A
treatise
against
the
errour
of
transubstantiation
/
made
by
the
fornamed
Reuerende
father
Nic.
Rydley
Byshop
of
London
/
in
the
time
of
his
emprisonmente
MAnie
thinges
confounde
the
weake
memorie
.
A
fewe
places
well
weighed
and
perceiued
/
lightneth
the
vndstandinge
.
Trueth
is
there
to
bee
searched
with
diligence
/
where
it
is
certaine
to
be
hadde
.
Though
God
do
speake
the
trueth
by
man
/
yet
in
mannes
worde
which
God
hath
not
reueled
to
bee
his
/
a
man
maie
doubt
without
mistruste
in
God
.
Christ
is
the
truth
of
God
/
reueiled
vnto
man
from
heauen
by
God
himselfe
/
and
therefore
in
his
worde
the
trueth
is
to
bee
founde
/
whyche
is
to
bee
embraced
of
all
that
be
his
.
Christe
biddeth
vs
aske
and
wee
shall
haue
/
Searche
and
we
shall
finde
/
Knocke
and
it
shal
be
opened
vnto
vs
.
Therfore
O
heauenly
father
autour
and
fountaine
of
all
truth
/
the
bottomeles
Sea
of
al
true
vnderstanding
/
send
doune
wee
beseche
thee
thy
holye
spirite
into
oure
hartes
/
and
lighten
oure
vnderstanding
with
the
beames
of
thy
heauenly
grace
.
We
aske
the
this
O
heauenlie
father
not
in
respect
of
our
desertes
/
but
for
thy
deare
Sonne
oure
Sauiour
Iesus
Christes
sake
.
Thou
knoweste
O
heauenlye
father
/
that
the
controuersie
aboute
the
Sacrament
of
the
blessed
bodie
and
bloude
of
thy
deare
Sonne
oure
Sauioure
Christe
/
hathe
troubled
not
of
late
onelie
thy
churche
of
England
/
Fraunce
/
Germanie
/
and
Italye
/
but
also
manie
yeares
agoe
.
The
fault
is
oures
no
doubt
therof
/
for
we
haue
deserued
thy
plage
.
But
O
Lorde
be
mercifull
and
relieue
our
miserie
/
with
some
light
of
grace
.
Thou
knoweste
O
Lorde
howe
this
wicked
worlde
rolleth
vp
and
doune
/
and
rieleth
to
and
fro
/
and
careth
not
what
thy
wil
is
/
so
it
may
abide
in
welth
.
Yf
truth
haue
wealth
then
who
are
so
stoute
to
defende
the
truth
as
they
.
But
if
Christes
crosse
bee
laiede
on
truethes
backe
/
then
they
vanishe
straighte
awaie
as
waxe
before
the
fiere
.
Truthe
in
tyme
of
affliction
hath
sevin
frendes
.
But
these
are
not
they
O
heauenly
father
for
whome
I
make
my
most
mone
/
but
for
those
selye
ones
O
Lorde
/
whiche
haue
a
Zeale
vnto
thee
/
those
I
meane
whiche
woulde
and
wisshe
to
know
thy
will
and
yet
are
lette
/
holde
backe
/
and
blinded
by
the
subtilties
of
Sathan
/
and
his
ministers
/
the
wickednes
of
this
wretched
world
/
and
the
sinfull
lustes
and
affections
of
the
fleashe
.
Alasse
Lorde
/
thou
knowest
that
we
be
of
oure selues
but
fleash
/
wherin
there
dwelleth
nothing
that
is
good
.
How
then
is
it
possible
for
man
/
without
thee
(
O
Lorde
)
to
vnderstande
thy
truth
in
deede
.
Can
the
naturall
man
perceiue
the
will
of
God
?
Of
the
Lordes
laste
Supper
do
speake
especially
three
of
the
Euangelists
/
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
.
Vuhen
euen
vuas
comme
he
satt
dovune
vuith
the
12.
&c.
As
they
dyd
eate
Ihesus
tooke
bread
and
gaue
thankes
,
brake
it
,
and
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
.
Nowe
Marke
speaketh
it
thus
,
And
as
they
ate
.
Iesus
tooke
breade
,
blissed
and
brake
,
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
newe
testamente
,
which
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
newe
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
vuriteth
thus
.
He
toke
breade
,
gaue
thankes
,
brake
it
and
gaue
it
to
them
saing
:
This
is
my
bodye
vuich
is
geuen
for
you
.
This
doo
in
remembraunce
of
me
Likevuise
also
vuhen
they
had
supped
he
tooke
the
cupp
saynge
,
This
cupp
is
the
nevue
testament
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
,
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
remembraunce
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
remembraunce
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
th
allmighty
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
.
Thus
hitherto
withoute
all
doubte
God
is
my
witnes
(
I
saie
so
farre
as
I
know
)
there
is
no
controuersie
among
them
that
bee
learned
in
the
church
of
Englande
/
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
Messalians
whiche
be
otherwise
called
Euchites
/
Triparti
.
histo.
lib.
7.
cap.
11.
whiche
saide
that
the
holie
sacramente
canne
neither
do
good
nor
harme
.
All
doo
also
condemne
these
wicked
Anabaptistes
wich
putte
no
difference
betwene
the
Lordes
table
and
the
Lordes
meate
/
and
their
owne
.
And
because
charitie
woulde
we
shoulde
if
it
be
possible
/
and
so
far
as
we
maie
with
the
safegarde
of
good
conscience
/
and
maintenaunce
of
the
trueth
to
agree
with
all
menne
:
therfore
me
thinketh
it
is
not
charitably
done
to
burthen
ani
manne
either
newe
or
olde
as
they
call
them
/
Charitie
vuil
belye
no
man
.
further
then
suche
do
declare
themselues
to
dissente
from
that
we
are
perswaded
to
be
the
trueth
/
and
pretende
there
to
be
controuersies
/
whereas
none
suche
are
in
dede
/
and
so
to
multiplie
the
debate
/
the
whiche
the
more
it
doeth
increase
/
the
further
it
doeth
departe
from
the
vnitye
that
the
true
Christian
should
desire
.
And
againe
this
is
true
that
the
trueth
neither
needeth
nor
will
bee
maintened
with
lies
.
It
is
also
a
true
commen
prouerbe
/
that
it
is
euen
sinne
to
lye
vpon
the
deuell
.
For
though
by
thy
lie
thou
doeste
seame
neuer
so
muche
to
speake
againste
the
deuell
/
yet
in
that
thou
lieste
in
deede
/
thou
workest
the
deuelles
woorke
/
thou
doste
him
seruice
/
and
takeste
the
deuils
parte
.
Nowe
/
whether
then
do
they
godlye
and
charitablye
/
The
papistes
do
belie
the
prechars
of
the
gospel
.
whiche
either
by
their
penne
in
writyng
/
or
by
their
wordes
in
preaching
/
do
beare
the
simple
people
in
hande
that
these
whiche
thus
doe
teache
and
beleue
:
do
goe
aboute
to
make
the
holie
Sacrament
ordeined
by
Christe
himselfe
/
a
thing
no
better
then
a
pece
of
commen
baken
bread
/
or
/
that
do
saie
/
that
suche
do
make
the
holie
sacramente
of
the
blessed
bodie
and
bloude
of
Christ
/
nothing
els
but
a
bare
signe
/
or
figure
to
represente
Christ
/
none
otherwise
then
the
Iuie
bushe
doeth
represente
the
wine
in
a
tauerne
/
or
as
a
vile
person
gorgiouslie
appareled
maie
represente
a
kinge
/
or
a
prince
/
in
a
plaie
?
Alas
let
vs
leaue
liyng
/
and
speake
the
truth
euerie
man
not
onely
to
his
neighbour
/
Thus
then
hitherto
yet
we
all
agree
.
But
nowe
lette
vs
see
wherin
the
dissention
doeth
stande
.
The
vnderstanding
of
that
wherin
it
doth
chieflie
stand
is
a
steppe
to
the
true
searching
furth
of
the
trueth
.
For
who
can
seeke
well
a
remedie
/
if
he
knowe
not
before
the
disease
?
It
is
neither
to
be
denied
nor
dissembled
/
that
in
the
matter
of
this
Sacramente
there
bee
diuerse
pointes
/
wherein
men
counted
to
be
learned
canne
not
agree
.
The
chieffe
pointes
off
controuersie
abovute
the
sacrament
.
As
whether
there
be
any
transubstantiation
of
the
breade
or
no
?
Any
corporall
and
carnal
presence
of
Christes
substance
or
no
?
Whether
adoracion
onely
due
vnto
God
/
is
to
be
done
to
the
sacramente
or
noe
?
And
whether
Christes
bodie
bee
be
there
offered
in
deede
vnto
the
heauenlye
father
by
the
prieste
or
noe
?
Or
whether
the
euell
man
receiue
the
naturall
bodie
of
Christe
or
noe
?
