Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	faith_n	word_n	write_a	3,171	5	10.6412	5	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

muche your sacrifice is auailable as who saye it is so much auailable that the valeu cā not be expressed nor to deare boughte with bothe landes and goodes Esa. 64. The eye hath not sene and the eare hathe not hearde c. This is a fine spunne threade a conninge pece of worcke worthelie qualified ād blaūched be ye sure But oure nobilitie will not see they will not haue that religion that hathe the crosse annexed to it Al popishe thinges for the moste parte are mannes inuentions where as they oughte to haue the holie scripture for the onlie rule of faithe When Paule made allegation for him selfe before Felix the highe deputie he did not extende his faithe beyonde the worde of god writtē beleuing all things saieth he which are written in the lawe Acto 24. and the prophetes making no mention of the Rabbins Moreouer they haue Moses and the prophetes saieth Abrahā in the parable not their persones Luc. 16. but their writinges Also faith cometh by hearinge and hearinge by the worde of god Rom. 10. Luc. 11. Hieron in 23. Matth. Aug. cōt lit Petil. l. 3. c. 6. And agayne blessed are they which heare the worde of god c. The thinges which haue not theyr authorite oute of the scriptures maye as easely be despised as allowed sayeth S. Hierome Therfore whether it be of Christe or of his church or of any other maner of thinge which belongeth to oure faythe and liffe I will not saye Yf we sayeth S. Augustine which are not worthy to be compared to him that sayed Yff we Gala. 1. butt that also which forthwith he addeth Yf an Aungell frome heauen shall teache any thynge besides that ye haue receiued in the scriptures of the lawe and gospell accursed be he Diotreph ▪ is described Ioan. ep 3. Our Diotrephes with hys papistes are vnder this Curse But how are the scriptures saye they to be vnderstanded De doctr Christ. S. Augustine answereth giuynge this rule The Circunstances of the scriptures sayeth he lyghten the scriptures and so on scripture doth expownde another Li. 3. c. 28. to a man that is studiouse well willinge and often callynge apon godde in contynualle prayer who geueth his holye spirite to them that desyre it of him Luc. 11. 2. Pet. 1. So that the scripture is not of anie priuate interpretation at anie tyme. For such a one thoughe he be a laye man fearinge godde is moche more fytte to vnderstande holye scriptures then any arrogante and prowde prieste yea then the bysshop hymselfe be he neuer so greate and glystering in all his Pontificalles But what is to be sayed of the Fathers How are they to be estemed S. Augustine answereth giuyng thys rule also that we shulde not therfore thinke it true bicawse they saye so doo they neuer so moche excelle in holynes or learnynge but if they be able to prooue theyr sayeng by the canonicall scriptures or by goode probable reason Ep. 19. ad Hieron meanynge that to be a probable reason as I thinke Which doth orderly folow apon a righte collection and gatheringe oute of the scriptures Lett the Papistes goo with theyr longe fayth be you contented with the shorte fayth of the sayntes which is reueled vnto vs in the worde of god written Adew to all popissh phantasies Amen For one man hauing the scripture and goode reason for hym is more to be estemed himself alone then a thowsand such as they eyther gathered together or succeding one another Panorm C. significasti extra de appellat The fathers haue both herbes and weedes and papistes commenly gather the weedes and leaue the herbes And they speake many tymes more vehemently in sounde of wordes then they dyd meane in dede or then they wolde haue done if they hadde forseene what sophisticall wrāglers should haue succeded them Now the papistes are geuen to brawle aboute wordes to the mayntenance off theyr owne inuentions and rather folow the sounde of wordes then ▪ atteyne vnto the meanynge of the fathers so that is daungerouse to truste them in citynge the fathers In all aeges the deuel hath styrred vp some lyghte heades to esteme the sacramentes butt lyghtly as to be emptie and bare signes whome the fathers haue resisted so fearsely that in theyr feruour they seme in sownde off wordes to runne to farre the other waye and to geue to moche to the sacramentes when they dyd thynke more mesurably And therfore they are to be redde warely with sownde iudgement But our papistes and they seme but a litle soundinge to their purpose they will owte face brace and bragge all mē it must nedes be as they will haue it Therfore ther is no remedie namely now when they haue the mayster bowle in theyr hande and rule the roste but patience Better it is to suffer what crueltye they will putte vnto vs then to incurre goddes hyghe indignation Wherfore goode my Lorde be of goode cheare in the Lorde with dew cōsideration what he reqwireth of you and what he doth promesse you Our commē enemye shall doo no more then godde