Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	church_n	earth_n	5,294	5	6.1043	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06764	An anatomi, that is to say a parting in peeces of the mass Which discouereth the horrible errors, and the infinit abuses vnknowen to the people, aswel of the mass as of the mass book, very profitable, yea most necessary for al Christian people. VVith a sermon of the sacrament of thankesgyuyng in the end, whiche declareth whether Christ be bodyly in the sacrament or not. By Chrystes humble seruant Anthoni de Adamo.; Annotomia della messa. English	Mainardi, Agostino, 1487-1563.	1556 (1556)	STC 17200; ESTC S111869	206,001	464

say that he is not there is the euel vnderstanding of Christes own wordes the which he spake whaÌ„ he instituted the same sacrament For one opinyon vnderstandeth them after one sort and thother after a nother so that the controuersy aÌ„d contraryetye of the opinyons is because they vnderstand not Christes wordes as they ought to be vnderstand Matth. 26. Marci 14. Luk. 22. 1. Cor. 11. Whan Christ dyd institute this sacrament he toke first the breade and called it his body saing this is my body â–ª After he toke the wine aÌ„d called it his bloode They of the first opinyoÌ„ say that seing the wordes be christes in dede they caÌ„ not be fals seing he hath playnely sayd this is my body shewing the breade aÌ„d this is my bloode shewing the wyne We must nedes say that christes body aÌ„d blood be there for els his wordes should not be trewe but fals which caÌ„ not be for somoch as that Christ being the chefe trouth can not say an vntrouth He hathe sayd that the breade is his body aÌ„d the wyne is his bloode ther for it must nedes be soo And in this opinyon there be also ij diuers myndes One sayth that Iesus Christ is not only in the sacrament but wil that neyther breade nor wyne shuld remayne in the sacrameÌ„t but that both of theÌ„ should be chaÌ„ged and should be cownted turnkynded that is to say transsubstaÌ„tiated as they call it the which meaneth turned in to Christes body aÌ„d blood The bread in to Chrystes trew aÌ„d natural body the wyne in to his blood And thei call this turniÌ„g or chaÌ„ging traÌ„ssubstaÌ„tiacyoÌ„ that is to say turning of the substances in such sort as there remayneth nothing of the bread aÌ„d the wyne but the withcommes or accydeÌ„tes that is to say the whytenes of the breade the rowndnes the tast the sauor And so of the wyne there remayneth the rednes if it be redd the swetenes or the sharpnes according as the tast is and so of the other withcommes the which remayne withowt any subiect that is withowt any body to be in But the substances of th one aÌ„d thother be turned in to the substaÌ„ces of christes body aÌ„d blood aÌ„d this is done by myracle becaus god can doo all things And this is the opinion of the prystes and fryres of the romish church And they haue in such sort preached it that the worlde in tyme past from certen hondreth yeares hetherto haue beleued it aÌ„d cownted it as an article of the faith And woo to hym that had sayd the contrary For they wold haue coÌ„demned aÌ„d burnt him as an heretik And that because the pope who was taken for god on earth for Christes lefetenant and had auctoritie to make men beleue what so euer liked hym and euery man was brought to his determinacion wold nedes haue it so Certen other of the first opinion too the which holdeth that Christ is realli and bodily in the Sacrament doo saie that not witstanding that Christes body is wholly in the breade and his blood wholli in the wine yet the breade and the wine abide in their substance as before and be not turned nor changed in to a nother thing as the former opinion saith And thes maner of meÌ„ must nedes saie that at the least .iij. very great miracles must come to passe in this Sacrament The first is that Christ is wholli under that breade aÌ„d under that wine as great aÌ„d as thick as he was on the crosse and as presentli as he is in heauen This is a gret thing that a great body continewyng great shuld be inclosed in a litle thing moch lesse then the same bodi The second miracle is that Christes whole bodi and his wholle blood is in the whole bread and in the whole wine and in eueri yea the least part of th one and the other as it is said of our reasonable sowle that it is whole in the whole bodi and whole in euery part of the body in such sort as if there shuld be made x. thowsand partes of the breade aÌ„d the wine whole Christ aÌ„d his whole blood shuld be in eueri of thos diuided partes which is yea a greater thing withowt coÌ„parison thaÌ„ that of the being of the sowle in the whole bodi aÌ„d in eueri part of the bodi For allthough the sowle be in eueri part of the bodi whilest that the partes abide yoined together yet it is not in all the partes of the bodi whan thei be separated For whan one part is diuided from the body the sowle is no more in the same But Christes bodi and blood according to this opinion be in all the partis of the bread aÌ„d of the wine whan thei be yoined to gether and whan thei be diuided or sondred The third miracle is that the same body and the same blood is in heauen and in earth both at a time and is in all places of the world where the sacrament is In France in Spayne in England in Almainy in Flanders in Italy in the east in the west in this in that citie In this in that church on this The tabernacle is a litle-closet wherein the sacrament is kept nere the altare on that Altare In this in that tabernale as thei say Yea and that thei say that Christ is euery where and filleth euery thing But it is behouefull for them that put or will haue the changing of the substances of the bread and the wine that is to say that their transsubstantion to put besides thes .iij. miracles others also and to make a better marcket of miracles than thei that put it not yea a better market than the holy scripture and god maketh to whom notwithstonding belongeth to make miracles who is not so liberall of mirakels as thei be The chefe grownd worck of this first opinion is that Christ said This is my bodi shewing the breade aÌ„d This is my blood shewing the wine And therfor Christ must be in the same sacrameÌ„t For els he shuld haue spokeÌ„ falsely the which caÌ„ not be Thei bring furth in dede other reasoÌ„s but thei all doo litle auaile as that same that if Christ were not in the sacrament it shuld not haue bene so gret a fawt to him that had receiued it vnworthely as Paul saith that is to say who euer eateth that breade and drinketh that wine unworthyle he eateth and drinketh Iudgement that is to say coÌ„demnation If Christ were not there say they it shuld not be condemnation to eate that breade and to drink that wine But the condemnacion is to him that eateth and drinketh vnworthily Therfor Iesus Christes very body and blood is there And the same Paul in the self same chapter doth call the consecrated bread the lords body and therfor they say that Christ is in that breade and in that wine Thei of this opinion to my IudgemeÌ„t doo make no other reasons that be any thing worth Not withstanding whan

wyne not to meane that the bread should be in dede Christes body and the wyne Christes bluod He meaneth not this But he meaneth that therfore the bread is called Christes body and the wyne his bluod because thei be sacrameÌ„tes and signes of Christes body aÌ„d bluod Also in a boke the which is against Adimantus the Maniche in the xij chapter Augustine sayth Against Adimantus ca. 12 The lord doubteth not to sai and he speaketh of Christ this is my body when he gaue the signe of his body Here Austen plainly expoundeth this sainge of Christ that is to say this is my bodye that is as muche to saye as this is the signe of my body The 3. boke cap. 16. And in the third boke called de doctrina Christiana in the xvi he sayth that if that thinge whiche Christ commaundeth shall seme strange inconuenient or euell done then we ought not to vnderstand such speach accordinge to the letter but figuratyuely And geuinge the examples of these words of Christ that is to say If you eat not the fleshe of the sonne of man and drink not his bluod you shall not haue lyfe in you He saith that such speche ought not to be vnderstand accordinge to the letter because that vnderstanding it according to the letter it is a disagreable and an inconuenient thinge that is to say that the flesh of a man should be eaten and his bluod dronk And therfore it ought to be vnderstand soundly that is to say that Christ did not meane of the eating of his flesh and drinkinge his bluode fleshly but spiritually beleuinge in him and hauinge remembraunce of so great a benefit as he hath wrought vs sufferinge and dyinge for vs. And this is the eatinge and drinking that Christ ment of And to eat and drinke after this sorte It nedeth not that Christ should be really in the consecrated bread and wyne The thirty treatise vpoÌ„ Ihon. but onely that the faith of Christ should be in vs. And in the xxx treatise vpon Iohn he sayth The lord is aboue that is to say in heauen but the lord that is the trueth is also here Christes body in the which he rose must nedes be in one place but his troth is euery where and he meaneth by the troth Christes godhead And in the epistle which he wryteth to dardanus he sayth he shall come for to iudge the lyuinge and the dead in the self same forme that he asceÌ„ded into heauen to the which forme he hath seurly geuen immortalitie but he hath not taken away the nature of it we may not thinke that according to this maner of forme that is to sai mans he should be spred abrode euery where For we must take hede that we do not so affirme his god head that we take away the truth of his body for it followeth not that that which is in god should be so euery where as god Of these two saings of Austen the which before we haue also alledged in the seauenth reason is concluded that Austen wil not that Christes body may be in more then one place at one tyme he will in dede that his god head should be euery where but not his manhode the whiche is in one onely place that is to say in heauen The master of the sentences glosinge or els expounding certeyn sainges of Augustine in the fourth of his sentences the tenth distinction where he bringeth furth amongst his other sainges this In the 4. of the sentences the tenth distinction that is to say that Christs body may be in one place but the trueth is spred abrode euery where he sayth that Christes body may be in one placeseable in mans forme but his truth that is to say his godhed is euery where vpon Ihon the sixt And he addeth the truth also of the same that is to say his very body is on euery aultare in euery place where men celebrate Sauinge his reuereÌ„ce this is not to set forth Austen mynd but it is to geue it strauÌ„ge senses that he neauer ment and it is in dede a maiminge of his saings AusteÌ„ by that word troth meaneth Christes godhed the whiche is powred abrode euery where and doth not meane the bodye and yet he doth notwithstaÌ„ding expounde it for the body the whiche is as he sayth on all the aultares where thei celebrat And so he doth with many other saings of S. Augustine in the sayd distinction and in other where he speaketh of the matter of the thanks geuing mayming S. Augustines sainges and calling those heretikes that say the contrary that is to say that hold not that Christes bodyly presence is in the sacrament But we will let him glose at his will and say what pleaseth him And it is to be maruelled-at that he should so lightly and without reason pronounce these to be heretiks that speak nothinge contrary to gods word but they do in such sorte honoure it as they do not alow in the matter of religion and faith any more then so muche as the same word speaketh not mindinge to stand to mens opinions except they be agreable with the holy scripture The master of the sentences here geueth an vniust and a wicked iudgement But in the third boke of the trinitie The third boke of the trinite ca. 10. Augustine sayth that no myracle happeneth about the sacrament of Christes body and bluod If it be so that according to Saint Augustine there chaunceth no myracle about that sacrament he then beleued not that Christ shuld be bodelye in the sacrament for if he had beleued it he wold neauer haue sayd that there was no myracle but he wold haue sayd that there happened many and most great myracles as before in the fifth reason we haue seene Well it is playne then after Austens mynde that Christ is not really in bodye and in soule in the sacrameÌ„t but he calleth the coÌ„secrated bread aÌ„d wyne Christs bodye aÌ„d bluod because they be signes of his bodye and bluod not that they should be really and in dede his true body and bluod because he will that those should be in heauen and not on the earth in the sacrament We might if we wold alledge the other old doctours as Ireneus Tertullian Origen Cyprian Ambrose Ierome and Chrysostome all the whiche be of the self same opinion but let S. Austen suffise vs who amonge all the rest is the most faythfull witnes of all the auntientie And this we do to be shorte not withstandinge if any wold see these doctours sainges let him loke vpon Ireneus who herd Policarp IhoÌ„ the EuaÌ„gelistes disciple in the fourth aÌ„d fift boke that he maketh against heresies Let him loke vpon Tertullian that was next to Ireneus in the first fourth and fift boke against Martian the heretike Let him loke vpon Origen vpon leuiticus the seauenth and nynth homely Let him loke vpon Ambrose in the eleuenth chapter vpoÌ„ the first epistle to the