Yet
neuerthelesse
as
in
a
man
diseased
in
diuers
partes
/
commenlie
the
originall
cause
of
suche
diuers
diseases
whiche
are
spredde
abrode
in
the
bodie
do
come
from
some
one
chiefe
membre
/
as
from
the
stomacke
or
from
the
heade
:
euen
so
al
those
fiue
aforesaide
pointes
do
chiefely
hange
vpon
this
one
question
/
whiche
is
/
what
is
the
matter
of
the
Sacramente
/
whether
is
it
the
naturall
substance
of
breade
/
or
the
naturall
substance
of
Christes
owne
bodie
.
The
treuth
of
this
question
truelye
tried
out
and
agreed
vpon
/
no
doubte
shall
cease
the
controuersie
in
all
the
reaste
.
For
if
it
bee
Christes
owne
naturall
bodie
/
borne
of
the
virgine
/
then
assuredlie
(
seynge
that
all
learned
men
in
Englande
/
(
so
farre
as
I
knowe
)
both
newe
and
olde
/
graunt
there
to
be
but
one
substance
/
then
I
say
/
they
must
nedes
graunt
Transubstantiation
/
that
is
a
change
of
the
substance
of
breade
into
the
substance
of
Christes
bodie
:
then
also
they
must
graunt
the
carnall
and
corporall
presence
of
Christes
bodie
:
then
must
the
sacrament
be
adored
with
the
honour
due
vnto
Christ
himselfe
/
for
the
vnitie
of
the
two
natures
in
one
person
:
then
if
the
prieste
do
offre
the
sacrament
/
he
doeth
offre
in
deede
Christ
himselfe
:
and
finallye
the
murtherer
/
the
adulterer
/
or
wicked
man
/
receiuinge
the
Sacrament
/
must
needes
there
receiue
also
the
naturall
substaunce
of
Christes
owne
blessed
bodye
/
both
/
fleash
and
bloude
.
Nowe
on
the
other
syde
/
if
after
the
truthe
shal
be
truly
tryed
owte
/
it
be
fownd
/
that
the
substance
of
breade
/
is
the
materiall
substance
of
the
sacrament
(
althowgh
for
the
chaunge
of
the
vse
/
office
/
and
dignitie
of
the
bread
/
the
bread
in
dede
sacramentally
is
chaunged
into
the
bodye
of
Christ
/
as
the
water
in
Baptisme
is
sacramentally
chaunged
into
the
fountayne
of
regeneracion
/
and
yet
the
materiall
substance
therof
remayneth
all
one
as
was
before
)
yf
(
I
saye
)
the
trewe
solutyon
of
that
former
question
/
wheruppon
all
these
controuersies
doo
hange
/
be
/
that
the
naturall
substance
of
bread
/
is
the
materiall
substance
in
the
holie
sacrament
of
Christes
blessed
bodye
:
then
must
it
followe
of
that
former
proposition
confessed
of
all
that
be
named
to
be
learned
/
(
so
farre
as
I
knowe
)
in
Englande
/
whiche
is
/
that
there
is
but
one
materiall
substance
in
the
sacramente
of
the
bodie
/
and
one
onelye
lykewise
in
the
sacrament
of
the
bloud
:
that
there
is
no
such
thing
in
deede
/
and
in
truth
/
as
they
call
transubstantion
(
for
the
substance
of
breade
remaineth
styll
in
the
sacrament
of
the
bodie
)
then
also
the
naturall
substance
of
Christes
humane
nature
which
he
tooke
of
the
virgine
Marie
is
in
heauen
/
where
it
reigneth
now
in
glory
/
and
not
here
inclosed
vnder
the
forme
of
breade
:
then
that
godlie
honoure
whiche
is
due
vnto
God
the
creator
/
and
maye
not
be
done
to
the
creature
/
without
Idolatrie
and
sacrilege
/
is
not
be
done
to
the
holie
Sacrament
/
then
also
the
wicked
(
I
meane
)
the
impenitent
murtherer
/
adulterer
/
or
suche
like
do
not
receiue
the
naturall
substance
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
kinde
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
/
Thus
thou
haste
hearde
of
what
sorte
or
secte
soeuer
thou
be
wherin
doth
stande
the
principall
state
and
chiefe
pointe
of
all
the
controuersies
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
committed
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
/
and
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
answere
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
Euangelistes
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
men
doo
agre
)
and
that
which
he
tooke
/
after
he
had
gyuen
thankes
/
he
brake
/
and
that
which
he
tooke
and
brake
/
he
gaue
it
to
his
disciples
:
and
that
whiche
he
tooke
brake
/
and
gaue
to
his
disciples
/
he
sayd
hym self
of
it
:
This
is
my
bodye
.
So
it
appeareth
plainlye
that
Christ
called
verye
bread
his
bodye
.
But
very
bread
can
not
be
his
bodye
in
verye
substance
therof
/
therfore
it
muste
nedes
haue
an
other
meanyng
/
whiche
meanyng
appeareth
plainlye
what
it
is
/
by
the
nexte
sentence
that
followeth
immediatlie
both
in
Luke
and
in
Paule
/
and
that
is
this
/
An
obiection
.
whiche
doo
denye
/
that
that
whiche
Christ
dyd
take
/
he
brake
.
For
(
saie
they
)
after
his
taking
he
blessed
it
/
as
Marcke
doth
speke
/
Vnto
this
obiection
I
haue
ij
.
playne
answers
/
Mine
aunsweare
here
is
taken
out
of
the
plaine
wordes
of
S
Paule
/
whiche
doth
manifestlie
confound
this
phantastical
inuention
/
first
inuented
(
I
wene
)
of
Pope
Innocentius
/
and
after
confirmed
by
the
subtill
sophister
Dunse
/
and
latelye
renued
nowe
in
our
daies
with
an
eloquent
stile
and
muche
finesse
of
witte
.
It
is
mente
of
a
booke
firste
sette
forth
vnder
the
name
of
M.
Antonius
Constantius
.
And
after
vuard
of
Ste
▪
Gard.
Bishop
of
Vuinch
.
But
what
can
crafty
inuention
/
subtiltie
in
sophismes
/
eloquence
or
finesse
of
witte
preuaile
against
the
infallible
worde
of
god
.
What
nede
we
to
striue
/
and
contend
/
what
thing
we
breake
/
for
Paule
saith
speking
vndoubtedlie
of
the
Lordes
table
/
the
breade
(
saieth
he
)
whiche
wee
breake
/
is
it
not
the
partakinge
or
felowshyp
of
the
Lordes
bodie
?
Wherupon
it
foloweth
that
after
the
thankes
geuing
/
it
is
bread
whiche
we
breake
.
And
how
often
in
the
Acts
of
the
Apostles
is
the
Lords
supper
signified
by
breakinge
of
breade
.
They
did
perseuer
(
saieth
S
Luke
)
in
the
Apostles
doctrine
/
communion
/
and
breakyng
of
breade
.
And
againe
in
an
other
place
.
When
they
were
come
together
to
breake
breade
.
The
sacramentall
breade
is
the
misticall
bodye
/
But
my
mynde
is
not
here
to
wryte
what
maye
bee
gathered
oute
of
scriptures
for
this
purpose
/
but
onelye
to
wryte
here
briefelye
those
whyche
seeme
to
me
to
be
the
mooste
playne
places
.
Therfore
contented
to
haue
spoken
thus
muche
of
the
sacramentall
breade
/
nowe
I
wyll
speake
a
litle
of
the
Lordes
cuppe
.
And
this
shal
be
my
thirde
argument
grounded
vpon
Christes
owne
woordes
.
And
here
in
spekinge
of
the
Lordes
cup
/
it
commeth
vnto
my
remembrance
/
the
vanitye
of
Innocentius
/
his
phantasticall
inuention
/
whiche
by
Paules
wordes
I
did
confute
before
/
and
here
did
promise
somewhat
more
to
speake
/
and
that
is
this
Yf
the
Transubstantiacion
be
made
by
this
worde
(
blissed
)
in
Marke
saide
vpon
the
bread
/
as
Innocentius
that
Pope
did
saie
/
then
suerlie
seing
that
worde
is
not
saide
of
Christe
/
neither
in
any
of
the
Euangelistes
/
nor
in
Paule
/
vpon
the
cuppe
/
there
is
no
Transubstantiation
of
the
wine
at
all
/
for
where
the
cause
doth
faile
there
can
not
folow
the
effecte
.
But
the
sacramentall
breade
/
and
the
sacramentall
wine
do
both
remaine
in
their
naturall
substance
alike
/
and
if
the
one
be
not
changed
/
as
of
the
sacramentall
wine
/
it
appeareth
euidentlye
then
there
is
noe
suche
Transubstantiation
in
neither
of
them
boeth
/
All
that
put
and
afferme
this
change
of
the
substaunce
of
breade
and
wine
into
the
substance
of
Christes
body
/
and
bloud
(
called
transubstantiation
)
doe
also
saie
/
and
affirme
/
this
change
to
be
made
by
a
certaine
forme
of
prescript
wordes
and
none
other
/
but
what
they
bee
that
make
the
chaunge
either
of
the
one
or
of
the
other
/
vndoubtedlye
euen
they
that
do
write
moste
finelie
in
these
oure
daies
/
almoste
confesse
plainelie
/
Vuinch
.
in
the
ansvuer
to
the
48.
obiection
.
that
they
can
not
tell
.