will permitte hym 1. Cor. 10. Godde is faythfull which will not suffer vs to be tempted aboue our strength c. Be at a poynte what ye will stande vnto sticke vnto that and lett them both saye and doo what they liste They can butt kylle the bodie which otherwise is off it self mortall Neyther yet shall they doo that whan they liste but when godde will suffre them when the howre apoynted is comme To vse many wordes with them it shall be but in vayne now that they haue a bloudye and deadely lawe prepared for them But it is verie requisite that ye geue a reasonable accowmpte off your fayth if they wille qwietly heare you Elles ye know in a wicked place off Iudgement a man may kepe silence 1. Pet. 3. after the example off Christe Lett them not deceiue you with theyr Sophisticall Sophismes Luc. 23. and fallacies you knowe that many false thynges haue more apparence of truthe then thynges that be moste true therfore Paule geueth vs a watche worde Coloss. 2. 2. Tim. 2. Let no man deceiue you with lyklynesse of speache Neither is it requisite that with the contentiouse ye shuld folow strife of wordes which tende to no edification butt to the subuersion of the hearers and the vayne bragginge and ostentation of the aduersaries Feare off death doth moste perswade a greate number Be well ware of that argument for that perswaded Shaxton as many men thoughte after that he hadde ones made a goode profession openly before the iudgement seate The flessh is weake but the willingnesse off the spirite shall refressh the weakenes off the flessh The number off the cryars vnder the aultare must nedes be fulfilled Apoc. 6. if we be segregated therunto happie be we That is the greatest promotion that godde geueth in this worlde Phil. 1. to be

church and beinge so gathered in the name of Christe they haue a promesse off the gyfte and guydinge of his spirite into all truthe But that anie such counsell hath at anie tyme allowed the masse such a one as ours was of late in a straunge tounge and stuffed with so manie absurditees errours and superstitions that I vtterly denye 2. Cor. 6. and I affirme it to be impossible For like as ther is no agreement betwixe lyghte and darknesse betwixe Christe and Belial so surely superstition and the syncere Religion of Christe will worship and the pure worshippinge of godde such as godde requireth of his Ioan. 4. that is in spirite ād truth can neuer agree together But ye will saye wher so greate a Companie is gathered together it is not credible but ther be two or three gathered in the name of Christe I answer If ther be one hundreth goode and two hūdreth badde forasmoche as the decrees and ordinances are pronounced accordinge to the greater numbre of the multitude of voyces what can the lesse numbre of voices auayle It is a knowne thinge and a commē prouerbe Often tymes the greater parte A prouerbe ouercommeth the Better As touching general counseils H. Laty. at this present I haue no more to say thē you haue sayd Only I refer you to your own experience to thinke of our cōtry parlaments and conuocations how and what ye haue there seen and heard The incōstancie of the Englissh parlamentes ād conuocations The more part in my time did brīg furth the sixe articles for thē the king wold so haue it being seduced of certē Afterward the more part did repel the same our goode Iosias willing to haue it so The same articles now again alas another greater but wurse part hath restored O what an vncertaintie is this But after this sort most commonly are mans procedings God be mercifull vnto vs. Who shall deliuer vs from such tormēts of mind Deathe the best phisition to the faithful Therfore is death the best physitiō but vnto the faithful whom she together and at once deliuereth frō all grieffes You must thinke 〈◊〉 this written vpon this occasiō because you woulde needes haue your paper blotted Anton. obiect 9. Yf the matter shoulde go thus that in generall counsailes menne shoulde not stande to the more numbre of the whole multitude I meane of them whiche ought to geue voices then shoulde no certaine rule bee lefte vnto the churche by the whiche controuersies in waightie matters might bee determined but it is not to bee beleued that Christe woulde leaue his churche destitute of so necessarie a helpe and sauegarde N. Ryd Ansvu. Ephes. 