Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	body_n	bread_n	expound_v	3,162	5	10.0922	5	false

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

parauenture thys prayer was vsed longe before it was estemed to be the body of Christe really and corporally and then thys prayer maketh well to destroye the popissh opinion that it is not the opinion off the church nor so awncyeÌ„t as they bable Ther be other prayers off the masse which parauenture be off lyke effect but I haue forgotten all Massing matters and the Masse it selfe I vtterly deteste and abhorre and so I confessed openly before our Diotrephes and other A nother pece of the Canon of Masse N.R. Commawnde these to be caried by the handes of thy holye Awngell vnto thy hyghe Aultar c. If we vnderstande the body and bloud of Christe wherfore doo we so soone desyre the departure off them before the receipte off the same and wherfore broughte we them theder by makyng of them to let them goo so soone Write agayne I besech you fathers and brethern moste dearely beloued in Christe spare not my paper For I looke er it be longe that owr commen enemye will fyrst assaulte me and I wissh frome the botome off my harte to be holpen not onely by your prayers but also by your holsome cownsayles H L. Matt. 17. As Peter WhaÌ„ he said let vs make her three tabernacles spake and wiste not what so parauenture our Masse men can not tell what they saye speaking so manifestly agaynst theÌ„ selfes So that the olde prouerbe maye verie well be spoken of theÌ„ Lyars hadde nede to haue goode memories A prouerbe Agaynst the sacrifice of the masse yet more by Hughe Latymer Ihon Bapt saieth Ioan. 3. A man can receiue nothing excepte it be geuen him frome heaueÌ„ and S. Paule No man taketh honour vnto hymselfe butt he that is called of godde as was Aaron c. Hebr. 5. But to offer Christe is a greate and weyghtie matter ther fore oughte no man to take it apon hym withowte a manifest callinge and commission Butt wher haue our sacrificers so greate an office committed vnto them Let them shew theyr commission and then sacrifice Parauenture they will saye Doo thys is all one to saye as offer this Then I aske what was ther doone what was demonstrated by thys pronowne This or what dyd they see done to whome these wordes Doo this wer spokeÌ„ yf the hole action off Christe if all that Christe dyd be mente by thys worde This and Doo is nothing els but offer then the hoole action off Christe is to be offred off the priestes neyther can they but in so doynge satisfie the coÌ„mawndemeÌ„t And so it shuld appeare that neither was ther anye sacrament instituted for the laye people seyng that no such sacrifice hath ben done at anie tyme or is to be done of the laye people neyther doth it auayle much to eate or drinke it butt onlye to offer it Now the texte hath not that any parte of Christes action was to offer forasmoch as the texte doth not declare that Christe himself did then offer And so the action off offering is not conteyned in thys pronowne Thys Goo thoroughe euerie worde Firste to take is not to offer to breake is not to offer to geue to the disciples is not to offer c. Worcester sayd ones to me that to offer was conteyned in benedicere which is not true for benedicere is to gyue thankes But he hadde often geuen thankes to godde before withowte any such offering And if in giuynge of thankes Christe offered his bodie seinge after he hadde geuen thankes he sayed this is my bodie then in speaking those wordes he dyd not chawnge the breade into his bodie for as moche as he hadde offered before those wordes wer spoken Hebr. 2. S. Paule hath these wordes to the Hebr. speakinge off Christe That he myght be mercifull and a faythfull highe prieste in thynges concernyng godde for to pourge the peoples synnes So that it maye appeare that the pourgyng of owr synnes doth rather hange heroff that Christe was the highe prieste offering then that he was offered sauinge in that he was off himselfe willingly offered Then is it not necessarie he shuld be offred off others I will not saye a meruelouse presumpteouse acte that the same shuld be attempted off anie withowte a manifeste vocation for it is no small matter to make an oblation And yet I speake nothinge that it teÌ„deth partely to the derogation off Christes crosse besydes also that the offerer owghte to be off more excellencye then the thynge offered The minister of the gospell hath rather to doe for Christe withe the people theÌ„ for the people withe god excepte it be in praynge and giuinge of thaÌ„kes and so hathe the people aswell to doe with god for the minister the office of reconciliation staÌ„dithe in preachiÌ„ge not in offeringe We are messangers in the rowme off Christe Sayeth S. Paule he doth not saye 2. Cor. 5. we offer vnto godde for the the people Yf Christe offered in his supper for whom I praye yow For all Then his latter oblation made on the crosse caÌ„ not be thought to be done for all meÌ„ for it was not done for them for whom the oblation was made in the supper excepte perauenture he offerid twise for the selfe same And that shulde argue the vnperfectues of the sacrifice Feede ye asmuche as in you liethe the flocke of Christe 1. Petr. 5. naye sacrifice raither for the flocke of Christe if the matter be as it is pretended and it is mervelle that Peter did forget so highe an office seinge in thes daies sacrificinge is somuche estemed preachinge almoste nothinge at all Who arte thou if thow ceaseste to feede a goode catholike But who arte thou if thou ceaseste to sacrifice and saye masse at the leaste an heretike From wheÌ„ce come theis peruerse iudgementes excepte parauenture they thincke that in sacrificinge they fede and theÌ„ what neadethe a lerned pastoure seinge no manne is so folishe but he canne sone learne to sacrifice and saye Masse Paule wrote two Epistles to Timothie one to Titus two cleargie meÌ„ he made also a longe sermon ad clerum Act. 20. but not one worde of this masse sacrifice Acto 20. which coulde not haue ben done if ther hadde ben suche a one and so highlie to be esteamed I haue redde ouer of late the newe testamente thre or foure tymes deliberatly yet can not I fynd ther The synevues of the masse can not be fouÌ„de in the nevue test nether the popish consecration nor yet their transubstantyacion nor their oblation nor their Adoration whiche be the verie synewes and mary bones of the Masse Chryste could not be offered but propitiatorely yet nowe hoc facite doo this muste be as muche to say as sacrifice and offer my bodye vnder a piece of bread auaylable but we can not telle how muche Ah theafes Haue ye robbed the realme with your sacrifice of landes and goodes and nowe can not tell how

