Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	true_a	unity_n	1,613	5	9.0929	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

vs all And by goddes grace I will Liue and dye the Chylde of thys Churche Forthe off thys I graunte ther is no saluation and I suppose the residew of the places obiected are rightly to be vnderstanded of thys churche only In op im Homi. 49. in Matth. In tymes paste sayeth Chrysostome ther wer many waies to knowe the Churche of Christe that is to saye by goode lyffe by miracles by chastitee by doctrine by mynistringe the sacramētes But frome that tyme that heresies dyd take holde off the churches it is onlye knowen by the scriptures which is the true church They haue all thinges in owtwarde shewe which the true church hath in truthe They haue temples lyke vnto ours c. And in th ende concludeth Wherfore only by the scriptures doo we knowe which is the true churche To that which they saye the Masse is the Sacramente of vnitie I answer The breade which we breake accordinge to the institution of the Lorde 1. Cor. 10. is the sacramente off thunitee of Christes Mysticall bodye For we beynge manye are one breade and one bodye forasmuch as we all are partakers of one breade But in the Masse the Lordes institution is not obserued for we be not all partakers of one breade but one deuoureth all c. So that as is it is vsed it maye seme a sacramente off singularitee and off a certen speciall priuelege for one secte off people wherby they maye be discerned frome the reaste rather then a sacrament off vnitee wherin our knyttinge together in one is represented Yea Whatt felowshyp hath Christe with Antichriste H. Laty. Therfore is it not lawfull to beare the yoke with papistes Cōme forthe frome amōge thē and separate your selfes frome them sayeth the Lorde It is one thinge to be the churche in dede another thinge to countrefayte the churche 2. Cor. 6. Wolde godde it wer well knowen what is the forsakynge of the churche In the kynges dayes that deade is who was the churche of Englande The kinge and hys fautors or Massemongers in corners Yf the kynge and the fautors of his procedinges why be not we now the churche abidinge in the same procedinges Yf clancularie Massemongers myght be of the churche and yett contrarie the kinges procedinges why maye not we aswell be off the churche contrarienge the qwenes procedynges Not all that be couered with the title off the church are the churche in dede Separate thy selfe frome thē that are suche saieth S. Paule frome whom 1. Tim. 6. The texte hath before Yff anie mā folowe other doctrine c. he is pufte vp and knoweth nothinge c. Weighe the hole Texte that ye maye perceaue what is the fruyte of contentiouse disputations But wherfore are such men sayd to knowe nothynge when they knowe so many thynges You knowe the olde verses Hoc est nescire sine Christo plurima scire Si Christum bene scis satis est si caetera nescis That is This is to be ignorante to knowe manie thīges withoute Christe Yf thow knowest Christe well thow knowest inough though thow knowe no more Therfore would S. Paul know nothing 1. Cor. 2. but Iesus Christe crucified et c. As manie as are papistes and massemongers they maie well be saide to knowe nothing for they know not Christe forasmoche as in theyr massinge they take much awaie from the benifite and merite of Christe Anton. obiect 6. That church which you haue described vnto me is īuisible but christes church is visible knowē For els why would Christ haue saide dic Ecclesie Tel it vnto the church Matt. 18. For he hadde commaunded in vaine to goo vnto the churche yf a man can not tell whiche is it N. Ryd Ansvu. The churche which I haue described is visible it hath members whiche maie bee seen and also I haue afore declared by what markes and tokens it maie be knowen But if either our eies are so daselled that wee can not se it or that Sathan hath brought suche darkenes into the worlde that it is hardde to discerne the true church that is not the faulte of the churche but either of our blindenesse or of sathans darkenesse But yet in this most depe darkenesse there is one moste cleare candle which of it selfe alone is able to put awaie all darkenesse Thy worde is a candle vnto my feete and a lyght vnto my steppes Psal. 119. The church of Christe is a Catholique or vniuersall church dispersed throughout the whole world Anton obiect 7. 2. Tim. 2. Matt. 25. Mat. 3.13 This church is the great house of God in this are good men and euel mingled together goates and sheepe corne and chaffe it is the nette whiche ga thereth of all kinde of fishes This churche can not erre because Christe hath promised it his spirite which shal lead it into all truth Ioan. 16. Mat. 16.28 and that the gates of hell shall not preuaile against it that he will bee with it vnto th ende of the worlde What so euer it shall lose or binde apon earth shal be ratified in heauen c. 1. Tim. 3. Cōtra epi. funda c. 5. This churche is the piller and staie of the treuth this is it for the whiche S. Augustine saith he beleueth the gospell But this vniuersall church alloweth the Masse because the more parte of the same alloweth it Therfore c. I graunt that the name of the churche is taken after three diuerse maners in the scripture N. Rydl. Ansvu. Sometime for the hole multitude of them which professe the name of Christe of the which they are also named christians But as S. Paul saith of the Iew Rom. 2. Rom. 9. Not euery one is a Iew that is a Iew outwardly et c. Neither yet all that bee of Israell are counted the seed Euen so not euery one which is a christian outwardly is a christian in deed Rom. 8. For if any manne haue not the spirite of Christe the same is none of his Therfore that church which is his body and of which Christ is the heade standeth onely of liuing stones and true christians 1. Pet. 2. not only outwardly in name and title but inwardli in harte and in truth But forasmuch as this church whiche is the seconde takinge of the churche as touching the outward felowshippe is contained within that great house and hath with the same outwarde societie of the sacramentes and ministerie of the woorde many thinges are spoken of that vniuersall church whiche S. Austen calleth the mingled churche whiche can not truely be vnderstanded but onely of that purer parte of the churche So that the rule of Tyconius concerning the mingled church may here well take place Augu. de doc Crist. l. 3. cap. 32. When there is attributed vnto the whole churche that whiche canne not agree vnto the same but by reason of th one parte therof that is either for the multitude

