the answere is cleare and reddie Christes flesh is the meare of the soule and not of the bodie of the minde and not of the mouth It is eaten be hearing chawed bee vnderstanding and digested bee faith saith Tertullian This our Sauiour teacheth him selfe who knew it better then the pope without sauing his holinesse and all the Iesuites to helpe him I am the breade of life saith he he that commeth to me shall not hunger and hee that beleeueth in me shall neuer thirst Out of which words this argument floweth To come to Christ and beleeue in him is to eate the breade of life that thou neuer hunger nor thirste againe But to come to Christ and beleeue in him is not to eate with thy tethe the reall flesh of Christ which was borne of the Virgine Marie Ergo to eate the reall flesh of Crhiste which was borne of the Virgine Marie with thy teeâ—hâ— is not to eate the bread of life that thou neuer huÌ„ger nor thirst a gain And a little after he that beleeueth in me hath euerlasting life I am the bread of life Which Syllogisme adding the proposition may haue this forme Whosoeuer beleeueth in the breade of life hath euerlasting life But I am the breade of life Ergo Whosoeuer beleeueth in me hath euerlasting life where you â—ee beleeuing for eating But that which followeth in the rebuke of them who tooke him to speake of a carnall and fleshlie eating is most pregnant It is the spirit which quickneth the flesh profiteth no thing the wordes that I speake are spirit and truth That is to saye it is the spiritual eating of my flesh that quickneth and giueth life the fleshlye and carnal eating of it can doe you no good For my wordes are spirituâ—ll and liuelie that is effectual to life In all that cap. he that will marke attentiuely shal finde that whole discourse with the câ—pernaites to be spiritual and the difference betweene them and him to bee their carnall concept of his spirituall wordes Hee shall finde the meate spirituall the life that it feedeth spirituall and the teethe that eateth spirituall There he shall finde that hee that eateeth not his flesh hath no life in him that is no spirituall life and hee that beleeueth in him hath eternall life that is to eate the breade of life that came downe from heauen and giueth life vnto the worlde Thirdlye Maister Rainolds againste Maister Robert Bruce reasoneth thus Christes bodie is there present where it is broken But it is broken in the sacrament Ergo it is present in the Sacrament To the maiore we answere that it is present in the Sacrament as it is broken in the Sacrament But it is broken onely in a figure and therefore is present onely in a figure But to the faithfull Christ presents in deede bee a divine communication with the Sacrament his verie bodie to feede the soule Bvt if he wer bodily in the Sacrament then the wicked would also participate his bodie which thing Christ himselfe denieth in Ioan. c. 6. v. 56 Fourthly the same man in the same place reasoneth out of the wordes of Moses concerning the olde couenante and the wordes of Christe concerning the newe thus That whereof Christe spoke is the bloode of the newe TestameÌ„t as â— whereof Moses spoke was the blood of the olde But yâ— whereof Moses spake was the verie bloode of the olde Testament Ergo that whereof Christe spoke was the verie bloode of the newe Testament Of this argument we deny the minor The blood of both couenants waâ— one the bloode of Christ Iesus who made the vnion in the olde Lawe betweene god them maketh the vnion in the new Testament betweene god and vs. The blood of beâ—es in the olde testameÌ„t was not the very blood of the covenant And therefore this man hath founde a knife to cut his owne throate The wine of the newe Testament is the bloode of the newe couenant as the bloode ofâ— beues and sheepe was the bloode of the olde couenant But the bloode of beues and sheepe was not the very blood of the olde couenant but a figure thereof Ergo the wine in the new Testament was not the very blood of the couenant but a figure thereof Lastly they cast vp to vs incredulity and not beleeuing the omnipotencie of Christ. They beare the worlde in hande that wee denying Christe to turne the bread into his bodie are more incredilous then sathâ—n who beleeued that he coulde make breade of stones To cast this sweete simile into the teethe