he would take away hence the presâ—nce of his natural body in the open eyes and sight of his disciples but bicause they shoulde cease to seeke any more for his corporall presence on earth And doo you notwithstanding proceede in your course Lombard to hold fast the body of our lord vnder the formes of bread wine w t is farre away caried from