the comparison For as much as maÌ„ is not to liue here for euer he hath to learne the way to liue eternally In that Christ doth and perfourmeth that vnto the soule which the breade doth vnto the bodie by materiall breade life is preserued by the spirituall foode Christ saluation is attained by the corporall breade the bodie is nourished by the spirituall meate man is helped by the first we are strengthened bodily by the second we are raysed vp eternally by the first we are maintained to strength mightily by the second relieued by the spirite effectually The one is to kéepe vs here The other is to liue with God the one is for a season in this life the other for euer with the Lord So that this we knowe as bread is to be taken that we may continue so is not Christ to be forsaken least we perish 2 Secondly the comparison holdeth betwixt Christ and the breade For that breade profiteth vs not if it be not vnited to our owne nature if it be not as good nourishment receiued wherevpon we feede to our comfort No more is Christ vnited vnto vs if by faith we beléeue not that he is incarnate or by hope trust not that he hath giuen vs life or by assurance persuade not our selues that he can deliuer vs or by certaine and vndoubted confidence be not made his members vnto glorie 3 Thirdly as without breade man dyeth There is none that feareth god but he is rauâ—shed and taken vp to God as it were when he pondereth and coÌ„sidereth those spiritual and internall coÌ„solations which he attaineth by feeding and staying on Iesus Christ so without Christ man falleth as without bread we continue not so without Christ we prosper not It is farre a more liuely and pretious foode of the soule Iesus Christ whome we speake of then is that of the bodie to which he is compared for with this men haue dispensed withall for a season And Elias and Moses did fast a long time without the breade of the bodie notwithstanding as they could not continue but for a time no more may we be long without Christ 4 Fourthly It is an excellent admonition that we haue in that Christe is compared to breade For as breade of all other is most common and most necessarie whereon we stay So is Christ the most rediest in need the most liueliest in force the most strongest in power the most playnest in trueth the most desirous to saue the most valiaunt in death the most bent against Sathan and most readie and most prone to defend from destruction all such as call vpon him There is yet one member and parcell â—ehinde into the which we must looke also And it is this Howe this breade is receiued by vs August in Sext. cap. Ioh. Our sauiour Christ sheweth directly how Iohn the 6. He that beleeueth in me hath eternall life And againe He that commeth to me shall not hunger Therefore Augustine vpon those wordes of Christ rehearsed Spirituall eating of Christ what it is saith Quâ—d paras dentes ventrem crede manducasti That is Wherefore preparest thou thy teeth and thy bellie beleeue and thou hast eaten And who séeth not that this spoken is vnderstoode of the sillie creature the poore afflicted soule the hungrie conscience thirsting and gaping after the kingdome of heauen and therevpon it is that Paule speaketh so confidently to the Romanes Rom. â— Who shall separate vs from the loue of God shall affliction shall anguish shall persecution shall hunger shall nakednesse shall trouble shall the sworde c No saith Paul But in all these we ouercome by him which hath loued vs So that I conclude that on Christe Iesus we féede vnto life In Christe we are immouable we stande by him In Christ we liue for he liueth in vs In Christ we dwell who also dwelleth with vs In Christ we are fed with the bread of life and in Christ do we eate vnto saluation glory if we dâ— it as he willeth vs through faith Séeing we are ariued and nowe haue fully performed the was promised it is required of vs to go further to sée if we may find any other thing worthy either to be spoken of or to confute Not the a man shall thinke it so hard a thing to say any thing against you But bicause the stepping ouer the threshold and casting his eyes into the first elements entrance of your religion he shal scarse tell which way to betake him nor what to speake first all things among you are so corrupted If you looke into that order that I haue taken in speaking to you it shall appeare the this consequently followeth to be handled Whether or no you haue done well A flat alienation of Christ his institution in annibilating the word of the Lord propounding vnto vs your preposterous doctrine of the commixture and mingling the wine water together at the sacrament As for the first institution of our sauiour Christ if but a childe should looke in to it though he could not coÌ„fute you yet he wold chide w e you for your altering the which in so holy reuerend maner Christ ordained Alexander Pope as appeareth in his Decretals De Conc. dis 2. c. in sacramentoâ—um Cap. 5. inacted that bread and wine mixed with water should be offered vp at the sacrifice Your generall Councel held at Carthage saith thus Nihâ—laliud offeratur Conc. Carth. 