is red in the lyfe of Saint Gregorie that the consecrated bread maruelouslye chaunged into a mans finger It is red that that the brute beastes did knele doune at the presence of the thankes geuinge And somtyme there apered a childe when the host was listed vp What shall be sayde to these great myracles sewerlye if Christ were not in the sacrament god wold neauer haue wrought these great signes This reason is nothinge worth and it is like the reason that they make that defended purgatorie with saing that there was heard certaine lamentable voices of the soules of the dead which desired help of there parents or frends that they wold cause to be sayd masses and chefely those masses that be called Saint Gregories and as sone as they were sayd those voyces were heard no more It is told also in the lyfe of a certeyne seinct but in dede a fryars saincte that he saw ones a valley full of soules the which desired help and that seinct was moued to pytye of those poore soules I leaue to you to thinke how many those soules ought to be that filled that valleye when he had sayd I cannot tell how many masses because I do not well remember the storye he returned to se the vally and he found them no more there because they were delyuered out of purgatorye I do much maruell that all the soules in purgatorye went not thether into that vally that thei all might haue bene deliuered by that sainctes Masses Ergo there is a purgatorye What will the lutheranes that denye purgatorye say here what will they saie Thei that you call lutherans will sai that you be a blynde sorte of superstitious I will not sai ignoraunt Idiots of gods causes and that you haue no faith in Christe thinkinge that the materiall fier can do that to the soules that onely Christ hath done with his pretious bluod that is to saye to purge them and perfectly to satiffie gods iustice for all the sinnes of the beleuers And they will saye that you deserue to be begyled and mocked by the deuell that leadeth you to think that the soules of the dead do lament and desire masses and ye perceaue not that he is the same wicked spirite the which fayneth himself to be the soules of the dead and desireth help and caryeth aboute youre brayne and maketh you beleue that glow wormes be lanternes The soules of the dead go not a solasinge here aÌ„d there as Chrisostome vpon S. Mathew saith very well but thei abyde in there places apointed vnto theÌ„ those soules of the faithfull and godlye abyde with Christ the other abyde in there place lokinge for there finall condemnation Euen so I saye of these maner myracles thoughe thei weare in dede that thei be none other but illusions and disceyts of sathan for to geue credit to the Masse and to beinge to passe that we should not beleue sewerly in Christe And god by his iust iudgement doth suffer these disceyts because we will not receaue the knowledge of the troth nor beleue the holy gospell And for this most great sinne he will that we shall beleue lyes and be deceaued Nor sewerly we deserue none other but to receaue and allow Antichristes myracles as sainct paule sayth to the Thessalonicenses 2. Thess 2. seing that we will not stand to gods worde The holy scripture and gods worde ought without any doubt to be in much more credit with vs then as many such myracles the which in dede be all lyes yea then as many myracles althoughe they be true as can be wrought in the world The whiche worde of god doth affirme and say that Christ Iesus is in heauen Mar. 16. Luc. 24. and that from thence he shall come to Iudge the lyuing and dead and there he shall abyde Act. 3. as peter sayth in the Acts of the Apostels vntill the tyme of the restitution of all thinges and it maketh vs likewise to vnderstand that the sacramentes be signes and be not the thinges signified let vs take hede and geue credit to these thinges that be clere and plaine If we will not be disceaued and not to the opinioÌ„s and phantasies of meÌ„ which be not founde in the scripture but be clerely against them the fourthe reason They make another reason the which I wold haue sayd nothinge of because it is allready answered yet for so much as they bringein with the same certeine examples or similitudes to geue a coloure to their opinion of the which we haue not yet spoken we will saie of them a few words to the greather and more plentifull clerenes of the truthe They saye that god can bringe it to passe that is to saie that whole Christ great aÌ„d thick as he was on the Crosse should be in the sacrameÌ„t and that he should be whole in euery parte of the same as the soule is whole in the whole bodye and whole in euery parte of the bodye and that he should be as man in many places in heuen on earth vpon all altares and in euery other place where the sacrament of thanks geuinge is He can turne one body into another as shall seme good and lik him because he is almighty then he can make that the bread shal be turned into his bodye and the wyne into his bluod Seing he could create the world of nothinge he can much easelyer chaunge one thinge into another They geue eyample of Moyses rodd the which was turned into a serpent and then the serpent was turned againe into the rod likewise the waters of Egypt were turned into bluod Concerninge the being of whole Christ in the sacrament as great and thick as he is in heauen they geue the similitude of the heauen which we see the which being so great is not withstandinge whole in oure litle eye Likewise oure whole face apereth in a glasse that is much lesse then the face is yea the whole man is seen in a litle glasse Concerning the being of whole Christ in euery parte of the sacrament they gyue the similitude of oure soule as we haue already sayd the which is whole in the whole and whole in euery parte of the body Oure face also is whole in the whole glasse and whole in euery parte of the glasse after this sorte that is to saye that if the glasse should be broken in many partes oure whole face wold apere in euery one of them Concerning Christes bodely beinge in many places that is to say in heauen on the earth and in euery place where the sacrament is they geue the similitude of a man the which should haue about him many glasses in euery one of these glasses the forme of a man will apere Likwise if one speak in the presence of many persons his voice is but one and yet it is whole in dyuers mens eares If nature bringe this to passe that is to saye that one thinge may be in dyuers places much more Christ who

of the trueth they condemne them they imprison them they torment them and in the ende they kill theÌ„ And what is this but to shew plainely to the whole worlde that they be raueninge wolues and not shepherdes of Christs flock yea that they be very antichristes And the worshipfull inquisitours what els be they but antichristes Catchpoules creweller theÌ„ Neroes so that it were better to fall into the hands of Turks and Mores without comparison then into thers Besyde that they are vtterly ignorant of the holy scripture they are skilled in none other learning but in the skotish and sophisticall mouldines And these as you see are appointed to order the matters of oure faith and in there handes are the goods the honoure and the lyues of poore soules whom miserably they put to death by pretence of the faith although they be enemies of it and of all godlines I am desyrous to make this discours to open there eies Which fault not by maâ—â€¦ice but by ignoraÌ„ce and to make them vnderstand that they should not maruell that I reproue the Masse and the Masse booke saing that they be full of falshod abuses aÌ„d many other errours as it may plainly be sene in this present booke Wherfore I deâ—â€¦yre for the dere loue of Iesus Christ all the louers of the trueth and those that teÌ„der godlines to read â—â€¦nd well consider this my labour for without â—â€¦oubt they shall fynde trew that I say Praye to â—â€¦od for me God be with yow THE TABLE The Table of the matters contained in this present book which we haue deuided in IIII. partes 1. The first parte examineth the Masse from the beginning that is from these words Introibo ad altare Dei vnto that parte which they call the Cannon when the Sanctus is said 2. The second examineth the Cannon it self the which they make the most holy and principall parte of the Masse and is said altogether in secret 3. The third examineth all the rest from the end of the Cannon beginning at these words Per omnia saecula saeculorum which goeth before the Pater noster vnto the end of the Masse 4. The fourth examineth the abuses and the superstitions that be in the same Masse coÌ„cluding after in the end that no Christian ought to be present at it but that it ought to be eschewed of all men as the plage The first parte is deuyded into foure chapters 1. The first saith that the introibo is false and a superstition 2. That the ConfÃteor is not Christian because it maketh no mention of Iesus Christ. 3. The two prayers that are said softly when he goeth to the aulter the one is false and the other is very wicked aÌ„d lesseneth the honour of Iesus Christ The second Chapter 1. Examineth the Kyrie eleison and the Gloria in excelsis Deo 2. It declareth that many praiers said after the Gloria in excelsis Deo are wicked and â—â€¦gainst the plaine word of God 3. It declareth that the epistle and the gospell and â—â€¦enerally all Gods word are vnworthely and euell â—â€¦auoredly handled in the Masse The third chapter 1. Declareth that the praier which is sayd in the â—â€¦ffering of the bread or as they say of the host is 2. That the mixting of water with wyne wicked ã€ˆâ—Šã€‰ an inueÌ„tion of meÌ„ which ought not to haue plaâ—â— among holly thyngs 3. That the praier at the offering of the Cupp is â—â€¦icked as that is of thost The fourth Chapter 1. That many praiers which they call secreats and are sayd before the preface hold in them these wickednesses that is to say 2. That fasting doth purge sinns and make ã€ˆâ—Šã€‰ Worthy of the grace of god and leadeth vs to thâ—â€¦ heauenly glory 3. That by the bread and Wine not yet consecrâ—â€¦ted God is apeased toward vs. Te second parte vuhich is deuided into foure chapters 1. The first axamineth the thre first parts of thâ—â€¦ Cannon That is Te igitur the memeâ—â€¦to of the liuinge and the CommunicaÌ„teâ—â€¦ The second chapter 1. Examineth the fourth aÌ„d first parte of the saâ—â€¦ Cannon that is Hanc igitur oblationem and Quam oblationem 2. It examineth the sixt and seauenth parte that Qui pridie quam pateretur and tâ—â— Simili modo postquam coenatuâ—â€¦ est which be parts of the Consecration The third chapter 1. Examineth the eight parte of the Cannon aâ—â€¦ â—â€¦heweth that he who saith the Masse vsurpeth that office which is onely Christs 2. That he saith a most wicked praier the which wrongeth Christ. The fourth chapter 1. It examineth the nynth parte which is most wicked and praieth that the Aungels may beare â—â€¦he body and blud of Christ into heauen before the â—â€¦ace of god 2. It examineth the tenht parte of the Cannon â—â€¦he which is folish and gaine saieth itself 3. It examineth the eleauenth and last parte of the Cannon The third parte vvhich is deuyded in to foure chapters 1. The first sheweth that the saing of the prayers in secret and the desyre that amen shuld be answered by him that vnderstandeth not the prayer as it is in the Masse is a foolish thing and without any reason and against S. Paules saing 2. That the prayers which they say after the Pater noster that is to say the libera nos quaesumus is with out reason said in secret 3. That the breaking of the host and making thre parts of it and the mingling one of those parts with the wyne is vnfitt The second chapter 1. Declareth how deuout and holy the thre praieâ—â€¦ sayd Inmediatly after Agnus Dei be and thâ—â€¦ Domine non sum dignus which is saâ—â€¦ thryse and the praier concerning the host and tâ—â€¦ cup and the two praiers that follow 2. That the last praiers which are said in the eâ—â€¦ of the Masse be most wicked because they geueâ—â€¦ to the sacrameÌ„t that office which is onely Christ â–ª 3. And certein other prayers doe gainsay the prâ—â€¦uat Mass 1. The third chapter of the Masse for the dead 2. Declareth that the first praier is folish aÌ„d to ã€ˆâ—Šã€‰ purpose because it asketh that it ought not to asâ—â€¦ 3. That the Epistle taken out of the Apocalipâ—â€¦ gainsaith the strst prayer aÌ„d the whole Masse thâ—â€¦ praieth for the dead 4. The words of the books of the Machabees arâ—â€¦ examined That the offertory is foÌ„d aÌ„d an incoÌ„uenieÌ„t requeâ—â€¦ Te fourth chapter of the blessings 1. Declareth that the blessing of the ashes is blasphemy because it geueth to ashes the raunsom of sinn and likewise all the other blessings as of Candels of palmes of fyer of frankincense of the pascall of chese of eggs of bread of water and to be â—â€¦hort of the popes Agnus Dei they are all wicked and full of superstition because they geue â—â€¦o much to the bodyly things The fourth parte of the book is of the abuses of the Masse and is deuided into 6. chapters 1. In the first that it is a great errour that the Masse should