5. Christe who is the moste louinge spouse of his espoused the church who also gaue himselfe for it that he mighte sainctifie it vnto himselfe did geue vnto it abundantlye all thinges which are necessarie to saluacion but yet so that the churche shoulde declare it selfe obediente vnto him in all thinges and kepe it selfe within the boundes of his commaundementes and further not to seke any thing whiche he teacheth not as necessarie vnto saluacion Nowe further for determination of all controuersies in Christes religion Luc. 16. Christe himselfe hath left vnto the church not only Moses and the Prophetes Esa. 8. whome he willeth his church in all doutes to go vnto and aske counsell at but also the gospelles and the reste of the bodie of the newe testamente in the whiche whatsoeuer is harde in Moses and the prophetes whatsoeuer is necessarie to be knowen vnto saluation is reueled and opened So that nowe wee haue no neede to saie who shall clime into heauen Rom. 10. or who shall go downe into the depth to tell vs what is needfull to be done Christ hath done both and hath commended vnto vs the worde of faith whiche also is aboundantly declared vnto vs in his worde writtē so that hereafter if wee walke earnestly in this waie to the ser ching out of the trueth it is not to be doubted but throughe the certaine benifite of Christes spirite Luke 11. which he hath promised vnto his we may finde it and obtaine euerlastinge life Shoulde mēne aske counsell of the dead for the liuing saieth Esaie Esai 8. Let thē go rather to the law and to the testimonie et c. Christe sendeth them that bee desierouse to knowe the trueth vnto the scriptures saiynge Iohn 5. search the scriptures I remembre a like thing well spoken of Hierome Hieron in 23. Math. Ignoraunce of the scriptures is the mother and cause of al erroures and in another place as I remembre in the same authoure The knoweledge of the scripturs is the fode of euerlasting life But nowe me thinketh I enter into a verie broade sea in that I beginne to shewe either oute of the scriptures them selues or oute of the aunciente writers how muche the holy scripture is of force to teache the trueth of oure religion But this is it that I am nowe aboute that Christe wold haue the church his spouse in all doubtes to aske counsel at the word of his father writtē ād faithfully lefte and cōmēded vnto it in boeth testamētes the old and the newe Neither do we reede that Christ in any place hath laiede soo greate a burthen vpon the members of his spouse that he hath commaūded them to go to the vniuersall churche Rom. 15. What soeuer thinges are written saieth Paule are written for oure learninge And it is true that Christ gaue vnto his churche some Apostels some Prophetes some Euangelistes Ephe. 4. some shepards and teachers to the edifiynge of the sainctes till wee all come to the vnitie of faithe et c. But that all menne should meete together oute of all partes of the worlde to define of the articles of our faith I neither finde it commaunded of Christe nor written in the worde of God H. Latim There is a diuersitie betwixt thinges pertaining to God or faith and Politique or Ciuile matters For in the firste we muste stande onely to the scriptures whiche are able to make vs all perfecte and instructed vnto saluation 2. Tim. 3. if they bee well vnder standed And they offre thēselues to be wel vnderstanded onelye to them whiche haue good willes and geue themselues to studie and praier Neither are there any menne lesse apt to vnderstand them then the prudent and wise men of the worlde But in the other that is in Ciuile or Politique matters often tymes the magistrates doe tolerate a lesse euil for auoiding of a greater as they which haue this saiynge ofte in their mouthes Better an inconuenience then a mischieffe and it is the propertie of a wise man saieth one to dissemble many thinges And he that canne not dissemble can not rule In which saiyngs they bewraie themselues that they doe not earnestely weighe what is iuste what is not Wherfore forasmuch as mās lawes if it

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

of good mē which is the churche in deed or for the multitude of euell men whiche is the malignante churche and synagoge of Sathan Apo. 2. And is also the thirde takinge of the churche of the which although there be seldomer mentiō in the scriptures in that signification yet in the worlde euen in the most famouse assembles of christendome this churche hath borne the greatest swynge This distinction presupposed of the three sortes of churches it is an easye matter by a figure called Synecdoche to geue to the mingled and vniuersall churche that which canne not truelye be vnderstanded but onely of th one parte therof But if any manne will stiflye affirme that vniuersalitie dooth so pertaine vnto the churche that whatsoeuer Christe hath promised to the church it muste needes be vnderstanded of that I woulde gladly knowe of the same man wher that vniuersalle churche was in the tymes of the patriarches and pophetes Exod. 17. 