Messalians whiche be otherwise called Euchites Triparti histo lib. 7. cap. 11. whiche saide that the holie sacramente canne neither do good nor harme All doo also condemne these wicked Anabaptistes wich putte no difference betwene the Lordes table and the Lordes meate and their owne And because charitie woulde we shoulde if it be possible and so far as we maie with the safegarde of good conscience and maintenaunce of the trueth to agree with all menne therfore me thinketh it is not charitably done to burthen ani manne either newe or olde as they call them Charitie vuil belye no man further then suche do declare themselues to dissente from that we are perswaded to be the trueth and pretende there to be controuersies whereas none suche are in dede and so to multiplie the debate the whiche the more it doeth increase the further it doeth departe from the vnitye that the true ChristiaÌ„ should desire And againe this is true that the trueth neither needeth nor will bee maintened with lies It is also a true commen prouerbe that it is euen sinne to lye vpon the deuell For though by thy lie thou doeste seame neuer so muche to speake againste the deuell yet in that thou lieste in deede thou workest the deuelles woorke thou doste him seruice and takeste the deuils parte Nowe whether then do they godlye and charitablye The papistes do belie the prechars of the gospel whiche either by their penne in writyng or by their wordes in preaching do beare the simple people in hande that these whiche thus doe teache and beleue do goe aboute to make the holie Sacrament ordeined by Christe himselfe a thing no better then a pece of commen baken bread or that do saie that suche do make the holie sacramente of the blessed bodie and bloude of Christ nothing els but a bare signe or figure to represente Christ none otherwise then the Iuie bushe doeth represente the wine in a tauerne or as a vile person gorgiouslie appareled maie represente a kinge or a prince in a plaie Alas let vs leaue liyng and speake the truth euerie man not onely to his neighbour Ephe 5. but also of his neighbour for we are membres one of another saith S Paule The controuersie no doubte whiche at thys daye troubleth the churche wherin anye meane learned man either olde or newe doth stand in is not whether the holie sacrament of the bodye and bloud of Christ is no better theÌ„ a piece of coÌ„meÌ„ breade or noe Or whether the Lordes table is no more to bee regarded then the table of any earthlye man or noe or whether it is but a bare signe or figure of Christe and nothing elles or no For all doe graunt that S Paules wordes do require that the breade whiche we breake is the partakinge of the bodie of Christe And all also doe graunte him that eateth of that breade or drinketh of that cuppe vnworthilie to bee giltie of the Lordes death and to eate and drinke his owne damnation because he estemeth not the Lordes bodie All do grauÌ„te that these wordes of S Paule when he saith if we eate it auantageth vs nothing or if wee eate not wee want nothing therby are not spoken of the Lordes table but of other commen meates 1. Cor. 8. Thus then hitherto yet we all agree But nowe lette vs see wherin the dissention doeth stande The vnderstanding of that wherin it doth chieflie stand is a steppe to the true searching furth of the trueth For who can seeke well a remedie if he knowe not before the disease It is neither to be denied nor dissembled that in the matter of this Sacramente there bee diuerse pointes wherein men counted to be learned canne not agree The chieffe pointes off controuersie abovute the sacrameÌ„t As whether there be any transubstantiation of the breade or no Any corporall and carnal presence of Christes substance or no Whether adoracion onely due vnto God is to be done to the sacramente or noe And whether Christes bodie bee be there offered in deede vnto the heauenlye father by the prieste or noe Or whether the euell man receiue the naturall bodie of Christe or noe Yet neuerthelesse as in a man diseased in diuers partes commenlie the originall cause of suche diuers diseases whiche are spredde abrode in the bodie do come from some one chiefe membre as from the stomacke or from the heade euen so al those fiue aforesaide pointes do chiefely hange vpon this one question whiche is what is the matter of the Sacramente whether is it the naturall substance of breade or the naturall substance of Christes owne bodie The treuth of this question truelye tried out and agreed vpon no doubte shall cease the controuersie in all the reaste For if it bee Christes owne naturall bodie borne of the virgine then assuredlie seynge that all learned men in Englande so farre as I knowe both newe and olde graunt there to be but one substance then I say they must nedes graunt Transubstantiation that is a change of the substance of breade into the substance of Christes bodie then also they must graunt the carnall and corporall presence of Christes bodie then must the sacrameÌ„t be adored with the honour due vnto Christ himselfe for the vnitie of the two natures in one person then if the prieste do offre the sacrament he doeth offre in deede Christ himselfe and finallye the murtherer the adulterer or wicked maÌ„ receiuinge the Sacrament must needes there receiue also the naturall substaunce of Christes owne blessed bodye both fleash and bloude Nowe on the other syde if after the truthe shal be truly tryed owte it be fownd that the substance of breade is the materiall substance of the sacrament althowgh for the chaunge of the vse office and dignitie of the bread the bread in dede sacramentally is chaunged into the bodye of Christ as the water in Baptisme is sacramentally chaunged into the fountayne of regeneracion and yet the materiall substance therof remayneth all one as was before yf I saye the trewe solutyon of that former question wheruppon all these controuersies doo hange be that the naturall substaÌ„ce of bread is the materiall substance in the holie sacrament of Christes blessed bodye then must it followe of that former proposition confessed of all that be named to be learned so farre as I knowe in Englande whiche is that there is but one materiall substaÌ„ce in the sacramente of the bodie and one onelye lykewise in the sacrament of the bloud that there is no such thing in deede and in truth as they call transubstantion for the substance of breade remaineth styll in the sacrament of the bodie then also the naturall substance of Christes humane nature which he tooke of the virgine Marie is in heauen where it reigneth now in glory and not here inclosed vnder the forme of breade then that godlie honoure whiche is due vnto God the creator and maye not be done to the creature without