the substance of the forme albeit that comonly the doctors agree with Bonauenture And here is to be noted that according to the opinion of Scotus it is not yet knoweÌ„ what shuld be the wordes of coÌ„secracion of the wine but in part It is sure that he said the truth that neither he nor Bonauenture nor Thomas of Aquina nor as many moo scole doctors as be defenders of the masse euer knewe certenly the very poinctt which shuld be the partes of consecracion And this is the profe theroff For iff thei had knowen it there shuld not haue bene so great a diuersitie and confusion of opinions as we haue sene And we could yet iff we wold speake of others This their so gret diuersitie sheweth plainely that thei neuer knewe it nor neuer were certen of the matter And it is most certen that iff the opinion that thei defend were trewe there shuld neuer haue bene so many and so diuers opinions What a vaine thing is it than to say that by the vertu of certen wordes shuld be made a changing of the breade and the wyne in to the body and blood of Christ which thing not withstonding by the holy scripture caÌ„not be shewed that is that by the vertu of certen wordes the substance of things shuld be chaÌ„ged and of the other part not to knowe or not to be certen which shuld be thos wordes Thei speake also in such sort of this consecratoin that affter their owne opinion the church or the peple that heare the masse are neuer certen whether the consecracion be made or not For the master of sentencis saith in the iiij that the heretikes can not bring it to passe that is to say to consecrate And also he saith yow must haue the intent for otherwise yow consecrate not And who can be certen either of the faith or of the inteÌ„t of him that celebrateth Surely no man being such things in the consciens of man which none seith but god and he that celebrateth Therfor the peple that heare the masse is neuer certen whan the consecracion is made and whan not The cause whi this confusioÌ„ is amoÌ„g them first is because thei knowe not properly what maner of thing consecracion is For consecracion meaneth one thing and thei thinck it shuld haue a nother meaning Besides thei beleue or at the least cause meÌ„ to thinck that thei beleue and thei preach the same as an article of the faith that that breade and that wine is changed th one in to the trew aÌ„d substaÌ„ciall body of Christ that is to say the breade the other that is to say the wyne in to his blood And thei say that Christ really in body aÌ„d sowle as gret and as thick as he was vpon the wood of the crosse and as now he is in heauen is wholly in that litle host and wholly in that cupp where the wine was And thei will that here there shuld come to gether many miracles and thei hold that this meruelos change which thei call transsubstanciacioÌ„ shuld be done by the vertu of thos wordes of the consecracion And thei will that consecracioÌ„ doth meane changing of breade in to the body and of wine in to the blood made with thes wordes So that they make this consecracyon as the inchanters were wont to make their inchantmeÌ„ts with certeÌ„ wordes wich they being deceiued by the deuel thinck to haue vertu to worke certen woÌ„derfull effectys So doo they that thinck with thes wordes spoken softly ouer the breade and the wyne to change by vertu of the same the bread and the wyne in the body and blood of Iesus Christ Thes ij be the causes why they know not with what wordes the consecratyoÌ„ is made nor whaÌ„ it is made ffor hauing that opinyon that they haue that is to say that there is made that meruelous change of bread aÌ„d wine thes wordes hoc est corpus meum make than the difficultye and they knowe not what thing is shwesd by this word hoc For iff the breade be shewed the saing appeareth falss vnto them because the breade is not the body of Christ tyll all the wordes be spoken and whan they shewe the breade the wordes be not yet spoken Than seing the body is not yet there there can not be shewed by this word hoc the body which yet is not And if they say they shewe the body by this hoc that saing hoc est corpus meum semyth to them vntrew likewise for seing the body is not yet there in that host it can not be shwed in it And thus not knowing how to make trewe that saing what soeuer sort they shuld speake it they goo abowt writhing it a thowsand maner of ways aÌ„d wold fayne help the matter if they could but they fynd not the way for god will not As it chaÌ„ced to Pharaos coniurers that could not doo that they wold Exo. â—â€¦ So thei wold yet for all that holding that opinyon they hold and for to geue credyt to the masse they wold yet I say make that saing agree with this theyr opinion but there is no meanes how Let them turne it yet as they will theyr opynyon standing Christes saing hoc est corpus meum cannot be made trewe ThaÌ„ theyr opynynoÌ„ is most false which caÌ„not staÌ„d with gods truth that is to say his word It is chanced also to them as to thos that wold haue bylded the gret tower of Babilon and haue made it meruelos high as it is writon in Genesis Gene. â—â€¦ but god confused their tonges that one dyd not vnderstand a nother allthough that all did agre to the bylding of it EueÌ„ so it hapnyth to thes carpeÌ„ters or builders of the masse wich also wold if they could lifft it vp euen to heauen and make it be cownted as a godly thing and an high worship And thei all are agreed to this workmanship And because they see that iff thei hold not that the trew body of Christ is in the host aÌ„d his trew aÌ„d naturall blood in the cupp the masse shuld not be in price or any estimacion but rather by and by shuld decay therfor aboue all things thei take hede to this to persuade and by all meanes thei can to make the peple beleue that Christ is really and bodily in that host and that cup. Neuertheles god hath confused their toÌ„gs aÌ„d their mindes in to so many waies and opinioÌ„s in to so diuers fansies aÌ„d spechis that the one is disagreing aÌ„d coÌ„trary to the other This is now a plain and a manifest tokeÌ„ that this workmaÌ„ship pleaseth not god and finally shall fall to the grownd to the intent that the saing of Iesus Christ may be verified that eueri plantinge which the heauinly father hath not planted shall be rooted vp Mat. 15. We doo not now intend to goo abowt to proue here that that their opinion is false that is to say that the breade and wine shuld be changed

of the altare the most holy body and blood of thy sonn may be fullfilled with euery heuenly blessing and grace thorow the same Iesus Christ our lord And here are made iij. crosses Masse prystes make ij manifest lyes in the canon euen whan thei are most deuoutly at mass which thei can not denie One vp on the host whan the body is named another ouer the cupp whaÌ„ the same is named the third is made crossing him selff And at this praier the prest boweth him selff a litle but he ought to knele downe seing he saith that he prayeth vp on his kneis and yet he doth not knele but only boweth him selff As in the first part of this canon he saith also that he kneleth and yet he kneleth not And here William Durant vpon thes wordes that is to say command that thes things may be caryed by the handes of thy holy Angel vpon the high altare c sayth that they be of so gret depth that mans vnderstanding is veri hardly sufficyent to enter in to them And minding to expound them he bringeth furth first Gregories wordes registerd in the decree of consecracyon the 5. distinction Cap. Quid sit sanguis And because he semed not satiffyed he bringeth furth iij. other exposityons the first is that that word Hec that is to say thes things may meane not the body and the bloode but the supplicacyons and prayers of the faithfull which prayers the angels offer vnto god And than he geuyth a nother significatyoÌ„ wich doth not satisfie hym And affter he geueth also the third that is this Command that thes things that is to say the mistycall body of Christ which is gods warfaring church may be caryed to the high altare that is to say to the victorios church and that by the haÌ„des of thy holy angel that is to say of christ who is an aÌ„gel of the great couÌ„cel as Esai in the ix saith He addeth yet a nother which for shortnes i will lett passe It is an hard matter surely to defend an vniust cause for a man is constrayned to say many things that be not to the purpos Id nedeth not here that master DuraÌ„t shuld find owt so many glooses For the canon speaketh whan it sayth thes things of the host and of the wyne consecrated as it spake before in the other prayer and speketh not neither of the praiers nor of the misticall body ffor it made no mencion neither of the one nor of the other in the tother praier And desyring in this prayer that god wold coÌ„maÌ„d thes things to be caried by the haÌ„des of his aÌ„gels ther is shewed by thos wordes thes things the selff same off which he spake off in the other prayer immedyately going before And iff he shuld haue ment of other things it shuld not haue bene to the purpos More ouer iff it shuld haue ment of the prayers or of the misticall body thes wordes shuld not haue bene of so gret depth as he sayth Yea they shuld haue bene very easy to vnderstand which is against Durant hym selff Therfor than the canon speaketh of the host and wyne consecrated which be as they thinck the very body and the very blood off Ihesus Christ and desyereth that they may be caryed and preseÌ„ted vpon gods high altar that is to say in heauen in gods sight What a tale is this that Christ â—â€¦huld be caryed by the hands of angels and preâ—â€¦ented in to gods sight Is not Christ now by hym selff present in heaueÌ„ in the sight of the father withowt being caried aÌ„d presented bi the aÌ„gels What the article of our faith sayth that he sitteth at the right hand of god and Paul to the Hebrews saith that he sitteth there contynually He. x. what nedeth it than to cary hym where he is allredy Iff any maÌ„ wold say that the angels may cary hym so farr as he is in the sacrameÌ„t because that affter that sort he is on the earth This saing is a very moÌ„ster aÌ„d vanytye for Christ so farr as he is in the sacrameÌ„t because he is there vnpartably as thei thinck he is there in such sort as he caÌ„ not be caried as the scole meÌ„ theÌ„selues say More ouer iff he shuld be caried forth affter such sort as he is in the sacrament it were necessary that the angels shuld cari the sacrameÌ„t in to heauen which is neuer sene I haue said now that he that hath put in thes ij praiers in to the canoÌ„ bi the talcke that he maketh doth shewe that he by leueth not Christes corporall presence in the sacrament as we told yow in the former chapter For iff he had bileued it he wold neuer haue said such wordes iff he had had any vnderstoÌ„ding He than that made thes praiers the opinion of thes scole men standing is an heretike And master Durant to defend the canon because he sawe that thes wordes according to his opinion could not stond he magnifieth them as diuine things but it neded not being mens wordes and not of the holy scripture so moch to magnifie them and to defend expresse errors desiring to make them holy matters as he is forced to doo in that his rationall or reason giuer The x. part is the Memento in which the dead are praied for And thus it saith Also o lord haue in thy rememberance thy seruants men and wemen here is made a particular rememberans for certen particular dead folkes as like him that saith masse and affter is added The which are gone before vs with the signe of faith and slepe in the slepe of peace To thes o lord and to all thos that rest in Christ we pray the that thow wilt grant place of comfort of light and of peace thorough the same Christ our lord Amen Here master Durant in thexposicion of this part saith that on the sonday thorough our lordes resurrectioÌ„ it is thought that the sowles shuld haue rest He meanith I think that thei suffer not the paines of purgatory but the other daies thei doo O master Durant it is very honest that the sowles in purgatory also shuld kepe the feastes But I meruel why thei haue not rest also on the friday on which day our sauior suffered to take from vs the paines that we had deserued Esay 53. as the scripture saith in so many places and chefely in Esay the Prophete where it is writton that he hath borne our greffes and that the lord hath layed vpon him all our iniquities and how he was beaten for the wickednes of the peple and other such saings which be there Thapostle Paule wold not that there shuld be difference of dayes in Christes church in this life And rebuked the galathians who obserued dayes Gala. 4. And he wrote to the colossians Let no maÌ„ iudge yow in meate or drinck Colos 2. or in part of an holy day or of a newe moone or off the sabboth dayes c. And shall we put

Now let vs see iff thes most greuos sinnes be fownd among the Christian peple I call them Christian becaus thei be so named or no. I wold to God there were fownd none How moch vnbilefe how many blasphemies how many Idolatries haue we Tell me is it any vnbilefe aÌ„d Idolatry to worship verie meÌ„ And what shall we speake of verie meÌ„ Is it Idolatry to worship their bonys their ashes their garments ther hattys their girdles And what more to worship that which is not knowen Sometime the bonys off some wicked parson I will not say of other beastys which thing may easily happen in the place of saintes reliques Thei doo also worshipp in diuers places diuers bodies as though thei were the bodies of one selff saint and the simple peple byleueth that both th one and thother of thos bodies be the bodies of that saint as though one man shuld haue had 2. bodies I doo remember that I haue sene in the citie off Arle a certen body the which thei say is S. Antonis the abbot and yet not withstonding there is shewed a nother in the citie of Vienna In Dolpheny the which neuerteles thei say and affirme is S. Antonyes The body off S. WilliaÌ„ of aquitan the Seneases say that it is in an abbey in their territory and thei shewe it And yet a nother body is shewed in a certen vale called S. Iames vale vnder the rule of grisones and there is done to it gret reuerens It is worshipped thei ronn to it for raine for faire wether and other busines How many heades of S. Iohan Baptist be shewed in diuers placis And what scornes be thes of the Christen religion What madnesses what dulnesses be thes that men shuld loose the comon sense and shuld haue lesse Iudgement than the brute beastes So we could iff we wold tell yow a gret nombrer of like abuses This corrupcion can not be scused for it is to plaine Let vs goo on further Is it Idolatry to worship the Imagis to knele before them to stick candels before them to sett lampes there to call vp on them to make vowes to them to hang torches tapers cloth corne garments eyes handes heades leggs sometime off waxe somtime off siluer before them to hang before them Imagis off men off wemen of yong childern off oxen and off hors Is it Idolatry and likewise I ought to saye plaine doltisshnes to haue greter deuocioÌ„ to one Image or picture than to a nother off the selff same saint or saintes As for example more to that off S. Loreto than to that off the Annunciation in Florence and to think that the one shuld doo more miracles than the other Is it Idolatry to make the Image of the Trinitie the which is an high spirite that can not be painted nor carued by any maner off meanes And yet against Gods commandement thei paint it and carue it in the shape of certen strange monsters that is to say somtimes in the shape of a man with 3. heades somtimes in the fasshon of 3. men with 2. leggs only and in this forme thei worship it and make their vowes to it What will thei say here will thei defend thes manifest abuses with that their distinction that thei make off Dulia and Hiperdulia and Latria This thing meaneth a nother maner of thing than Dulia and Hiperdulia I will not declare thes wordes and their distinction the which I knowe well ynough froÌ„ wheÌ„s it cometh Iff there were not worldy gaine here in this Idolatry their Images and heir Dulias and Hiperdulias wold soone cease It can not be denied but among the Christen peple there be many Idolatries moch vnbilefe many blasphemies and sacrilegis Sacrilege is to robb the holy things What is more holy than Gods and Christes honor This is to cleere Neuertheles among all the rest as there be many Idolatries I will not say withowt nomber that of the masse is the gretest and the chefe not only becaus the host and the cup be worshipped in stead of Christ not being certen that the same Christ is there as before in the Cannon we haue proued in that part where their consecracion is spoken off and as also we will better proue in the sermon in th end of this booke but moch more becaus thei will that all the Masse shuld be a worship of God saing that it is a sacrifice for the sinnes of the liuing and of the dead in the which God is honored yea Christ him selff is offered to God wherfor it doth well folow that it is a most gret Idolatry for so moch as that Idolatry is not only where any visible ydoll or ymage is honored but euery worship the which is made vnto God withowt his word is Idolatry for becaus that no such worship is trewe worship nor pleasith God but rather it is to him abhominacion for so moch then as that God will not as before we haue allredy offten told that we shuld honor him affter our own mind and as it semeth good to vs but will that we shuld honor him as he doth teach and command vs Esa 29. Math. 15. as we haue in Esay and Christ alleageth him selff in sanct Mathew We haue before allredy proued that the Masse is mans inuencion therfor seing we will make it a worship as we doo yea the chefe of the Christian religion we must conclude that it is an Idolatry becaus that it is a worship withowt Gods word But let vs see off what sort off Idolatry it is First there be many deceites and amoÌ„g the rest there is this that thei persuade the peple as an article off their faith not only that Christ is bodily in that host and likewise in the cupp and make them honor the one and thother but that he is there as gret and as thick as he was vp on the wood off the crosse and that he is wholly not only in that litle host but in euery part off the host and the wine and that he is in heauen and in earth and in all places where the hostes be consecrated And thei persuade that there is the whole court off heauen and that there is no more bread nor wine but only the withcoÌ„mes off th one and off the other For their substancis thei be transsubstanciated that is to say changed in to the substance off the body and blood off Christ. All the which things and many other thei haue fownd owt to geue the more credite to this their masse to th entent that the peple shuld haue more deuocion to it Thei haue fownd that it is good for euery thing and that it hath vertews innumerable and thei haue geuen vs to vnderstand so many other things off this Masse that it is a wonder Further more as we haue proued in the former discorse that we haue made froÌ„ the Introibo to the end how many falsedes how many supersticions wickednesses and blasphemies be in this Masse There Christ

