Marginalia1552.vocation of God, is novv no common bread but the Eucharist, consistyng of tvvo thyngs, the one earth, and the other heauenly. Here he recordeth that there remayneth in the Sacrament an earthly nature, which is either bread or nothing. Gelasius writyng against Nestorius auoweth þ^e same, saying: In Eucharistia nō esse definit substātia panis, & natura vini. Etenim imago & similitudo corporis & sanguinis Domini in actione mysteriorum celebratur. i. MarginaliaGelasius.In the Eucharist the substaunce of the bread and nature of the vvine ceasseth not to be: For the Image and similitude of the body and of the bloud of the Lorde is celebrated in the action of the mysteries. Chrisostome in his xx. Homely vppon the 2. Epistle to the Corinth. MarginaliaChrysost. hom. 20. in epist. 2. ad Corinth.preferreth a poore man before the Sacramēt, and calleth hym the body of Christ rather thē the other. Wherof, I may gather this reason:

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Bo-	The poore man is not the naturall and reall body of Christ.
car-	Euery poore member of Christ is the body of Christ rather then the Sacrament: Chrysost.
do.	Ergo, the Sacrament is not the naturall and reall body of Christ.

His wordes are: Hoc altare veneraris quoniam in eo proponitur corp⁹ Christi. Eum autē qui reipsa corpus est Christi, afficis cōtumelia, & negligis pereuntem. Thys Altar thou doest reuerēce because the body of Christ therein is set before thee: but him vvhich is the body of Christ in dede, thou doest spitefully intreate & doest neglect him ready to perish. Chrisostome in the xj. Homely vpon Mathew: Quod si hæc vasa sanctificata ad priuates vsus est transferre periculosum, in quibus nō verum corpus Christi, sed mysterium corporis Christi continetur, quanto magis vasa corporis nostri? MarginaliaChrysost. in Hom. 11. super Matth.If it be so perillous a matter to trāslate these sanctified vessels vnto priuate vses, in the vvhich not the true body of Christ, but a mistery of the body of Christ is conteyned, hovve much more then these vessells of our body? Athanasius vppon these wordes: Qui dixerit verbum contra filium hominis, sayth: Ea quæ Christus dicit non sunt carnalia, sed spiritualia. Quod enim comedentibus suffecisset corpus, vt totius mundi fieret alimonia? Sed idcirco meminit Ascensionis filij hominis in cælū vt eos à corporali cogitatione auelleret. MarginaliaAthanasius verbe Euang. Qui dixerit verbū in filium hominis.The vvordes that Christ here speaketh be not carnall but spirituall. For vvhat body might haue suffised for all that should eate, to be a nourishment of the vvhole vvorld? But therfore he maketh mention of the Ascension of the sonne of man into heauen, to the entent to plucke them avvay from that corporall cogitation. Augustinus ad Marcellinum: In illis carnalibus victimis figuratio fuit carnis Christi quā pro peccatis nostris erat oblaturus, & sanguinis quem erat effusurus: In isto autem sacrificio gratiarum actio atq; commemoratio est carnis Christi quam pro nobis obtulit, & sanguinis quem pro nobis effudit. In illo ergo sacrificio, quid nobis sit donandum figuratè significatur: in hoc autem sacrificio quid nobis donatum sit, euidēter ostenditur. In illis sacrificijs prænunciabatur filius Dei occidēdus: in hoc pro impijs annunciatur occisus. MarginaliaAugust. ad Marcellinum.In those carnall oblations the flesh of Christ vvas figured vvhich he should offer for our sinnes, & the bloud vvhich hee should bestovve for vs. But in this sacrifice is the giuyng of thankes and the memoriall of the flesh of Christ, vvhich hee hath offered for vs, and of the bloud vvhich hee hath shede for vs. In that sacrifice therfore is signified figuratiuely vvhat should be giuen for vs: in this sacrifice vvhat is giuen to vs is euidently declared. In those sacrifices the sonne of God vvas before preached to be slayne: in this sacrifice hee is shevved to be slayne already for the vvicked. Origenes vppon Mathew expoundyng these wordes: This is my body, sayth: Panis iste quem Christus corpus suum fatetur esse, verbū est nutritorium animarum. i. MarginaliaOrigenes in Matth.The bread vvhich Christ confesseth to bee his body, is a nutritiue vvorde of our soules. Augustinus: Nulli aliquatenus dubitandum, vnumquemq; fidelium corporis & sanguinis Domini tunc esse participem, quando in baptismate membrum efficitur Christi. Sacramenti quippe illius participatione ac beneficio non priuabitur, quando in se hoc inuenit quod Sacramentum significat. MarginaliaAugust. in Sermone.No man ought in any vvise to doubt but that euery faythfull man is then partaker of the body and bloud of the Lord, vvhē in Baptisme he is made a member of Christ. For he shall not be depriued of the participation and benefite of that Sacramēt, vvhen hee findeth in hym selfe that thyng vvhich the Sacrament doth signifie. Ambrosius: Tātam est vis verbi, vt panis & vinum maneant quæ sunt, & mutentur in aliud. MarginaliaAmbrosius.Such is the force and strength of the vvorde that the bread and vvyne remayne the same as they vvere, and yet are chaunged into an other thyng. For it is not any longer commō bread, but it is turned into a Sacrament: Yet notwithstandyng there remayneth bread, and wyne. Tertullian writyng agaynst an hereticke named Martion, which taught that the creatures of God, as flesh, bread, wyne and such lyke were naught and vncleanly: Non abiecit Deus creaturam suam, sed ea repræsentauit corpus suum. MarginaliaTertullianus contra Martion.God hath not cast