to his disciples and that whiche he tooke brake and gaue to his disciples he sayd hym self of it This is my bodye So it appeareth plainlye that Christ called verye bread his bodye But very bread can not be his bodye in verye substaÌ„ce therof therfore it muste nedes haue an other meanyng whiche meanyng appeareth plainlye what it is by the nexte sentence that followeth immediatlie both in Luke and in Paule and that is this Luc. 22. 1. Cor. 11. Doo this in remeÌ„brauÌ„ce of me wher vppon it seameth vnto me to be euideÌ„t that Christ dyd take bread and called yt his bodye for that he wold institute therby a perpetuall remembraunce of his bodye specially of that singular benefyte of our redemptyon whiche he wold then procure and purchase vnto vs by his bodye vppon the crosse But bread retayning still his owne very naturall substance maye be thus by grace and in a sacramentall signification his bodye wheras elles the verie bread which he tooke brake and gaue them could not be in any wise his naturall bodye for that were confusyon of substances And therfore the verye wordes of Christ ioyned with the nexte sentence following bothe enforceth vs to confesse the verye bread to remayn still and also openeth vnto vs howe that bread maye be and is thus by his diuine power hys bodye which was giuen for vs. But here I remembre I haue redde in soome writers of the contrarie opinion An obiection whiche doo denye that that whiche Christ dyd take he brake For saie they after his taking he blessed it as Marcke doth speke Marc. 14. aÌ„d by his blessing he chaunged the naturall substance of the bread into the naturall substance of his bodye and so althowgh he tooke the bread and blessed it yet because in blessing he chaunged the substance of it he brake not the bread which then was not ther but onely the forme therof Vnto this obiection I haue ij playne answers Ansvuer boeth grounded vpon Godds woorde Thone I wyll here reherse thother aunsweare I will differ vntill I speake of the Sacrament of the bloude Mine aunsweare here is taken out of the plaine wordes of S Paule whiche doth manifestlie confound this phantastical inuention first inuented I wene of Pope Innocentius and after confirmed by the subtill sophister Dunse and latelye renued nowe in our daies with an eloquent stile and muche finesse of witte It is mente of a booke firste sette forth vnder the name of M. Antonius Constantius And after vuard of Ste â–ª Gard. Bishop of Vuinch But what can crafty inuention subtiltie in sophismes eloquence or finesse of witte preuaile against the infallible worde of god What nede we to striue and conteÌ„d what thing we breake for Paule saith speking vndoubtedlie of the Lordes table the breade saieth he whiche wee breake is it not the partakinge or felowshyp of the Lordes bodie WherupoÌ„ it foloweth that after the thankes geuing it is bread whiche we breake And how often in the Acts of the Apostles is the Lords supper signified by breakinge of breade They did perseuer saieth S Luke in the Apostles doctrine communion and breakyng of breade Act. 2. ibidem And againe they brake breade in euerie house And againe in an other place When they were come together to breake breade Act. 20. S Paule whiche setteth forth moste fullye in his writing boeth the doctrine and the vse of the Lordes supper and the sacramentall eatynge 1. Cor. 10.11 and drynkinge of Christes bodie and bloude calleth it fiue tymes breade breade breade breade breade The sacramentall breade is the misticall bodye The 2 reason and so is called in scripture 1 Cor. 10. as it is called the naturall bodye of Christe But Christes misticall bodye is the congregacion of Christians 1. Cor. 10. Now no manne was euer so fonde as to saye that that sacramentall bread is transubstantiated and changed into the substaunce of the congregatioÌ„ Wherfore no manne shoulde lykewise thynke or saie that the breade is transubstantiated and chaunged into the naturall substaunce of Christes humaine nature But my mynde is not here to wryte what maye bee gathered oute of scriptures for this purpose but onelye to wryte here briefelye those whyche seeme to me to be the mooste playne places Therfore contented to haue spoken thus muche of the sacramentall breade nowe I wyll speake a litle of the Lordes cuppe And this shal be my thirde argument grounded vpon Christes owne woordes The. 3. argument The naturall substance of the sacramentall wine remaineth stil and is the materiall substance of the sacramente of the bloude of Christe therfore it is likewise so in the sacramentall bread I knowe that he that is of a contrarie opinion will denie the former parte of my argumente But I will proue it thus by the plaine wordes of Christe himselfe Matt. 26. Mar. 14. both in Mathewe and in Marke Christes wordes be thus after the wordes saide vpon the cuppe I saye vnto you saieth Christe I will not drinke henseforth of this fruite of the vine tree vntill I shall drinke that newe in my fathers kingedome Here note how Christ calleth plainelye his cuppe the fruite of the vine tree but the fruite of the vine tree is very natural wine wherfore the naturall substance of the wine doeth remaine still in the sacramente of Christes bloude And here in spekinge of the Lordes cup it commeth vnto my remembrance the vanitye of Innocentius his phantasticall inuention whiche by Paules wordes I did confute before and here did promise somewhat more to speake and that is this Yf the Transubstantiacion be made by this worde blissed in Marke saide vpon the bread as Innocentius that Pope did saie then suerlie seing that worde is not saide of Christe neither in any of the Euangelistes nor in Paule vpon the cuppe there is no Transubstantiation of the wine at all for where the cause doth faile there can not folow the effecte But the sacramentall breade and the sacramentall wine do both remaine in their naturall substance alike and if the one be not changed as of the sacrameÌ„tall wine it appeareth euidentlye then there is noe suche Transubstantiation in neither of them boeth All that put and afferme this change of the substaunce of breade and wine into the substance of Christes body and bloud called transubstantiation doe also saie and affirme this change to be made by a certaine forme of prescript wordes and none other but what they bee that make the chaunge either of the one or of the other vndoubtedlye euen they that do write moste finelie in these oure daies almoste confesse plainelie Vuinch in the ansvuer to the 48. obiection that they can not tell For although they graunt to certaine of the olde Soctours as Chrisostome aÌ„d Ambrose that these wordes This is my bodie are the wordes of Consecration of the sacrament of the bodie yet saie they these wordes maie well bee so

called because they doe assure vs of the Consecration therof whether it be done before these wordes be spoken or no. But as for this their doubte concerning the sacrament of the bodie I let it passe Let vs now consider the wordes which pertaine vnto the cuppe This is firste euident that as Mathewe muche agreeth with Marke and likewise Luke with Paul doth much agree herein in forme of woordes so in the same the forme of wordes in Mathewe and Marke is diuerse from that which is in Luke and Paule The old Authors doo most reherse the fourme of wordes in Matthew and Marke because I wene they semed to them most cleare But here I wold knowe whether it is credible or no that Luke and Paule when they celebrated the Lordes supper whith their congregations that they didde not vse the same forme of woordes at the Lordes table whiche they wrotte Luke in hys Gospell and Paule in his Epistell Of Luke because he was a Phisition whether some will graunt that he mighte be a Priest or no and was able to receiue the order of Priesthode which they say is geuen by vertue of these words said by the Byshoppe take thou autoritie to sacrifice for the quick and the dead I can not tel Vuith vuhat vuordes the popish priestehod is geuen But if they shoulde be so straite vpon Luke either for his craft or els for lacke of suche power geuen hym by vertue of the aforesaide wordes then I wene both Peter and Paul are in danger to be deposed of their priestehode for the crafte either of fishing whiche was Peters Peter and Paule vuere no priestes of the popish order or of makiÌ„g teÌ„ts which was Pauls were more vile then the scyence of phisike And as for those sacramentall wordes of the order of priesthod to haue authoritye to sacrifyce both for the quicke and the dead I wene Peter and Paule if they were both a liue were not able to proue that euer Christ gaue them suche authoritye or euer sayd any such wordes vnto them But I will lett Luke go And because Paule speketh more playnely for hym self I will reherse his wordes That sayth Paule whiche I receaued of the Lorde I gaue vnto yow 1. Cor. 11. for the Lord Ihesus c. And so he setteth fourthe the whole institucioÌ„ and right vse of the Lordes supper Nowe seing that Paule here saythe that which he receiued of the Lord he had geuen them and that which he had receiued and geuen them before by word of mowthe nowe he reherseth and writeth the same in his epistle ys it credible that Paule wold neuer vse this fourme of wordes vppon the Lordes cuppe whiche as he saithe he receiued of the Lord that he had geuen them before and nowe reherseth in his epistle I trust no man is so far from all reason butt he will grawnt me that this is not likelye so to be Nowe then if yow graunte me that Paule dyd vse the forme of wordes whiche he writeth let vs theÌ„ reherse and coÌ„syder Paules wordes which he saithe Christ spake thus vppon the cuppe This cupp is the newe testament in my bloud this doo as often as ye shall drinke it in the remembraunce of me Here I wold knowe whether that Christes wordes spoken vppon the cupp were not as mightye in worke and as effectuall in signification to all ententes constructions and purposes as our parlyameÌ„t men doo speke as they were spoken vppon the bread Yf this be grawnted which thinge I thinke no man can denye then further I reason thus But the worde ys in the wordes spoken vppon the Lordes bread doth mightelye signefye saye they the chaunge of the substance of that which goeth before yt into the substance of that which followeth after that is of the substance of bread into the substance of Christes bodye when Chryst sayeth This is my bodye Nowe theÌ„ if Christes wordes whiche be spokeÌ„ vppon the cupp whiche Paule here reherseth be of the same might and power both in working and signefyinge then must this word ys when Christ saith This cuppe is the newe testameÌ„t c. turne the substance of the cuppe into the substance of the newe testament And if thow willt saye that this word ys neither maketh nor signefieth any suche chaunge of the cuppe althowgh it be sayd of Christ that this cuppe is the newe testament yet Christ ment no suche chaunge as that Mary syr euen so saye I when Christ sayd of the bread which he tooke and after thankes geuen brake and gaue them sayinge take eate This is my bodie he meant no more any suche chaunge of the substance of bread into the substance of his naturall bodye then he meant of the chaunge and transubstantiacion of the cuppe into the substance of the newe testament And if thow wilt saye that the worde cuppe her in Christes wordes doth not signefye the cuppe it self but the wyne or thinge conteyned in the cupp by a figure called Metonymia for that Christes wordes meant and so must nedes be taken thow sayest verye well But I praye the by the waye here note two thinges fyrst that this word ys hath no such strength or signification in the Lordes wordes to make or to signifie any transubstantiacion 2. necessarie Notes secondly that in the Lordes wordes wherby he instituted the sacramente of his bloude he vseth a figuratiue speache Howe vaine then is it that some soe earnestlye do saie as it were an infallible rule that in doctrine and in thinstitution of the sacraments Christ vseth no figures but all his words are to be streined to their proper significations when as here what soeuer thou saieste was in the cuppe yet neither that nor the cuppe it selfe was taking euerie woorde in his proper signification the newe testament But in vnderstanding that which was in the cuppe by the cup that is a figuratiue spech Yea and also thou canste not verifie or truely saie of that whether thou saiste it was wine or Christes bloude to bee the new testament without a figure also Thus in one sentence spoken of Christe in the institution of the sacrament of his bloude the fygure muste helpe vs twise So vntrue is it that some doe write that Christe vseth no figure in the doctrine of faith nor in the institution of his sacramentes But some saie if we shall thus admitte figures in doctrine then shall all the articles of our faieth by figures and allegories shortlye be transformed and vnloused I saie it is like fault and eueÌ„ the same to denie the figure where the place soe requireth to be vnderstanded as vainelye to make it a figuratiue speche whiche is to be vnderstanded in his proper signification The rules wherby the speche is knowen when it is figuratiue and wherby it is none Augu. de doc Chri. l. 3. cap. 16. S Austine in his booke called de doctrina Christiana geueth diuerse learned lessons verie necessari to be knoweÌ„ of