that it came from These men are as captious as the devill Hee reasoned a potentiae ad actum If thou arte the Sonne of GOD command that these stones bee made breade they follow the same â—rade hee was the sonne of God Ergo he changed the breade into his flesh The question is not heare what Christ could doe but what he would doe We know and confesse as wel as they that Christ can doe what he will but will not doe all that he can To proue that Christs will was to doe a thing as I haue said so contrarious to nature so refuted bee sense it behooueth the testimonie to be without exception That Christ was borne of a virgine that he walked on the waters that hee turned water into wine these are the exemples of their induction the spirit of truth that cannot lye hath tâ—stified in plaine tearmes If that spirit had testified as plainely that in his last Supper hee turned the breade into his bodie and left nothing to our taste but accidents we should beleeue this as well as that and bee Gods good helpe haue stoode as surely to it as all the Iesuites since the first Iesuit Ignatius Laiola But seeing these proofes are noâ— thing but figured scriptures turned to their naked skinne wee hope that all Christians will abhore that vgly sinne to rend with mercilesse teethe his flesh that hath borne the horrour of hell â—o purchase mercie to vs. Heare they woulde faine buckle on vs an absurditie out of the words of the institution which we may not passe by In the wordeâ— This is my body which was broken for you The prononne this demonstrateth that which was broken for the sinnes of the elect But in our opinidion the pronoune this demonstrateth the breade Whereof say they it will follow that breade was broken for the sinnes of the elect Firste the maiore is not true for the pronoune this demonstrates not the thing but the figure of the thing tha was broken for the elect Secondly there is a parte of the maiore left out of the conclusion which should haue been expresseâ— Ergo the bread is the bodie which was broken for yâ— elect which conclusion is true in a figure And heare it is a world to see the blindnesse of these men for of their liâ—erall sense this absurditie will followe without a warde The pronoune
neuer was Of the wicked Paull saith hee that eateth this breade and drinketh of this cuppe vnworthely eateth and drinketh his owne damnation He saith not hee that eateth the bodie drinketh the bloode of Christ vnworthely And heare I dare lay my heade which I will not giue for the popes heade and his triple Crowne too that all the Schooles in Roome and Remes shall neuer proue be the Scripture that the body of Christ can be eaten vnworthely Howe oft doth hee promise himselfe in Iohn eternall life sumtime to him that eateth his flesh sometime to him that beleeueth Whereof it is manifest that none eateth his flesh vnworthely seeing that all that eateth of it shal haue eternal life This besides the place quoted be Lumbard that worthy Fatder August in Iohn tract 26. striketh dead Sacramentum quibusdam ad vitam quibusdam ad mortem sumitur res vero cuâ—us est sacramentum omnibus ad vitani nulli ad mortem That is some receaueth the sacrament to life some to death but that whereof it is the sacrament bringeth life to all death to none Seuenthly in the fore cited wordes of Paull He that â—ateth of this breade and drinketh of this cuppe vnworthelie eaâ—eth and drinketh his owne damnation We find this argument The elements in the Sacraments remaine that which Paull be the spirit of God doth call chem But Paull be the spirit of god doth cal them bread and wine and that after the consecration or else they coulde not bee receaued vnworthely nor drawe on so heauy a iudgment as to be guilty of the Lords body and blood Ergo the elements in the Sacrament remaineth breade and wine and are not changed into the naturall bodie and blood of Christ. Heare the base shift that the Apostle vseth the names which they seeme for the names which they are will not houlde for that were to feede the errour of the fenses and to brangle the foundation of faith which thing bee farre from this Apostle who trauâ—lled so faithfullye and discreit ye 〈◊〉 Apostleshipe Heare thou hast seauen argumentes gentle reader thâ— weakest of all which if wee hade no more were sufficient to beare out this cause with