2. Timoth. 4. doth so next agre with hym in makynge relation of thys supper, and holy institution of the Sacrament. Hys relation or report is this: VVhen hee had taken bread and geuen thankes, hee brake it and gaue to them saying: This is my body vvhich is geuen for you, do this in remembrance of me. Likevvise also after supper, he toke the Cup saying: This Cup is the neve Testament in my bloud vvhich is shed for you.Marginalia2. Tim. 4.
Luke. 22.

Paules testimonye doth folowe next, agreablye to Luke, and it is thus: For I haue receaued of the Lorde, that vvhich I also haue deliuered to you. That our Lorde Iesus in the same night vvherein hee vvas betrayed, tooke bread, and vvhen he had geuen thankes, hee brake it and sayd: Take, eate, this is my body vvhich is broken for you: this do ye in the remembrance of me. After the same maner also he tooke the Cup vvhen he had supped, saying: This Cup is the nevv Testamēt in my bloud: this do as oft as ye drinke it, in the remēbraunce of me: for as often as ye shall eate this bread, and drinke this cup, ye shall shevv the Lordes death, till he come. Marginalia1. Cor. 11.By these testimonies shal I declare my sentēce to your grace, which I conceyue of the holy Sacrament of Christes blessed body & bloud, & in all poyntes of dyffycultie, shall I annexe the very interpretation of the olde holye Doctours and Fathers, to shewe that I do not grounde any thynge vppon my selfe. Thereafter shall I adde certeyn argumentes, whiche I trust shall clearlye proue and iustifye my sentence to be true, catholycke, and accordyng both with God and hys lawes, and also with the mynde of holy Doctours.

My sentence is thys, that Christ ascended into heauē, and so hath forsaken the worlde, and there shal abyde, sittynge on the ryght hande of hys Father, without returnyng hether agayne vntyll the generall dome: at what tyme he shall come from thence, to iudge the dead and lyuyng, Thys all do I beleue, done in hys naturall bodye, which he toke of the blessed virgyn Marie his mother, in þ^e which he also suffered passion for our safetie and redēption vpon a crosse: which dyed for vs, and was buryed: in whiche hee also dyd aryse agayne to lyfe immortall. That Christ is thus ascended in hys manhede and naturall body, and so assumpt into heauē, we may sone proue, for as much as the godhede of hym is neuer out of heauen, but euer replenishynge both heauen and earth, and all that is besydes, beynge infinyte and interminable or vncircumscriptible, so that it neyther can properly eyther ascende or descend, beynge without all alterations and vnmutable or vnmoueable.

So that now hys naturall body beyng assumpt from amonge vs, and departed out of the world, the same can no more returne from thence vnto the ende of the world. For as Peter witnesseth. Act. 3. VVhom the heauē must conteyne vntill the tyme that all thinges be restored vvhiche God had spoken by the mouth of all his holy Prophetes, since the vvorlde beganne. MarginaliaAct. 3.And the same doth the article of our Crede teach vs, which is: From thence (.i. frō heauen) he shall come to iudge the quicke and the dead. Which time Paule calleth the appearing of our Lord Iesus Christ.Marginalia1. Tim. 6. 1. Timot. 6.

Seing then, this naturall body of our Sauiour, þ^t was borne of hys mother Mary being a virgyn, is all whole assumpte into heauen, and departed out of this worlde, and so, as sayth S. Peter: he must remayne in heauen vntyll the end of the vvorld, which he calleth the time vvhē all thinges muste bee restored: this (I say) seene and beleued accordyng to our Crede and the scriptures, I cā not perceyue how the naturall body of hym can contrariwise be in the world, and so in the Sacrament. And yet notwithstanding is thys true, that the holye Sacrament is Christes body and bloud, as after shall be declared.