For
although
they
graunt
to
certaine
of
the
olde
Soctours
/
as
Chrisostome
/
and
Ambrose
/
that
these
wordes
(
This
is
my
bodie
)
are
the
wordes
of
Consecration
of
the
sacrament
of
the
bodie
/
yet
saie
they
/
these
wordes
maie
well
bee
so
called
because
they
doe
assure
vs
of
the
Consecration
therof
/
whether
it
be
done
before
these
wordes
be
spoken
or
no.
But
as
for
this
their
doubte
concerning
the
sacrament
of
the
bodie
I
let
it
passe
.
Let
vs
now
consider
the
wordes
which
pertaine
vnto
the
cuppe
/
This
is
firste
euident
that
as
Mathewe
muche
agreeth
with
Marke
/
and
likewise
Luke
with
Paul
doth
much
agree
herein
in
forme
of
woordes
:
so
in
the
same
/
the
forme
of
wordes
in
Mathewe
and
Marke
is
diuerse
from
that
which
is
in
Luke
and
Paule
.
The
old
Authors
doo
most
reherse
the
fourme
of
wordes
in
Matthew
/
and
Marke
/
because
(
I
wene
)
they
semed
to
them
most
cleare
.
But
here
I
wold
knowe
/
whether
it
is
credible
or
no
/
that
Luke
/
and
Paule
/
when
they
celebrated
the
Lordes
supper
whith
their
congregations
/
that
they
didde
not
vse
the
same
forme
of
woordes
at
the
Lordes
table
whiche
they
wrotte
/
Luke
in
hys
Gospell
/
and
Paule
in
his
Epistell
.
Of
Luke
because
he
was
a
Phisition
/
whether
some
will
graunt
that
he
mighte
be
a
Priest
or
no
/
and
was
able
to
receiue
the
order
of
Priesthode
which
(
they
say
)
is
geuen
by
vertue
of
these
words
/
said
by
the
Byshoppe
(
take
thou
autoritie
to
sacrifice
for
the
quick
and
the
dead
)
I
can
not
tel
.
Vuith
vuhat
vuordes
,
the
popish
priestehod
is
geuen
.
But
if
they
shoulde
be
so
straite
vpon
Luke
/
either
for
his
craft
or
els
for
lacke
of
suche
power
geuen
hym
by
vertue
of
the
aforesaide
wordes
/
then
I
wene
both
Peter
and
Paul
are
in
danger
to
be
deposed
of
their
priestehode
for
the
crafte
/
either
of
fishing
/
whiche
was
Peters
/
Peter
,
and
Paule
,
were
no
priestes
of
the
popish
order
.
or
of
making
tents
/
which
was
Pauls
/
were
more
vile
then
the
scyence
of
phisike
.
And
as
for
those
sacramentall
wordes
of
the
order
of
priesthod
/
to
haue
authoritye
to
sacrifyce
both
for
the
quicke
and
the
dead
/
I
wene
Peter
and
Paule
/
if
they
were
both
a
liue
were
not
able
to
proue
that
euer
Christ
gaue
them
suche
authoritye
/
or
euer
sayd
any
such
wordes
vnto
them
.
But
I
will
lett
Luke
go
.
And
because
Paule
speketh
more
playnely
for
hym self
I
will
reherse
his
wordes
.
That
(
sayth
Paule
)
whiche
I
receaued
of
the
Lorde
I
gaue
vnto
yow
:
Here
I
wold
knowe
whether
that
Christes
wordes
spoken
vppon
the
cupp
were
not
as
mightye
in
worke
/
and
as
effectuall
in
signification
to
all
ententes
/
constructions
/
and
purposes
(
as
our
parlyament
men
doo
speke
)
as
they
were
spoken
vppon
the
bread
?
Yf
this
be
grawnted
/
which
thinge
I
thinke
no
man
can
denye
/
then
further
I
reason
thus
:
But
the
worde
(
ys
)
in
the
wordes
spoken
vppon
the
Lordes
bread
/
doth
mightelye
signefye
(
saye
they
)
the
chaunge
of
the
substance
of
that
which
goeth
before
yt
/
into
the
substance
of
that
which
followeth
after
/
that
is
/
of
the
substance
of
bread
into
the
substance
of
Christes
bodye
/
when
Chryst
sayeth
/
This
is
my
bodye
/
Nowe
then
if
Christes
wordes
whiche
be
spoken
vppon
the
cupp
/
whiche
Paule
here
reherseth
/
be
of
the
same
might
and
power
/
both
in
working
/
and
signefyinge
/
then
must
this
word
(
ys
)
when
Christ
saith
/
This
cuppe
is
the
newe
testament
/
&c.
turne
the
substance
of
the
cuppe
into
the
substance
of
the
newe
testament
.
And
if
thow
willt
saye
that
this
word
(
ys
)
neither
maketh
nor
signefieth
any
suche
chaunge
of
the
cuppe
/
althowgh
it
be
sayd
of
Christ
/
that
this
cuppe
is
the
newe
testament
/
yet
Christ
ment
no
suche
chaunge
/
as
that
:
Mary
syr
euen
so
saye
I
/
when
Christ
sayd
of
the
bread
which
he
tooke
/
and
after
thankes
geuen
brake
/
and
gaue
them
sayinge
take
/
eate
/
This
is
my
bodie
:
he
meant
no
more
any
suche
chaunge
of
the
substance
of
bread
/
into
the
substance
of
his
naturall
bodye
/
then
he
meant
of
the
chaunge
and
transubstantiacion
of
the
cuppe
/
into
the
substance
of
the
newe
testament
.
And
if
thow
wilt
saye
/
that
the
worde
(
cuppe
)
her
in
Christes
wordes
doth
not
signefye
the
cuppe
it self
/
but
the
wyne
/
or
thinge
conteyned
in
the
cupp
/
by
a
figure
called
Metonymia
/
for
that
Christes
wordes
meant
/
and
so
must
nedes
be
taken
/
thow
sayest
verye
well
.
But
I
praye
the
by
the
waye
here
note
two
thinges
/
fyrst
that
this
word
(
ys
)
hath
no
such
strength
or
signification
in
the
Lordes
wordes
to
make
or
to
signifie
any
transubstantiacion
:
necessarie
Notes
.
secondly
that
in
the
Lordes
wordes
wherby
he
instituted
the
sacramente
of
his
bloude
/
he
vseth
a
figuratiue
speache
.
Howe
vaine
then
is
it
that
some
soe
earnestlye
do
saie
/
as
it
were
an
infallible
rule
/
that
in
doctrine
/
and
in
th
institution
of
the
sacraments
Christ
vseth
no
figures
/
but
all
his
words
are
to
be
streined
to
their
proper
significations
:
when
as
here
/
what
soeuer
thou
saieste
/
was
in
the
cuppe
/
yet
neither
that
nor
the
cuppe
it selfe
was
(
taking
euerie
woorde
in
his
proper
signification
)
the
newe
testament
:
But
in
vnderstanding
that
which
was
in
the
cuppe
/
by
the
cup
/
that
is
a
figuratiue
spech
.
Yea
and
also
thou
canste
not
verifie
or
truely
saie
of
that
(
whether
thou
saiste
it
was
wine
/
or
Christes
bloude
)
to
bee
the
new
testament
/
without
a
figure
also
:
Thus
in
one
sentence
spoken
of
Christe
in
the
institution
of
the
sacrament
of
his
bloude
/
the
fygure
muste
helpe
vs
twise
.
So
vntrue
is
it
that
some
doe
write
/
that
Christe
vseth
no
figure
in
the
doctrine
of
faith
/
nor
in
the
institution
of
his
sacramentes
.
But
some
saie
if
we
shall
thus
admitte
figures
in
doctrine
/
then
shall
all
the
articles
of
our
faieth
by
figures
and
allegories
/
shortlye
be
transformed
and
vnloused
.
I
saie
it
is
like
fault
/
and
euen
the
same
/
to
denie
the
figure
where
the
place
soe
requireth
to
be
vnderstanded
/
as
vainelye
to
make
it
a
figuratiue
speche
/
whiche
is
to
be
vnderstanded
in
his
proper
signification
.
The
rules
wherby
the
speche
is
knowen
when
it
is
figuratiue
/
and
wherby
it
is
none
/
Augu.
de
doc.
Chri.
l.
3.
cap.
16.
S
Austine
in
his
booke
called
de
doctrina
Christiana
/
geueth
diuerse
learned
lessons
verie
necessari
to
be
knowen
of
the
studente
in
Gods
worde
.
Of
the
whiche
one
I
will
reherse
/
which
is
this
:
Yf
(
saieth
he
)
the
scripture
doeth
seame
to
commaund
a
thinge
whiche
is
wicked
or
vngodly
:
Or
to
forbidde
a
thing
that
charitie
doeth
require
/
then
knowe
thou
(
saith
he
)
that
the
spech
is
figuratiue
.
And
for
example
he
bringeth
the
saiyng
of
Christ
in
the
6
Chapter
of
Sainct
Ihon.