greater probability then any that our aduersarie hath to the contrary The firste thirde fifth and sixth concludeth the negatiue that the breade and wine are not the reale and essentiall bodie of our Sauiour The second proueth that they are types anâ— figures of Christ exhibited for the ransome of our sinnes The fourth and seuenth that the bread and wine remaineth in their owne natures and are not transubstantâ—aâ—ted as the Church of Rome laboureth â—o earnestly to bring the worlde to beleeue And so of these seuen arguments four erefutes the aduersarie and three confirmes the truthe Nowe that the Church maintained this truth as she receaued it from Christ and his Apostles for more then fiue hundreth years after Christ I wil proue bee the the testimonies of the fathers who liued and taught the Church in that age And heare I woulde praye the reader not to mistake me I alleadge not these testimonies to confirme this truth as not sufficiently proued already or to ad more authoritie to the testimonies of the scripture for we acknowledge the authoritie of the word of God to haue that Maiestie that if all the world did say against it yet it remained the certaine trueth of the eternall God who is trueth it selfe and can not lye And wee greatly lament the miserie of this age wherein there is so many fouÌ„d and of them some who knew the truth to oppose them selues against so manifest a light But seeing bee the peruersnes of man and malice of the deuill it is controuerted in my simple iudgment the consent of the Church is no small inducement to indifferentmen and a great slap in the aduersaries saill who beares the world in hand that they saill before the wind and that all the fathers of the primitiue Church doth rowe in their bardge Which confident assertion how false it is I hope with gods good help to make it manifest and to proue be their owne wordes that none of the fathers did euer know that transubstantiated monster which was whelped in the counsell of Rome fiue hundreth yeares after them and after that fostered in the bosome of that Church To beginne Tertullian who liued in the yeare two hundreth saieth of the eating of Christ in the Sacrament Auditu deuoâ—andus est intellectu ruminandus et fide digerendus That is bee hearing he is to bee eaten be vnderstanding chawed bee faith digested Chrysostom teacheth the same Magnus iâ—â—e panis qui replet mentem non ventrem This is the great bread which filles the minde and not the bellie And August Quid dentem et ventrem paraâ— crede et manducasti Why preparest thou thy teethe and thy bellie beleeue and thou hast eaten Cyprian saith esus eius carnis eâ—t quadam aviditas et desiderium manendi in Christo Quod est esus carni hoc est fides animae non dentes ad mordendum acuimus sed fide sinceva sanctum panem edinms The eating of his flesh is a certaine gredinesse and desire to dwell in Christe As eating is to the flesh so is faith to the soule We sharpe not our teethe to bruse but faith to eate that sacred bread Basilius saith est quoddam spirituale os interni hominis quo pascitur recipiens panem vitae qui descendit do caelo There is a spirituall mouth of the inward man bee which he is fed who eates the bread that came downe from heauen Be the testimonies of which fathers it is most cleere and apparant that the Church then tooke the eating of Christs flesh and drinking his bloode to bee a spirituall action of the soule not a bodily action of the mouth that it is eaten be faith not with the teethe and digested into the minde not into the bellie and foullâ—stomache of the receauer Of sacraments in generall August saith in sacramentis videndum est non quid sint sed quid ostendant signa enim rerum sunt aliud existentia aliud significantia in sacraments it is to bee noted not what they are but what they meane so they are signes of thinges signyfiing one thinge and in deede an other Of figures that they are vsuall in the scripture and that the name of the figure is set for the thinge figured and contrariwayes of the thinge for the figure he saith Solet res quae significat eius rei quam significat nomine appellari Hinc dictum erat petra erat Christus Non dixit petra significat Christum sed tanquam boc esset quodâ—vtique per substantiam non erat The thinge which signifieth vseth to be called many times be the name that it signifieth Hereupon it is saide that Christ was the rocke he saide not that the rock signifieth Christe but as if
