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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10777	Certe[n] godly, learned, and comfortable conferences, betwene the two reuerende fathers, and holye martyrs of Christe, D. Nicolas Rydley late Bysshoppe of London, and M. Hughe Latymer sometyme Bysshoppe of Worcester, during the tyme of their emprysonmentes. Whereunto is added. A treatise agaynst the errour of transubstantiation, made by the sayd reuerende father D. Nicolas Rydley. M.D.LVI.	Ridley, Nicholas, 1500?-1555.; Latimer, Hugh, 1485?-1555. aut; Ridley, Nicholas, 1500?-1555. Brief declaracion of the Lordes Supper. aut	1556 (1556)	STC 21048; ESTC S115941	68,037	134

Christ of his euangelists and of his Apostles that in this aforesayd controuersie the light of thy trueth by the lanterne of thy worde maie shine vnto all them that loue thee Of the Lordes laste Supper do speake especially three of the Euangelists Matt. 26. Mar. 14. Luc. 22. 1. Cor. 10.11 Mathewe Marke and Luke But none more plainelie nor more fully declarethe the same then doeth S. Paule partelie in the 10. but especiallye in the 11. Chapiter of the firste Epistle vnto the Corinthianes As Mathewe and Marke doe agree muche in forme of woordes Soe doeth lykewise Luke and S Paule But all foure no doubte as they were all taught in one schole and enspired with one spirite so taughte they all one trueth God graunte vs to vnderstande it well Mathewe setteth forth Christes Supper thus Matthev Vuhen euen vuas comme he satt dovune vuith the 12. c. Matt. 26. As they dyd eate Ihesus tooke bread and gaue thākes brake it ād gaue it to the disciples and sayd Take Eate This is my body And he tooke the cuppe gaue thankes and gaue it to them sayng Drynke ye all of this For this is my bloud of the nevue testament that is shedd for many for the remission of sinnes I saie vnto you I vuill not drinke henseforth of this fruyte of the vyne tree vntyll that daye vuhen I shall drinke that nevue in my fathers kingdome And vuhen they had sayd grace they vuent out Marke Novve Marke speaketh it thus And as they ate Iesus tooke breade blissed and brake Marke 14. and gaue to them and saide Take eate This is my bodie And he toke the cuppe gaue thankes and gaue it them and they all dranke of it and he saide vnto them This is my bloud of the nevve testamente vvhich is shedde for manye Verelie I saie vnto you I vuil drinke no more of the fruite of the vine vntyll that daie that I drinke that nevve in the kingedome of God Here Matthew and Marke doo agree not onely in the matter but also allmost fullye in the fourme of wordes Sauing that for thies wordes in Mathew gaue thankes Marke hath one word blessed which signefieth in this place al one And wher Mathew saithe drinke ye al of this Marke saith and they all dranke of it And wher Matthew saithe of this fruyte of the vyne Marke leaueth owt the worde this and saith of the fruyte of the vyne Nowe lett vs see likewise what agrement in forme of wordes is betwixte S. Luke and S. Paule Luke Luke vuriteth thus He toke breade gaue thankes brake it and gaue it to them saing This is my bodye vuich is geuē for you This doo in remembraunce of me Likevuise also vuhen they had supped he tooke the cupp saynge Luc. 22. This cupp is the nevue testamēt in my bloud vuich is shed for you S. Paule S. Paule setteth fourthe Christes supper thus the Lord Ihesus the same night in the vuich he vuas betrayed tooke bread and gaue thankes and brake and said ● Cor. 11. Take eate this is my bodie vuiche is broken for you This doo in remembrance of me After the same maner he tooke the cupp vuhen supper vuas done saing This cupp is the nevue testament in my bloud This doo as often as ye drinke it in the remembraūce of me for as ofte as ye shall eate this bread and drinke this cuppe ye shall shevue the Lordes death tyll he comme Here wher Luke sayth which is geuen Paule saythe which is broken And as Luke addeth to the wordes of Paule spoken of the cuppe which is shedd for yow so likewise Paule addeth to the wordes of Luke this doo as often as ye shall drinke it in the remēbraunce of me The rest that followeth in S. Paule both ther and in the x. chapter perteineth to the right vse and doctrine of the Lordes supper Thus the Euangelistes and S. Paule haue rehersed the wordes and worke of Christ wherby he dyd institute and ordeine this holye Sacrament of his blessed bodye and bloud to be a perpetuall remembraunce of hym selfe vntill his comminge agayne of hym self I saye that is of his bodye geuen for vs and of his bloud shedde for the remission of sinnes But this remembraunce thus ordeined as the awthor therof is Christ both god and man so by thallmighty power of god farre passeth all kind of remembraunces that any other man is able to make either of hym self or of any other thing for who so euer receueth this holye sacrament thus ordeyned in remembraunce of Christ he receyueth therwith either deathe or lyfe In this I doo trust we all agree For saincte Paule saith of the godlie receuers in the x. chapter of his first epistle to the Corinthians 1. Cor. 10. The cuppe of blessing which we blesse is it not the partaking or felowshipp of Christes bloud And also he saieth