3. De Conc dis 2. cap. c. vt in sacramentis quà m quod Dominus dicit hoc est panis vinum aqua mixtum the is Let no other thing be offered then that which God hath coÌ„maunded which is to say bread and wine mixt with water It is a wonder to sée how these men are blinded for in their decrée they goe against them selues and the written veritie In that they say they will do no more then God willed they did well if they would haue performed it in that they say that his institution was with wine water it is a manifest vntruth there is no mention made of any water at the supper that was vpon the table not in al the Euangelists In the also they cal the supper of the lord a sacrifice in that do they offend to for Christ neuer spake that word of his supper nor his Apostles who were with him but as other your vntruthes so is this brought in of your owne inuention whom we may not beléeue bicause you were many but we will beléeue a few if they speake the truth For a scripture saith Thou shalt not followe a multitude in doing the is euil I am not vnmindful of your councel of Affrike Conc. Afric tertium that decréed the self same But of al other your argument the is made by another general Councel where there is a reason giuen of this thing shal answere for it selfe how they haue ahused the supper of the Lorde
the life of all The third Letter Van and which is also a Coniunction Copulatiue dooth aptly represent The Spirite the holie Ghost who is the knitting together of bothe I am not ignoraunt that the Iewes were a superstitious and verie foolishe people therefore helde they vainely and obserued toyishly and helde ignorauntly many thinges of no moment whereof this is one That this word Iehouah was called of them Nomen inessabile 1 A name not to be spoken The things vvhich are good though in any man refuse them not such thinges as are amisse though in the highest alowe them not And in a booke of theirs which is their bookâ— Senhadrin I finde it thus written He that pronounceth the name of the fowre Letters as the Letters themselues do souÌ„d shall haue no part in the world to come I cannot tell how to think other wise of you present héere somtimes schollers to the Pope then I doo of them but it is verie like the you are drowned in this Iewish blockish opinion for howsoeuer it be that you thinke of the Trinity there is none of you all haue done it none of you that doo purpose héereafter none of you the euer I read of or haue found that durst or would in the dayes of ignorance preach openly or speake publiquelie this excellent and most heauenly Doctrine of the Trinitie The Fathers of olde were not ashamed thereof neyther halted they â—â—â—â—t good and euill but rightly and vprightly perfectly as prositably and directly as exactlie handled they euery thing to expresse the Trinitie they vsed similitudes A ugustine shewed it Per solem Currentem fulgentem et Calentem 1 By the sunne which runneth which glistreth and heateth with his beames Yet to the constitution of the body of the SuÌ„ne these thrée properties doo not come as making thrée but one body no more doo the thrée persons make thrée but one God Tertullian to Praxea describeth it thus Per fontem fluuium et riunluÌ„ 1 By the spring which deliuereth by the Flood which floweth by the Riuer which runneth And yet it is but one the same water gushing foorth into them bothe Similitudes do expresse heauenly and diuine thinges though they agree not in the comparison in all thinges The same Tertullian dooth open the same Mysterie of the Trinitie Per radicem fruticem et Truncum 1 By the Roote which gathereth by the Fruite which proceedeth and by the body of the Tree which beareth it So in like manner may we say of the Trinitie the Father giueth the SoÌ„ne saueth the holie Ghost procéedeth from them bothe yet are they not thrée but one God In common experience we may gather and collect a proper similitude to expresse this for there is the body and we stand by it there is the soule we are quickened and liue by it there is the Spirite we breathe and continew with it yet these make not thrée but one man This