saieth Athanasius that hee ment not that they should eate his very bodie he telleth them that it shuld returne to heauen againe and that they should not haue it to eate Which thing August setteth down most plainely answering the same Capernaites Si ergo videritis filium homiâ—is ascendentem vbi erat Prius quid est hoc hinc apparet vnde fuerant scandalizati Illi enim put auerunt illum erogatâ—rum corpus suumâ—ille autem dixit se ascensurum in coelum vâ—ique integrum Cum videritis filium hominis ascendentem vbi fuerit prius certe vel tunc videbitis quia non eo modo quo putatis erogat corpus suum Certe vel tum intelligetis quod gratia eius non absumitur morsibus That is if you see the sonne of man ascending where he was before What is that heerof appeareth the ground of their offence For they thought that hee would exhibite to them his owne bodie But he telleth them that hee was to goe whole to heauen as if he woulde saye when you see the sonne of man ascending where hee was before then shall you see that he will not so bestowe his bodie as you thinke then shall you vnderstand that his grace can not bee consumed peecemaall or bit and bit This is that Christ him self teacheth The poore shall you haue alwaies but me you shall not haue alwayes that which Peter teacheth That the heauens must hould him while al things be restored This is that which our beleefe teacheth That he sitteth at the right â—and of his father Heere their distinction of his visible and vnuisible presence is a dreg of mans braine Christ him self neuer taught vs of that vnuisible preseÌ„ce And wee will not learne such deep mysteries at men who may deceaue and be disceaued that Christ can doe it we denyâ— not but that he will doe it we will beleeue no man but him self of whome we are sure that he will not lye Clemens Alexandrinus saith Duplex est sanguis domini alter carnalis quo redemptiâ— sumus alter spiritualis quo uncti sumus Et hoc est bibere Iesu sanguinem participem esse in corruptionis domini There is two sortes of the Lordes blood the one carnal where with we are redemed the other spirituall wherewith wee are anointed To drinke the Lords blood is to bee partaker of his puritie and incorruption Cirill saith Num humanae carnis coÌ„mestioneÌ„ hoc nostrum sacramentuÌ„ pronuncias et ad crassas cogitationes vrges irreligiose mentes â—orum qui crediderunt Et attentas tu humanis rationibus tractare ea quâ— sola et purafide accipiuntur Callest thou our Sacrament caniball barbaritie and presest irreligiouslie the minds of them that beleeue to grosse thoughts and aseyes thou to handle that with humaine reason which is receaued by pure faith onely Ambrose saith Fide tangitur Christus â—ide videtur non tangitur Corpore non oculis comprehenditur Christ is touched be faith and seene be faith Hee is not handled with the handes nor seene with the eies August saith Dominus dixit se panem qui descendit de câ—lo hortans vt credamus in illum hoc est manducare panem vivum qui credit in illum manducat The Lorde saide that he is the bread which came downe from heauen exhorting vs to beleeue in him for that is to eate the breade of life that came downe from heâ—uen He that beleâ—ueth in him eateth him Bee these places you see that to eate Christ is to beleeue in Christ and pertake his puritie and that hee is eaten onely be faith not with the teethe Theodoret saith Christus naturam panis non mutat sed naturae addit gratiam Christe changeth not the nature of the breade but to nature addeth grace And againe Post consecrationem mystica signa non exuunt naturam suam manet enum prior substantia forma et species The mysticall signes after consecration puteth not of there owne nature for the former substance forme and shape abideth Ambrose saith Sunt que eraut et sn aliud commutantur they are the same thing they were before that is breade and wine and are turned to on other that is turned to an other vse to present to vs the bodie and bloode of our Sauiour to feede our soules spirituallie Gelasius saith in sacramento manet panis et vini substantia In the sacramentes the substance of breade and wine remaineth Irenaeus saithâ— Quemadmodum qui est aterra panis percipiens