Except
ye
eate
the
fleash
of
the
sonne
of
man
and
drinke
his
bloud
/
ye
canne
not
haue
life
in
you
▪
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
eloquence
/
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
latten
tounge
/
reade
the
place
in
S
Austen
/
and
if
he
perceiue
/
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
drinke
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
th
euangelistes
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
/
mysterium
iniquitatis
the
mysterie
off
iniquitee
/
such
as
saint
Paule
speketh
of
in
his
epistle
to
the
Thessalonians
.
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
man
/
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
th
epistle
to
the
Hebrues
:
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
/
Vuinch
.
in
the
aunsvuere
to
the
15
obiection
.
that
they
haue
strypped
hym
oute
of
Dunses
dustie
and
darcke
termes
/
and
pricked
him
and
painted
him
in
freshe
colores
of
an
eloquente
stile
/
may
therfore
deceiue
the
more
excepte
the
error
be
warely
escheued
.
Dunse
saith
in
these
wordes
of
Christ
/
this
is
my
body
/
this
pronoune
demonstratiue
/
meaning
the
worde
(
this
)
if
ye
will
know
what
it
doth
shewe
or
demonstrate
/
whether
the
bread
that
Christ
toke
or
no
:
he
answereth
no
/
but
only
one
thing
in
substance
it
pointeth
/
wherof
the
nature
or
name
it
doeth
not
tell
/
but
leaueth
that
to
be
determined
and
tolde
by
that
which
foloweth
the
word
(
is
)
that
is
by
predicatum
/
as
the
Logician
doeth
speake
/
and
therfore
he
calleth
this
pronowne
demonstratiue
(
this
)
indiuiduum
vagum
/
that
is
a
wanderynge
proper
name
/
whereby
we
maie
pointe
out
and
shewe
any
one
thing
in
substance
/
what
thing
soeuer
it
be
.
That
this
imagination
is
vaine
and
vntruly
applied
vnto
those
wordes
of
Christ
(
this
is
my
body
)
it
maie
appeare
plainly
by
the
wordes
of
Luke
/
and
Paul
/
saide
vpon
the
cup
/
conferred
with
the
forme
of
wordes
spoken
vpon
the
cuppe
in
Mathew
and
Marke
/
for
as
vpon
the
bread
it
is
saide
of
all
/
this
is
my
bodie
/
so
of
Mathewe
and
Marke
is
saide
of
the
cup
/
this
is
my
bloud
.
Then
if
in
the
wordes
This
is
my
bodye
/
the
woorde
(
this
)
be
as
Dunse
calleth
it
a
wanderynge
name
/
to
appointe
and
shewe
furthe
anye
one
thinge
whereof
the
name
or
nature
it
doeth
not
tell
:
so
muste
it
bee
lykewyse
in
those
woordes
of
Mathewe
and
Marke
vpon
the
Lordes
cup
/
This
is
my
bloud
.
But
in
the
wordes
of
Mathewe
and
Marke
/
it
signifieth
/
and
pointeth
out
the
same
/
that
it
doth
in
the
lordes
wordes
vpon
the
cuppe
in
Luke
/
and
Paule
/
where
it
is
saide
:
This
cuppe
is
the
newe
testamente
in
my
bloude
/
&
c·
Therefore
in
Mathewe
and
Marke
/
the
pronowne
demonstratiue
(
this
)
doeth
not
wander
to
poynte
onelie
one
thynge
in
substaunce
/
not
shewyng
what
it
is
/
but
telleth
it
plainelie
what
it
is
/
no
lesse
in
Mathewe
and
Marke
to
the
eye
/
then
is
done
in
Luke
and
Paul
/
by
putting
to
this
word
(
cuppe
)
boeth
vnto
the
eye
/
and
vnto
the
eare
▪
For
taking
the
cuppe
and
demonstrating
or
shewing
it
vnto
his
disciples
by
this
pronowne
demonstratiue
(
this
)
and
sayng
vnto
them
:
drynk
ye
all
of
this
/
it
was
then
all
one
to
saye
/
This
is
my
bloud
:
as
to
say
.
This
cupp
is
my
bloud
:
meaning
by
the
cuppe
as
the
nature
of
the
spech
doth
require
the
thing
conteyned
in
the
cupp
:
so
likewise
withowt
all
dowbte
when
Christ
had
taken
bread
/
geuen
thankes
/
and
broken
it
/
and
geuing
it
to
his
disciples
/
sayd
/
Take
/
and
so
demonstrating
and
shewing
that
bread
which
he
had
in
his
handes
/
to
saye
then
.
This
is
my
bodye
/
and
to
haue
sayd
this
bread
is
my
bodye
.
As
it
were
all
one
if
a
man
lacking
a
knyffe
and
going
to
his
oysters
wold
saye
to
another
/
whom
he
sawe
to
haue
ij
.
knyfes
.
Syr
I
praye
yow
lend
me
th
one
of
your
knyfes
:
were
it
not
nowe
all
one
to
answer
him
/
Syr
hold
I
will
lende
yow
this
to
eate
your
meate
/
but
not
to
open
oysters
with
all
:
and
hold
I
will
lend
yow
this
knyf
to
eate
your
meate
/
but
not
to
open
oysters
.
This
similitud
serueth
but
for
this
purpose
/
to
declare
the
nature
of
spech
whithall
/
wher
as
the
thing
that
is
demonstrated
and
shewed
/
is
euidently
perceaued
/
and
openly
knowen
vnto
the
eye
.
But
o
good
Lord
what
a
wonderfull
thing
is
it
to
see
/
howe
soome
Vuinch
.
in
the
ansvuer
to
the
13
obiection
men
doo
labour
to
teache
/
what
is
demonstrated
and
shewed
by
the
pronowne
demonstratiue
(
this
)
in
Christes
wordes
/
when
he
saith
/
This
is
my
bodie
/
this
is
my
bloud
/
howe
they
labour
I
saye
to
teache
what
that
(
this
)
was
then
in
dede
/
when
Christ
spake
in
the
beginning
of
the
sentence
/
the
word
(
this
)
before
he
had
pronownced
the
rest
of
the
wordes
that
followed
in
the
same
sentence
/
so
that
their
doctrine
maye
agree
with
their
transubstantiation
which
in
dede
is
the
verye
foundacion
/
wherin
all
their
erroneous
doctrine
doth
stand
.
And
here
the
transubstantiators
doo
not
agree
amongest
them selfes
/
The
papistes
them selfes
doo
not
agree
.
no
more
then
they
doo
in
the
wordes
which
wrought
the
transubstantiacion
when
Christ
did
first
institute
his
sacrament
.
Wherin
Innocentius
Bisshopp
of
Rome
of
the
latter
dayes
and
Duns
(
as
was
noted
before
)
do
attribute
the
worke
vnto
the
word
(
benedixit
/
blessed
)
But
the
rest
for
the
most
part
to
(
Hoc
est
corpus
meum
/
This
is
my
bodye
)
&c.
Dunse
therfore
with
his
secte
because
he
putteth
the
chaunge
before
/
must
nedes
saye
that
(
this
)
when
Christ
spake
it
in
the
beginning
of
the
sentence
was
in
dede
Christes
bodye
.
For
in
the
chaunge
the
substance
of
bread
did
departe
/
and
the
chaunge
was
nowe
doone
in
(
benedixit
sayth
he
)
that
went
before
.
And
therfore
after
him
and
his
/
that
(
this
)
was
then
in
dede
Christes
bodye
/
thowgh
the
word
did
not
import
so
muche
/
but
onely
one
thing
in
substance
/
which
substance
after
Duns
/
the
breade
being
gone
/
must
nedes
be
the
substance
of
Christes
bodye
.
But
they
that
putt
their
transubstantiacion
to
be
wrought
by
these
wordes
of
Christ
/
This
is
my
bodye
/
and
doo
saye
that
when
the
hole
sentence
was
finished
/
then
this
chaunge
was
perfected
/
and
not
before
/
they
can
not
saie
/
but
yet
Christes
(
this
)
in
the
beginninge
of
the
sentence
/
before
the
other
wordes
were
fully
pronounced
/
was
breade
in
deede
:
For
as
yet
the
change
was
not
done
/
and
soe
longe
the
bread
must
nedes
remainer
and
so
longe
as
the
substance
of
the
bread
doth
remaine
/
so
long
with
the
vniuersal
consent
of
al
transubstantiators
/
the
natural
substance
of
Christes
body
cannot
come
and
therfore
muste
their
(
this
)
of
necessitie
demonstrate
and
shew
the
substance
which
was
as
yet
in
the
pronouncing
of
the
first
worde
(
this
)
by
Christ
/
but
breade
.
But
how
can
they
make
and
verifie
Christs
words
to
bee
true
/
demostrating
the
substance
/
whiche
in
the
demonstration
is
but
breade
/
and
saie
therof
:
This
is
my
bodie
/
that
is
as
they
saie
/
the
naturall
substance
of
Christes
bodie
except
they
wolude
saie
that
the
verbe
(
is
)
signifieth
/
is
made
/
or
is
changed
into
/
and
so
then
if
the
same
verbe
(
is
)
be
of
the
same
effecte
in
Christes
wordes
/
spoken
vpon
the
cuppe
/
and
rehearsed
by
Luke
and
Paule
/
the
cuppe
or
the
wine
in
the
cuppe
/
must
be
made
or
turned
into
the
newe
testament
/
as
was
declared
before
.