3. Reg. 19. Hiere 6. of Noe Abraham and Moses at such tyme as the people wold haue stoned hym of Helias of Hieremie in the tymes of Christe and the dispersion of the Apostles in the time of Arius when Constantius was Emperour Theo. ecc his l. 2. c. 15 61. and Felix bisshoppe of Rome succeded Liberius It is worthie to be noted that Lira writeth apon Mathew Lyra in Matt. The churche sayeth he doth not stande in men by reason off theyr power or dignitee whether it be Ecclesiasticall or seculer for many princes ād popes and other inferiours haue ben fownde to haue fallen awaye frome godde Therfore the churche consisteth in those persones in whome is true knowlege and confession of the fayth and off the Truthe Euell men as it is in a glose of the Decrees are in the churche in name and not in dede De poenit dist 1. c. ecclesia Lib. 1. c. 33. And S. Augustine contra Crescomū gram̄aticū sayeth Who so euer is afrayed to be deceiued by the darkenesse off this qwestiō let hym aske cownsell at the same church of it which churche the scripture doth poynte oute withoute any doubtefulnesse All my notes which I haue written and gathered owte of such authors as I haue redde in this matter and suche like are com̄e into the hādes of such as will not let me haue the leaste of all my writtē bookes wherin I am enforced to complayne of them vnto godde for they spoile me of all my labours which I haue takē in my studye these many yeares My memorie was neuer goode for helpe wheroff I haue vsed for the moste parte to gather owte notes of my readinge and so to place thē that therby I might haue hadde the vse of them when the tyme required But who knoweth whether this be goddes will that I shulde be thus ordred ād spoiled of the poore learninge I hadde as me thoughte in stoore to thintēte that I now destitute of that shuld frome hēceforth learne onely to knowe with Paule 1. Cor. 2. Christe and hym crucifyed The Lorde graūte me herin to be a goode yonge scoler and to learne this lesson so wel that neither deathe nor liffe wealth nor woo c. make me euer to forgette that Amē Amē I haue no more to saye in this matter for you your selfe haue sayd all that is to be sayed H. Laty. That same vehemente sayeng of S. Augustine I wolde not beleue the gospelle c. was wonte to troble manie men as I remember I haue redde it well qualiffied off Philippe Melanchton but my memorie is alltogether slypperie This it is in effecte The churche is not a iudge Mel. de eccles but a witnesse Ther wer in his tyme that lyghtly estemed the testimony of the churche and the owtwarde ministerie of preachynge and reiected the owteward worde it selfe stickinge only to theyr inwarde reuelations Such rasshe contempte of the worde prouoked and droue S. Augustine into that excessiue vehemence In the which after the bare sownd of the wordes he might seeme to such as doo not attaine vnto his meanynge that he preferred the churche farre before the gospell and that the Churche hath a free Authoritee ouer the same but that godly man neuer thoughte so It wer a saynge worthy to be broughte forthe agaynst the Anabaptistes which thinke the open ministerie to be a thinge not necessarie if they anie thinge estemed such testimonies I wolde not sticke to affirme that the moore parte of the greate howse that is to saye of the hoole vniuersall churche maye easely erre And agayne I wolde not sticke to affirme that it is one thinge to be gathered together in the name off Christe and another thinge to comme together with a Masse off tholye ghooste goynge before For in the firste Christe ruleth in the latter the deuel beareth the swinge and how then can anie thinge be goode that they goo abowte frome thys latter shall our Sixe Articles comme forth agayne into the lyghte they them selfes being verie darkenesse But it is demaunded A questiō whether the fownder or better parte of the catholyque church may be seene of men or no S. Paule sayeth Ansvuer The Lorde knoweth them that are his What maner of speaking is this in commēdation of the lorde if we knowe as well as he who are his Well thus is the texte The Sure fowndation of godde standeth still and hath this seale the Lorde knoweth them that are hys and let euerie man that nameth the name of Christe departe frome iniquite Now how many are ther of the hoole Catholique church of England which departe from iniquite How many of the noble men how many of the bysshops or cleargie how many of the ryche men or merchauntes how many of the qwenes cownsellers yea how many of the hoole realme In how smalle rowme then I praye you is the true church within the realme of Englande and wher is it and in what state I hadde a cōceipte of myne owne well grownded as they saye when I began but now it is fallen by the waye Anton. obiect 8. Matt. 18. Generall Coūsels represent the vniuersall church ād haue this promesse of Christe wher two or thre be gathered together in my name ther am I in the myddes of thē If Christe will be present with ij or iij. then moche more wher ther is so great a multitude c. But in generall counsels Masse hath ben approued and vsed Therfore c. Off the vniuersall church which is mingled of goode N. Ryd and badde thus I thinke Whēsoeuer they which be chieffe in it which rule and gouerne the same and to whome the reaste of the hoole mysticall bodye of Christe doth obey are the lyuely members of Christe and walke after the guydinge and rule of his worde and goo before the flocke towardes euerlasting lyffe thē vndoubtedly Cownsels gathered together of suche guydes and Pastours of the Christiāe flocke doo in dede represēte the vniuersall

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