thing also Cyprian noted vpon the Créede for this part therefore sufficient enough it is that I haue spoken I will come to the other Particular point which is this First that I promised to speake particularlie not generallie Next is a braunche of the same to examine and trie whether any Idolatrie may be admitted and so to ponder and way equally the opinions and dealinges of you the Schollers of Roome Thirdsy shall appeare the first point required in a Christian what seruice that is that appertayneth and is duely to be giuen vnto the Lord. The thing generall to be spoken of heere is this That Idoll worship and all false adoration is condempned and forbidden in this place For this cause I haue some thing to say vnto you whome I sée before me at this present and in the same I haue to charge you déepelie in the name of the Lord how to speake vnto you and by name to all you I knowe not This I am sure of you came lately from Roome and to a good ende you could not come for you haue not come to vs in the Lord And you be they to whome I will direct my spéeche as vnto men foolorne and cast off from out the Tents of Israel for you are Leapers Tell me if you will whether in your consciences you finde not your selues guiltie of sacriledge and Idolatrie yea or no The Lord sayth Heare O Israel the Lord thy God is Lord onely Then I conclude and my force is bent against you thus They that serue any other saue the Lord their God onely are guilty of sacriledge commit spirituall whordome and be Idolaters You of late the Popes Schollers Seminaries and of his Colledge euen you woorship Images euen you haue Agnos Dei in your bosome and you serue not the Lord your God onely but Idolles Ergo. You are guiltie of sacriledge you commit spirituall whordome you be Idolaters And giue eare belooued in the Lord I request you be you Iudges of that I speake and be witnesses of those thinges I vtter I call not you that haue refused the Lord I speaks otherwise and thinke of you as of those that be without and yet for all that belooued if you will be belooued and belooued because the Lord may looue you and belooued for I burne in zeale looue towardes you as towardes them I would haue to looue and feare the Lord. To you all therefore I speake demaunding of you this Question why rather you séeke after Images then after God why rather to Idolâ—es then to the Lord why rather any other woorshippe wherein you are insnared then the Lord your God onely If you thinke I offer you iniury for I speake you may say nothing I preache you holde your peace I haue lybertie you are cut short I may holdly say what I can you may not say any thing in defence of your selues Then I will doo yet more for you and I will walke equally twixt you me and hauing hurthened you with that which I sée you are faulty in I wil 〈◊〉 all that before God and his Angels and in the presence of all these lay open the trueth and declare that sincere and true meaning which these woords this Scripture aloweth The Lord sayth héere Heare O Israel heare the Lord You heare the Pope and you feare man The Lord sayth Heare the Lord thy God you giue eare to your inuentions The Lord sayth I the Lord thy God am Lord onelie you haue other Gods worship Images Then iudge you let not me he your Iudge any otherwise then in this so plaine a matter which you your selues cannot deny And for all this sée how fauourably I will deale on your behalfe You say that beside this plaine coÌ„mauÌ„dement O Israel the Lord thy God is Lord onely That you for all that haue a liberty giuen vnto you for the worshipping of Images How shall this be tride In the deciding of the Question you will suspect me I shall not be thought to be indifferent but
egredietur de ore meo c. My woord shall not returne vnto me voide but it shall accomplish that which I will and it shall prosper in the thinge whereto I sent it Isa 55.11 And therefore I desire you and I pray you in the Lord that you would redéeme the time knowing that those things which I haue spoken are not spoken by me but by the Lorde And for that you shall not in any thing mistrust me looke into the Reuelation of Saint Ihon Apoc. 9.1 and there shall you finde that I haue spoken nothing but that which the spirit of God prophesied of before should happen to the Churche of Rome and all her abhominations and all her filthines are opened long before the things shoulde happen are expressed in thrée circumstaunces Three circumstaunces 1. First in the Angell 2. Secondlye that sounded 3. Thirdlie the Trumpet The statelie messenger is a token of the certaintie of the thinge The sounde betokeneth it