be trewe baptisme becaus there is the substance of the same that is to say the water And affter thos holy wordes that is to say I baptise the in the name of the father the sonn and of the holy goost Amen Euen so is it of the masse that for all that that there be many things added and that it is infolied with many diuicis of men yet the substance not withstanding of the sacrament is there that is to say the bread and the wine aÌ„d the wordes of the consecracioÌ„ the which things be instituted and ordeined by Christ him selff nor our purpos is not to allowe any other thing but Christis plaine institution And allthough there be made a certeÌ„ worship we doo not worship the sacrament For god forbid we shuld but we doo worshipp Iesus Christ and no nother Therfor we doo not sinne going to the masse for so moch as that we doo not approue any other thing than that which is good and that which is of god The rest we leaue and we gather as it is comonly said the rose and leaue the thornes To conclude The fifft reason thei bring furth thexamples of the holy scripture that is to say of Nicodemus of Ioseph of the citie of Aramathea which both were secret disciples of Iesus Christ Luk. 23. Iohn 3.7.19 And theuangelistes doo witnes of them saing that thei were Iust Ioh. 3.7.19 And of Nicodemus Iohn writeth that he came first to Iesus by night Affterward he defended him in the cowncell of the Iewes In the end he caried an hundreth pownd of mirrh and Aloes to Christes buriall Surely thes were holy and iust men yet thei hidd them selfes for feare of the Iewes the which cowld not haue bene iff thei had not dissembled with thother Iewes doing as they did 4. kings 5. Thei bring furth also thexample of Naaman Sirus of whom it is writton in the iiij booke of the kings that Heliseus granted him that he might enter in to the temple of Remmon which was an Idoll and to worshipp in the same with the king of Siria Naaman being the chefe of the same kings warr And why may not we also doo the like Now thes and other like reasons and scusis be no nother but pretenses to doo euell and leaues with the which men wold yet couer thos things that thei doo but thei be deceiued as we will make it appeare But first we will proue our purpos that is to say that by no meanes it is lawfull to a Christian to say nor to heare no nor to be present at the masse and affter we will answer to thes reasons He that goeth to the masse doth iij. great euels He that goth to the mass doth 3. great euils First he doth against the honor nor of God Secondly against his neighbors safetie Thirdly against his own sowle helth That he doth against Gods honor I will proue it It is plaine that in no case it is at any time lawfull to doo against Gods honor for so moch as the honor and glory of God with the angels with meÌ„ aÌ„d with all maner of creatures is of more importans than the heauen and the earth becaus that God hath made euery thing for his glory as Salomon saith in the Prouerbis that is Prouer. 16. the lord hath wrought all things for him selff aÌ„d the wicked for the euell day That he who goth to the Masse or saith it or standeth there present at it doith against Gods honor it is to plaine for that we haue in the former discours hetherto proued that the Masse is the greatest abhominacion that euer was in all worlds becaus that there is committed a most gret Idolatry and that honor that belongeth only to God and Christ is geuen to plaine creatures The Masse is full of falsodes of supersticions of abuses of wickednessis and of blasphemies against God and Christ And how can it be euer lawfull in any case let it be what so euer it will for a Christen man to say it to heare it or to be present at it And iff a gentle man do more esteme his honor than his own liffe how moch more ought we to esteme Gods honor for the which we ought to gyue not only one but infinite liues iff we had so many And so moch the more as euery life is his gifft and procedeth from him yea is his We doo reade that many Idolaters haue bestowed their liffe for their earthly coÌ„try and for thonor of the same the which notwithstonding affter this present life did loke for none other And shall the ChristiaÌ„ feare to giue his mortall life for Gods honor and Christes for theÌ„ of whom he is euery way most sure that he shall haue euerlasting life I proue this thus Paul saith to the Romains euery thing that is not of faith is sinn Who is he knowing what maner a thing the Masse is that knoweth not likewise the same to be against Gods word Iff it be so how than can one with faith and good consciens be present at a thing the which he iudgeth to be blasphemos damnable and against God And who dowteth that he who doeth against his consciens sinnith let him doo what so euer he will It is not therfor lawful by any maner of meanes to be present at the Masse That he doith against his neighbors safetye likewise proue it First he offendeth and hurteth them that haue not yet the knowlege of Christ For so moch as whaÌ„ thei see one that hath the knowlege of the gospel staÌ„d at the Masse herken to it bowe him selff and knele to the Sacrament and worship it what els can thei thinck but that he hath the self same opinion that thei them seluis haue And this being persuaded thei be confirmed in their error saing to them seluis behold him who was come to that newe opinion or religion now he changeth his mind and returneth to the old faith the which he had forsaken Surely he wold neuer haue returned iff he had not knowen that he was deceiued by the pretens of the gospell and perceiued that with vs is the trewe gospell the trewe church and Christes religion God forbid that we shuld forsake our opinion the which he with euident dedes doth shewe to be good And with thes thoughtes thei be enstranged from the gospell and from the truth and be confirmed in error Do yow thinck that this is a small euell with our example to estrange the mindes of men from the gospell and and from Christ and to confirme them in Antichrists church Secondly it hurteth the weake faithfull the which begin to bileue the gospell for whan thei see that thei who better vnderstaÌ„d thaÌ„ theÌ„ selues goo to the Masse thei become weaker in faith aÌ„d occasion is geuen them to returne to their first errors And affter this sort in the rase of faith thei be stopt not only hindered becaus thei begin to dowt And what

fownd them selues naked and shamfast to be sene and hauing themselues no way to be couered with cootes of skinnes So let thes with teares axe of the same God that thei may be clothed with the same most pure cleane holy and godly skinn that is to say Iesus Christ to th entent that being couered with it thei might be no more ashamed of Gods sight But this can not be done iff thei will scuse them selues It behoueth that thei accuse them selues that thei tell their own fawt that thei doo poenance and that plainely thei confesse to haue erred Affter this sort thei shall obteine this godly garment and thei shall folow Paules cowncell yea his commandement the which he teacheth writing to the Romans put on the lord Iesus Christ Roma 13. for otherwise thei shall allweys remaine naked and with shame that is to say that their consciens shall neuer be quyet but thei shall allweyes haue hell at home Wherfor o Christians euen as in the beginning of this booke I haue exhorted yow to reade it and well to consider it to th entent that yow might vnderstand the crafft off this masse so many wayes blasphemos so now in the end of the same whan yow doo clerely vnderstand the most vngratios qualities of the same that yow will wholly forsake it Hether to many not only lay men but priestes fryres and monkes haue by ignoraÌ„ce fawted thinking that it had bene a thing most holy and a worship most thanckfull to God and therfor haue hawnted it not knowing it And though thei haue greuosly offeÌ„ded God yet in some part thei were excusable hauing fawted by ignorance And here I doo not speake of thos the which against their conscience and knowing what maner a thing it was only for feare or other wordly respect haue dissembled bacaus that thos maner of men haue committed a great fawt albeit that thei also shall be pardoned iff thei forsake the same and doo poenance and be sory for that which is past But now that by this boke iff thei will reade it and vnderstaÌ„d it all mens eyes are opened and made plainely to see with how many abuses and cursings it is not only ful but heaped iff thei shall being priestes frires or monkes any more say it or being other men shall any more heare it I say surely that thei shall be vtterly vnexcusable and damnable as thei that knowingly and willingly shall sinn euen of very purpos and shall heape vpp Gods wrath vp on them Nor it shall not help nor auayle them talleage the perell of their goodes of their howsold or of their own life For so moch as that all thes things and as many other as can be had in the world to gether with the liffe it selff compared to Christ ought to be cownted as vile yea of no valure and for his loue we must necessarly forsake them becaus he is that treasure hiddon in the felde and that precios margarite for the which we ought to sell all our goodes to bye it Math. 13. And whan we be brought to such an eschew that we must either loose all thes things with the mortall liffe or forsake Christ Who dowteth but all the rest ought to be forsaken to kepe Christ whom iff we haue we possesse God and euery good thing What doth it help man saith Christ him selff though he in dede winn the whole world and lose his sowle Math. 1â—â€¦ What a foly is this to gett other things and to loose a mans selff withowt whoÌ„ nothing caÌ„ help or auayle him Off thother part let vs consider that nedes whether we will or noo we must leaue the world and this same life for we be mortal and caÌ„not allweyes tary here but we be certen that we must nedes depart and goo owt off this contry that is to say dye and change the liffe This is a sure rule And seing that this is necessary and we can not eschewe it is it not better for Christes sake to leaue the whole the which is not in deede to loose but to gaine and to lay vp treasor in heaueÌ„ nor it is not to leaue it but to put it in to his haÌ„des to th entent that he euerlastingly may kepe it for vs Is it not better I say to doo thus thaÌ„ vtterly to lose all to gether It is a thing most certen that he that looseth Christ loseth euery thing and he that possesseth him possesseth euery good thing I knowe that Antichrist with his tirantes like a roaring lion doth threaten the laÌ„be and warreth with him persecuting his affter diuers sortis afflicting them tormenting them and in th end killing them But for all that let them work as moch as thei will and can yet they shall lose and the lambe as Iohn saith in the Apocalipse shall ouercom them Apo. 14.17 For he is the king of kings and lord of lordes that hath all powr in heauen and in earth Math. 28. And hath a name aboue all names to whom euery knee in heauen in earth Philip. 2. and in hell is bowed and there is not that can resist him Now it semeth that he slepeth but the time will come of reuenge whan yea Antichrist with his tyrantes to gether with his fals prophetes shall be cast in to the burning pitt or lake of fire and brimstone where thei shall be tormented for euer Now the poore Christians be in the handes of Antiochessis of Dioclesians of Domicians of Neroes and other cruel tyrantes and Antichristes I touch not the good princis the which tyrants haue allweyes and will afflict Gods peple But let vs O brethern haue pacience in Christ as him selff doth admonissh vs saing Math. 14. In yowr paciens possesse your sowles And he that shall continewe to th end shall be safe Let vs pray and haue trust in God through Christ for he is able to deliuer vs from the hand of our enemyes and defend vs iff it shall please him And whan we shall see apparent parell rather than to denye Christ let vs flee awaye iff we can from the vnhappy nacion But iff we can not what els is to be done but to confesse him boldly Roma 8. 2. Timo. 1.2 calling to remembrans that the trewe Christian hath not the spirite of feare but of stowtnes and powre let vs rather obey God than men the which can in deede kill the body but not the sowle Math. 10. Let vs dye for God and Christes name for this death shall be glorios and let vs remember that which we said before that nedes we must dye Let vs dye I say with the prophetes with the Apostels with the holy martirs yea with Christ him selff Why shuld we be affrayed hauing such companions so noble and glorios that haue ledd vs the way being sure that iff we shall dye to gether with them Roma 8. and with Christ we shall also to gether with them and with Christ reigne