the bread which we breake and meaneth at the Lords table is it not the partaking or felowshippe of Christes bodie Nowe the partakinge of Christes bodie and of his bloude vnto the faithfull and godlie is the partaking or felowship of life and of immortalitie And againe of the bad and vngodly receiuers S. Paule plainlie saieth thus 1. Cor. 11. He that eateth of this breade and drinketh of this cuppe vnworthily he is gilty of the bodie and bloude of the Lorde O howe necessarie then is it if we loue life and would eschewe death to trie and examine oure selues before we eate of this breade and drinke of this cuppe For els assuredlie he that eateth and drinketh vnworthilie eateth and drinketh his own damnation because he estemeth not the Lords bodie that is he receiueth not the Lords bodie with the honoure whiche is due vnto hym And yet by that whiche was saide that with the receipte of the holie Sacramente of the blissed bodie and bloude of Christ is receiued of euerie one good or badde either life or death it is not meant that they whiche are deade before God hereby maie receiue life or the liuing before God cā herby receiue deathe For as none is meete to receiue naturall foode wherby the naturall life is norished excepte he be borne and liue before so no man can feede by the receipte of this holie Sacramente of the foode of eternall life excepte he bee regenerated and borne of god before And on the other side no man her receiueth damnation whiche is not deade before God Thus hitherto withoute all doubte God is my witnes I saie so farre as I know there is no controuersie among thē that bee learned in the church of Englāde concerning the matter of this Sacramente but all doe agree whether they be newe or olde and to speake plaine and as some of them odiouslye either do call other whether they bee protestantes papistes pharisies or Gospellers And as all do agree hitherto in the aforesaide doctrine so all doe deteste the wicked herisie of the

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

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

Certē godly learned and comfortable conferences betwene the two Reuerende Fathers and holye Martyrs of Christe D. Nicolas Rydley late Bysshoppe of London and M. Hughe Latymer Sometyme Bysshoppe of Worcester during the tyme of theyr emprysonmentes Wherunto is added A Treatise agaynst the errour of Transubstantiation made by the sayd Reuerende Father D. Nicolas Rydley M.D.LVI Ryghte deare in the sighte of the Lorde is the death of his sainctes Psal. 116. To The Reader GRace and peace c. Good Christian Reader her are sett forthe for thine instruction and comforte certen learned and comfortable conferences Betwene the two Reuerende and godly fathers M. Rydley and M. Latymer whose bodies the Romishe tyrannie of late hathe tormented and fier hathe consumed whose sowles mercie hathe embraced and heauen hathe receiued yelding th one vnto the enemie to deathe for testimonie of the truthe commending thother vnto god in suer hope of lyfe Wher vnto is also added a learned treatise and a cleare confutation of the fonde and wicked opinion of Transubstantiation written by the said M. Ridley And forasmuche as these their scrolles and writynges wer by goddes good prouidence preserued and as it wer raked owte of the asshes of thauthors cōteinīge as well cōfortable cōsolatiō for suche as are in the schole of the crosse as also goode ād profitable admonitiō for them which eyther of ignorāce either of infirmitie or by flattering of them selfes with vayne pretenses do yelde vnto the wicked worlde the reuerence due to the reuerende fathers the zeale towardes the setting forthe of the tried truthe and the readye goode will to conforte and confirme weake consciences would not suffer the any lenger to wante these smalle treatises and yett no smalle treasures That as in life thei profited the by teaching and in deathe by example so after death they may doe the goode by writing And albeit the matter of it selfe is sufficiente to commend it selfe yet it cannot be but the worthines of the writers will encrease creditte and giue no small authoritie to the writynges M. Latymer came earlier in the morning and was the more auncient workeman in the lordes vineyarde Matt. 20. who also may verie well be called as diuerse learned men haue termed hym the Apostle of Englād as one much more worthie of that name for his true doctrine for his sharpe reprouinge of sinne and superstition then was Augustine bisshop of Canturburie for bringing in the popes monkerie and false religion M. Ridley came later aboute theleuenth howre but no doubte he came when he was effectuallye called and frō the time of his calling became a faithfull labourer terrible to the enemies for his excellent learning and therfore a meete man to ridde owte of the lordes vineyarde the sophisticall thornes of the wrangling aduersaries which dyd well appeare in all disputations and conferences that wer in his tyme and partlye doth appeare in these shorte treatises folowing But what shal it nede in manye wordes to prayse them whose lyfes wer moste commendable whose deathes wer most glorious in office and vocation bothe lyke in labour and trauail bothe faithfull