avvay his creature, but byit he hath represented his body. Origenes vpon Leuiticus speakyng of the drinkyng of Christes bloud, sayth: Nō sanguinem carnis expetimus, sed sanguinem verbi. MarginaliaOrigenes in Leuit.VVe do not desire the bloud of the flesh,b ut the bloud of the vvorde. Ambrose calleth the Sacrament MarginaliaTypus.Typum corporis Christi, and MarginaliaAntitypon.Basilius Antitypum, which is as much to say, as a token, a figure, a remembraunce and exemplar of Christes body. Origene vpon the xiiij. chap. of Mathew: In isto pane, quod est materiale eijcitur in secessum: id autem quod sit per verbum Dei, pro fidei ratione prodest. MarginaliaOrigen. super Matth. cap. 14.In this bread that thyng vvhich is materiall passeth through mans body: but that vvhich is made by the vvorde of God, by the meanes of fayth doth profite. And lest perhaps you thinke that he spake those wordes of our common table bread, he concludeth the matter him selfe with these wordes: Hæc diximus de pane symbolico: These things vve haue spoken of the misticall bread. Augustinus contra aduersarium lègis & Prophetarum, declareth that it must needes be a figure and a remembraunce of the body of Christ: Ita secundum fanæ fidei regulam figuratè intelliguntur. Nam alioqui horribilius videtur esse humanam carnem vorare quā perimere, & humanum sanguinem potare quàm fundere. MarginaliaAugustinus contra aduersarium legis & Prophetarum.These thinges are vnderstanded figuratiuely according to the rule of sound and true fayth. For othervvise it seemeth to be more horrible to eate mans flesh, then to kill a man, and more horrible to drinke mans bloud thē to sheed it. And therfore he sayth vpō þ^e xcviij. Psal: Non hoc corpus quod videtis estis manducaturi, nec bibituri sanguinem quem fundent qui me crucifigent. Sacramentum aliquod vobis trado. i. MarginaliaAugust. in Psal. 98.Ye shall note eate this body vvhych you see, and drinke that blood vvhych they shall sheed that shall crucifie me: I cōmend vnto you a sacrament. Tertullian: Aliud a pane corpus Iesus habet: nec pro nobis panis traditus, sed ipsum Christi verum corpus traditum est in crucem, quod panis figura in cæna exhibitum est. i. MarginaliaTertullianus.Iesus hath an other body then bread, for bread vvas not geuen for vs, but the very true body of Christ vvas geuen vpon the crosse, vvhych bodye vvas exhibited in the Supper vnder the figure of bread. Thys recordeth Theodoretus an auncient writer, and auoweth that there is no turning or altering of the bread in the sacrament. Hys wordes are these: Symbola visibilia corporis & sanguinis, sui appellatione honorauit, non mutans naturam sed naturæ addens gratiam. i. MarginaliaTheodoretus.He hath honored and dignified the visible signes vvyth the name of hys body and of his bloud, not chaunging the nature, but adding grace to nature. And in an other place, where as he maketh a true Christian man to reason wyth an hereticke, he geueth to the hereticke thys part, to hold with the turning of bread and wyne into the naturall bodye and bloud of Christ. The heretickes wordes are these: Sacramentum Dominici corporis & sanguinis, alia sunt antè sacram inuocationem: post inuocationem verò mutantur, & alia fiunt. The sacraments of the Lords body and bloud before the holy inuocation are one thing, but after inuocation they are chaunged and made an other. This maketh Theodoretus to be the heretickes part. Then bryngeth he forth the true Christian man, which reproueth the hereticke for so saying: Incidisti in laqueos quos ipse struxeras: Neq̀ enim sancta illa symbola post consecrationem discedunt a natura sua: Manent enim in priori & substantia, & figura, etenim & oculis videri & digitis palpari vt ante possunt. Thou art fallen into the snares vvhich thou thy selfe hast layd. For those selfe same holy signes after the consecration do not goe from their nature, for they abyde still both in their former substaunce and figure and may be both vvith eyes seene and felt vvyth handes, as before. To the same agreeth wel Chrisostome, saying: Postq̃ sanctificatur panis, non amplius appellatur panis, tametsi maneat natura panis: MarginaliaChrisostomus.After the bread is sanctified it is called bread no more, although the nature of bread still remayne Hereby you may vnderstand, how and in what sorte the old fathers, how the primatiue and begynnyng Church, how the Apostles, how Christ him self toke these wordes: This is my body.

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Now to withstand and stoutly to goe agaynst, not onely auncient writers, or the congregation  

of Christian people, which at that tyme was not ouergrowen, no nother spotted with couetousnes and worldly honour, but the Apostles also, and God him selfe, no doubt it is great fondenes. But what speake I of the olde fathers? It is not long since the Sacramēt grewe out of his ryght vnderstandyng. MarginaliaTransubstantiation a new inuention.For this worde, Transubstantiatiō,   wherby they signifie turnyng of the bread into þ^e body of Christ, was neuer neither spokē, neither heard, neither thought of among the aūcient fathers, or in the old Church. But about fiue hundreth yeares past, Pope Nicolas. 2. in a Councell holden at Lateranum in Rome, MarginaliaRead afore pag 219. col. 2.confirmed that opinion of the chaūgyng of bread, and would haue made it an Article of the fayth, and placed it in the Credo. After which tyme ensued Corpus Christi day, Masses of Corpus

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