we shall haue placed the trewe opinion we will answer to this shewsom reason and with the help of the lord we will make it appeare that it is triffling and of no valewe The other opinion and mind abowt this matter is that Christes body and blood be really in heauen where he sitteth on the right hand of god the father and that thei be not really and bodily in the sacrament but saith that the bread and the wine be signes appointed to signifie the body and the blood how Christ Iesus hath geuen both th one and thother for our ransom and satisfaction for our sinnes to th entent that we shuld kepe in our rememberans so great a thing and mistery as he him self whan he did institute the same sacrament in the presence of thapostles sayd Matth. 26. Marc. 14. Luk. 22. 1. Cor. 11. that is to say as oft as yow shall doo this yow shall doo it in my rememberaÌ„s And this is the trew and catholik opinion a greable with the holy scripture and with the doctrine of the old church and awncient teachers the which haue not said as any one of the for said opinions saith that is to say that Christes body and blood be inclosed in that breade and wine aÌ„d moch lesse as thother opinion sayth the which affirmeth that the substances of the breade and wine be turned in to Christes body and blood and that there is no more neyther breade nor wine but only the withcommes of th one and thother but haue sayd that the breade and the wine remaine aÌ„d be signes of the body aÌ„d of the bloode for to bring to our remeÌ„brans the most great aÌ„d high benefite that Christ hath wrought vs dieng for vs that is to say of our redempcioÌ„ And the growndworkes of this opinion be sure and of such sort stedfast that all the Ingines in the world be not sufficient to throwe them to the grownd because thei be grownd wrought vp on the sure rock that is to say thei agree with gods trowth aÌ„d his word that abideth for euer We doo not Intend now here to bring furth all the reasons and grownd workes with the which this opinion is proued For we shuld than make a long treatyse and not a sermon to informe the ignorante and IoÌ„glings in the knowlege of gods things as we intend to doo But we will only bring furth some fewe persuasions by the which it may be clerely knowen that it is euen soo as we sayd First this opinion saith The first reason that the definicion of the sacrament must nedes shewe and make Plaine to vs that the matter standeth thus that is to say that the breade and the wine remayne and that Christes body and blood is not really there in them For the definicion of a sacrament receiued of all men and is sent Augustines a catholike doctor is this that is to say that a sacrament is a signe of a holy thing Euery man confesseth that the thankes geuing is a sacrament If it be a sacrament it is no nother but a signe of an holy thing If it be a signe of an holy thing it nedeth not that the breade and the wine for to be signes shuld be changed in to other substances for so moch as that the signes that thei may be signes do not change any substans but only take a newe significacion And it is moch lesse nedefull that Christes body and blood shuld be really and bodily present in the same breade and wine for so moch as it is not necessary that the things signified and represented by the signes shuld be inclosed or present in the same signes as by experiens we may see in many sortes of signes that it is not nedefull that the thing signified shuld be either present or inclosed in the signe It is ynough that it be represented Let vs geue an exaÌ„ple The Emperours Image is a signe of the Emperor And because it is no nother but a signe we will neuer say that the Emperor him self is in that Image nor that that Image is changed in to the emperors parson For if he were present where his Image is he neded not to sett vp the ymage for so moch as the Image is therfor sett vp speaking of the bodied things in any place because the thing signified is not there present and therfor it is sett vp to th entent that it may represent it So will we say of the breade and of the wyne that Christ hath Instituted them to th entent that thei might be representers of his body and blood to th entent that whan we see them and vse them for a sacrament as he hath ordeined we shuld remember that Christ hath geuen them that is to say his body and blood for our ransoming And for to be signes affter this sort it nedeth not that the body and blood shuld be there bodily present and moch lesse that thei shuld be changed in to other substances It suffiseth as we haue said that thei be signes as we haue spoken of the signes of the emperours ymage The reason standeth in this that the thaÌ„ks geuing or for to vse paules wordes the lordes supper is no nother but a sacrament therfor it is no nother but a signe Because by the definicioÌ„ allredy geuen A sacrament is a signe of an holy thing The signe of a thing is not the thing it self nor is not changed in to it but only doth signifie it Therfor the breade and the wyne be not changed in to Christes body and blood nor they be not inclosed in them that is to say in the bread and the wyne And it suffiseth that thei be truly represented by the bread and the wyne And though we say that the bread eaÌ„d the wyne be no nother but signes we meane not to denye the effects that the spyrite of god of the which the same sacraments be the mynistery doth worke in the beleuers that receiue them For by meanes of the sacraments the trewe beleuers be as it were by certen signes and seales of god confirmed in his promises and be assuered of gods grace and of many benyfites which god doth geue vs through Christ but we doo only denye that Christ is body lythere for so moch as that to work thes effectis which we say that the sacraments by the verteu of the holy gost doo work it suffiseth that they be signes appoynted by god to that end And it nedeth not that Christ shuld be there bodyly present nor that there shuld be made any change of the sustances of the breade and the wyne The second reason Luk. 22. 1. Cor. 11. Further this sacrament was instituted by Christ in remembrans as the wordes them selues of the same insttucion doo witnes saing Doo this in mi rememberans If it be so than that it was instituted for remembrans it is not necessary that Christ should be bodyly there and moch lesse that there should be made

because saith he that the reasonable miÌ„de althoughe it be made by god onelie yet not with staÌ„diÌ„ge for as muche as god hath disposed aÌ„d ordened that after the bodie of the creature be fashioned in his mothers woÌ„be the reasonable soule is put into the same creatures bodie aÌ„d this is a natural poinct by the reasoÌ„ of gods order takeÌ„ therin aÌ„d if it were otherwise it shuld be a gainst the order of nature Euen so seinge that god hath ordeined that the withcoÌ„mes shuld be grownded in the substance as soone as the withcommes of the bread and the wine be corrupted immediatly by the natural order that he hath geueÌ„ to things doth creat the matter aÌ„d doth put it vnder thother withcommes newlie brought in of the which matter the wormes be after engendered Some other say that a norishinge matter may be engeÌ„dered in the priests stomake the whiche with the sacrameÌ„t receaued may easely norishe although the formes that is to say the withcommes of the bread and the wine of them selfes should not norishe Certein other haue said that euen as god by miracle hath made that the withcomes of bread and wine should be without subiect as though they were substances so he geueth them the nature of the substaÌ„ces of the bread and wine that is to say that the wormes may be engeÌ„dered of the withcommes and so we must say that by miracle substances may be engendered of things whiche be no substances although such a matter be imposible by nature But what dreames what imaginacions and let them pardoÌ„ me what moÌ„sters be these who maketh theÌ„ fuer that it is so as for example froÌ„ whence gathereth Innocentius that the substance of the bread should miraculously returne And Egidius Romanus that god should creat new matter and should put it vnder the withcoÌ„mes newly brought in and vnder the shape of a thinge newly engeÌ„dred And those other that a norishinge matter should be engendered in the stomake And finally the last of all that by gods might a substance should be engendered of the withcommes If in a matter of our faith we wil after this sorte dallie aÌ„d gesse at a veÌ„ture without the holy scripture we may theÌ„n settforth and affirme al that we list as thoughe it were trew aÌ„d tel as many phaÌ„tasies and fables I will not say follies as shall come in oure head We ought not to dresse vp gods things after oure maner aÌ„d as toies come in our braine but we must handle them with fear and reuerence aÌ„d with gods words and walk suerly not accordinge to oure owne phaÌ„tasies Without doubt this ImaginatioÌ„ of the chaunginge of the substance of the bread and wine into Christs bodie aÌ„d blode and that the onely withcomes of the bread and the wine remaine is false but the substances of the bread and wine remaine for if they should not remaine these euident and open effectes could not be wrought that is to saie the norishinge aÌ„d new eÌ„geÌ„deringe which be made The cause whie they speak thus that is to say without ani maner of groundeworke aÌ„d be forced to graunt to mani incoÌ„ueniences is because they defend an euell and an vniust cause and therfore they must graunte many inconueniences And in dede as it is commenly said they wote not what they fishe for beare with me you readers seing I tell the trueth Another reason is this The fift reason God is not wont to work miracles but for to coÌ„firme the faith of the beleuers aÌ„d his doctrine as it is writteÌ„ in sainct mark in the end of his gospell Marci 16. And the miracles that Christ worketh for to confirme his word and the faith of the beleuers be seealbe thinges as it is manifest lokinge thorow all the miracles that Christ and the Apostels wrought as geuing sight to the blinde clensinge the leepers makinge the domme to speak the lame to go healing the feuered and the other sick reising the dead walking on the water of the sea coÌ„mauÌ„dinge the wiÌ„ds chaunging the water into wine driuing awaie the deuels satisfyng with a few loaues aÌ„d certeine fishes many thousand persons All these miracles were seen and therfore did confirme the doctrine of the holy gospell but if they had bene secret that none had seene them they had helped nothing to that matter that is to saie to confirme the faith of any Seing it is thus then that god therfore worketh miracles to confirme his doctrine and the faith of the beleuers and the miracles could not work such effects if they were not openly seen to what purpose then shuld Iesus Christ as great and as thick as he was vpon the wood of the crosse and as he is preasently in heauen be hidden whole vnder a small cake and a litle wyne much lesse without comparison then his bodye is and all his blood To what purpose were it to work this most great miracle that it should not be seen when it were ones done to what purpose were it to work that other that Christ should be whole in the whole sacrament and whole in euery parte of the sacrament as though he were a spirite to what purpose were it to work that Christ should be bodely in heauen and in earth here aÌ„d on all the aultars where the masse is saide to what purpose were it that the bread and the wine should be turned into Christs body and blood To what purpose were it that the withcommes of the bread and the wine should abide without a subiect as thoughe they were substances All these most great and stonishinge myracles and greater then euer Christ wrought or that euer were hard of must nenedes be if Chist himself should be inclosed bodelie within that sacrameÌ„t aÌ„d yet not with standing no one of these miracles were euer seene as they are not nor can be possibly seene Seing then that such miracles cannot be seen to what end to what proffit or to what purpose should they be wrought when they are not hable nother to confirme Christs doctrine nor oure faith shall we saie that Christ wold work miracles and such miracles as were neauer the greater without any maner of profit suerly no if We wold not make god now lesse wise than men the which if thei haue reason will neauer do a thing that they be not perswaded is to purpose and profit for some end We must then saie that Christ is not bodely present in the sacrament but he is in heauen where he sitteth on the right hand of the father from whence he must come at the latter day to iudge the liuing and the dead And this may be another reason to proue that Christ The sixt reason in as muche as he is man is not personally in the sacrameÌ„t because the article of oure faith saith that he is asceÌ„ded iÌ„to heaueÌ„ froÌ„ whence he shall come to iudge the liuing aÌ„d dead If Christ were really iÌ„ the sacrameÌ„t what should he nede on the latter