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 â–ª 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 eloqueÌ„ce 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 latteÌ„ 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 driÌ„ke 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 â–ª 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 mysteriuÌ„ iniquitatis the mysterie off iniquitee such as saint Paule speketh of in his epistle to the ThessaloniaÌ„s 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 ChristespassioÌ„ howe it can not but with high blasphemie and hainous arrogancie and intollerable pride be claymed of any maÌ„ 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 VuiÌ„ch 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

pronoune demonstratiue meaning the worde this if ye will know what it doth shewe or demonstrate whether the bread that Christ toke or no he answereth no but only one thing in substaÌ„ce it pointeth wherof the nature or name it doeth not tell but leaueth that to be determined and tolde by that which foloweth the word is that is by predicatum as the Logician doeth speake and therfore he calleth this pronowne demonstratiue this indiuiduum vagum that is a wanderynge proper name whereby we maie pointe out and shewe any one thing in substance what thing soeuer it be That this imagination is vaine and vntruly applied vnto those wordes of Christ this is my body it maie appeare plainly by the wordes of Luke and Paul saide vpon the cup conferred with the forme of wordes spoken vpon the cuppe in Mathew and Marke for as vpon the bread it is saide of all this is my bodie so of Mathewe and Marke is saide of the cup this is my bloud Then if in the wordes This is my bodye the woorde this be as Dunse calleth it a wanderynge name to appointe and shewe furthe anye one thinge whereof the name or nature it doeth not tell so muste it bee lykewyse in those woordes of Mathewe and Marke vpon the Lordes cup This is my bloud But in the wordes of Mathewe and Marke it signifieth and pointeth out the same that it doth in the lordes wordes vpon the cuppe in Luke and Paule where it is saide This cuppe is the newe testamente in my bloude cÂ· Therefore in Mathewe and Marke the pronowne demonstratiue this doeth not wander to poynte onelie one thynge in substaunce not shewyng what it is but telleth it plainelie what it is no lesse in Mathewe and Marke to the eye then is done in Luke and Paul by putting to this word cuppe boeth vnto the eye and vnto the eare â–ª For taking the cuppe and demonstrating or shewing it vnto his disciples by this pronowne demonstratiue this and sayng vnto them drynk ye all of this it was then all one to saye This is my bloud as to say This cupp is my bloud meaning by the cuppe as the nature of the spech doth require the thing coÌ„teyned in the cupp so likewise withowt all dowbte when Christ had taken bread geuen thankes and broken it and geuing it to his disciples sayd Take and so demonstrating and shewing that bread which he had in his handes to saye then This is my bodye and to haue sayd this bread is my bodye As it were all one if a man lacking a knyffe and going to his oysters wold saye to another whom he sawe to haue ij knyfes Syr I praye yow lend me th one of your knyfes were it not nowe all one to answer him Syr hold I will lende yow this to eate your meate but not to open oysters with all aÌ„d hold I will lend yow this knyf to eate your meate but not to open oysters This similitud serueth but for this purpose to declare the nature of spech whithall wher as the thing that is demonstrated and shewed is euideÌ„tly perceaued and openly knowen vnto the eye But o good Lord what a wonderfull thing is it to see howe soome Vuinch in the ansvuer to the 13 obiectioÌ„ men doo labour to teache what is demonstrated and shewed by the pronowne demoÌ„stratiue this in Christes wordes when he saith This is my bodie this is my bloud howe they labour I saye to teache what that this was then in dede when Christ spake in the beginning of the sentence the word this before he had pronownced the rest of the wordes that followed in the same sentence so that their doctrine maye agree with their transubstantiation which in dede is the verye foundacion wherin all their erroneous doctrine doth stand And here the transubstantiators doo not agree amongest them selfes The papistes them selfes doo not agree no more then they doo in the wordes which wrought the transubstaÌ„tiacion when Christ did first institute his sacrament Wherin Innocentius Bisshopp of Rome of the latter dayes and Duns as was noted before do attribute the worke vnto the word benedixit blessed But the rest for the most part to Hoc est corpus meum This is my bodye c. Dunse therfore with his secte because he putteth the chaunge before must nedes saye that this when Christ spake it in the beginning of the senteÌ„ce was in dede Christes bodye For in the chaunge the substance of bread did departe and the chaunge was nowe doone in benedixit sayth he that went before And therfore after him and his that this was then in dede Christes bodye thowgh the word did not import so muche but onely one thing in substance which substaÌ„ce after Duns the breade being gone must nedes be the substance of Christes bodye But they that putt their transubstantiacion to be wrought by these wordes of Christ This is my bodye and doo saye that when the hole sentence was finished then this chaunge was perfected and not before they can not saie but yet Christes this in the beginninge of the sentence before the other wordes were fully pronouÌ„ced was breade in deede For as yet the change was not done and soe longe the bread must nedes remainer and so longe as the substance of the bread doth remaine so long with the vniuersal consent of al traÌ„substantiators the natural substance of Christes body caÌ„not come and therfore muste their this of necessitie demonstrate and shew the substance which was as yet in the pronouncing of the first worde this by Christ but breade But how caÌ„ they make and verifie Christs words to bee true demostrating the substance whiche in the demonstration is but breade and saie therof This is my bodie that is as they saie the naturall substance of Christes bodie except they wolude saie that the verbe is signifieth is made or is chaÌ„ged into and so theÌ„ if the same verbe is be of the same effecte in Christes wordes spoken vpon the cuppe and rehearsed by Luke and Paule the cuppe or the wine in the cuppe must be made or turned into the newe testament as was declared before Vuinch is become a Neutrall There bee some amonge the transubstantiators whiche walke soe wilely and soe warely betwixte these ij aforesaide opinions allowinge them both and holding plainelye neither of them boeth that me thinke they maie be called Neutrals Ambidexters or rather suche as canne shifte on boeth sides They plaie on boeth partes for with the latter they doe allowe the doctrine of the laste sillable whiche is that transubstantiation is done by miracle in an instante at the sound of the laste sillable um in this senteÌ„ce hoc est corpus meum And they do alow Dunses phantastical imaginacion of indiuiduuÌ„ vagum that demonstrateth as he teacheth in Christes wordes one thing in substaunce then beinge after his mynde the substaunce of the bodie of Christe A marueilous thing howe anye manne can agree with both these