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

studyeng thoughe mixture be best For so one shall alleuiate the tediousnesse off the other I entend not to contend moche with thē in wordes after a reasonable accowmpte off my fayth geuen for it shall be butt in vayne They will saye as their fathers saied Ioan. 19. Whē they haue no more to saie We haue a lawe ād by our lawe he owght to dye Be ye stedfast ād vnmouable saieth saincte Paule ād agayne persistito stande fast 1. Cor. 15. 2. Tim. 3. Ioan. 15. Col. 1. And how ofte is this repeted if ye abide yf ye abide c. But we shall be called obstinate sturdie ignoraūte headye and what not So that a man hath nede of muche patience hauing to do with suche men But yow knowe how great a crime it is to separate your selfe from the communion or feloushippe of the churche and to make a schisme or diuision Anton. obiect 3. You haue ben reported to haue hated the secte of the Anabaptistes and alwaies to haue impugned the same More ouer this was the perniciouse erroure of Nouatus and of the heretikes called Cathari that they woulde not communicate with the churche I knowe that the vnitye of the churche is to be retained by al meanes and the same to be necessarye to saluation N. Ryd Ansvu. But I do not take the masse as it is at this daye for the communion of the churche but for a popisshe deuyse wherby bothe the commaundemente and institution of oure sauior Christe for the ofte frequēting of the remēbrance of his deathe is eluded and the people of god is miserablye deluded The secte of the Anabaptistes and the heresie of the Nouatians oughte of righte to be condemned for as muche as with oute anye iuste or necessarie cause they wickedlye separated them selfes from the communion of the congregation for they did not alledge that the sacramentes were vnduelye ministred but turninge awaie their eies from them selfes wher with accordinge to saincte Paules reule they oughte to examine them selfes 1. Cor. 11. and castinge theyr eyes euer vpon others either ministers or communicātes with them they alwaies reproued some thinge for the which they absteined from the communion as from an vnholie thinge H. Laty. Hilarius contra Auxent I remembre that Caluine beginneth to confute the Interim after this sorte withe this sayeng of Hilarie The name of peace is beautifull and the opinion of vnitee is fayre but who doubteth that to be the true and onlye peace of the churche whiche is Christes I woulde you hadde that litle boke there shulde you see how muche is to be geuē to vnitie Rom. 15. S. Paule when he requireth vnitee he ioyneth streyght withall Secundum Iesum Christum accordyng to Iesus Christe no further Diotrephes now of late dyd euer harpe apon vnitye vnitye Yea Syr quod I but in veritee not in poperye Better is a diuersitee then an vnitye in poperye I hadde nothinge agayne but scornefull gieres with commaundement to the Tower But admitte there be in the masse that perauenture mighte be amended or at leaste made better Anton. obiect 4. yea seing you wil haue it so admitte ther be a faulte yf yow do not consente therto why do you troble your selfe in vaine Cypr. l. ● ep 2. Au. ep 152. doo not you knowe bothe by Cyprian and Augustine that communion of sacramentes dothe not defile a man but consente of dedes Yf it wer anye one trifling ceremonie N. Ryd Ansvuer or yf