should come to passe The Trumpet signifyeth that it should be blased commonlie knowen thorow out the world to all And the things to be knowne are these A description of the Pope 1. First a Starre that is a Bishop and Minister and who greater with you then the man of Rome 2. Secondlye that fell for your Pope from time to time hath gone from God Novve that vvhich should be done and should happen is this 3. Thirdly from heauen for heauen and heauenly thinges hath he forsaken and taught mans Traditions 4. Fowrthly to the earth for as all things therin are vncertaine so be all things taught by you and by the Pope most vnstable most wauering and earthly 5. Then he had giuen vnto him a gifte for without Gods permission he dooth nothing 6. The thinges giuen were keyes you say that he hath the keyes on his shoulders yet I thinke you will scarse reioyce in them if you consider well 7. But what keyes the keyes of the bottomles pit for he openeth hell gates to all that follow him 8. Then he opened the bottomles pit for all abhominatiōs and all sin iniquity that leadeth vnto hel come frō him 9. Then there arose a smoake from the pit and you knowe that all filthines hath been spread abroade by the Pope Roome Romanistes are neuer able to aunswer Iohn to this place 10. Then the smoake was like a furnace for the aboūdance of his errors and heresies darkned Christe and his Gospel 11. Then the ayre was darkned by the smoake of the pitifor what trueth what good and perfect doctrine hath not beene obscured by him the Pope 12. After that appeared Locustes false Teachers Cardinals Bishops Monkes Friers c. 13. After that power was giuen vnto them euen false and deceiueable doctrine pleasaunt vnto men 14. Not power onely but the power of Scorpions for your Abbie lowbies did so sting the cōsciences of men of the weake as they died an eternall death by their teaching 15. Yet they hurt not the grasse such as were vpright and knew God for the Elect can not be beguiled by you doo what you can 16. But onely those that were not sealed in their foreheads 1 such as God had not praeordained to life but Infidels whome Sathan had blinded 17. Lastly those that were sealed they should be troubled sixe moneths Euen a certaine time which God had appointed for though Rome hath troubled along time all the faithfull yet is your time limitted and we know that this trouble is but for a season ◠But enter in farther sée and looke whether this be so yea or no your whole Idolatrie knauerie bawdrie of Roome is described and it is showen plainly that the Romanistes be the Locustes Homoiomata A description of the Locusts 1. First they are like horses rebellious bolde cruell fierce lecherous and impenitent 2. Secondly they are prepared for they are armed and readie against the Saintes 3. Thirdly vnto battell for they fight and they encounter and they are in armes against the righteous 4. Fourthly they haue crownes on their heads for they of Rooome challenge honour and dignitie aboue all 5. Fiftly their crownes are like golde they haue no right to that supremacie they claime But they make a false challēge thervnto rob others of their right dignity 6. Sixtly their faces are like faces of men quicke politique brabling and subtill such as pretend humanitie and curtesie and looue and good will towards men yet are they sauadge and cruell and such as eate vp the people of God Harding dooth defend the Stewes erected at Roome 7. Seuēthly they haue haire like vnt o the haire of women which noteth the wantonnes idlenes whorishe apparell and effeminate mindes of the Clergie of Roome 8. Their teeth as the teeth of Lyons for you of Roome haue oppressed the Saints of God and deuoured them 9. They haue Habergions of Iron for they be sturdie and not moued to pittie countenaunced by Princes 10. They haue winges for they be prowde and lyfted vp aboue Kinges and Emperours 11. They haue stinges in their tayles for the number of the Saints of God that are slaine is innumerable 12. They haue a King and he is the king of the bottomlesse pit euen the Deuill and Sathan 13. Your Kinges name is Abaddon and Apolyon euen a most horrible cruell and bloody deuowrer of the Saintes of God a destroyer in doctrine by the Pope Antichrist a destroyer of men bothe of body and in soule in soule with falsehood and lyes in body with fire and sword This feare of the Lord is to be knowen of all for God commaundeth it This reuerence is to be obserued of all for else God punisheth and to be kept for vve are bound vnto it it is alwayes to be looked vnto and vve ought espetially to regard it You haue had a most liuely