vocationem domini iam non est communis panis sed eiu haristia ex duabus rebus constans terrena et celestâ— sic et corpora nostra percipientia cucharistiam iam non sunt corruptibilâ—a spem resurrectionis habentia As the breade growing out of the earth receauing the Lords institution is no more common breade but the eucharist consisting of two things the one earthlie the other heauenly So our bodies receauing the eucharist are no more corruptible hauing hope to rise againe Be these fathers it is cleere that the substance of the bread abideth and that the eucharist that is the communion of thankes giueing consisteth of an earthlie and a heauenly thing To conclud this matter Chrysostom saith in Vasis sanctificatis non ipsum corpus Christiest sed mysterium eius continetur In the sacred vessels the verie bodye of Christ is not but a mistery thereof And August saith more peremptorily Non hoc corpus quod videtis manducaturi estis non bibituri sanguinem quem fusuri sunt qui me crucifigent sed sacramentum vobis aliquod commendaui You are not to eate the bodie which you see nor to drinke the blood which they are to shed who will crucifie me But I commended a certaine mysterie to you c. In these places which I haue quoted you haue plainely without any glosse al that we teach and beleeue of this sacrament That the words of the institution are figuratiue That the action of eating and drinking these mysteries is spirituall That the bodie of Christe is receaued bâ— faith not be the mouth That the wordes of the institution are to bee taken literallie That the body of Christe which suffered for our sinnes is in heauen not in the SacrameÌ„t That to eat the flesh of Christ is to beleeue in him That the substance of the breade and wine abideth and is not transubstantiated And lastly that the body of Christ is neither in the holie vessels nor eaten be them who receaueth this sacrament All these thinges I haue heere proued I saye in plaine categoricall wordes which the aduersaries can not avoide without most odious and absurd gloses which the actours neuer knewe nor thought Yet not-withstanding they vendicat these fiue hundreth yeares as the other fiue hundreth also vntill the dayes of Berengarius and beareth the ignorant in hand that all is theirs without contradiction They haue such a confident
grace in shamelesse lyes But heere I would beseech the diligent reader to iudge betweene vs and them indifferentlie Bellarmine the great Rabbi of the seminarie at Rome and the goâ—â—ah of that vncircumcised congregation gathereth what euer hee couldâ— find with his owne trauels or the trauels of the whole seminary which bee report serued him what euer had anye shew for his purpose Hee hath gathered together aboue a hundreth and nine places of all which I dare promise the diligent reader that hee hath not two which speaketh the thing which hee woulde haue In them all hee hath neither founde transubstantiation of the elements nor accidents without subiects nor subiects without accidentes nor the bodie of Christ rent with teeth nor that the accidentes are the outward signes in the sacrament nor that â—he bodie of Christ is at one time both in heauen and all other places where the sacrament is ministred nor any other of these new theoremes of the Romaine faith without a glose and that sometimes impertinent sometimes obscurer then the text sometimes repugnant to the text and alwayes peruerting the true sense of the author I hope that no man will count these allegationes equiualent except they proue all the theoremes and appendices of transubstantiation as cleerelye as wee haue done Notwithstanding whate uer they or we can doe in this kinde is no proofe of the truthe but a witnes of the consent of tymes Nowe in this place followeth next to be considered howe this monstrouse opinion of transubstantiation began to insinuate it self into the heartes of men in the ages following for from this time forth it beganne dailye to grow and to gather strength In the mysterie of the sacrament there is such a secrete sacred coniunction of Christs blessed flesh with the seales as we can not well vnderstaÌ„d nor is lawful for vs curiously to enquire but reuerentlye to beleeue that his bodie is the bread which came downe from heauen and giueth life vnto the worlde On Christs parte by the secret