day to come so farr of that is to say from heauen he beinge neerer on the earth what ells neded but that he shal goe out of some coÌ„secrated cake orells hoste as they name it and appere in maiestie aÌ„d glorious Suerly it nedeth not that a thiÌ„ge which is nere vs should come to vs froÌ„ a farr of aÌ„d it can not be denied but a thinge froÌ„ at haÌ„d may lightlyer and easelier If it be not lett come to vs then froÌ„ a farr of Christ therfore is not in the sacrament nor there is not made any maner of chaunge of substance Another reason is this the opinion that saith Christ is bodely in the sacrament diminisheth the trueth of Christs trew and naturall bodye therfore it is false It is clere that the Christian religion holdeth for an article of the faith that Christ is a trew and naturall maÌ„ that is to say Luc. 24 that he hath the very nature of a man and that he hath a very body and a very soule as other men haue And althoughe presently th one and the other that is to say the body aÌ„d the soule be glorified neuertheles they be yet a very bodye aÌ„d a very soule For the glorification taketh not awaie the nature It maketh it in dede more ê‘fit but it taketh it not awaie so as it is not the self same that it was before as we vnderstand by Christ himself who being risen and hauing taken his glorified body said to his disciples behold my hands and my feet that it is euen my self Suerly he should not haue bene the self same that he was before if he had not had the self same hands the self same feet and the self same whole body and the self same soule that he had before That that opinion which holdeth that Christ is bodely in the sacrament diminisheth the trueth of Iesus Christs bodye and his mans nature I do proue it because the nature of a body hath two properties or conditions the first is to haue quantitie that is to say some maner of lenght some maner of bredth and some maner if thicknes and euen as a body hath greater or smaller quantitie so much greater or smaler place it occupieth as by eyperience we may see And his propertie agreeth and is naturall to euery body in such sorte as also the glorified bodies do occupye place that is to saye that the greater glorified body occupieth greater place and the lesse body lesse place euen as Christ Iesus when he was risen did occupye place that is to say he was in so much place as the quaÌ„titie and greatnes of his body was nor he was not in any less place then the greatnes of his bodye was For so much as that this that is to saie to be in lesse place then the quantitie of the body is should diminishe the trueth of the body The other propertie is to be onely in one place And these properties be in such sort natural to a body that thei caÌ„not by any meanes be separated froÌ„ it and when a maÌ„ separateth them from the bodye then shall it be no more a bodye These among the rest be two properties that make the bodye vndyuidehable as the philosophers sai that is to saie thei make that the bodye is an vndyuidehable thinge that is to say onely one other this or that distincte and dyuers from other And that these two properties that is to saye to occupy place and so much as the quantite and greatnes of the body is and likwise that a body cannot be but in one place at ones and at one tyme be in separable from the bodye nor there can be no maner of body that hath them not whether it beglorified or no. We speak not this of oure self onely for Saint Augustine saith it in his 57. epistle answering to dardanus the bishop who had made certain questions or demauÌ„ds to him and he answering him to one after another sayth to the first speaking of Christe risen and glorified doubt not sayth he but the man Christ Iesus is now there froÌ„ whence he shall come And after a few words he sayth he shall come froÌ„ none other place then froÌ„ whence he shall come to iudge the lyuinge and the dead and meaneth from heauen And so he shall come by the witnes of the Aungels voice in the self same forme aÌ„d substance of flesh in the which he was seen go into heaueÌ„ to the which forme and substance in dede he hath geuen immortalitie but he hath not taken away the nature we must not think that according to this forme that is to saye of the flesh he is spred abrode euery where for we must take hede that we do not in such sorte affirme the godhed of the man that we should take away the troth of the bodye for so much as it doth not in dede folow that he that is in god should be so euery where as god And after a few words he saith God aÌ„d man is one person and one Christ Iesus is th one and thother In that that he is god he is euery where but in that that he is man he is in heaueÌ„ And after about the middest of the Epistle or a litle before he saith Take the rowmes of places froÌ„ the bodies aÌ„d they shal not be in any place aÌ„d because they shall not be in any place they shal not be at all take the same bodies from the qualities of bodies and there shall be no place where they should be and therfore it is of necessitie that thei be not Also he saith in the 30. treatise vpon Ihon the lord is aboue but yet the troth is here that is to sai the lord because that the bodye of the lord in the which he is risen must nedes be in one place but the troth of the same is spred abrode euery where By all these words of Augustine we haue specially two thinges The first is that Iesus Christ risen and glorified is not in that he is man but in one place that is to say in heauen from whence he shall come to iudge the lyuing and dead in that he is god he is euery where in the world The second is that the bodies of necessitie do occupye rowme of place aÌ„d if they did not occupy rowme they should not be in any place and being in no place they should not be any thing at all but should be nothinge this groundwork standing that these two properties that is to saye that euery body doth occupy so much place as his greatnes is and likewise it is not at one tyme but in one place And these two properties cannot be taken from bodyes And he that wold take them awaye should bring to passe that the bodyis should not be in anye place as S. Austen sayth and if they should not be in any place thei should be nothing It foloweth necessaryly that if Christ were bodely in the sacrameÌ„t for somuch as there

things There was not withstanding difference betwene those sacraments aÌ„d oures because that thei beside that they were apointed to spirituall things serued also for the bodely things that is to say to the necessitie of the present lyfe for so much as the manna and the water were their dayly meat and drink so that they had two vses the one spirituall because it was to them a sacrament the other bodely the which serued to the necessitie of their bodyes Our sacraments be not so the which be taken onely for the spirituall vse that is to say for sacraments and not for the necessitie of the body To coÌ„clude therfore I saie that seing Christ caÌ„not be eateÌ„ nor drunke but after one of these two sorts that is to say spiritually and by faith and then sacramentally also And after these two sortes Christ may be receaued though he be not really that is to say in body and in soule in the sacrameÌ„t It is not therfore proffitable and much lesse necessary to affirme such reall being in the same sacrament They that say that Christ is really in that host and in that cup do not know what meaneth to eat and drink Christ sacramentally for so much as that to eat and drink sacrameÌ„tally as we haue said is none other but to receaue the sacrament that is to say the signe of the holy thinge and doth not meane to take bodely the self same thinge that is represented by the sacrament I might if I wold and did not feare to be tedious to the readers make dyuers other reasons also but it nedeth not and those that we haue made do suffice But let vs put the case that we had made no one reason to proue this oure negatiue that is to say that Christ is not really in the sacrament nor there is not made any turninge of the bread and the wyne into his body and bluod nor that we had not alledged any saing of the scripture the which not withstanding god ayding vs we haue sufficiently done let vs put the case I say that we had done no one of those things yet they of the contrary opinion should not by this haue had their purpose because that it doth not belong to vs to proue our negatiue but it belongeth to them to proue there affirmatiue For eueri one that affirmeth any sainge is bouÌ„d if he speak reasonably to proue it If it were not already so plaine that euery man might see it He that denyeth is not bouÌ„d to proue his negatiue It is not enough for a maÌ„ of what so euer aucthoritie he be for to be beleued to say it is so the matter staÌ„deth thus but he must proue his affirmatiue sainge chefely if it be a matter of weight aÌ„d pertaining to faith as this is Nor it is not enough nether to be hable to defend and maintaine it for so much as that many false opinions be with witt with distinctions with wrangelinges and intangelinges defended as thoughe they were true We mai see this by experience in the schoole doctoures and questionists for few or none of them do agree to gether but they be of contrary and dâ—â€¦uers opinions and alwaies euery one of them defendeth his oune fantasies and they striue coÌ„tinually and it is neauer knowen who hath the right and they confound the minds of men they lose the tyme and cause other also to lose it I desire then of these maner men that they wold proue this their rule or opinion that is to say that Christ is bodely in the sacrament and that the substance of the bread and the wyne be turned into his body and bluod I desire that they wold proue it me other by reason or such aucthoritie as I should be bouÌ„d to beleue This my request is iust reasonable and honest By reason they can not proue it this is clere and themselues by agrement do confesse it by aucthoritie how do they proue it They bring furth the old doctours they alleâ—â€¦ge the determinations of popes and of Councels the common opinion of the churche last of all they alledge Christs words when he did institute the supper that is to say this is my body shewinge the bread and this is my bluod shewinge the wyne and Christs sainge also in S. Iohn Io. 6. that is to saye I am the bread of lyfe I am the lyuinge bread that am come doune from heauen and he that eateth of this bread shall lyue for eauer And the bread which I shall geue is my flesh which I will geue for the lyfe of the world And after truely truely I say vnto you if you eat not the flesh of the sonne of man and drink not his bluode you shall not haue lyfe in you he that eateth my flesh and drinketh my bloud hath lyfe euerlastinge And further my flesh is veryly meat and my bluode is veryly drink these be the aucthorities that thei alledge To the which aucthorities I answer and first to those of the old doctours that is to say as for exaÌ„ple of Ireneus Tertulian Cyprian Origen Hilary Athanasius Basill IoÌ„h Chrisostom Gregory Nazianzene Gregory Nicene Cyrill Ambrose Iherom Augustine And such other holy fathers the which labored for Christs church in wrytinge bokes expounding the scripture disputinge against heretiks preachinge and teachinge wherby they do in dede deserue to be honoured for their lerninge and holynes but I say that no one of them nor of the other anucients was cauer of this opinion that Christ should be bodely in the sacrament and much lesse that the substances of the bread and wyne should be turned into his body and bluod but in dede they haue sayd the contrary And thoughe somtyme it semeth that they should affirme that the bread and the wyne be Christes body and bluode yet this is for none other cause but that they speak of the sacraments after the maner of the scripture the which doth call them by the name of the thinges signified by them as we ofteÌ„ finde that Augustine did Who very often hath declared such maner of speches as we will tell here after And let vs admit also that all the old doctours had bene of that opinion and that all the world wold say it yet ought we not to beleue them if thei bringe not furth the witnes of the holy scripture because that this is a thinge pertaining to faith and faith is ground wrought onely vpon gods worde as paule saith to the Romains Ro. 10. faith coÌ„meth of hearinge but hearinge is by the worde of god he doth not say by the word of men the whiche may all err but he sayeth it commeth of gods word and the holy scripture is gods worde Let them alledge vs in such thinges the holy scripture and we will beleue them els not And if any wold say and the scripture also was made by men therfore we ought not to beleue it I answer that the scripture is writ-told and made by the holy

is god the maker of nature can bringe it to passe in his body that is to saye that first the bread should be turned into his bodye and the wyne into his bluod and after then that it should be whole in the whole hoste and in the cupp and whole in euery parte of the sacrament and that it should be in dyuers places If he can do those thinges and will doo them as we vnderstand by the words of the sacrament the whiche say this is my bodye shewing the bread and this is my bluod shâ—â€¦winge the wyne then they be done because it is written in the psalme Quaecunque uoluit fecit dominus All thinges that the lord wold do he did I answer first to the reason it self and after I will speake of the similitudes To the reason that is to say if god can do it therfore he hath done it I say that it awayleth not and it is already answered before in oure seauenth reason that god doth not all that he can do as we geue the example of the twelue thousand legions of Aungels the which god if he wold could haue sent to help Christ and yet he sent them not God can bringe to passe that we all maie walke vpon the sea without shippes as some tyme Christ did And as it is written in the boke of wysdom and yet he doth it not Oure question is not whether god can do it or no but it is whether god hath done it or no. Thei saiyes and we saye no It belongeth to them to proue that he hath done it and that he doth it a fresh the which they shall neauer do nor can neauer bringe it to passe by gods word this is a suer rule Concerninge that they go aboute to saye that god had desire to do it this is not onely false but most false What reason is this Christ sayd this is my body shewinge the bread and this is my bluod shewinge the wyne therfore he will that the bread should be turned into his body and the wyne into his bluod or at the least that he should be in the sacrament in such sort as they say This reason doth not deserue any answer for so much as Christ by these words ment not to saye any other but that the bread and the wyne were a sacrameÌ„t and signes of his body and bluod and ment not to saye that which they affirme as before we haue so often declared The exaÌ„ples or similitudes that they bringe furth be not to the purpose and thei be rather dissimilitudes then otherwise The example of Moyses rodd turned into the serpent and after the serpent turned into the rod and of the waters turned into bluod it is not like because the serpent Note further that in turninge of Moyses rod of the water into bluod and such other myracles the senses did witnes the chaunge of the thinges which holdeth not in the transubstantiation into the which the rodd was turned was not before but was newly made Likewise that bluod into the which the waters were turned was newlye made and was not before but Christes body and his bluod were and be before the bread They put certayne turninges against nature not maruelous but rather monstrous and Imaginatiue Let them geue me but one example in the hole scripture that god eauer turned one thinge into another that was before they shall not fynde it How dare they then be so bold to affirme such a thinge yea that which is more to go aboute to make men beleue it as an article of the fayth and yet thei cannot neather proue it by gods worde nor bringe furth any example that eauer any lyke thinge was done The example of the heauen that it is in oure eye which is litle is nothinge worthe because the heaueÌ„ is not really in oure eye but there is onely the image or the similitude of the heauen the which similitude is litle as the eye nor it is not vnconuenient that the similitude or the Image of a great thinge shuld be litle as the Image of Cesar was in the coyne that was shewed to Christ by the pharisees the Image of Cesar was in that coyne the which was much lesse then Cesar himself and neuertheles it did represent Cesar who was great and much greater then that Image We will say the like of the Image of the man in the glasse the which althoughe that it be muche lesse then the man yet it doth represent the man This is no great matter that the Image of agreat thinge should be litle but it should be agreat matter that agreater body should be conteined in one much lesse as they say of Christ that great and thick as he was vpoÌ„ the wood of the crosse and as presently he is in heauen he should be whole conteyned in a litle cake They that geue these examples of heauen and of the thinges that be seen in glasses do not proue that agreat bodye is conteyned in a litle as they say of Christ that he is conteyned in the hoste but they proue onely the Image or similitude of agreat thinge may be whole in a litle thinge the which we denie not but if the similitude or image of agreat thinge be in a litle thinge this is because that that Image it self also is litle and no greater then that body wher in it apereth yea it is lesse so that these exaÌ„ples be not to the purpose To the other similitudes I say also that they auayle not that of the soule that it should be whole in the whole bodye and whole in euery parte of the bodye This is because the soule seing that it geueth lyfe to all the bodye as it is playne must nedes be in euery parte of the bodye for so much as that seinge it geueth lyfe not onely to the whole body but to euery parte of the same It is necessarye that it should be in all the partes because that if it were not in any parte that parte should not be a lyue And because that the soule wheresoeauer it is of necessitye it must be whole there being vndyuidable and not hauing partes because it is a spirite there fore it is necessary that the soule be whole in the whole and whole in euery parte of the body but Christes body not being a spirite and hauinge many partes beinge longe brode and thinke cannot be whole in the whole and whole in euery parte of the place where he is and as it is repugnaunte to a bodye to be a spirite so is it repugnant to it to be vndeuydhable in a place To the other similitude of oure face the which is whole in the whole and whole in euery parte of the glasse after this sorte that is to saye that when the glasse is broken the Image of the face is in euery peece of the glasse I say they be deceaued nor it is not true that one Image is in all those peeces of the glasse when it is

