power and working of God: so that to the accomplishyng of this mysterie of vnitie, we might take of his, the same which he hath taken of ours. And this Sacrament none can make or consecrate, but he that is a Priest lawfully ordeined, accordyng to the keyes of the Churche, whiche Iesus Christ hath lefte to his Apostles, and to their successours. &c.

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And thus was þ^e fundatiō layd for þ^e buildyng of transubstantiation, vpon the cōsent of these foresayd. 1300. Byshops, in the yeare of our Lord aboue specified, vnder Pope Innocentius, and the doctrine therof intruded for an Article of fayth, into the Churche, necessarily to be beleued of all men, vnder payne of heresie.

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But yet all this while, notwithstandyng that þ^e substance of bread and wyne was nowe banished out of the Sacrament, and vtterly transcorporated into the substāce of Christes very body and bloud: MarginaliaEleuation and adoration brought in by Pope Honorius the 3.
¶ An. 1220.yet was not this body eleuated ouer the Priestes head, nor adored of the people, till the dayes of Pope Honorius the 3. succedyng after Innocentius, who by his Coūcell likewise commaunded adoration and eleuation to bee ioyned with transubstantiation, as one Idolatrie cōmonly bryngeth forth an other.

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Agayne, the said Sacrament of the Lordes Supper beyng now consecrated, transubstantiated, eleuated, & adored, yet it was not offered vp for a sacrifice propitiatorie for the quicke and the dead, nor for a remedy of þ^e soules in Purgatory, nor for a merite operis operati, sine bono motu vtentis, &c. before that other Popes cōming after, added still new additions to the former inuentions of their predecessours.

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MarginaliaConsecration.
Transubstantiation.
Eleuation.
Adoration.
Oblation.And thus haue you the whole order and origine of these Idolatrous partes of þ^e Masse described by their tymes and ages, whiche first began with consecration and the forme thereof, whiche were the wordes of the Canon. Then came transubstantiation by Innocentius, and after eleuation and adoration by Honorius, and last of all came the oblation meritorious and propitiatorie for þ^e quicke and dead in remission of sinnes, Ex opere operato.

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Whiche thynges beyng thus constituted by the to much vsurped authoritie of þ^e Churche of Rome, MarginaliaPersecution fyrst beginning in these latter dayes.shortly after folowed persecution, tyranny and burnyng among the Christians, first begynnyng with the Albingenses, and the faythfull congregation of Tholouse, neare about the tyme of the sayd Innocentius, MarginaliaRead before pag. 349.as is afore remembred  

, pag. 349.

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And thus much for the first article of transubstantiation, which (as ye haue heard) was not admitted into the Church for any generall doctrine of fayth, before the yeare and tyme aboue assigned, of Pope Innocent the 3. and therefore if any haue bene otherwyse perswaded, or yet doe remaine in the same persuasion still of thys doctrine, as though it had bene of a longer continuaunce then from the tyme aboue expressed, let hym vnderstand that by ignoraunce of historyes he is deceaued, and for the more satisfying of hys minde, if he credite not me, let hym beleue the wordes of one of hys owne catholicke sorte, Iohn Duns I meane, who in hys 4. booke wryting of transubstantiation, in what tyme and by whose authoritie it was first establyshed, hath these words, MarginaliaRead before pag. 332.which also are before mencioned before pag. 332. These wordes of the Scripture myght bee expounded more easilye and more plainlye without transubstantiation: but the Church dyd choose thys sense, which is harder, being therto moued (as seemeth) chieflye because men shoulde holde of the Sacramentes, the same which the Church of Rome doth holde. &c. MarginaliaIoh. Duns, in li. 4. lib. Sentent.And further in the same place the sayd Duns expounding hym selfe what hee meaneth by þ^e church of Rome, maketh there expresse mention of the sayd Innocentius the thyrd, and of this Councell of Laterane. &c.