Vuinch
.
is
become
a
Neutrall
.
There
bee
some
amonge
the
transubstantiators
whiche
walke
soe
wilely
and
soe
warely
/
betwixte
these
ij
.
aforesaide
opinions
/
allowinge
them
both
and
holding
plainelye
neither
of
them
boeth
/
that
me
thinke
they
maie
be
called
Neutrals
Ambidexters
/
or
rather
suche
as
canne
shifte
on
boeth
sides
.
They
plaie
on
boeth
partes
:
for
with
the
latter
they
doe
allowe
the
doctrine
of
the
laste
sillable
/
whiche
is
that
transubstantiation
is
done
by
miracle
/
in
an
instante
/
at
the
sound
of
the
laste
sillable
(
um
)
in
this
sentence
/
hoc
est
corpus
meum
:
And
they
do
alow
Dunses
phantastical
imaginacion
of
indiuiduum
vagum
/
that
demonstrateth
(
as
he
teacheth
)
in
Christes
wordes
/
one
thing
in
substaunce
/
then
beinge
(
after
his
mynde
)
the
substaunce
of
the
bodie
of
Christe
.
A
marueilous
thing
howe
anye
manne
can
agree
with
both
these
two
/
they
beynge
soe
contrarie
the
one
vnto
the
other
/
for
the
one
saieth
the
woorde
(
this
)
demonstrateth
the
substaunce
of
breade
/
and
the
other
saith
no
not
soe
.
The
breade
is
gone
/
and
it
demonstrateth
a
substaunce
whiche
is
Christs
bodye
.
Tushe
sayeth
thys
thyrd
man
.
Vuinch
in
the
ansvuere
to
the
84
obiection
Ye
vnderstand
nothing
at
all
they
agree
well
inough
in
the
chiefe
poynte
/
whiche
is
the
grounde
of
all
/
that
is
boeth
doe
agree
and
beare
witnesse
/
that
there
is
transubstanciation
.
They
doe
agree
in
deede
in
that
conclusion
I
graunt
/
but
their
profes
and
doctrine
thereof
doe
euen
aswell
agree
together
/
as
dydde
the
false
witnesses
before
Annas
and
Caiphas
againste
Christe
/
or
the
twoo
wicked
iudges
againste
Susanna
.
For
againste
Christe
the
false
witnesse
did
agree
no
(
doubte
)
to
speake
all
againste
him
:
And
the
wicked
iudges
were
both
agreed
to
condemne
poore
Susanna
/
but
in
exāinatiō
of
their
witnesses
/
thei
dissented
so
far
/
that
al
was
found
false
that
they
went
about
/
both
that
wherein
they
agreed
/
and
also
those
thinges
whiche
they
brought
for
their
proofes
.
Thus
muche
haue
I
spoken
in
searchyng
oute
a
solution
for
this
principall
question
/
whiche
was
/
what
is
the
materiall
substaunce
of
the
holy
sacramente
in
the
Lordes
supper
.
The
consente
of
the
olde
Authours
.
Nowe
leste
I
should
seame
to
sette
by
my
owne
conceite
more
then
is
meete
/
or
lesse
to
regarde
the
doctrine
of
the
olde
Ecclesiasticall
writers
/
then
is
conuenient
for
a
manne
of
my
poore
learning
/
and
simple
witte
for
to
dooe
:
And
because
also
I
am
in
dede
perswaded
that
the
olde
ecclesiastical
writers
vnderstode
the
true
meaning
of
Christ
in
this
matter
/
and
haue
both
so
truely
/
and
so
plainly
/
sette
it
forth
in
certaine
places
of
their
writinges
/
that
no
man
which
wil
vouchsase
to
read
them
/
and
withoute
preiudice
of
a
corrupte
iudgement
will
indifferently
wey
them
/
and
construe
their
mindes
none
other
wise
/
then
they
declare
them selfe
to
haue
meant
/
I
am
perswaded
I
saye
that
in
reding
of
them
thus
/
no
man
can
be
ignorant
in
this
matter
/
but
he
that
will
shutt
vpp
his
owne
eies
and
blind
feld
hym self
.
When
I
speake
of
ecclesiastical
writers
/
I
meane
of
such
/
as
were
before
the
wicked
vsurpation
of
the
Sea
of
Rome
was
growen
so
vnmeasurablie
greate
/
that
not
onely
with
tyrannicall
power
/
but
also
with
corrupt
doctrine
/
yt
beganne
to
subuerte
Christes
gospell
/
and
to
turne
the
state
that
Christ
and
his
Apostles
sett
in
the
church
/
vpside
downe
.
For
the
causes
afore
sayd
I
will
reherse
certayne
of
their
sainges
/
and
yet
because
I
take
them
but
for
wytnesses
and
expownders
of
this
doctrine
/
and
not
as
the
Authors
of
the
same
:
and
also
for
that
nowe
I
will
not
be
tedyous
/
I
will
reherse
but
fewe
/
that
is
/
three
olde
wryters
of
the
Greke
churche
/
and
other
three
of
the
latine
church
/
which
do
seeme
vnto
me
to
be
in
this
matter
/
most
plain
.
The
Greke
authours
are
Origen
/
Chrysostome
and
Theodoret
/
The
Lattin
/
are
Tertullian
/
S.
Austin
/
and
Gelasius
.
I
knowe
there
can
be
nothing
spoken
so
plainly
/
but
the
craftye
wit
furnished
with
Eloquence
can
darcken
it
/
and
wrest
it
quite
from
the
true
meaning
/
to
a
contrarie
sense
:
And
I
knowe
also
that
eloquence
/
crafte
and
finesse
of
witte
/
hath
gone
about
to
bleare
mens
eyes
/
and
to
stoppe
their
eares
in
the
afore
named
writers
/
that
menne
shoulde
neither
heare
nor
see
/
what
those
authoures
boeth
write
and
teache
soe
plainelye
/
that
excepte
menne
should
be
made
both
starke
blinde
/
and
deafe
/
they
can
not
but
of
necessitie
if
they
will
reade
and
weye
them
indifferentelye
boeth
heare
and
see
what
they
doe
meane
/
when
eloquence
/
crafte
/
and
finesse
of
witte
/
haue
done
all
that
they
canne
.
Now
lette
vs
heare
the
olde
writers
of
the
greke
churche
.
Eccl.
Hist.
lib.
6
,
cap
3.
he
writinge
vpon
the
15
Chapter
of
S
Mathewes
gospell
/
saieth
thus
.
But
if
any
thing
entre
into
the
mouth
/
it
goth
awai
into
the
belly
/
and
is
auoided
into
the
draught
yea
and
that
meate
which
is
santified
by
the
word
of
god
and
praier
/
Orig.
in
15.
Matth.
concerning
the
matter
thereof
it
goeth
awaie
into
the
bellye
and
is
auoided
into
the
draught
/
but
for
the
praier
which
is
added
vnto
it
/
for
the
proportion
of
the
faith
/
it
is
made
profitable
makinge
the
minde
able
to
perceiue
and
see
that
whiche
is
profitable
.
For
it
is
not
the
materiall
substaunce
of
breade
but
the
worde
whiche
is
spoken
vpon
it
/
that
is
profitable
to
the
man
that
eateth
it
not
vnworthelye
.
And
this
I
meane
of
the
typicall
and
Symbolicall
(
that
is
)
sacramentall
bodie
.
Thus
farre
goeth
the
wordes
of
Origene
/
where
it
is
plaine
firste
that
Origene
speaking
there
of
the
sacrament
of
the
Lordes
supper
/
as
the
last
words
doe
plainelye
sygnifie
/
doeth
meane
and
teache
that
the
materiall
substaunce
thereof
/
is
receiued
/
digested
/
and
auoided
as
the
materiall
substaunce
of
other
breade
/
and
meates
is
/
whiche
coulde
not
bee
/
if
there
were
no
materiall
substaunce
of
bread
at
all
/
as
the
phantasticall
opinion
of
transubstantiation
doeth
put
.
It
is
a
worlde
to
see
the
aunsweare
of
the
papystes
to
thys
place
of
Origene
.
The
disputations
in
the
perlamente
house
and
in
the
Vniuersities
.
In
the
disputations
whiche
were
in
this
matter
in
the
Parlament
house
/
and
in
boeth
the
vniuersities
of
Camebridge
and
Oxforde
/
they
that
defended
transubstanciation
/
saied
that
this
parte
of
Origene
/
was
but
sette
furth
of
late
By
Erasmus
and
therefore
is
to
be
suspected
.
But
howe
vaine
this
their
aunswere
is
/
it
appeareth
plainely
:
for
so
maie
all
the
good
olde
authours
whiche
laie
in
olde
libraries
/
and
are
sette
fourth
of
late
/
bee
by
this
reason
reiected
/
as
Clemens
/
Alexandrinus
/
Theodoretus
/
Iustinus
/
ecclesiastica
Historia
Nicephori
/
and
other
suche
.