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

that this saiyng of this writer is none otherwise to be vnderstanded Yet can I saith the thirde papist finde out a fine and a subtill solution for this place and graunt all that yet is saide both alowing here the writer and also that he mente of the vesselles of the Lordes table Vuinch in the same place For saith he the body of Christe is not conteined in them at the Lordes table as in a place but as in a misterie Is not this a pretie shefte and a mistical solution But by the same solution then Christs bodie is not in the Lordes table nor in the priestes hande nor in the pixe and soe he is here no where For they will not saie that he is either here or ther as in a place This answere pleaseth so wel the maker that he hymselfe after he hadde played with it a litle whyle and shewed the finesse of his witte and eloquence therin he is contented to geue it ouer and saye But it is not to be thoughte that Chrisostome woulde speake after this finesse or subteltie and therefore he returneth againe to the seconde aunsweare for hys shootte anker whiche is sufficientlye confuted before Another shorte place of Chrisostome I wyll reherse which if any indifferencie maie be hearde in playne tearmes setteth fourth the trueth of this matter Before the breade saieth Chrisostome writinge ad Cesarium Monachum Chriso stome ad CaesariuÌ„ Monachum be hallowed we call it breade but the grace of Godde sanctifiynge it by the meanes of the prieste it is deliuered nowe from the name of breade and esteamed worthy to be called Christes bodye althoughe the nature of breade abyde in it still These bee Chrisostomes woordes wherin I praye you what canne be said or thoughte more playne agaynste this erroure of Transubstantiation then to declare that the bread abideth soe styll Vuin in his aunsvucre to the 201. obiection And yet this soe plaine a place some are not ashamed thus shamefullye to elude it Saiynge wee graunte the nature of breade remaineth still thus for that it maie be seen fealte and tasted and yet the corporall substaunce of the breade therfore is gone lest two bodies be confused together and Christ shoulde be thoughte impanate What contrarietie and falsehoode is in this answeare the simple manne maye easilie perceiue is not this a plaine contrarietie to graunt that the nature of breade remaineth so still that it maie bee seen fealte and tasted and yet to saie the corporall substance is gone to auoide absurditie of Christes impanation And what manifest falsehoode is this to say or meane that yf the breade shoulde remayne styll then muste followe the inconuenyence of impanation as thoughe the verie breade coulde not be a Sacramente of Christes bodye as water is of Baptisme excepte Christe shoulde vnite the nature of breade to his nature in vnitie of person and make of the breade God Nowe let vs heare Theodoretus whiche is the laste of the three Greke authoures Theodorete He writeth in his dialoge Contra Eutichen thus He that calleth his naturall bodie corne and breade and also named himselfe a vine tree Dialog 1. euen he thesame hath honoured the Symboles that is the sacramentall signes with the names of his body and bloud not chaunginge in dede the nature it selfe but adding grace vnto the nature What canne be mor plainlye saide then this that this olde writer saieth that although the Sacramentes beare the name of the bodye and bloude of Christ yet is not their nature chaunged but abydeth still and where is then the papistes transubstanciation The same writer in the 2. Dialoge of the same worke Dialog 2. againste the aforesaid heretique Eutyches writeth yet more plainlie against this error of transubstantiation if any thing can be saide to be more plaine for he maketh theretique speake thus agaiÌ„st him that defendeth the true doctrine whom he calleth Orthodoxus As the sacramentes of the bodie and bloude of oure Lorde are one thinge before the inuocation and after the inuocatioÌ„ they be chaunged and are made another So likewise the Lordes bodie saith the heretique is after the assumption or ascention into heauen turned into the substaunce of Godde theretique meaninge therby that Christe after his assention remaineth no more a man To this Orthodoxus aunswereth thus and saieth to theretique Thou art taken saith he in thine owne snare for those misticall symbolles or sacramentes after the sanctification doe not go out of their owne nature but they tarrie and abide still in their substance figure and shape yea and are sensiblye seene and groped to bee the same they were before c. At these woordes the papistes doe startle and to say the truth these wordes be so plaine so full The Cutle is a sea fish vuhich casteth as it vuere an yncke about herand so by making the vuater blacke escapeth taking Pli. li. 9. Cap. 29. and so cleare that they can not tell what to saye but yet will not cease to goe about to plaie the Cutles and to caste their colloures ouer them that the trueth whiche is so plainlie tolde shoulde not haue place This authour wrote saie they before the determination of the church As who would saie whatsoeuer that wicked man Innocentius the Pope of Rome determined in his congregacions with his monkes and friers that must bee for so Suns saieth holden for an article and of the substaunce of oure faith Some do charge this authour that he was suspected to be a nestorian which thing in Chalcedon Councell was tried and proued to be false But the foulest shift of all So ansvueres D. Morman in the conuocation house and yet the beste that they canne finde in this matter when none other will serue is to saie that Theodoret vnderstandeth by the woorde substaunce accidents and not substaunce in dede This glose is like a glose of a laweyer vpon a decree the text wherof beginneth thus Statuimus that is wee decree The glose of the lawyer there after manie other pretie shiftes there sette fourth whiche he thinketh will not well serue to his purpose and therefore att the laste to cleare the matter he saieth thus Distinct. 4. Cap. statuimus After the minde of one Lawyer veldic saieth he statuimus id est abrogamus that is or expounde we doe decree that is we do abrogate or disanull Is not this a worthy and Goodlye glose Who will not saie but he is worthye in the Lawe to be retained of Counsell that canne glose soe well and fynd in a matter of dyfficultie suche fyne shyftes and yet this is the Lawe or at the leste the glose of the lawe And therfore who can tell what parrell a manne maye incurre to speake against it excepte he were a lawyer in deede whiche canne kepe himselfe oute of the briars what wynde soeuer blowe Hitherto yee haue harde three writers of the Greke Churche not all what they doe saie for that