in learning and iudgemēt both sounde in minde and maners bothe milde but in goddes cause bothe stoute For neither threatned deathe neither loue of present lyfe could shake the foundation of theyr faithe firmely grounded apon the suer rocke Christe Matt. 7. They redemed libertie of conscience with the bondage of the bodie and to saue their lyfes they wer content to lose their lyfes This was not the worke of the fleshe but the operation of goddes mightie spirite who hathe euer frome the beginning not onlye builded but also enlarged his churche by the sufferance of his sainctes and sealed his doctrine with the bloude of his martyrs as S. Augustine speaking of the persecutions in the primatiue church doth well declare in theis wordes Ligabantur includebantur caedebantur De ciuita Dei lib. 22 cap. 6. torque bantur urebantur multiplicabantur That is to saye The Christians wer bounde wer emprisoned wer beaten wer tormented wer brente and yet wer multiplyed Yf Iustinus Martyr when he was yet an heathen Philosopher as he confesseth of hym selfe was moued to embrace the fayth and religion of Christe Apolog. 1 in beholding the constante patience of the martyrs which suffred for Christe in his tyme how muche more oughte the patiente suffringe and voluntarie death of these notable fathers with many other learned godlye men in our dayes whose names are writtē in the booke of lyfe not only moue but also pearce ād perswade all godly heartes constantely to remayne in the truthe knowen For vndoubtedly the truthe of the cawse they suffred for is moste euidente by goddes worde and hath ben so fully taughte so clearly sette forthe by many and sundrye writynges that it is open to the Consciences of all the worlde euen of the verie aduersaries themselfes that persequute it greater is theyr damnation excepte it be to such whome the godde of thys worlde 2. Cor. 4. malice ambition auarice or ignorance hath blynded Which thynge nedeth none other proofe especially for the realme of englande but only to call to mynde with what conscience and constancie these pyllers of the church that can nott erre haue walked in Religion these twentye yeares by paste how they not longe agoo receiued and allowed thynges which with fyre and fagotte they persequute now and shranke frome that thē which now they moste earnestly mainteyne And allthoughe ther appeared in the latter dayes a shadow of stowtenesse in a few yet it was in dede nothynge For it sprange not owte of any zeale to the cawse or clearenesse of conscience but rather owte of a lyke subtylle and foxye presumption as the Syrians once conceiued when they putte themselfes in the daunger of Kinge Achab sayeng 3. Reg. 20. Beholde we haue hearde that the kinges of the howse of Israel are pitefull and mercyfull For owte of all dowte K. Henry theyghte coulde as easely haue obteined at winchesters handes and others a conformytee in puttyng downe the Masse and all the reaste what so euer hath ben done by order sence if he hadde earnestly minded it as the abolisshinge of the pope monkerye pylgremages reliques with lyke baggage all which are now agayne thinges well estemed and couered as all the resydew is with the clooke of the Catholike church But to returne to the matter we haue in hāde in this littel treatise goode read thow shalte perceiue another māer of spirite thow shalte thīke if thow thi selfe be not verie dulle that thow hearest men speake which hadde learned the lessō of thapostles that is Acto 4. to obei godde rather thē mā ād hadde not learned the Romisshe Epicures lesson to applye fayth and religiō to the presente state of policie to turne with the tyme and serue all seasons men before death deade vnto the worlde accowmptynge with S. Paule all other thynges to be

the studente in Gods worde Of the whiche one I will reherse which is this Yf saieth he the scripture doeth seame to commaund a thinge whiche is wicked or vngodly Or to forbidde a thing that charitie doeth require then knowe thou saith he that the spech is figuratiue And for example he bringeth the saiyng of Christ in the 6 Chapter of Sainct Ihon. Except ye eate the fleash of the sonne of man and drinke his bloud ye canne not haue life in you ▪ It seameth to commaund a wicked or an vngodlye thing wherfore it is a figuratiue speache commaundinge to haue communion and felowshippe with Christes passion and deuoutelye and wholesomelie to laie vp in memorie that his fleashe was crucified and wounded for vs. And here I can not but maruaile at some men suerelye of muche excellente finesse of witte Vuinch in his ansvuers to the 16. and 226. obiection and of greate eloquēce that are not ashamed to write and saie that this aforesaide saiynge of Christe is after Saint Austen a figuratiue speach in dede but not vnto the learned but vnto the vnlearned here lette any man that indifferently vnderstandeth the lattē tounge reade the place in S Austen and if he per ceiue not clearlye S Austens woordes and minde to be contrarie let me abide therof the rebuke This lesson of S Austen I haue therfore the rather sette forth because as it teacheth vs to vnderstande that place in Ihon figuratiuelye euen soe suerlye the same lesson with the example of S Austens