MarginaliaTestimonies out of the doctors.But fyrst, for the establyshyng of my former purpose, that the naturall body of our Sauiour is so absent from this worlde, and ascended to heauen, that it can be here no more present vntill the generall dome, I woulde besech your grace to cōsider the mynde and sentence of olde holy Doctors, in this purpose or matter, how agreablye they testifye with that is tofore shewed. Amongst whom we haue fyrst S. Augustine, writinge thus to Dardanus: Proinde quod ad verbum attinet, Creator est Christus: Omnia enim per ipsum facta sunt. Quod verò ad hominem. &c. MarginaliaAugust. ad Dardanum.Therefore as concerning the vvorde, Christ is the Creator: all thynges are made by hym: but as touching man, Christ is a creature made of the seede of Dauid according to the fleshe, and ordeyned according to the similitude of mē. Also because mā consisteth of tvvo thynges, the soule and the fleshe: in that he had a soule, he vvas pensiue and sorovvfull vnto death: in that hee had fleshe heesuffered death. Neither vvhen vve call the sonne of God Christ, vve doe separate hys manhode, nor vvhen vve call the same Christ the sonne of man, vve doe separate hys Godhead from hym. In that hee vvas man, he vvas conuersant vppon the earth (and not in heauen vvhere hee novve is) vvhen hee sayd: no man ascendeth vp into heauen but hee vvhich descended from heauen, the sonne of man vvhich is in heauen. Although in that respecte that hee vvas sonne of God, hee vvas in heauen, and in that hee vvas the sonne of man, hee vvas yet in the earth, and as yet vvas not ascended in heauen. Likevvise in that respecte that hee is the sonne of God, hee is the Lorde of glorye: and in that hee is the sonne of man, hee vvas crucified. And yet notvvithstandyng the Apostle sayth: And if they had knovven the Lorde of glorye, they vvoulde neuer haue crucified hym. And by thys both the sonne of man vvas in heauen, and the sonne of God in that hee vvas mā, vvas crucified vppon earth. Therefore as hee myght vvell bee called the Lord of glory being crucified, vvhen as yet that suffering dyd onely pertayne vnto the fleshe, so it myght vvell bee sayd: Thys daye thou shalt bee vvith me in Paradise, vvhen according to the humilitie of hys manhode in his fleshe, he laye in graue, and according to his soule he vvas in the bottome of hell that same day. According to hys diuine immutabilitie hee neuer departed from paradise, because he by hys Godhead is alvvayes euery vvhere. Doubt you not therfore that there is Christ Iesus accordyng to his māhode, from vvhence he shall come. Remember it vvell and keepe faythfully thy Christian confeßion: for he rose from the dead, he ascended into heauen, he sitteth at the right hand of the father: neither vvill he come from any other place, then from thence to iudge the quicke and the dead. And he shall come, as the voyce of the Aungell beareth vvitnesse, as hee vvas seene to goe into heauen, that is to saye, in the selfe same forme and substaunce of fleshe, vvherunto vndoubtedly he gaue immortalitie, but hee did not take avvay the nature therof. According to this forme of hys fleshe he is not to be thought to bee euery vvhere. And vve must take heede that vve doe not so affirme the diuinitie of his manhode, that vve therby take avvay the truth of his bodye. For it is not a good consequent, that that thing vvhich is in God, shoulde so bee in euery place as God: For the Scripture sayth very truely of vs, that in hym vve liue, moue, and haue our being: and yet notvvithstanding vve are not in euery place as hee is, but MarginaliaAct. 7.
* He meaneth Christ.* that man is othervvise in God, because that God is othervyse in man, by a certayne proper and singular maner of being: for God and man is one person, and onely Iesus Christ is both. In that hee is God, hee is in euery place: but in that he is man, he is in heauen.

By which wordes of holy Augustyne, your grace may euydentlye see, that he testyfyeth and teacheth the blessed body or flesh of Christ to be no where els then in heauen. For to it beynge assumpt or ascended into heauen, God (as he sayth) hath geuen immortalitie, but not takē away nature. MarginaliaChristes body occupieth one place.So that by the nature of that holy fleshe or bodye, it must occupye one place. Wherfore it foloweth: According to this forme: that is to witte, of his fleshe, Christ is not to be thought to be in euery place. For if Christ shoulde in hys humanitye be euery where diffused or spreade abroad, so should hys bodyly nature or naturall bodye be taken from hym. And therfore he sayth: For vve must bevvare that vve do not so affirme the diuinitie of man, that vve do take avvay the humanitye of hys body. But in that he is God, so is he euery where, accordyng to my wordes before written: and in that he is man, so is he in heauen. And therfore is it sayd: For God and man is one person, and onely Iesus Christ is both. Hee, in that he is euery vvhere, is God: but in that he is man, he is in heauen.

And yet do we reade agreeablye to the same matter, more largely in the same Epistle, by these wordes: Christum dominum nostrum vnigenitum Dei filium, equalem patri, eundemq̀ hominis filium, quo maior est pater, vt vbiq̀ totum, præsentem esse non dubites tanquam Deum, et in eodem templo Dei esse tanquam inhabitantem Deum, & in loco aliquo cœli propter veri corporis modum. Thou shalt not doubt Christ our Lord the onely sonne of God, equall vvith his father, & the same beyng the sonne of man vvherby the father is greater, is present euery vvhere as God, and is in one & the same Temple of God as God, and also in some place of heauen as concerning the true shape of his body. Thus fynde we clearely, that for the measure of his very body, he must be in one place, and that of heauen, as concerning hys manhode, and yet euery where present in that he is the eternall sonne of God and equall to hys father. Like testimony doth he geue in the xxx. treatise that he maketh vpon the Euangely of Iohn. These be his wordes there written: Donec sæculū finiatur, sursum est dominus, sed etiā hic est veritas domini. &c. MarginaliaAugust. in Ioan. tract. 30.Vntill the vvorld be at an end, the Lord is aboue, but here is the truth of the Lord also, for the body of our Lord in vvhich he rose, must be in one place: but his truth is abroade in eue-