broken but there be manye Images and so many as there be peeces of the broken glasse deuyded the one from the other It is true in dede that they be like but thei be not the self same as the self same bodye of Christ is in all the peeces after their Imagination To the other two exaÌ„ples with the which they wold proue that one thinge may be in many places I saye to the first that is to saye to that which saieth that the Image of one maÌ„ may be in diuers glasses if a man were set aboute with many glasses for so much as that the Image of the same man shal be in euery one of those glasses I say that those Images that shal be in dyuers glasses shall not be one onely but as many as there shal be glasses albeit that they shal be like and therfore the example auayleth not It had bene behouefull if it should haue auayled that one self Image and no more should haue bene in dyuers glasses the which is false To the last example the which sayth that one self voyce is in dyuers eares therfore one bodelye thinge may be in dyuerse places I answer that that voyce the which is heard is one and no mo but I denye that the self same is in dyuers eares yea I sai that that which is earde is not in any eare but is in the eyre next to him that speaketh It is true in dede that the similitude of the same voyce is there in their eares that heare but that similitude is not one but as many as the eares be that heare and this is like the thinge that is seen As for example many eies see one face and that face which is seene is no more but one neuertheles in dyuers eyes that see the face be dyuers Images and that Image that is in one eie is not in an other And so is it of the voyce thesame is one but it is not in the eares And the Images be dyuers which do represent the voyce that is in the ayre and it is behouefull that those Images should be as many as the eares be which heare I haue made this longe talke of these examples the which peraduenture to some shall seme superfluous yet I desired to do it for to make the Vnlerned vnderstand that all the examples which they can bringe forth be not to the purpose Laste of all we will tell you one obiection that they make that is to saye Christ sayd that he whold be with vs vntill the end of the world this to be with vs here beneath is for that he is in the sacrament and dwelleth with vs beinge in the churches Inclosed with in the pixes and litle closets O poure and wretched people that will hyde Christe vnder lock and keye as the Iewes did that thought to kepe him well in the sealed tombe that he should not be stolen awaye You haue kept him many hundreth yeres in such sorte shut vpp that oure predecessoures could not see him yet at the last by gods goodnes he is not onely come a brode but he hath broken youre shettinges and doth shew his merye and godlye countenaunce to his that is to say to them that desire to see him and he hath put you in such feare that you wote not what to do you wold yet ones againe Imprison him but there is no meane to do it Do what you will yea and can apoinct deuyse gather councells against him folow youre foregoers that crucified him persecute and take his members euell handell theÌ„ make them rott in prison as ye haue alredye made some of them torment them after sundrye and crewell whayes and kill them yet you shall not auaile But by these meanes you shall make him more shyninge and glorious It must nedes be o Antichristes that you should lose stryuinge with him that is kinge of kinges and lord of lords I answer them that when Christe sayd to his disciples in the name of the whole churche I will be with you vntill the ende of the worlde he ment not to saye that he should be with vs in the sacrament no but he ment to saye that he wold be with vs with his help that he would be with vs with his poure and with his spirite to the entent that the Apostels and after the Apostells we should not think wheÌ„ he ascended into heauen and as to the bodely presence for soke the earth that he did forsake both them and vs or had no more care of vs as to the helpinge vs. And therfore he sayd I will be with you vntill the end of the world euen as the sonne although it be bodely in heauen separate from the earth yet as to the power aÌ„d help aÌ„d as to do it good it doth not forsake it because it geueth it light it warmeth it it maketh it springe it maketh the trees flowre couereth and deckith them with leaues it maketh them bringe forth frute it helpeth the generation of beastes and it is as it were a lyfe of all the bodyed thinges So doth Christ notwithstandinge that he is in heauen much higher theÌ„ the sonn yet he doth not therfore forsake vs but he hath suche care of vs that he doth help vs and worketh in vs with his holie spirite and godly poure much more noblye aÌ„d effectuously then the sonne doth in all the bodyed thinges because without him we can doo nothinge but sinne and he helpeth vs muche more effectuously then if he were on the earth And therfor he sayd to his disciples that it was expedient that he should ascend into heauen as it is written in Ihon. He lighteth vs inwardly he conuerteth vs teacheth vs maketh vs stronge geueth vs fayth and loue increaseth both the one aÌ„d the other he geueth vs trust and hope in god he geueth vs ioye and myrth in spirite he geueth vs pacience and euery vertue And to be shorte he worketh euery good thinge in vs and fulfilleth euery thinge in all as it is written to the Ephesians where he his compared to the head Ephe. 1 aÌ„d 4 the which powre thin and geueth vertue strenght and workinge to all the members accordinge to the beinge of euery one of them Be hold after what sorte Christs sainge is vnderstand And they that expounde it of Christes presence in the sacrameÌ„t do not vnderstaÌ„d it yea I sai that thei do greatly diminish Christes meaning because they draw doune the hartes of men the which god and Christ wold shuld be on hye and lifted vp into heaueÌ„ And this is one of the cheifest causes why Christ Iesus wold ascend into heauen and not any longer be conuersant on earth to th entent that they should folow the councell yea commaundement of paule the which as before in the eight reason we haue sayd writinge to the CollossiaÌ„s sayeth If you be risen againe with Christ Colos 3 seke the thinges that be a boue where Christ is who sitteth on the right

haÌ„d of god vnderstand you the thinges aboue and not the earthly thinges And shose men do the contrary for they drawe vs doune alow and to the earth sainge that Christ in the litle closeth and in the litle holes when we should haue oure conuersation aboue and in heauen and that we might saye with paule Oure conuersation is in heauen from whence we loke for oure lord Iesus Christ who shall chaunge oure wretched bodyes and shall make them lyke to his glorious bodye We think yea we be certayne that thus farr we haue playnely proued and shewed manye wayes that Christ Iesus is not bodelye in the sacrament of thankes geuinge or the lords supper as paule calleth it and that there is muche lesse made in the same anye substantiall turninge of the bread and the wyne into his body and bluod And we haue made it apere that the opinions whiche affirme such thinges be false aÌ„d erroneous There remayneth now in the end to see who were the auctoures of those strainge and phantasticall Imaginations and wherby they were moued to fynde them oute seinge they be withoute all reason and contrarye to Christes mynd and the whole holy scripture I haue not yet heatherto bene hable to know whan this opinion of the reall and bodely being of Iesus Christe in the sacrament did beginne It apereth that aboute the yere of oure lorde 877. or about the tyme of pope Iohn the eight or a litle before men began to dispute about that matter Iohn scotus an Englishe man not he that was called sottell but another more auntieÌ„t and wery worthye in lerninge who florished in fraunce vnder Charles surnamed balde made a boke against this new opinion of the sacrament whose Iudgement shortly after Beringarius of the couÌ„trye of Turonne and deacon of Aungee followed a maÌ„ of singular lerninge aÌ„d of holy lyfe who dealt all his goods to the poure and lyued by the labour of his haÌ„des as Platina writeth in the lyfe of Pope Iohn the fiftenth But one lanfranck of pauia bishop of Canterbery in England so much preuayled with his auctoritie with Pope Leo the nynth and so much persuaded him that in the councell of vercels he caused the sayd Ihon scotusses boke and berengarionses opinion who followed him to be condemned And it was ordeined in that councell that men ought to beleue not onely Christes presence in the sacrament but the turning of the bread and the wyne into his body and bluod And this was as Mat. palmerius and Iohn lucidus Samothenus in the amendements of the tymes saye in the yere of the lord 1052. so that it is now iust 500. yeares sence this new opinion of the turninge of the substaÌ„ces of the bread and the wyne into Christes bodye and bluod was first determined Beringarius opinion of the sacrament the which was condeÌ„ned as lanfraÌ„ck setteth it out in his booke made against him is this The sacrifice of the church is mad of 2. things of the seeable and of the vnseeable that is to say of the sacrament and of the thing of the sacrament The which thing not withstanding that is to say the body of Christ if it were before mens eyes it should be seeable but it is lifted vntill the tymes of the restitutioÌ„s of all thinges vp into heauen and sitting on the right hand of the father can not be called back from heauen as thapostell peter wryteth be cause that the parson of Christ hath his being of god and of man but the sacrament of the lords table is made of bread and of wyne the which things consecrated be not turned but abyde in their substances hauing lykelynes with those things whereof thei be a sacrameÌ„t This true and godly opynyon of Beringarius the which as we haue sayd before â—â€¦s the opinion of the old church and is taken out of the holy scripture was condemned in the forsayd councell of veâ—â€¦selles And afterward a nother tyme in Rome by pope Nicholas the second who compelled Beringarius to recant and make a beastly and shamefull confession contrary to his own true confession Beringarius recantation is put in the decree of consecration the .ij. distinction capite Ego beringarius where he confesseth and affirmeth that he beleueth with the church of Rome that the bread and the wyne which be set on thaltare be not onely a sacrament but also they be the true body and bluod of our lord Iesus Christ and that he is not only in the sacrameÌ„t but also in trowth sensually handled with the priestes handes and is brokeÌ„ in peces aÌ„d with the teeth of the faithfull is gnawed in to morsels Doo ye think that this was a godly confession that they compelled this holy man Beringarius to make the which confesseth that Christ is in deede sensibly handeled that is to say towched and broken with the priestes handes and than after This host was such one as beleued all things that he is knawed in to morsels with the teeth of the faythfull Me thinketh that this confession is like vnto that bost of Bachanus that beleued to moch as it is said The gloser of the decree to whom such a maner of confession semed strange and crewel saw this well ynough and therfor he sayth if thow dowst not after a safe sort vnderstaÌ„d Beringarius words thou shalt fall into a greatter heresy than that which he had The master of the sentences in the fourth the .xij. distinction myndyâ—â€¦g to glose the words of the same confession sayth that the same to be sensibly handled may be referred both to th one and thother that is to say to the body and to the sacrament of the body But the same to be broken in peeces and to be knawed into morsels can not be said but of the sacrament only A good glose that speaketh contrary to the text This glose hath .ij. faultes First it speaketh against the auctor that is to say against the master of the sentences him self who geueth it because he will that Christ shuld be in the sacrament vndyuydably whole in the whole and whole in euery part of the sacrament If it be soo how can he be towched and handled with the priestes handes For somoch as that the thing which is handled is felt with the haÌ„des and if it be felt it must nedes be hote or cold moist or drie hard or soft rough or smoth who did euer touch Christes body syns it ascended into heauen and dyd euer feele it whether it were whote could or of what qualytie it should be If the master of the sentences had said that the withcommes of the bread and the wyne be handled with handes he had sayd true according to his opynion because that the greatnes of the bread and the withcommes of it may be felt with handes but the withcommes of Christes body can not be felt Therfor Christes body can not be handled with the priestes handes Further if Christs body in the sacrament may be handled