description of the Pope with his Cleargie not at my handes but at the handes of God Nowe followeth that I should saye some thing of the true feare reuerence and homage which is to be giuen vnto the Lord God it is the last member of all whereof if I speake at large I shall doo great iniurie to this honourable great assemblie If I say nothing I shall be suspected of you our aduersaries and be iudged able to doo nothing If I clippe my spéeche I shall leaue but the halfe man to be séene of you whome I had rather you should sée fully drawne out and in his strength Therfore I am determined to speake yet not fullie because that I doo must be done bréeflie I will speake but not to please or satisfie you but to shewe that duetie which bothe I and all other good Christians doo owe vnto the Lord I will speake that I will speake of no otherwise then of the most true and Christian Veritie which I finde as vndoubted holie and to be euidently declared in the booke of God The
not to be grossely taken that no more is to be followed then those named in this place But by these wordes must be vnderstoode all his lawes and ordinances written in the Lawe and in the Prophetes and I referre this place Vnto Deut. 12.32 thus written God is of heauen heauenly therefore bumane traditions must not be mingled with his seruice Quicquid tibi in mandatâ—m dedero hoc facies neque addi aliquid neque diminui patieris a verbo meo What so euer I commaund thee that shalt thou doe thou shalt neither add any thing therevnto neither shalt thou plucke any thing therefrom which euen very same commandement is written Deut. 4.2 Hearken you O Israel vnto the ordinances and lawes which I teach you to doe it followeth you shall put nothing vnto the worde which I commaund you neither shal you take ought therefrom And vnto Ioshua was the same lawe giuen in commaundement Iosh 1.7 and he was charged to obserue all things that Moses the seruant of the Lord did commaund him the restraint was set downe thus Thou shalt not turne away from it to the right hande or to the left that thou maiest prosper whither so euer thou goest The Priestes of Bâ—al the foolish Chemermâ— and the Scribes and Phariâ—ies were in the same maner blinded as be our Iesurtes Papistes and Seminaries their most principall and chiefe Ceremonies were al one the same proofâ— they vse both of them for their superstitions and the verie same customs they doe allowe of bicause their fathers of olde vsed them which lawe and most sacred and holy ordinance of the Lord when I consider of I wonder how you the aduersaries of the grace of God schollers of the Pope and Antichrist either burst not in pieces for feare or holde not downe your heades for shame or accuse not your selues in your consciences or cry not out vnto the Lorde in this extremitie when you sée all thinges in your religion and profession either to be inuented either to be founded by man either to disagrée either to be contrarie dissonant from the word of God either to be whorish either to be diuelish either to be Idolatrous either to be superstitious which is the least fault you haue of al It can not be if you had read the lawe as you flée from it If you had experience in the scriptures as you shut them vp If you had exercises of prayer as you haue none aright If you had the Commaundements of the Lorde among you as you denye them If you had true seruice as you corrupt it If you had the ordinaunces of the Lord and his wordes with you as you are farre from them But that you should sée easily and perceiue rightly and iudge perfectly and deale syncerely and after an other manner to than nowe you doe in your daily administrations and vnlawfull sacrifices Remember that cursse that is laide vpon your shoulders and vpon the shoulders of your fathers in the last of the Reuelation Reuel 22.18 for your corrupting of the word Therefore after a rewarde that is giuen to euerie one according to his workes there is a description of Christ whom we ought to acknowledge in this manner 1 First as being α and ω the beginning and the end 2 Secondly as being the first and the last There is also a blessing set downe vnto those that shall feare his Commaundements 1 Their right way shall be in the tree of life 2 They shall enter in through the gates of the citie After this there are certaine per sons named the are shut out of the kingdome of God 1 Dogges be the first sort sauage wilde vntamed and wanton persons 2 Inchaunters be next such as haue bene the most of your Romish Prelates 3 Whoremongers the third and you and the Romanistes speake against marriage and yet maintame whores