exposition therof teacheth vs not only by the same to vnderstande Christes wordes in the institution of the Sacrament both of his bodie and of his bloud figuratiuelye but also the very true mening and vnderstanding of the same For if to commaund to eate the fleashe of the sonne of man and to drinke his bloude semeth to commaunde an inconuenience and an vngodlines and is euen so in dede if it be vnderstanded as the wordes do stand in their proper signification and therfore muste be vnderstanded figuratiuely and spirituallye as S Augustin doth godlie and learnedlie interpretate them Then suerlie Christe commaundinge in his last supper to eate his body and to drīke his bloud semeth to commaund in sound of words as great and euen the same inconuenience and vngodlines as did his woordes in the 6. Chapiter of S. Ihon and therfore muste euen by the same reason be likewise vnderstanded and expounded figuratiuelye and spirituallie as S Austin did the other Wherunto that exposition of S Austen maie seame to be the more mete for that Christe in his supper to the commaundement of eatinge and drinkinge of his bodie and bloud addeth do this in remembrance of me whiche wordes suerlye were the keye that opened and reueled this spirituall and godlye exposition vnto S Austen But I haue taried longer in settinge fourth the forme of Christes woordes vpon the Lordes cuppe written by Paule and Luke then I intended to do And yet in speaking of the forme of Christs wordes spoken vpon his cuppe it commeth now vnto my remembraunce the forme of wordes vsed in the lattin Masse vpon the Lordes cuppe Wherof I doe not a litle maruaile what should be the cause seing the latten Masse agreeth with the Euangelistes and Paule in the forme of woordes saied vpon the breade Vuordes of the latin Masse why in the wordes saiede vpon the Lordes cup it differeth from them all yea and addeth vnto the wordes of Christe spoken vpon the cuppe these woordes Misterium fidei that is the Misterie of faith which are not redde to be attributed vnto the sacrament of Christes bloud neither in theuangelistes nor in Paule nor so farre as I do knowe in anie other place of holie scripture yea and if it maie haue some good exposition yet why it shoulde not be aswell added vnto the wordes of Christe ▪ vpon his breade as vpon his cuppe suerlie I doe not see the misterie And because I se in the vse of the lattin Masse the sacrament of the bloud abused when it is denied to the laie men The abuse of the sacramente in he latin Masse cleane contrarie to gods moste certaine worde For why I beseche the shoulde the sacramente of Christes bloude be denied vnto the laye Christian more then to the priest dyd not Christ shead his bloude aswell for the laye godlye man as for the godlye preste yf thow wilt saye yeas that he dyd so but yet the sacrament of the bloud is not to be receyued with owt the offering vpp and sacrifycing therof vnto god the father both for the quicke and for the dead and no man maye make oblatyon of Christes bloude vnto god but a priest and therfore the priest and that but in his masse onelie maye receiue the sacrament of the bloud And call ye this maisters mysterium fidei alas alas I feare me this is before god mysteriū iniquitatis the mysterie off iniquitee such as saint Paule speketh of in his epistle to the Thessaloniās 2. Thess. 2 Psal. 67. The lord be mercifull vnto vs and blesse vs lighten his cowntenaunce vppon vs and be mercifull vnto vs. That we maye knowe thy waye vppon earth and among all people thy saluation This kind of oblation standeth vppon transubstantyacion his germayne coosyn and doo growe both vppon one grownd the lord weede it owt of his vyneyard shortlie if it be his blessed will and pleasure that bitter roote To speke of this oblation howe muche it is iniuryous vnto Christes passion The Masse sacrifice is iniuriouse to Christespassiō howe it can not but with high blasphemie and hainous arrogancie and intollerable pride be claymed of any mā other then of Christ him self how much and how plainly it repugneth vnto the manyfest wordes the trewe sense and meanyng of holye scripture in many places especially in thepistle to the Hebrues Hebr. 9.10 The matter is soe longe and other haue written in it at large that my mind is now not to entreat therof any further For only in this my scribling I intended to searche out and set furth by the scriptures according to gods gratious gift of my poore knowledge whether the true sense and meaninge of Christes wordes in the institution of his holy supper do require anye transubstantiation as they call it or that the verye substaunce of bread and wine doe remayne styll in the Lordes supper and be the materiall substaunce of the holye sacramente of Christe oure sauioures Blissed bodie and bloude Yet there remaineth one vaine Quiddite of Duns in this matter the which because some that write nowe do seme to like it so well Vuīch in the aunsvuere to the 15 obiection that they haue strypped hym oute of Dunses dustie and darcke termes and pricked him and painted him in freshe colores of an eloquente stile may therfore deceiue the more excepte the error be warely escheued Dunse saith in these wordes of Christ this is my body this