Another
answere
they
had
saiyng
that
Origene
is
noted
to
haue
erred
in
some
pointes
/
and
therefore
faith
is
not
to
be
geuen
in
this
matter
to
hym
.
But
this
aunswear
well
weighed
doth
minister
good
matter
to
the
cleare
confutation
of
it selfe
.
For
in
deede
wee
graunt
that
in
some
pointes
Origene
did
erre
/
but
those
erroures
are
gathered
oute
/
and
nooted
boeth
of
S
Hierom
/
and
Epiphanius
/
soe
that
his
workes
(
those
erroures
excepted
)
are
now
so
muche
the
more
of
authoritie
/
that
suche
greate
learned
menne
/
toke
paines
to
drawe
oute
of
him
/
what
soeuer
they
thoughte
in
him
to
bee
written
amisse
.
But
as
concerning
this
matter
of
the
lordes
supper
/
neither
they
/
nor
yet
euer
any
other
auncient
authour
did
euer
saie
that
Origene
did
erre
.
Nowe
because
these
two
aunsweres
haue
bene
of
late
soe
confuted
and
confounded
/
Vuinchester
in
the
aunsvuer
to
the
166.
obiection
.
that
it
is
well
perceiued
/
that
they
will
take
noe
place
/
therfore
some
whiche
haue
written
sence
that
tyme
/
haue
forged
two
other
answeres
euen
of
the
same
mould
.
The
former
wherof
is
/
that
Origene
in
this
place
spake
not
of
the
Sacramentall
breade
or
wyne
of
the
lordes
table
/
but
of
an
other
misticall
meate
/
of
the
whiche
S.
Augustin
maketh
mencion
to
be
geuen
vnto
them
that
were
taughte
the
faith
/
before
they
were
baptised
.
But
Origenes
owne
wordes
in
two
sentences
before
rehersed
beinge
put
to gether
/
proueth
this
aunswere
vntrue
:
For
he
saieth
that
he
meneth
of
that
figuratiue
and
misticall
bodye
/
whiche
profiteth
them
that
doe
receiue
it
worthyly
/
alluding
so
plainly
vnto
S
Paules
wordes
spoken
of
the
Lordes
supper
/
that
it
is
a
shame
for
any
learned
manne
once
to
open
his
mouth
to
the
contrarie
.
And
that
breade
whiche
S
Augustine
speaketh
of
/
he
can
not
proue
that
any
suche
thinge
was
vsed
in
Origenes
time
:
Yea
and
though
that
could
be
proued
/
yet
was
there
neuer
breade
in
any
tyme
called
a
sacramentall
bodie
sauing
the
sacramentall
breade
of
the
Lordes
table
/
which
is
called
of
Origene
/
the
typicall
/
and
symbolicall
bodie
of
Christe
.
The
seconde
of
the
two
newe
founde
answeres
/
Vuich
in
the
same
place
.
is
yet
moste
monstrous
of
all
other
/
whiche
is
this
.
But
let
vs
graunt
(
saie
they
)
that
Origene
spake
of
the
Lordes
supper
/
and
by
the
matter
thereof
was
vnderstanded
/
the
materiall
substaunce
of
breade
/
and
wine
.
What
then
saie
they
?
for
though
the
ma
/
teriall
substaunce
was
once
gone
/
and
departed
by
reason
of
transubstantiation
/
whileste
the
formes
of
breade
and
wyne
did
remaine
/
yet
nowe
it
is
no
inconuenience
to
saie
that
as
that
materiall
substaunce
did
depart
at
the
entryng
in
of
Christes
bodie
vnder
the
aforesaide
formes
/
soe
when
the
saide
formes
be
destroied
/
and
doe
not
remaine
/
then
commeth
againe
the
substance
of
bread
and
wine
/
and
this
(
saie
they
)
is
verye
meete
in
this
misterie
/
that
that
which
began
with
miracle
/
shal
ende
in
a
miracle
.
Yf
I
hadde
not
red
this
phantasie
/
I
would
scarselye
haue
beleued
/
that
any
learned
man
euer
would
haue
set
furth
suche
a
folish
fantasie
/
which
not
onely
lacketh
all
ground
either
of
Gods
word
/
reason
/
or
of
anie
anciente
writer
/
but
is
also
cleane
contrarie
to
the
commen
rules
of
schoole
diuinitie
/
whiche
is
/
that
no
miracle
is
to
be
affyrmed
and
putte
withoute
necessitie
.
And
although
for
their
former
miracle
/
whiche
is
their
trasubstantiation
/
they
haue
some
collour
/
though
it
be
but
vaine
/
saynge
it
is
doone
by
the
power
/
and
vertue
/
of
these
woordes
of
Christe
/
This
is
my
bodie
/
yet
to
make
this
second
miracle
/
of
returning
the
material
substaunce
againe
/
they
haue
no
colloure
at
all
.
Or
els
I
pray
them
shew
me
/
by
what
wordes
of
Christe
/
is
that
seconde
miracle
wrought
.
Thus
ye
maie
see
that
the
sleigthes
and
shiftes
whiche
crafte
and
witte
can
inuente
to
wreste
the
true
sense
of
Origene
can
not
take
place
.
But
now
lette
vs
heare
/
one
other
place
of
Origene
/
and
soe
we
shall
lette
him
goe
.
Origene
in
the
11.
Homelye
Super
Leuiticum
/
saeth
that
there
is
also
euen
in
the
fower
gospelles
/
and
not
onely
in
the
old
Testamente
a
letter
/
meanynge
a
litterall
sense
whiche
kylleth
/
for
if
thowe
followe
the
letter
(
saieth
he
)
in
that
saiynge
:
except
ye
eate
the
fleash
of
the
sonne
of
manne
/
and
drinke
his
bloude
.
The
second
authoritie
furth
of
Origene
.
&c.
This
letter
doth
kill
.
Yfin
that
place
the
letter
doth
kyll
/
wherin
is
commaunded
the
eating
of
Christes
fleash
/
then
suerlie
in
those
wordes
of
Christ
/
wherin
Christe
commaundeth
vs
to
eate
his
bodie
/
the
literall
sense
theroflikewise
doth
kill
▪
For
it
is
no
lesse
crime
/
but
euen
the
same
/
and
all
one
in
the
literal
sense
/
to
eate
Christes
body
/
and
to
eate
Christes
fleashe
.
Wherfore
if
the
one
doth
kyll
/
except
it
be
vnderstanded
figuratiuelie
/
and
spirituallie
/
then
the
other
suerly
doth
kill
likewise
.
But
that
to
eate
Christes
fleashe
doeth
kill
so
vnderstanded
/
Origene
affirmeth
plainli
in
his
words
aboue
rehersed
.
Wherfore
it
can
not
be
iustlie
denied
/
but
to
eate
Christes
body
literallie
vnderstanded
/
must
nedes
after
him
kill
likewise
.
The
aunsweare
that
is
made
to
this
place
of
Origene
/
of
the
papistes
is
soe
folishe
/
that
it
bewraeyeth
it selfe
withoute
anye
further
confutation
.
It
is
the
same
that
they
make
to
a
place
of
S
Augustine
in
his
booke
de
doctrina
Christiana
.
Nowe
to
Chrisostome
whome
I
bring
for
the
seconde
writer
in
the
Greke
churche
.
In
opere
imperfect
Hom.
11.
in
Matth.
but
the
misterie
of
the
bodie
)
to
priuate
vses
/
howe
muche
more
offence
is
it
to
abuse
and
defile
the
vesseles
of
our
bodie
.
These
be
the
woordes
of
Chrysostome
.
But
I
trowe
that
here
many
foule
shiftes
are
deuised
to
defeate
this
place
.
The
authoure
saith
one
is
suspected
:
I
answere
but
in
this
place
neuer
fault
was
founde
with
him
vnto
these
oure
daies
.
And
whether
this
authour
were
Ihon
Chrisostome
himselfe
the
Archbishoppe
of
Constantinople
/
or
no
/
that
is
not
the
matter
:
for
of
al
it
is
graunted
/
that
he
was
a
writer
of
that
age
/
and
a
man
of
greate
learninge
.
Soe
that
it
is
manifest
/
that
this
which
he
writeth
/
was
the
receiued
opinion
of
learned
men
in
his
daies
/
or
els
vndoubtedly
in
suche
a
matter
his
saiyng
should
haue
bene
impugned
/
of
some
that
wrote
in
his
time
/
or
nere
vnto
the
same
.
Nay
saith
another
/
if
this
solution
wil
not
serue
/
we
maie
saie
that
Chrysostome
did
not
speak
of
the
vesseles
of
the
Lordes
cuppe
/
Vuinch
.
in
theansvuer
to
the
198.
obiection
.
or
suche
as
was
then
vsed
at
the
Lordes
table
/
but
of
the
vesselles
vsed
in
the
temple
in
the
olde
lawe
.
This
answere
will
serue
no
more
then
the
other
.