and vnseene efficacie of his diuinitie hee conuaieth him selfe into our soules to feede them vnto eternall life On our parts there is an action iointly of the soule and bodie the one receauing the elementes with the mouth of the bodie the other receauing the body and bloode of Christe bee the moâ—th of fâ—ith In this action the whole powers of the soule and body are occupied at one instant applying all the comforts of the senses to the soule The mouth tasting sweetnes presents sweetnes to the soule the stomach receauing refreshment mindeth the soule of refreshment The vitales receauing strength comfort life offers to the soule the strength comfort life that floweth from the bread of which who-so-euer eateth shall neuer hunger nor thirst againe To printe this analogie into our heartes and to lift our senses from the sensuall consideration of these present obiects to the spirituall contemplation of his absente flesh it pleased the wisdome of our Sauiour to name the figures of breade and wine his bodie and blood broken and shed for the faithfull partakers of these mysteries And that he doth not changing the substance as these men woulde haue vs weene but turning the vse of bodilie meate to present to our deepe speculation the meate that feedeth the soule to eternall life This besides the places alredie cited Theodoret about foure hundreth yeares after Christ teacheth as resolutelie as euer did either Zuinglius or Caluin his wordes ar these faithfullie translated because they are ouer long to set downe in his owne language Our Sauiour changed the names to the bodie giuing the name of the signe and to the signe giuing the name of the bodie His purpose is mantfest for he would haue them who did participate his diuine mysterie to haue no eye to the thing which they sawe but bee changing the names to appreheÌ„d the change made be grace For calling his naturall bodie bread meate and calling him self a vine hee honoured the signes with the names of his bodie and blood not changing their natures but adding grace to nature This example of our Sauiour all true preachers in all ages who laboured to instruct the heartes of men in these mysteries followed when they sawe the mindes baselye contented with the externall action manie tymes they amplifyed the presence of Christe with hyperbolicall argumentes of his diuine power to lift the heart from the elements to the thing presented be the elements For as mariners betweene two dangers in the seas beareth of that which they moste feare towardes that which they leaste suspect euen so these teachers drew the people froÌ„ the elements subiect to the sense towards a bodely presence contrarie to sense neuer surmizing that men woulde bee so credulouse as to take such hyperbolical amplificationes for simple suthes The deuill who hath alwaies beene reddie of good to take occasions of ill watered this weede with all helpes Firste hee bred in the heartes of men such a colde regarde of these holye mysteries that few resorted to them as it appeareth be the grieuous complaintes of the fathers of that age and lawes made be sundrie emperours to mende that fault Be this meanes he so incensed the harts of them who had the haÌ„dling of them yâ— no man thoght his eloqueÌ„ce sufâ—icieÌ„t to amplify the preseÌ„ce of Christ in the sacrament with high speeches to imprint a reverent estimatioÌ„ of these sacred mysteries in the dull heartes of the people This continued well nye three hundreth yeares without suspition of ill With the opinion of a corporall presence the deuil drew in be little and little that the verie bodie of Christ offered to the father in the masse was a sacrifice propitiatorie for the quick dead and the people as wee are all borne to superstition and idolatrie imbraced that more gredelie then any truth The Clargie spying the masses to become good marchandise and hopeing for greate cheates to the kitcâ—in bee that market put to their shoulders lifted the sacrifice aboue the sacrament So this weede grewe dailie as weedes commonly growes fastest till few could find the truth that onely such as diligently sifted the Scripturs and fathers of former times It was long before men grew so brasen faced as to denye the figure in the words of the institution The first that wee reade to haue commed so farre was Damascene about the yeare eight hundreth After him followed Pas casius and Theophylact wel nye a hundreth yeares These men broke the yce to them that followed but pearsed not into the depth of this diuinitie Transubstantiation of the elements accidents without subiects and subiects without accideÌ„tâ— the monstruous brude of the Romane Church were not yet clecked She had not yet sit vpon that egge neither was these men yet so well resolued as vpon all occasions to sing one song They disseÌ„ted in many things from them that followed and in sundry thinges from themselues At