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 aÌ„d 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 hiÌ„self 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 sacrameÌ„tes And for their similitudes and likenes commeÌ„ly 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 IhonÌ„ he teacheth plainly and clearlie howe Christ being both God and man is both here after a certaine maner and yet in heaueÌ„ 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 heaueÌ„ 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 theÌ„ 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 aÌ„d 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 aÌ„d Gregory the first In whose daies both corruption of doctrine and tyrannicall vsurpatioÌ„ 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 diuiÌ„e nature aÌ„d yet neuertheles the substaunce or nature of the breade and wyne doth not departe or go awaye Note thes wordes I beseach yow and coÌ„syder 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 ã€ˆâ—Šã€‰ 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 theruÌ„to Neither yet anie other Catholike man after hym

muche your sacrifice is auailable as who saye it is so much auailable that the valeu caÌ„ 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 aÌ„d blauÌ„ched 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 writteÌ„ 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 AbrahaÌ„ 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. coÌ„t 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 â–ª 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 wraÌ„glers 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 â–ª 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 meÌ„ 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 coÌ„sideration what he reqwireth of you and what he doth promesse you Our commeÌ„ 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

studyeng thoughe mixture be best For so one shall alleuiate the tediousnesse off the other I entend not to contend moche with theÌ„ 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. WheÌ„ they haue no more to saie We haue a lawe aÌ„d by our lawe he owght to dye Be ye stedfast aÌ„d vnmouable saieth saincte Paule aÌ„d 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 ignorauÌ„te 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 frequeÌ„ting of the remeÌ„brance 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 communicaÌ„tes 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 geueÌ„ 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. â— 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 indiffereÌ„te 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 spokeÌ„ 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 traditioÌ„s 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 consecratioÌ„ 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 generatioÌ„ 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

of good meÌ„ 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 mentioÌ„ 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 aÌ„d 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 CrescomuÌ„ gramÌ„aticuÌ„ sayeth Who so euer is afrayed to be deceiued by the darkenesse off this qwestioÌ„ 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 comÌ„e into the haÌ„des of such as will not let me haue the leaste of all my writteÌ„ bookes wherin I am enforced to complayne of them vnto godde for they spoile me of all my labours which I haue takeÌ„ 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 theÌ„ 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 aÌ„d spoiled of the poore learninge I hadde as me thoughte in stoore to thinteÌ„te that I now destitute of that shuld frome heÌ„ceforth learne onely to knowe with Paule 1. Cor. 2. Christe and hym crucifyed The Lorde grauÌ„te 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 AmeÌ„ AmeÌ„ 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 questioÌ„ 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 commeÌ„dation 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 coÌ„ceipte 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 CouÌ„sels represent the vniuersall church aÌ„d haue this promesse of Christe wher two or thre be gathered together in my name ther am I in the myddes of theÌ„ 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 WheÌ„soeuer 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 theÌ„ vndoubtedly Cownsels gathered together of suche guydes and Pastours of the ChristiaÌ„e flocke doo in dede represeÌ„te the vniuersall

Idolatrie and sacrilege is not be done to the holie SacrameÌ„t then also the wicked I meane the impenitent murtherer adulterer or suche like do not receiue the naturall substaÌ„ce of the blissed body and bloud of Christ finallie then doth folow that Christes blissed bodie and bloud which was once onely offered and shed vpon the crosse beinge auailable for the synnes of all the worlde is offered vp no more in the natural substaunce therof neither by the prieste nor anie other thinge But here before we goe any further to searche in this matter and to wade as it were to searche and trie oute as we maie the trueth therof in the scripture it shall do well by the way to knowe whether they that thus make aunswere and solution to the former principall question doe take awaye simplye and absolutlye the presence of Christes bodie and bloud from the sacrament ordeined by Christ and duely ministred according to his holye ordinances and institution of the same Vndoutedlye they do denie that vtterly either ã€ˆâ—Šã€‰ to saie or to meane the same And therof if any ã€ˆâ—Šã€‰ doe or will doubte the bookes whiche are written alreadye in this matter of them that thus doe answeare will make the matter plaine Nowe then you will saie what kinde of presence do they graunt and what do they denie Vuhat kiÌ„de of presence is to be graunted in the lordes supper Briefelye they denie the presence of Christes bodye in the naturall substance of his humaine and assumpte nature and graunt the presence of the same by grace That is they affirme and saie that the substance of the naturall bodie and bloud of Christ is onelie remainynge in heauen and so shall be vntill the latter daie when he shal come againe in glorie accompained with the angelles of heauen Matt. 24 â–ª to iudge both the quicke and the deade And the same naturall substance of the verie bodie and bloude of Christe because it is vnited to the diuine nature in Christe the seconde person of the Trinitie therfore it hath not onelye life in it selfe but it is also able and doth Ioan. 6. geue life vnto so manie as bee or shall be partakers thereof that is that to all that doo beeleue on his Ioan. 1. name which are not born of bloud as Iohn saith or of the will of the fleshe or of the will of man but are borne of God though the selfe same substance abide still in heauen and they for the tyme of their pilgremage dwell here vpon the earth by grace I saie that is by the life meÌ„tioned in Ihon Ioan. 6. and the properties of the same meete for oure pilgremage here vpon earth the same bodie of Christe is here presente with vs EueÌ„ as for example wee saie the Sunne whiche in substaunce neuer remoueth hys place out of the heauens is yet presente here by his beames light and natural influence where it shineth vpon the earth For gods worde and his Sacraments be as it were the beames of Christ which Malach. 4 is Sol Iustiticie The Sunne of righteousenes Thus thou haste hearde of what sorte or secte soeuer thou be wherin doth stande the principall state and chiefe pointe of all the coÌ„trouersies whiche doe properlie perteine vnto the nature of this Sacrament As for the vse therof I graunt ther be many other thinges wherof here I haue spoken nothing And now leste thou iustly maist complaine and saie that I haue in openinge of this matter doone nothing els but digged a pitte and haue not shutt it vp againe or broken a gap and haue not made it vp or opened the booke and haue not closed it againe or elles to call me what thou listest as Newtrall Dissembler or what soeuer els thy luste and learning shall serue thee to name me worse Therfore here nowe I will by Goddes grace not onlye shortly but also so clearely and plainelie as I can make the nowe to knowe whether of the foresaide two aunsweres to the former principall state and chief pointe doth like me beste Yea and also I will holde all those accursed whiche in this matter that nowe soe troubleth the churche of Christe haue of God receiued the Keye of knowledge and yet goe about to shutte vp the doores so that they them selues will not entre in nor suffre other that woulde And as for myne owne parte I considre boeth of late what charge and cure of soule hath been coÌ„mitted to me wherof God knoweth howe soone I shall be called to geue an accoumpt and also nowe in thys worlde what peryll and daunger of the lawes concerning my life I am now in at this presente time what folye were it then for me nowe to dissemble with God of whome assuredlye I loke and hope by Christ to haue euerlasting life Seing that suche charge and daunger both before God and manne do compasse me in rounde aboute on euery side therfore God willing I will franklye and freelye vtter my minde And thoughe my bodie be captiue yet my tounge and my penne as longe as I maie shall freelye set furth that whiche vndoubtedlye I am perswaded to bee the trueth of Gods worde And yet I will doe it vnder this protestation call me a protestante who liste A protestation I doe not passe therof My protestation shall be this that my minde is aÌ„d euer shal be God willing to set furth syncerlye the true sense and meaning to the beste of myne vnderstanding of Gods most holye worde and not to decline from the same either for feare of worldly danger or els for hope of gaine I do protest also dew obedience and submission of my iudgment in this my writing and in all other mine affaires vnto those of Christes churche whiche bee truelye learned in Gods holye worde gathered in Christes name and guided by his spirite An ansvvere to the cheefe question â–ª After this protestation I doe plainelye affirme and saie that the seconde aunsweare made to the chiefe question and principal pointe I am perswaded to be the verye true meaning and sense of Gods holie worde That is that the natural substaunce of breade and wine is the true materiall substaunce of the holie sacramente of the blissed bodie and bloude of oure sauioure Christe And the places of scripture wherupon this my faithe is grownded be theis both concernyng the Sacrament of the bodye and also of the bloud Fyrst lett vs repete the begynning of the institution of the Lordes supper wherin all the three EuaÌ„gelistes and S. Paule almost in wordes do agree sayng that Ihesus tooke bread gaue thankes brake and gaue it to the Disciples sayng take eate This is my bodye Christe calleth verie breade his bodie Here it appereth plainlye that Christ calleth verye bread his bodye For that which he tooke was very bread in this all meÌ„ doo agre and that which he tooke after he had gyuen thankes he brake and that which he tooke and brake he gaue it