For
here
Chrysostome
speaketh
of
suche
vesselles
/
wherin
was
that
whyche
was
called
the
bodye
of
Christ
/
although
it
was
not
the
true
body
(
saith
he
)
of
Christe
/
but
the
misterie
of
Christes
bodie
.
Now
of
the
vesselles
of
the
olde
lawe
/
the
writers
doe
vse
no
suche
maner
of
phrase
:
for
their
sacrifices
were
not
called
Christes
bodie
/
for
Christe
then
was
/
but
in
shadows
and
figurs
/
and
not
by
the
sacrament
of
his
bodie
/
reuealed
.
Erasmus
whiche
was
a
man
that
coulde
vnderstand
the
wordes
and
sense
of
the
writer
/
although
he
woulde
not
be
seene
to
speake
againste
this
error
of
transubstantiation
because
he
durste
not
/
yet
in
his
time
declareth
plainlie
/
that
this
saiyng
of
this
writer
/
is
none
otherwise
to
be
vnderstanded
.
Yet
can
I
saith
the
thirde
papist
finde
out
a
fine
and
a
subtill
solution
for
this
place
/
and
graunt
all
that
yet
is
saide
/
both
alowing
here
the
writer
/
and
also
that
he
mente
of
the
vesselles
of
the
Lordes
table
:
Vuinch
.
in
the
same
place
.
For
saith
he
the
body
of
Christe
is
not
conteined
in
them
at
the
Lordes
table
/
as
in
a
place
/
but
as
in
a
misterie
.
Is
not
this
a
pretie
shefte
/
and
a
mistical
solution
.
But
by
the
same
solution
then
Christs
bodie
is
not
in
the
Lordes
table
/
nor
in
the
priestes
hande
/
nor
in
the
pixe
/
and
soe
he
is
here
no
where
/
For
they
will
not
saie
that
he
is
either
here
/
or
ther
/
as
in
a
place
.
This
answere
pleaseth
so
wel
the
maker
/
that
he
hymselfe
/
after
he
hadde
played
with
it
a
litle
whyle
/
and
shewed
the
finesse
of
his
witte
/
and
eloquence
therin
/
he
is
contented
to
geue
it
ouer
/
and
saye
:
But
it
is
not
to
be
thoughte
that
Chrisostome
woulde
speake
after
this
finesse
or
subteltie
/
and
therefore
he
returneth
againe
to
the
seconde
aunsweare
for
hys
shootte
anker
whiche
is
sufficientlye
confuted
before
.
Another
shorte
place
of
Chrisostome
I
wyll
reherse
/
which
(
if
any
indifferencie
maie
be
hearde
)
in
playne
tearmes
setteth
fourth
the
trueth
of
this
matter
.
Before
the
breade
(
saieth
Chrisostome
writinge
ad
Cesarium
Monachum
)
/
Vuin
.
in
his
aunsvucre
to
the
201.
obiection
.
And
yet
this
soe
plaine
a
place
some
are
not
ashamed
thus
shamefullye
to
elude
it
/
Saiynge
wee
graunte
the
nature
of
breade
remaineth
still
thus
/
for
that
it
maie
be
seen
/
fealte
/
and
tasted
/
and
yet
the
corporall
substaunce
of
the
breade
therfore
is
gone
/
lest
two
bodies
be
confused
together
/
and
Christ
shoulde
be
thoughte
impanate
.
What
contrarietie
and
falsehoode
is
in
this
answeare
/
the
simple
manne
maye
easilie
perceiue
/
is
not
this
a
plaine
contrarietie
to
graunt
that
the
nature
of
breade
remaineth
so
still
/
that
it
maie
bee
seen
/
fealte
/
and
tasted
/
and
yet
to
saie
the
corporall
substance
is
gone
/
to
auoide
absurditie
of
Christes
impanation
?
And
what
manifest
falsehoode
is
this
to
say
/
or
meane
/
that
yf
the
breade
shoulde
remayne
styll
/
then
muste
followe
the
inconuenyence
of
impanation
/
as
thoughe
the
verie
breade
coulde
not
be
a
Sacramente
of
Christes
bodye
/
as
water
is
of
Baptisme
/
excepte
Christe
shoulde
vnite
the
nature
of
breade
to
his
nature
in
vnitie
of
person
/
and
make
of
the
breade
God
.
Nowe
let
vs
heare
Theodoretus
/
whiche
is
the
laste
of
the
three
Greke
authoures
.
The
same
writer
in
the
2.
Dialoge
of
the
same
worke
/
As
the
sacramentes
of
the
bodie
and
bloude
of
oure
Lorde
are
one
thinge
before
the
inuocation
and
after
the
inuocation
they
be
chaunged
/
and
are
made
another
:
So
likewise
/
the
Lordes
bodie
saith
the
heretique
is
after
the
assumption
or
ascention
into
heauen
turned
into
the
substaunce
of
Godde
:
theretique
meaninge
therby
that
Christe
after
his
assention
remaineth
no
more
a
man
.
To
this
Orthodoxus
aunswereth
thus
/
and
saieth
to
theretique
.
Thou
art
taken
(
saith
he
)
in
thine
owne
snare
/
for
those
misticall
symbolles
/
or
sacramentes
/
after
the
sanctification
/
doe
not
go
out
of
their
owne
nature
/
but
they
tarrie
and
abide
still
in
their
substance
/
figure
/
and
shape
/
yea
and
are
sensiblye
seene
/
and
groped
to
bee
the
same
they
were
before
.
&c.
At
these
woordes
the
papistes
doe
startle
/
and
to
say
the
truth
/
these
wordes
be
so
plaine
/
so
full
/
The
Cutle
is
a
sea
fish
vuhich
casteth
as
it
were
an
yncke
about
herand
so
by
making
the
vuater
blacke
escapeth
taking
.
Pli.
li.
9.
Cap.
29.
and
so
cleare
/
that
they
can
not
tell
what
to
saye
/
but
yet
will
not
cease
to
goe
about
to
plaie
the
Cutles
/
and
to
caste
their
colloures
ouer
them
/
that
the
trueth
whiche
is
so
plainlie
tolde
/
shoulde
not
haue
place
.
This
authour
wrote
saie
they
before
the
determination
of
the
church
.
As
who
would
saie
/
whatsoeuer
that
wicked
man
Innocentius
the
Pope
of
Rome
determined
in
his
congregacions
/
with
his
monkes
and
friers
/
that
must
bee
(
for
so
Suns
saieth
)
holden
for
an
article
/
and
of
the
substaunce
of
oure
faith
.
Some
do
charge
this
authour
that
he
was
suspected
to
be
a
nestorian
/
which
thing
in
Chalcedon
Councell
was
tried
and
proued
to
be
false
.
But
the
foulest
shift
of
all
/
So
ansvueres
D.
Morman
,
in
the
conuocation
house
.
and
yet
the
beste
that
they
canne
finde
in
this
matter
/
when
none
other
will
serue
/
is
to
saie
that
Theodoret
vnderstandeth
by
the
woorde
substaunce
/
accidents
/
and
not
substaunce
in
dede
.
This
glose
is
like
a
glose
of
a
laweyer
vpon
a
decree
the
text
wherof
beginneth
thus
.
Statuimus
/
that
is
wee
decree
.
The
glose
of
the
lawyer
there
/
after
manie
other
pretie
shiftes
there
sette
fourth
/
whiche
he
thinketh
will
not
well
serue
to
his
purpose
/
and
therefore
att
the
laste
/
to
cleare
the
matter
/
he
saieth
thus
:
Cap.
statuimus
.
After
the
minde
of
one
Lawyer
/
veldic
(
saieth
he
)
statuimus
/
id
est
abrogamus
/
that
is
/
or
expounde
/
we
doe
decree
/
(
that
is
)
we
do
abrogate
/
or
disanull
.
Is
not
this
a
worthy
and
Goodlye
glose
?
Who
will
not
saie
but
he
is
worthye
in
the
Lawe
to
be
retained
of
Counsell
/
that
canne
glose
soe
well
/
and
fynd
in
a
matter
of
dyfficultie
suche
fyne
shyftes
/
and
yet
this
is
the
Lawe
/
or
at
the
leste
the
glose
of
the
lawe
.
And
therfore
who
can
tell
what
parrell
a
manne
maye
incurre
to
speake
against
it
/
excepte
he
were
a
lawyer
in
deede
/
whiche
canne
kepe
himselfe
oute
of
the
briars
/
what
wynde
soeuer
blowe
.
Hitherto
yee
haue
harde
three
writers
of
the
Greke
Churche
/
not
all
what
they
doe
saie
/
for
that
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
th
indifferente
reader
.
And
nowe
I
wil
likewise
rehearse
the
saiynges
of
other
three
olde
aunciente
writers
of
the
Lattin
Churche
/
and
soe
make
an
ende
.
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
/
when
he
was
in
an
heat
off
disputation
with
an
heretike
/
coueting
by
al
meanes
to
ouercom
his
aduersarye
.
As
who
saye
he
wolde
not
take
hede
what
he
dyd
saye
/
and
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
/
contra
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.
23.
Euen
as
we
call
euerie
good
fryday
/
the
daye
of
Christes
passion
:
and
euerie
Easter
day
the
daie
of
Christes
resurrection
.