might stand very well with demonstration of the breade hee saith it demonstrateth a thing which he calleth Indiâ—duum vagum and to expounde him selfe to the capacitie of the simple he calleth it also Indiuiduum in genere or Indiuiduum entis Induiduum insignitum Indiuiduum Iudiuidui vnum substantia and 〈◊〉 entis Which deepe diuinitie I can not expounde to men that hath noe other but their mother tongue except Indiuiduum vagum maye bee some wandring vagabounde In this matter there is much more diversitie of opinions which woulde bee tedious to reckon vppe particularlye Some saieth that the bodie of Christe is rent with the teethe and some saith no. Some saith that the accidents of bread wyne doth nourish some saith no. Some saith that as soone as it commeth to the toothe the bodye of Christ returneth bee a miracle and some saie no. Some saie that Christe is in the Sacrament in quantitie and qualitie as hee was on the Crosse and some saie no. Some saâ—e that hee did consecrate be a diuine power and some saie no. Some saie that he consecrated bee his blessing and some saie no. And some saie that he did consecrate bee vertue of the â—iue wordes hoc est enim corpius meum and some saie no. To make them siue they added enim of their owne because the poet testifieth that numero deus impare gaudet God delighteeth in an odde number how-be-it the poet ment three not fiue But to goe fordwarde Some saieth that the naturall bodie of Christ is in the Sacramente naturallie and some saie no. Some saith that the substance of the breade is turned into the substance of Christes bodie and some sâ—â—e no but that it vanisheth to no-thing and that the bodye of Christâ— succedeth into the place of it There are manye moe doubts which I would aske of the Maisters of this theologie to bee resolued me be cleare 〈◊〉 timonie of scripture First whether the breade be changed materia et forma or materia onely Secondlye if the forme bee changed whetâ—er it bee changed into the forme of Christs bodie Thirdelye if the essentiall forme of breade be that which maketh bread to be called breade and distinguisheth it from flowre and wheate whether colour â—auer taste substance friabilitie and vertue to feede be not that essentiall forme Fourthly whether the breade be turned into whole Christ God and man Fifthly if into his manhoode onelye whether that bee not a separation of hiâ— vnseparable natures Sixthly if into his diuinitie also how a peece of corruptible bread can turne into the incorruptible and eternall essence of the deitie Seuently if the deitie assumes the humane bodie made of breade as hee did the fleshe borne of the Virgine Marye whether there be now as many Christs as hath beene hostes consecrated since the firste which Christe did conâ—ecraâ—e him selfe Eightly if not what can become of them being all immortall and incorruptible Nynthelye whether they haue vniuersall knowledge of all thinges paste present and to come Tenthlye whether Gregorie the seuenth that sweete birde did sinne asking of it certaine secret matters and casting it into the fire because it would not answere I coulde here moue many moe questions As whether the bodie of Christe in the wafer cake be formatum or informe If it bee formatum whether it hath the forme of a liuing or deade bodie If of a liuing bodie whether it liueth vitam vigetatiuam without which sensitiua and rationalis can not continue vn fed without a miracle With manye moe such strange conclusiones vpon this strange assertion But these I will superseede till I haue gotten a resolute answere to the former ten out of the vndoubted truthe of God These strange concequences made Cuthbart Tonstall Bishope of Durham a man in his time amongst the learnedest and wisest to thinke