in your Cloysters 4 Murtherers folow such are you and such haue your fathers bene that seeke and thirst after the bloud of the Saints 5 Idolaters also are without and more vile more ougly more monstrous and more filthie theÌ„ are you of Rome I know none vnder heauen professors of religion at this day 6 Moreouer such as loue and make lyes are in the number and these can be no other than you and as you be that maintaine false doctrine and delight therein After al this there is a message sent vnto men The messinger is the Angel of God and his message or tidings is heauenly and diuine namely 1 That the roote and generation of Dauid Iesus Christ 2 That the bright morning starre Christ the light that brought light into the world Hath of his meeremercy brought â—vs good tidings 1 How that the spirit and the bride do cry come 2 How that euery one that heareth may come 3 How that al those that are a thirst may come 4 How that euery one that will take of the water of life may come freely But there followeth a Protestation with a ComminatioÌ„ 1 First that what man so euer he be 2 Secondly that heareth 3 Thirdly the wordes 4 Fourthly of this prophecie 5 Fifthly presuming to add any thing thervnto That then God shall adde vnto that man all the plagues that are written in that booke Furthermore the Lorde inlargeth that spoken before So that if any man shall presume 1 To diminish the wordes of the booke of that prophecie 2 His part shall be taken out of the booke of life 3 His parte shall be taken out of the holie citie 4 He shall haue no part in the things are written in this booke 5 And all this is confirmed by the Lorde for hee will come quickly to see it done As they are more to be feared that can kill and destroy the soul rather than those onely that do spill the bodie so are the papistes the more to be abhorred as they doe cast away both the outward the inward man Nowe therefore looke you vnto this O you the enimies of God more then enimies vnto the Lorde for you make all other whome you can get enimies vnto him worse than common enimies for you raise vp straungers against him crueller than are the enimies for they kil but the body you destroy both bodye and soule Fiercer than are all enimies for they vse the sword you abuse the word and bring in an other contrarie to it I charge you not without cause I lay nothing vnto you but that I may iustly Your consciences bewray you and you betray your selues your comming ouer to vs presuming to teach being more fitter you should learne entring and insinuating of you into the hearts of men spreading abroad your damnable opinions are tokens sufficient I say to manifest vnto the world what men you be You you haue counterfeited the Scriptures you you haue falsified the trueth You you haue added and diminished You you haue put too and taken from the word of God You you haue inclined
Christ was in the same manner compared to the rodd of Aaron that blossomed to the golden pott wherein the Manna was to the Manna that came downe from heauen Iesuites are in a damnable most dangerous estate resisting this opeÌ„ vndoubted veritie to the brazen serpent that was lifted vp in the wildernesse to the Prophet Ionas that was thrée dayes and thrée nightes in the whales belly to the high way in which men walke to the dore by which men haue passage to the sheepeheard which is a keeper of shéepe To a Lyon of the Tribe of Iuda which deuowred to a Lambe which is commonly slayne for men yet was not Christ really in all these no more is he corporally in the bread at the table Now if all only this kind of speech were vsed of Christ you might say something but I tell you that not only of Christ and his person all alone is this vsed but of all manner of things too in the booke of God Christe sayde of Iudas I haue chosen twelue and one of you is a diuel yet was Iudas no diuell Of the circumcision it was spoken thus My couenaunt shal be in your fleshe for all that the circumcision was not the couenant Gen. 33.20 but a signe of the couenant Iacob is saide to haue built an Altar to the Lord and to haue called it by this name The mighty God of Israel There is no dout but Iacob knew the the name Altar was not God yet did he cal the signe by the name of him the was signified This figure is so common as nothing is more common in the scriptures It was written of Iohn Baptist that he was the burning lampe and the candle that gaue light and that he was Helias Yet you all knowe that this was spoken but by a figure In Genesis the seauen kine and the seauen cares of corne are said to bee seuen yeres yet were they but representations