When
in
verie
dede
there
was
but
one
daie
wherin
he
suffered
/
and
one
daie
wherein
he
rose
.
And
why
doe
we
then
call
them
so
which
are
not
so
in
dede
/
but
because
they
are
in
like
time
/
and
course
of
the
yeare
/
as
those
dais
were
wherin
those
things
wer
done
:
Was
Christ
(
saeth
S.
Austin
/
offred
any
more
but
once
?
and
he
offred
himself
:
And
yet
in
a
sacramente
/
or
representation
/
not
onely
euery
solempne
feast
of
Easter
/
but
also
euery
daie
/
to
the
people
he
is
offered
.
For
if
sacramentes
had
not
some
similitude
/
or
likenes
of
those
things
wherof
they
be
sacramentes
/
they
could
in
no
wise
be
sacramentes
.
And
for
their
similitudes
/
and
likenes
commenly
they
haue
the
names
of
the
thinges
wherof
they
bee
sacramentes
.
Therfore
/
as
after
a
certaine
maner
of
spech
/
the
sacramente
of
Christes
bodie
/
is
Christes
bodie
/
the
sacramente
of
Christes
bloud
/
is
Christes
bloud
/
so
likewise
the
sacrament
of
faith
is
faith
.
&c.
After
this
maner
of
speache
/
as
S.
Augustine
techeth
in
his
questions
Super
Leuiticum
/
et
contra
adimantum
/
For
we
muste
not
considre
in
sacramentes
(
saieth
S.
Augustine
in
an
other
place
)
what
they
be
/
but
what
they
do
signifie
.
Contra
Maximium
.
lib.
ca.
22.
For
they
be
signes
of
things
/
being
one
thing
in
themselues
/
and
yet
signifiyng
an
other
thing
.
For
the
heauenly
breade
(
saieth
he
)
speakinge
of
the
sacramentall
breade
/
by
some
maner
of
speach
is
called
Christes
bodye
/
when
in
verye
dede
it
is
the
sacrament
of
the
bodye
/
&c.
What
can
be
more
plaine
/
or
more
clearely
spoken
/
then
are
theis
places
of
S.
Augustine
before
rehersed
/
if
men
were
not
obstinately
bent
to
mainteyne
an
vntrewth
/
and
to
receiue
nothing
what
so
euer
doth
sett
it
fourth
.
Yet
one
place
more
of
S.
Augustine
will
I
alledge
which
is
verie
cleare
to
this
purpose
/
that
Christes
naturall
bodye
is
in
heauen
and
not
here
corporally
in
the
sacrament
/
and
so
lett
him
depart
.
In
his
50.
in
Ioan.
Treatyse
which
he
writeth
vppon
Ihon
he
teacheth
plainly
/
and
clearlie
howe
Christ
being
both
God
and
man
/
is
both
here
after
a
certaine
maner
/
and
yet
in
heauen
/
and
not
here
in
his
naturall
bodye
and
substaunce
which
he
tooke
of
the
blessed
virgine
Marie
speking
thus
of
Christ
and
saing
.
By
his
diuine
maiestye
by
his
prouidence
/
by
his
vnspeakable
and
inuisible
grace
/
that
is
fulfilled
which
he
spake
:
Behold
I
am
with
yow
vnto
the
ende
of
the
worlde
.
But
as
concerning
his
fleash
/
whiche
he
tooke
in
his
incarnation
/
as
towching
that
which
was
born
of
the
virgine
/
as
concerning
that
which
was
apprehended
by
the
Iewes
/
and
crucified
vppon
a
tree
/
and
taken
downe
from
the
crosse
/
lapped
in
lynen
clothes
/
and
buryed
and
rose
agayn
/
and
appeared
after
his
resurrecton
/
as
coocerning
that
fleash
he
sayed
/
Ye
shall
not
euer
haue
me
with
yow
/
why
so
?
For
as
concerning
his
fleashe
he
was
conuersaunt
with
his
disciples
40.
dayes
/
and
they
accompanying
/
seing
/
and
not
following
him
/
he
went
vpp
into
heauen
and
is
not
here
.
By
the
presence
of
his
diuine
maiestie
he
did
not
depart
/
as
concerning
the
presence
of
his
diuyne
maiestie
we
haue
Christ
euer
with
vs
/
but
as
concerning
the
presence
of
his
fleash
he
said
truly
to
his
disciples
/
ye
shall
not
euer
haue
me
with
yow
.
For
as
concerning
the
presence
of
his
fleashe
/
the
church
had
him
but
a
fewe
dayes
/
nowe
yt
holdeth
him
by
fayth
/
thowgh
it
seeth
him
not
.
Thus
much
S.
Augustine
speketh
repeting
one
thing
so
ofte
/
and
all
to
declare
/
and
teach
/
howe
we
should
vnderstand
the
maner
of
Christes
being
here
with
vs
/
which
is
by
his
grace
/
by
his
prouidence
/
and
by
his
diuine
nature
/
and
howe
he
is
absent
by
his
natural
bodie
/
which
was
born
of
the
virgine
Marie
/
dyed
/
and
rose
for
vs
/
and
is
ascended
into
heauen
/
and
ther
sitteth
as
is
in
th
articles
of
our
faith
on
the
right
hand
of
god
/
and
thense
/
and
from
none
other
place
(
saith
S.
Augustine
)
shall
comme
on
the
latter
daye
to
iudge
the
quicke
and
the
dead
.
At
the
which
daye
the
righteous
shall
then
lift
vpp
their
heades
/
and
the
lighte
of
godes
truth
shall
so
shine
/
that
falsehood
/
and
errors
shal
be
putte
to
perpetuall
confusion
.
Righteousnes
shall
haue
the
vpper
hand
/
and
trewth
that
daie
shall
beare
awaie
the
victorie
/
all
the
Enemyes
therof
quyte
ouerthrowen
/
to
be
troden
vnder
foote
for
euermore
.
O
Lord
/
Lord
/
I
beseach
the
/
hast
this
daye
/
them
shalt
thow
be
glorifyed
with
the
glorye
dewe
vnto
thy
holy
name
/
and
vnto
thy
diuine
maiestie
/
and
we
shall
singe
vnto
the
in
all
ioye
and
felicitee
laude
and
prayse
for
euermore
.
Here
now
wold
I
make
an
end
/
for
methink
S.
Augustine
is
in
this
matter
so
full
/
and
playne
/
and
of
that
authoritye
/
that
it
should
not
neade
after
this
his
declaration
/
being
so
firmely
grownded
vppon
goddes
word
/
and
so
well
agreing
with
other
awncyene
awthours
/
to
bring
in
for
the
confirmation
of
this
matter
/
anye
moe
.
And
yet
(
I
sayed
)
I
wold
alledge
three
/
of
the
Latyne
church
/
to
testefye
the
truthe
in
this
cause
.
Nowe
therfore
the
last
of
all
shal
be
Gelasius
/
Gelasius
in
an
Epistle
of
the
two
natures
of
Christ
/
contra
Eutichen
/
writeth
thus
.
The
sacramentes
of
the
bodie
and
bloud
of
Christ
/
which
we
receue
/
are
godly
thinges
/
wherby
/
and
by
the
same
/
we
are
made
partakers
of
the
diuīe
nature
/
and
yet
neuertheles
the
substaunce
/
or
nature
/
of
the
breade
/
and
wyne
doth
not
departe
or
go
awaye
.
Note
thes
wordes
I
beseach
yow
/
and
consyder
/
whether
any
thing
can
be
more
playnlye
spoken
/
then
theis
wordes
be
against
the
error
of
Transubstantiation
:
which
is
the
grownd
/
and
bitter
roote
whervppon
springeth
all
the
horrible
errours
before
rehersed
.
Wherfore
seing
that
〈◊〉
falsehood
hereof
doth
appeare
so
manyfestly
/
and
by
so
many
wayes
/
so
plainely
/
so
clearelie
/
and
so
fullye
/
that
no
man
nedeth
to
be
deceiued
/
but
he
that
will
not
see
/
or
will
not
vnderstand
.
Let
vs
all
that
doo
loue
the
truth
/
embrase
yt
/
and
forsake
the
falsehed
/
for
he
that
loueth
the
truth
/
is
of
god
/
and
the
lacke
of
the
loue
therof
/
is
the
cause
why
God
suffereth
men
to
fall
into
errours
/
and
to
perish
therin
/
yea
and
as
S.
Paule
saith
/
why
he
sendeth
vnto
them
illusyons
/
that
they
beleue
lyes
/
vnto
their
owne
condemnatyon
:
because
(
sayth
he
)
they
loued
not
the
truthe
.
This
truth
/
no
dowbt
/
is
Goddes
word
/
for
Christ
him self
sayth
/
vnto
his
Father
:
Thy
word
is
truthe
/
the
loue
/
and
light
wherof
/
Almightye
God
heauenlye
father
giue
vs
/
and
lighten
it
in
owr
hartes
/
by
his
holye
Spiryte
/
throwghe
Iesus
Christ
our
Lorde
/
AMEN
.