place therfore some whiche haue written sence that tyme haue forged two other answeres eueÌ„ of the same mould The former wherof is that Origene in this place spake not of the Sacramentall breade or wyne of the lordes table but of an other misticall meate of the whiche S. Augustin maketh mencion to be geuen vnto them that were taughte the faith before they were baptised But Origenes owne wordes in two sentences before rehersed beinge put to gether proueth this aunswere vntrue For he saieth that he meneth of that figuratiue and misticall bodye whiche profiteth them that doe receiue it worthyly alluding so plainly vnto S Paules wordes spoken of the Lordes supper that it is a shame for any learned manne once to open his mouth to the contrarie And that breade whiche S Augustine speaketh of he can not proue that any suche thinge was vsed in Origenes time Yea and though that could be proued yet was there neuer breade in any tyme called a sacramentall bodie sauing the sacramentall breade of the Lordes table which is called of Origene the typicall and symbolicall bodie of Christe The seconde of the two newe founde answeres Vuich in the same place is yet moste monstrous of all other whiche is this But let vs graunt saie they that Origene spake of the Lordes supper and by the matter thereof was vnderstanded the materiall substaunce of breade and wine What then saie they for though the ma teriall substaunce was once gone and departed by reason of transubstantiation whileste the formes of breade and wyne did remaine yet nowe it is no inconuenience to saie that as that materiall substaunce did depart at the entryng in of Christes bodie vnder the aforesaide formes soe when the saide formes be destroied and doe not remaine then coÌ„meth againe the substance of bread and wine and this saie they is verye meete in this misterie that that which began with miracle shal ende in a miracle Yf I hadde not red this phantasie I would scarselye haue beleued that any learned man euer would haue set furth suche a folish fantasie which not onely lacketh all ground either of Gods word reason or of anie anciente writer but is also cleane contrarie to the commen rules of schoole diuinitie whiche is that no miracle is to be affyrmed and putte withoute necessitie And although for their former miracle whiche is their trasubstantiation they haue some collour though it be but vaine saynge it is doone by the power and vertue ofthese woordes of Christe This is my bodie yet to make this second miracle of returning the material substaunce againe they haue no colloure at all Or els I pray them shew me by what wordes of Christe is that seconde miracle wrought Thus ye maie see that the sleigthes and shiftes whiche crafte and witte can inuente to wreste the true sense of Origene can not take place But now lette vs heare one other place of Origene and soe we shall lette him goe Origene in the 11. Homelye Super Leuiticum saeth that there is also euen in the fower gospelles and not onely in the old Testamente a letter meanynge a litterall sense whiche kylleth for if thowe followe the letter saieth he in that saiynge except ye eate the fleash of the sonne of manne and drinke his bloude The second authoritie furth of Origene c. This letter doth kill Yfin that place the letter doth kyll wherin is commaunded the eating of Christes fleash then suerlie in those wordes of Christ wherin Christe commaundeth vs to eate his bodie the literall sense theroflikewise doth kill â–ª For it is no lesse crime but euen the same and all one in the literal sense to eate Christes body and to eate Christes fleashe Wherfore if the one doth kyll except it be vnderstanded figuratiuelie and spirituallie then the other suerly doth kill likewise But that to eate Christes fleashe doeth kill so vnderstanded Origene affirmeth plainli in his words aboue rehersed Wherfore it can not be iustlie denied but to eate Christes body literallie vnderstanded must nedes after him kill likewise The aunsweare that is made to this place of Origene of the papistes is soe folishe that it bewraeyeth it selfe withoute anye further confutation It is the same that they make to a place of S Augustine in his booke de doctrina Christiana Li. 3. ca. Whereas S. Augustine speaketh in effecte the same thynge that Origene doth here The papistes answeare is this to the carnal man the literall sense is hurtful but not soe to the spirituall As thoughe to vnderstande that in hys proper sense whiche oughte to be taken figuratiuelie were to the carnall manne a daungerous perrill but to the spirituall manne none at all Nowe to Chrisostome whome I bring for the seconde writer in the Greke churche Chrisostome He speakinge againste the vnholie vsyng of mans bodie whiche after S Paule ought to bekepte pure and holie as the verie temple of the holy ghoste saith thus If it be a faulte saith he to translate the holied vesselles in the whiche is not contained the trwe bodie of Christe In opere imperfect Hom. 11. in Matth. but the misterie of the bodie to priuate vses howe muche more offence is it to abuse and defile the vesseles of our bodie These be the woordes of Chrysostome But I trowe that here many foule shiftes are deuised to defeate this place The authoure saith one is suspected I answere but in this place neuer fault was founde with him vnto these oure daies And whether this authour were Ihon Chrisostome himselfe the Archbishoppe of Constantinople or no that is not the matter for of al it is grauÌ„ted that he was a writer of that age and a man of greate learninge Soe that it is manifest that this which he writeth was the receiued opinioÌ„ of learned men in his daies or els vndoubtedly in suche a matter his saiyng should haue bene impugned of some that wrote in his time or nere vnto the same Nay saith another if this solution wil not serue we maie saie that Chrysostome did not speak of the vesseles of the Lordes cuppe Vuinch in theansvuer to the 198. obiection or suche as was then vsed at the Lordes table but of the vesselles vsed in the temple in the olde lawe This answere will serue no more then the other For here Chrysostome speaketh of suche vesselles wherin was that whyche was called the bodye of Christ although it was not the true body saith he of Christe but the misterie of Christes bodie Now of the vesselles of the olde lawe the writers doe vse no suche maner of phrase for their sacrifices were not called Christes bodie for Christe then was but in shadows and figurs and not by the sacrament of his bodie reuealed Erasmus whiche was a man that coulde vnderstand the wordes and sense of the writer although he woulde not be seene to speake againste this error of transubstantiation because he durste not yet in his time declareth plainlie