that masse where he that saith it onely taketh the sacrament and doth not deale it to the people We must vnderstand that in old tyme the masse was not said as it is now said as before we haue noted in the bocke of the Anatomy for so moch as that the masse then was no nother but the ceremony of the lords supê‘ the which was dealt to the church and the mynyster did not take it alone as hath bene vsed froÌ„ certeÌ„ hondreth yeares hetherto against Christes expresse ordynaÌ„ce aÌ„d coÌ„maundement who sayd whan he did institute the sacrament that thei should take it and dyuide it amoÌ„g theÌ„ and not that one alone should receue it Thei sawe that this mass was that wych made theÌ„ rych aÌ„d mighty It multiplied the churches reuenewes aÌ„d in th end it made theÌ„ lyue in delytes as before in the boke of the anatomy in the chapter of the abuses of the masse we haue sayd And for to wyne theÌ„ credite and bring to passe that the people should be inclined to theÌ„ and shuld haue deuocioÌ„ to theÌ„ there could not be found a thing more to the purpose then to geue men to vnderstand and make the comoÌ„ sort beleue that Christ shuld be in the sacrameÌ„t and that there shuld be made a turning of the substances of the bread aÌ„d the wyne into his body and bluod and to saie that there be so many myracles and to make the thing so great and wonderfull Thei were sure that if the people were persuaded that Christ were not in the sacrament but that there were only the bread and the wyne as holy signes thei wold haue cared littell for it nor they wold neuer haue beleued that the masse shuld haue so many vertues as thei haue geueÌ„ to vnderstand And thei should not haue had that vnmesurable gaine ther shuld not haue bene drawen out of that golden well thoes infinite richesses Let euery man that hath reason and is without affection consider aÌ„d he shal find as much as I sai to be true This is a sure rule if the people did not beleue Christ to be in the sacrament and were not I meane the people bewitched with some straÌ„ge Imagination that thei wold make lytle count of the masse The popes that sawe this goodlye inuention to be moch for their purpose thei after did not only with their decrees and coÌ„cels allowe it but they did bynd the Christian people beleue it as an article of the faith I haue spokeÌ„ of the first dyuisers of these opinions what causes I thinck did moue theÌ„ to seke owt so strange Imaginations and so farr from the trouth Of the other that folowed next after that is to say of the scholemen I doo not sai soo As for example of one Thomas of Aquine of BonauaÌ„ture of Egidus Romanus and such lyke as were questionistes without noumber and haue dysputed endleslie on the master of the sentences and thereby intangled the world I think well that the first cause that is to say the ignorance of the scripture did seduce them to beleue thus because they did attend more to the wordly knowleges and to the bookes of phylosophy then to the holy scripture But I doo not beleue that any such malyce did moue them as moued those first inueÌ„ters It is true in deede that a nother ignorance made them to erre that is to say that when they sawe that the pope and the councels had so determined thei Imagined that they were tyed and bound to beleue all that that thei had appointed and ordeyned to be beleued of all the faithfull And therfor thei haue affirmed this opinioÌ„ as an article of the faith thinking they should haue bene heretikes if they should haue holden any other wyse And to proue this true certen of them and among the rest Thomas of argeÌ„tyne the heremyte in the fourth the .xi. distinction saye that before the article of the turnkeÌ„ding was determyned by the church It was no heresy to sai the contrary that is to sai that the bread and wyne remayne after the consecration This is that which deceyued them the popes auctorytye whom they thought was Christes lefetenant and that euery thing that the see Apostolyke and those councels determyned was an oracle against the which it was not lawfull to speake the poore soules not vnderstanding that no man is bound in matters perteyning to faith to beleue eyther pope or councles but so farr as gods word speaketh from the which if they swarue though there should come an angel from heauen we should not be bound yea I say we ought not to beleue him as paul sayth writing to the galat. And if we haue particular reuerence to any councels Gala. 1. it is because that in their determinacions they agree with the holy scripture which ought to be the paterne aÌ„d the rule to all the meÌ„ in the world And therfor we haue in specyall worshyp those .iiij. councels that is to say the councel of Nece in the which the error of Arrius was destroyed the councel of ConstaÌ„tinople gathered together against Eunomius and Macedonius the first councel of Ephesus where Nestorius was iudged aÌ„d condeÌ„ned the couÌ„cel of CalcedoÌ„ in the which the wickednes of Eutyches and dyostorus and certen other were reproued because thei haue not spokeÌ„ nor determined any further then is conteined in the holy scriptures But if that men let them be of what so euer knowlege holynes and auctoritie ye will shall not bring furth in gods things the holy scripture we ought not to beleue theÌ„ nor all the whole world to gether can not make a man to beleue a thing as an article of the faith except it be conteyned in the holy scripture A short rehersall It is tyme now that we knyt vp the some of this present sermon in the which this article that is whether Christ be really and bodyly in the sacrament of thanks geuing or no is largely examyned And first we haue sene how there be in this article .ij. principall IudgemeÌ„ts or opinions The first saith that Christ in body and in soule great and thick as he is presently in heauen is whole in the sacrameÌ„t And this opinion is diuided into ij For some say that not only Christ is in the sacrament but that the substance of the bread and wyne be turned into his body and bluod and that there remaineth no more eyther bread or wyne but the only withcoÌ„mes of the one and the other Some other sai that Christ is really in the sacrament but the substances of the bread and wyne remayne and that there is made no turning in them And we haue seene the obiections where vpon this their fantasy is ground-wrought TheÌ„ next we haue put the secoÌ„d opinioÌ„ the which we hold and sure beleue is catholik and godly and it is this that is to sai that the substances of the bread aÌ„d wyne doo not only remaine in the sacrament but Christ is

not there bodyly preseÌ„t of any maner of sort but as maÌ„ he is onelie in heauen where he sitteth on the right haÌ„d of the father froÌ„ whence he shall come to Iudge the liuinge aÌ„d the deade The first reason as tharticle of our faith doth sai And this opinion we haue proued with many reasons First by the definition of a sacrament the which is none other but a signe of an holy thing and it is not nedefull for to be a sacrament that Christ should be really as man in the same and moch lesse that there should be made any substantiall turning of the bread and the wyne It suffiseth that the bread and the wyne be there as signes of his body and bluod The 2. reason Then next seinge that this sacrament was instituted only for remembrance it suffiseth that it doo bring vs in remembrance of Christs body and bluod geueÌ„ for our raunsominge And it nedeth not to put there the bodyly presence of th one or of thother for so moch as that the right of no sacrament either in generall or particular requireth thys c. The third seing the spirituall eating of Christ is only profitable and not the bodyly The 3. reasoÌ„ If Christ were as man in the sacrameÌ„t he should help nothing The turnekindinge of the bread and wyne into Christes body and bluod The. 4. re cannot stand together with certen playne and many fest effects which be sene that is to say with the noryshing because the sacrameÌ„t doth norish as other bread and wyne doth and with thingenderyng of certen beasts as magots or such like beastes the which things cannot be made admitting this turnkynding of the bread and the wyne in to Christes body and bluod The fift if any such thing were god with out any maner of nede shuld work some The fift reason yea many most stonishfull myracles such as was neuer the greater The syxt it should not be necessary that Christ on the day of iudgement should come down froÌ„ heauen The syxt reason but that he shuld stepp out of the sacrament seing he is here moch nerer on earth then in heauen The seuenth The seuenth reason the opinion of Christs bodyly presence in the sacrament dymynisheth the truth of his body and maketh it phantasticall yea nothingeth it The eyght The eyght reason The sursâ—â—m corda which is song in the masse geueth to vnderstand that in old tyme Christs bodyly presence in the sacrament was not beleued The nynth The nynth reason If forbecause Christ sayd this is my body shewing the bread and thit is my bluod shewing the wyne the bread and the wyne shuld be turned into his body and bluod or els that the body and bluod shuld be there present seing there be many other speaches in the scripture like vnto this it shuld be behoue full that the lyke shuld be done in all those from whens wold folow many inconueniences The tenth reason The tenth seing that Christes flesh can not be eaten nor his bluod droken but after .ij. sortes that is to say spiritually by fayth and sacramentally And this may be done without the bodyly presence 1. Chor. 10. as the auncients did eate and drink him before that he toke mans fleshe as paul saith wryting to the Chorynthyes there is therfor no necessytie to affirme that bodyly presence in the sacrament Then further all though that we shuld bringe forth no reason for vs it belongeth not to vs to proue our negatiue but it belongeth to them that affirme such a being there to proue their affirmatiue the which thei did neuer nor can not doo by any saing of the scripture We haue after also made appeare that our oppinion is of thold church and chefely Augustines And we haue answered to the obiections of the contrary opinion making it apparant that they be vneffectuall vnpithye and weak to proue their purpose declaring the maners of speach that the scripture vseth when it treateth of the sacraments In the end we haue added from when the false ImaginatioÌ„ of that maner error is proceded And we haue bene long in treating of this article and we haue made many moo wordes than we thought and haue repeated the self things often and haue somthing exceded the measure of a sermon for the which thing the readers shall haue me excused We haue coÌ„sidered first that the thing was most wayghty and worthy to be well expressed the which could not be done with few wordes Then further also the error was so coÌ„firmed and after such sort rooted in the myndes of the people that it could not be pluckt vp nor rooted out without as it is comonly said moch digging and deluing And therfor it was necessary for vs to be long and parauenture somthing tedious to the lerned neuertheles this labor is chefely taken for the vnlerned Well it suffiseth that this our purpose was vpright and that we toke not vpoÌ„ vs this entreprise for no nother end but for gods honor and for the loue and defence of the truth And last of all to doo good and help to the simple Christians who haue bene so long tyme drowned in so great an error and deceiued by the suttle and wicked Antichrist WhoÌ„ let vs all praye vnto god with a good hart aÌ„d continually that he will so roote owt and plucck vp or to speak better destroie sauing allwayes not withstanding the men to whoÌ„ we desire all good I sai euen destroie as the lytle stone did that great Image which Nabuchodonosor sawe in his dreame that is to sai that he will make him vtterly vanysh away and be come nothing to the entent that gods finall aÌ„d perfite kingdome mai come thorow Christ Iesus his son our lord and redemer to whoÌ„ be honor and glory world without ende Amen FINIS Faults escaped in the printing and corrected after this sort Take lea for the leafe A for the first side B for the secoÌ„de side Ly. for the lyne R for read Lea. 2. b. ly 8. headolugnes r headlongnes Lea. 4. a. ly 21 opinious r. opinions lea 6. b. ly 1. ehyrch r. church lea 9. b. ly 18. strst first Lea. 12 b ly 1 euy r any lea 11 b. ly 20 Hollis r. holies lea 21 a ly 2. vpistle r epistle 6. ly 13 soruant r seruant lea 25 b ly 13 and the blud r and the winne the bluod lea 35 b. ly 20 glorios r. gloriousnes lea 36 a ly 11. tedyosnes r. tediousnes lea 40 b. ly 8. ho r hoc lea 42 a. ly 26. poinctt r poinct b. ly 20. coÌ„secrationi r. consecration lea 49 a. ly 24 ony r any lea 54 b. ly 16. wat. r. was lea 60. a. ly 8 mades r. made and for CoÌ„secrauyon r. coÌ„secration lea 65 a ly 16. no r. not ly 25. superstitos r. superstitious Lea. 67. a ly 18. tho r. to lea 68 a li. 5. thert r. there l. 17. fom r from lea 74. a. ly 16 byleuers r beleuers and all waies after lea 72 a. ly 10 he fore r. before lea 77 a li. 19. candache r candace lea 81. b. ly 26. crimin crimine lea 88. a. ly 21 offied r offered lea 94 b ly 12. passhion r passion lea 111. b 21. except r except lea 115 a li 1 song r soung ly 2. rong r roung lea a li. 2. misfortutune r. misfortune lea 118 b ly 11. apostos r. apostles Lea. 120. ly r. super r. supper lea 121. b. ly 22 Now he he r Now. he lea 122 a ly 19 parauentur r. perauenture le 124. a li. 12. thes r. those lea 125 b ly 13. the chefe greatest miste ry r the cheefe mystery lea 126. a. li. 15. the lawe I speak r the lawe Nor there is no sinn but that is against gods lawe but gods law I speake lea 126. b. ly 7. haue heuier sinnes than r haue heuior sinnes then mans laughter then lea 127 a li. 5. Idolatros r Idolatrous li. 9. thcik r thicke li 13. in them r in it lea 127 b ly 8 benefice r benefite lea 128. a. ly 18 ame r. same Lea. 131. a. li. 19. saint or saintes r saint or sainctess ly 20 S. loreto r loreto b ly 6 say here willâ—â— say here be these Idolatreis how can thei de â—â€¦ey it will Lea. 131. b. ly 9 Hiperdulia r Hyperdulia lea 137 a li. 5. wis r. with lea 138. a. li. 13 folow done a nother r folowed one an other lea 156 a li. 22. and and. r. and. lea 174. b. ly 19. mas r masse lea 177. a. li. 7. couered with r. couered wear couered with b. ly 1. crafft r. craft and lykewise in other places lea 178 a. li. 14 eschew r. issue and generally read for off of for thos those for thes these for couerid couered and for such other in vid read coÌ„meÌ„ly ved and often for ans or ens read ance or ence as for importans read importance and for reuerens reuerence and often for or read our as for sauior read sauiour and for byleuers allways beleuers and commenly for os read ous or ose as the word geueth as for gratios read gratious and for purpos read purpose Lea. 180. a. l. 8 yoie r. ioy 182. b. ly 15 trewe faults in the sermom read true and 185. b. li. 9. who euer read whosoeuer 186. a. li. 15. remembrans read remembraunce and after 187. a. ly 18. substans read substance 188. b. li. 5. body lithere read bodyly there 192. a. li. 7. dewe read due 193. a. il 3. euerlasting read euerlasting 193. b. li. 17. be beleweth read beleueth 194. b. li. 15. seane read seene 196. b. l. 14 blode r. bluod 199. b. l. 3. satisfing r satisfiing 205. a. l. 25. wheÌ„ should r. when thei should 222. b. l. 1. turne read turned and 228. a. li. â—â€¦ beinge r. bringe 225. b. li. 5. shose r. those FINIS

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