it wer some one thinge of it selfe indifferēte althoughe I woulde wishe nothinge shulde be done in the churche whiche dothe not edifie the same yet for the continuance of the commen quietnes I coulde be contente to beare it But for asmuch as thinges done in the masse tende openlye to the ouerthrowe of Christes institution I iudge that by no meanes either in worde or dede I oughte to consente vnto it As for that whiche is obiected oute of the fathers I acknowledge it to be wel spokē if it be well vnderstanded But it is mente of them whiche suppose they are defiled yf anie secret vice be either in the ministers or in them that communicate with them And is not mente of them whiche doo abhorre superstition and wicked traditiōs of men and will not suffer the same to be thruste up on them selfes or vpon the churche in steade of goddes worde and the trewethe of the gospel The verye maye bones of the masse are all to gither H. Laty. detestable and therfore by no meanes to be borne withal so that of necessitye the mendinge of it is to abolisshe it for euer For yf yow take awaie oblation and adoration which do hange vpon consecratiō and transubstantiacion the most papistes of them all will not sett a button by the masse as a thinge which they esteame not but for the gaine that foloweth theron For yf the Englyshe communion whiche of late was vsed wer as gainefull to them as the masse hathe ben heretofore they woulde striue no more for their masse From thens groweth the griefe Anton. obiect 5. Consider into what daungers you caste your selfe yf you forsake the Churche and you can not but forsake it if you refuse to goo to Masse For the Masse is the sacrament off vnytie withowte the Arke ther is no saluation The Churche is the Arke and Peters shyppe Ye knowe thys saying well in oughe Aug. li. 4. de Sym. c. 10. In ep post col contra Donat. He shall not haue godde to be his father which acknowlegeth not the Churche to be his mother More ouer withoute the Church sayeth S. Augustine be the lyfe neuer so well spente it shal not enheritte the kyngdome of heauen The holie Catholique or vniuersalle Churche which is the communion of sayntes N. Ryd Ansvuer 1. Tim. 3. Apoc. 21. Ephes. 1. the howse of godde the Citee of godde the spowse of Christe the bodie of Christe the pyller and staye off the truth This Church I beleue accordinge to the Creede Thys Church I doo reuerence and honour in the Lorde But the rewle off this church is the worde off godde accordyng to which rewle we goo forward vnto lyffe And as many as walke accordyng to thys rewle I saye with S. Paule peace be apon them Gala. 6. and apon Israel which perteyneth vnto godde The guyde off this Churche is the holie ghooste The markes wherby this Churche is knowen vnto me in this darke worlde Phil. 2. and in the myddes of this Crooked and frowarde generatiō are these The syncere preachinge of goddes worde The due administration off the sacramentes Charitee and faythfull obseruynge off Ecclesiasticall discipline accordyng to the worde off godde And that Church or congregation which is garnisshed with these markes is in verie dede that heauenly Hierusalem which consisteth of those Apoc. 21. Ioan. 3. Gala. 4. that be borne frome aboue Thys is the mother of

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

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