were a laboure to greate for to gather and to tedyous for the reader but one or twoo places of euerye one The whiche howe plaine and howe full and cleare they bee againste the erroure of Transubstantiation I referre it to the iudgemente of thindifferente reader And nowe I wil likewise rehearse the saiynges of other three olde aunciente writers of the Lattin Churche and soe make an ende TertulliaÌ„ And firste I will begin with Tertullian whom Cypriane the holy Martyr so highlie estemed that wheÌ„soeuer he would haue his booke he was woÌ„t to say geue vs now the Master Lib. 4. contra MartioneÌ„ This olde writer in his 4. booke against Martion the heritike saith thus Iesus made the bread which he toke and distributed to his disciples his body saiyng This is my body that is to say saieth Tertullian a figure of my bodie In this place it is plaine that after Tertullians exposition Christ ment not by calling the bread his body and the wine his bloude that either the bread was his natural bodie or the wine his naturall bloude but he called them his bodye and his bloud because he would institute them to be vnto vs Sacramentes that is holie tokens and signes of his bodie and of his bloud that by them remembringe and firmelie beleuing the benefites procured to vs by his body whiche was torne and crucified for vs and of hys bloude whiche was shedde for vs vpon the crosse and soe with thankes receiuinge these holye sacramentes according to Christes institution myghte by the same be spirituallie noryshed and fedde to thencrease of all Godlines in vs here in oure pylgremage and iorney wherin we walke vnto euerlasting life This was vndoubtedlie Christe our Sauiours mynde and this is Tertullians exposition The wranglynge that the papistes doe make to elude this saiynge of Tertullian is so far out of all frame that it euen wearieth me to thinke on it Vuinch in his aÌ„suuer to the 161. obiect Tertullyan writeth here saye they as none hath done hitherto before him This saiyng is to to manyfest false S. Augustine and other olde awthors likwise doo call the Sacrament a figure off Christs bodye And wher they saie that Tertullian wrott this wheÌ„ he was in an heat off disputation with an heretike coueting by al meanes to ouercoÌ„ his aduersarye As who saye he wolde not take hede what he dyd saye aÌ„d specialy what he wold write in so high a matter so that he might haue the better hand off his aduersarie Ys this credible to be trewe in any godly wyseman Howe much lesse then is it worthy to be thowght or credited in a man off so great wyt lernyng and excellency as Tertullian is worthely esteamed euer to haue bene Lykwise this author in his first booke against the the same heretike Martion writeth thus God dyd not reiect bread which is his creature for by it he hath made a representation off his bodye Nowe I prai you what is this to say that Christ hath made a representation by breade of his bodye but that Christ hath Lib. 1. coÌ„tra Mar. instituted and ordeined bred to be a sacrament for to represent vnto vs his bodye Nowe whether the representation of one thinge by another requireth the corporall presence of the thinge which is so represented or no euery man that hath vnderstanding is hable in this pointe the matter is so cleare of it lsefe to be a sufficient iudge The second doctor and wryter off the latine churche whose saiynges I promised to set furth S. August is S. Augustine off whose lernyng and estimation I neede not to speake for all the churche of Christ both hath and euer hath had hym for a man of moost singular learning witte and dilygence both in setting fourth the true doctrine of Christes religion and also in the defense off the same againste heretikes This awthor as he hath written most plenteously in other matters off our faith so like wise in this argument he hathe written at large in manye off his workes so plainli against this error of transubstantiation that the papistsloue least to heare of him off all other writers partly for his authoritye and partly because he openeth the matter more fully then any one other doth Therfore I will reherse moe place off him then heretofore I haue done of the other And firste what can be more playne then that whiche he writeth vppon the 89. psalme speking of the sacramente of the Lordes bodye and bloud and rehersing as yt were Christes wordes to his disciples affter this maner Yt is not this bodie which ye doo see that ye shal eate neither shall ve drincke this bloud which the Soudiares that Crucefye me schall spille or shedde I doe commende vnto you a misterie or a sacramente whiche spiritually vnderstanded shall geue you life Nowe if Christ hadde no moe naturall and corporall bodies but that one whiche they then presentlie boeth harde and saw And none other naturall bloude but that whiche was in the same bodie and the whiche the souldiers cruellye did after shedde vppon the Crosse and neither this bodie nor this bloude was by this declaration of S. Augustine either to be eaten or dronken but the misterie therof spirituallye to be understanded Then I conclude if this saiyng and exposition of S. Augustine be trwe that the misterie whiche the disciples shoulde eate was not the natural bodie of Christe but a misteri of the same spirituallye to be vnderstanded For as S. Augustine saieth in his 20. booke contra faustum Cap. 21 Christes fleashe and bloude was in the olde testament promised by similitudes and signes of their sacrefyces and was exhibited in deede and in trueth vpon the crosse but the same is celebrated by a sacrament of remembrance vpon the aulter And in his booke de fide ad Petrum Cap. 19 he saeth that in these Sacrifices meaninge of the olde lawe it is figuratiuelie signified what then was to be geuen But in this Sacrifice it is euidentlie signified what is alreadie geuen vnderstanding in the sacrifice vpon the aulter the remembraunce and thankes geuing for the fleashe whiche he offred for vs and for the bloude whyche he shedde for vs vppon the Crosse as is in the same place and euidentlye there it maie appeare Another euidente and cleare place wherein it appeareth that bythe Sacramentall breade whyche Christe called hys bodye he meante a fygure of hys bodie is vppon the thyrde Psalme Where Sancte Augustine speaketh thus in plaine tearmes Christe did admit Iudas vnto the feast in the whiche he commended to his disciples the fygure of hys bodye Thys was Christes laste supper before hys Passion Wherein he dydde ordayne the Sacrament of hys bodye as all learned menne doe agree S. Augustine also in his 23. Epistle ad Bonifacium teacheth howe Sacramentes doe beare the names of the thinges wherof they be sacraments boeth in Baptisme and in the Lordes table August Epi.

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