and write de modo quo id fieret meaning the bodye of Christ in the Sacramente fortasse satius esse curiosum quenque suaerelâ—nquere coniecturâ—â— sicut liberum suit ante conciliuÌ„ later anum In which words thou mayest first note that before the counsell of Laâ—eran no man was troubled for denying the reall presence and secondly that this wise man how-be-it hee dare not condemne the Church of Rome yet he thinketh it had beene better to haue left it free as it was before then to haue bounde men to vnnaturall inconueniences Scotus subtilis one of the greatest auctoures of the Romane faith plainelie attributeth this head of their beleefe to the Church of Rome and proueth it because the scriptures may haue an easier and in all appearance a truer meaning De sacramentis saith he tenendum sicut tenst sancta Romana ecclesia Naâ— verba scriptura possent saluari secundum sensum faciliorem et veriorem secundum appareatiam Wee muste houlde the Sacramentes as the holye Church of Rome doth houlde For the scriptures maye bee salued in an easier sense and truer be appearance Fisher Bishope of Rochester one of their Martyres confesseth the like that the scriptures hath nullum verbum quo probctur in missa veram fieri carnis sanguinis prâ—sentiam Not one word to proue the true presence of Christes flesh and bloode in the Masse Thus thou seest gentle reader that these men who were of greater account in he Romane Church then M. Iohn Ham or M. Gilbert Broune or any of our apostat doctours who neither for 〈◊〉 nor letters are worthye to beare their bookes confesseth that which I haue beene all this while prouing that the Romane Church neuer receaued this truth out of the scriptures And therefore seeing this poynte is so cleare that the enemies of it confesseth it I woulde request all men that hath a care to liue in Christ be Christ to avoide the poysoned doctrine of these masters who can not denye but that the soule of their religion that is the sacrifice of their Masse is a deuise of mans braine without witnesse or warrant from the authore of life and truthe Lorde opon our eyes to see the truthe and 〈◊〉 leeue it to professe it and obeye its to loue it and liue bee it through Iesus Christ our Lord and Sauiouâ— Amen Page 44. In imitio carrige Summoned him againe to Rome to a counsell of 114. Bishopes held in Basilit a Constantiniana â—â—ntra maxim lib. 3. cap 2â— 2. Cor 10 3. â—â— Ioan 〈◊〉 26. Maâ—â— 14 25. lib. 4. dist â— in A. 1 Cor 11 27 Ion 6. 33 35 40 47 50 51. 56 58 1 Cor 11. 17. De resur â—arnis Di variis locis in math hoâ— 9 in Ioan tract 25. De â—oena domâ—ni Psal. 33. contrae maximinum Super levite 56 quest Ioa◠〈◊〉 36. Psal 3â— contra ad â—mant 12 Mat hom â—3 Dial 1 â—pitaph fâ—atris lib. 3 cap 16 lib 4 â—omil 7 in leâ—it De consee â—ift â— Ioan hom 27. Ioan lib 4 cap 14 ad iouiâ—i anum lib 2 lib 1 epieâ—â— 6 lib 2 epiâ—â— 3 lib 5 cap 1 mat cap. 15 lib. 9. cap 22 Ioan lib 11 cap 3 De peccat in spirit sanctum in paedagogio lib 2 cap. contrâ— nestor anatheâ— 11 Lue lib 10 loâ—n tract 2â— Dial 2 câ—p 24 Dial 1 cap â— De iis qui initiantur contra euâ—ichaâ— lib 4. cap 34 Dial3 cap 19 Dial 3 cap 15 Dialâ— cap 8 M Iohn hammiltoÌ„ con Ioan 6 De resâ—â— carnis Ioan â— 53 〈◊〉 48 〈◊〉 63 vers 53 vers 47 vers 33. cap â— sect â— Exod 24 8 〈◊〉 22 2â— M Iohn hammiltoÌ„ of the L. supper M Iohn hammilâ—on ibid. ad 〈◊〉 epist â— in Genel â—omil 24 In Psal 97 De conseâ— distinct 2 quid sit In Act hom 2â— De conse distâ—nct 2 quia pass De saceâ—â— lib 3. De virtâ—eâ— vit â—om 5. In Ioan lib 2 cap 42 Articul 10 sect 2 Cap 1 In octaâ—â— epiphan Cap â— sect 5 De iis qui untiantur cap. 9 De sacrâ— lib 4 cap 〈◊〉 Cap â— sect 2 Instiâ—uâ— 4 lib cap 17 sect 10 〈◊〉 11. Ibid sect 31 Cap 6 sect â— Ibid sect â— Cap 19 〈◊〉 â— Cap 3 sect 1 Cap 18 sect 1 Ad Daâ—d In Ioan tract 3 In Psal 98 Actes â— vers 〈◊〉 Cap 1â— sect â— Cap 1â— sect 3 Luk 24 vers 39 1â— 28 â—17 11 14 12 â— 16 1 Cor 11 â—0 Pag 〈◊〉 Pag 286 Pag 34â— Pag 191 Math 8 8 Math 4â—â— Iohn 6 53 Iohn 15 Maâ—◠〈◊〉 Mat 12 〈◊〉 Pag 295 Pag 298 〈◊〉 298 Pag 287 Pag 369 Pag 380 〈…〉 Mar â—424 Iohn 6 â—6 Actes 32â— W R. Cap 19 sect 1 Tho Aquinas in 3 quest 76 art 30 Stella cleâ—icorum Antoâ—◠〈◊〉 Peâ—â—us de plaud Hug of clunice Gratian de cons dist 2 can â—go Beâ—â—n 〈◊〉 Caieâ—aâ— et alii De eucha â—ist sentence 4 â—ist 13 De captivâ— babil