of the same Ahias the Prophete the Sylonite gaue vnto Ieroboam the tenne peeces of his cloke which was cut and saide he gaue vnto him the kingdome of the tenne tribes Yet Israell was not in the péeces of the cloath So in like manner say I to you touching this take eate it is my bodie yet is not Christ a reall and naturall bodie there And that you may sée howe wee haue some thing more to say vnto you and that wee doe not ground our faith and religion vpon presumptions I am desirous to be satisfied at your handes and to be aunswered vnto two reasons that I will make against you For this I holde that Christ is not really naturally flesh bloode and bone in the Sacrament and I reason thus As Christ was with our fathers of olde in their sacramentes so and after the same manner is Christ with vs in ours But the bodie of Christ was not really bodily carnally and grossely in their sacramentes ergo Christ is not really naturall flesh blood and bone in ours For my first proposition â— Cor. 10. I doe referre you vnto the first to the Corinthians where you shall finde that wee haue no more priuiledge then haue they nor prerogatiue theÌ„ had they 〈◊〉 saluation by any other or by any other meanes then had they and when either you can or be able to say ought against those vndoubted and infallible truethes which we haue spoken then will I say more My second reason is this He that is really carnally bodily fleshly euen perfect man in the heauens is not so and in the same manner with vs here in the earth But Christe is verily humanely really bodily with the same bodie hee tooke of the Virgin Marie and perfect man in the heauens Ergo Christ is not really flesh bloud and bone in the breade here in the earth I doe remember what Augustine saith Qui vult viuere Super Iohan. tract 26. habet vbi viuat habet vnde viuat accedat credat incorporetur vt vinificetur that is He that will liue he hath the thing nowe by which he may liue he hath the place where he may liue Let him drawe neare let him beleeue let him be incorporated that he may be quickened And in the same place it followeth Coena dominica est sacramentum Pietatis signum est Vnitatis The Fathers neuer vsed to say really bodily grâ—â—ly flesh bloud and bond in the bread Vineulum est Charitatis that is The Supper of the Lorde is the sacrament of Pietie the signe of Vnitie and the bond of Charitie so that it appeareth Augustine thought as we doe thinke and beléeued as we doe betéeue which was that we haue a spiritual foode and a spiritual drinke in these external elements and outward signes of breade and wine Moreouer the Scripture is euident and plaine and proueth this which I haue spoken that is howe Christe is bodily and naturally in the heauens not bodily in the earth Mark 16. In Marke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ was taken vp into heauen But he that is there is not also bodily here with vs Ergo Christ is not bodily here on earth In Luke I find this Luke 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he went from them But in bodie Christe went from them and in the same bodie Christe is with his father Ergo not bodilie and carnally with men vpon the earth Another argument Semper pauper es habebitis vobiscum Matth. 26.11 non autem me that is The poore ye shall alwayes haue with you but me you can not alwayes haue with you Where out I gather this briefe The poore and Christ can not be together in one place but we are assured and persuaded certainely that the poore of the world are alwayes vpon earth Ergo Christ is not with them nor where they be here vpon the earth Then séeing Christ is not corporally with vs nor in fleshly and bodily presence We haue to inquire and search out the manner of his being here on earth For it is true that we eate and drinke his bodye and his bloud They that will learne they must apply one scripture with an other but after another manner then you affirme None is ignorant howe that man consisteth of bodye and of soule Therefore it is expedient we should as well be fed with spirituall foode as it is necessaris we should liue by temporall meate of which thing if any man here be ignoraunt then is it bicause the spirite of GOD hath not quickened him For if you reade the sixt of Iohn you shall finde it most apparantly Also Christe saith in an other place Blessed are those that hunger and thirst after righteousnesse for they shall be satisfied Therefore as there is a spirituall which is an internall famishment so is there a heauenly Esai 55.1 which is to the soule spirituall nourishment Isayas saith Omnes sitientes venite ad aquas c. Al