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And furthermore, to entent, þ^t such as be indifferent seekers of the truth, maye be more amply satisfied in this behalfe, that this transubstantiation is of no antiquitye, but of a late inuention: I will also adioyne to this testimonie of Iohan Scotus, the iudgmēt and verdite of Erasm. lib. Annot. where he writeth in these wordes: In Synaxi transubstantiationē serò definiuit Ecclesia. Diu satis erat credere, siue sub pane consecrato, siue quocunq; modo adesse verum corpus Christi. &c. MarginaliaErasm. lib. Annot. in 1. Cor. cap. 7.that is, In the Sacramēt of the cōmunion, the Church concluded transubstantiation but of late dayes. Long before that it was sufficient to beleue the true body of Christ to be present either vnder bread, or els by some other maner. &c.MarginaliaSero.

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MarginaliaThe 2. article of both kinds.As touchyng the second Article, whiche debarreth from the lay people the one halfe of the Sacrament, vnderstandyng that vnder one kynd, both partes are fully conteyned, for somuch as the worlde well knoweth, that this Article is but yong, inuented, decreed, and concluded no longer since then at the Councell of Constance, not past ij. hundreth yeares ago: I shal not nede to make any long standyng vpon that matter, especially for that sufficient hath bene sayd therof before in our long discourse of the Bohemians story, MarginaliaRead afore pag. 763.pag. 763.  

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MarginaliaThe reasons & obiections of the Papistes agaynst both kindes.First, let vs see the reasons and obiections of the aduersaries in restraynyng the laytie from the one kynde of this Sacrament. The vse (say they) hath bene so of long continuance in the Church. Whereunto we aunswere, þ^t they haue no euident nor authentike example of any auncient custome in the church, whiche they can produce in that behalfe.

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Itē, where they alledge the place of S. Luke, where Christ was knowen in breakyng of bread  

. &c. MarginaliaLuk. 24.cityng moreouer many other places of Scripture, wherin mētion is made of breakyng of bread: to aunswere therunto, although we doe not vtterly repugne, but þ^t some of those places may be vnderstanded of þ^e Sacrament, yet that beyng graunted, it foloweth not therfore, that one part of the Sacrament was onely ministred to the people without the other, when as by the common vse of speache, vnder the namyng of one parte, the whole actiō is ment. Neither doth it folow, because that bread was broken amōg the brethrē, therfore the cuppe was not distributed vnto thē. For so we finde by þ^e wordes of S. Paule, that the vse of þ^e Corinthians was to communicate not onely in breakyng of bread, but in participatyng the cuppe also. The cuppe (sayth he) whiche we participate.   &c.Marginalia1. Cor. 10.

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Also after the Apostles, in the tyme of Cyprian, of Hierome, of Gelasius and other successiuely after thē, it is euident that both the kyndes were frequented in the Churche. First Cyprian in diuers places declareth that the Sacrament of the bloud was also distributed. How do we (sayth he) prouoke them to stand in the confession of Christ, to the shedyng of their bloud, if we deny vnto them the bloud of Christ when they prepare them selues to the conflicte?MarginaliaCypria. lib. 1. Epist. 2. De laici. Martyrib Scribens.

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The wordes of Hierome are playne. Priestes (sayth he) whiche minister the Euchariste, and diuide the bloud vnto the people.MarginaliaHieronimus in Sophon. cap. 3.

In historia tripartita,  

it was said to the Emperour Theodosius, howe will you receaue the body of the Lord, with such bloudy handes, or the cuppe of his precious bloud, with that mouth, which haue spilled so much innocēt bloud?MarginaliaIn Histor. tripart. lib. 9.

In the Canon of Gelasius  

, and in the Popes owne decrees, these wordes we read   : We vnderstād that there be some whiche receauyng onely the portion of the Lordes body, do absteyne from the cuppe of his sacrate bloud, to whō we enioyne, that either they receaue the whole Sacrament in both the kindes, or els that they receaue neither: for the diuidyng of that whole & one Sacramēt cā not be done without great sacrilege, &c.MarginaliaDe consecrat. Dist. 2. Comperimus. So that this decree of pope Gelasius beyng contradictorie to the Councell of Constance, it must followe, that either the Pope did erre, MarginaliaThe Coūcel of Constance a sacrilegious Councell.or els the Councell of Constance must nedes bee a sacrilegious Coūcell, as no doubt it was.

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The lyke testimonie also appeareth in the Councell