Marginalia1555. Iuly.tius the third of that name. For before that tyme it was free for all men to beleue it or not beleue it, as the Byshop of Duresme doth witnesse in his booke of the presence of Christ in his Supper lately put forth: Ergo the Doctrine of transubstantiation is false.

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Three reasons prouing the words of the Lords supper to be figuratiue.
1 Circumstances of scripture.
2 Proportion of Sacraments.
3 Testimony of old Doctors.2. That the wordes of Christes Supper be figuratiue, the circumstaūces of the Scripture, the Analogie or proportion of the Sacramētes, & the sentences of all the holy fathers, which were and did write for the space of one thousād yeares after Christes Ascension, do teach: wherupon it foloweth, that there is no transubstantiation.

3. That the Lord gaue to his Disciples bread & called it his body, þ^e very scriptures do witnesse. For he gaue that & called it his body which he tooke in his handes, wheron he gaue thankes, which also he brake, and gaue to his Disciples, that is to say, bread, as the fathers, Irenæus, Tertullian, Origene, Cyprian, Epiphanius, Augustine, and all the residue which are of antiquitie, do affirme: but in as much as the substaunce of bread and wyne is an other thing then the substaūce of the body and bloud of Christ, it playnly appeareth that there is no transubstantiation.

MarginaliaThe wine is not trāsubstantiate: Ergo, neither the bread.4. The bread is no more trāsubstantiate then the wyne: but that the wyne is not transubstantiate, S. Mathew, and S. Marke do teach vs: for they witnesse that Christ sayd that hee would drinke no more of the fruite of the vine, which was not bloud but wyne: and therfore it foloweth, þ^t there is no transubstātiation. Chrysostome vpō Mathew and S. Cyprian do confirme this reason.

MarginaliaThe same spirit which saith: Thys is my body: saith also: We many are one bread and one body. &c.5. As the bread in the Lordes Supper is Christes naturall body, so is it his mystical body: for the same spirite that spake of it: This is my body, dyd say also: for we many are one bread, one body. &c. but now it is not the mysticall body by transubstantiation, and therfore it is not his naturall body by transubstantiation.

MarginaliaThe wordes do not transubstantiate the cuppe into the new testament: Ergo neyther the bread into the body.6. The wordes spoken ouer the cup in S. Luke and Paul, are not so mighty and effectuall as to transubstantiate it: For then it or that which is in it should bee transubstantiate into the new Testament: therfore the wordes spoken ouer the bread are not so mighty as to make transubstantiation.

MarginaliaThe doctrine of the church of Rome for trāsubstantiatiō agreeth not with the Apostles church, nor with the Greke churches, nor with the old Romaine church.7. All that doctrine which agreeth with those Churches which be Apostolicke, mother Churches, or originall Churches, is to be counted for truth, in that it holdeth that which these Churches receiued of the Apostles, the Apostles of Christ, Christ of God. But it is manifest that the doctrine taught at this presēt of the Church of Rome, concernyng transubstantiation, doth not agree with the Apostolicke & mother Churches in Grece, of Corinthus, of Philippos, Colossia, Thessalonica, Ephesus, which neuer taught transubstantiation: yea it agreeth not with the doctrine of the Church of Rome taught in tymes paste. For Gelasius the Pope settyng forth the doctrine which that sea did then hold, doth manifestly confute the errour of transubstantiation, and reproueth them of sacrilege which diuide the mistery, and kepe from the Layty the cup: Therfore the doctrine of transubstātiation agreeth not with the truth.

This was the writyng which Weston pulled out of his bosome: & yet before he began to read it, he shewed Bradford that he asked of his conuersation at Cambridge sithen his last beyng with him: and (quoth he) M. Bradford, because you are a man not geuen to the glory of the world, I will speake it before your face: Your life I haue learned was such there alwayes, as al men, euen the greatest enemies you haue, can not but prayse it, and therfore I loue you much better then euer I did: but now I will read ouer your argumentes, and so we will conferre them. Such they are, that a mā may well perceiue you stand on conscience, and therfore I am þ^e more ready & glad to pity you. So he began to read the first: to the which he sayd, that though the word transubstātation began but lately: yet the thyng alwayes was, and hath bene sithen Christes institutiō.

Brad. I do not contend or hang vpon the word onely, but vpon the thing which is as new as the woord.

West. Then went he to the second, & there brought out S. Augustine, MarginaliaThe wordes of Austen guilefully wrasted by Weston.how that if an euill man going to the deuill did make his will, hys sonne and heire woulde not say his father did lye in it, or speake tropically: much more Christ going to God, did neuer lie or vse any figuratiue speech in his last wyll and testament. Do you not remēber this place of S. Augustine, sayd he?

Brad. Yes Syr, but I remember not that S. Augustine hath those words tropicè, or figuratiuè, as you rehearse them: for any man may speake a thing figuratiuely, and lye not: and so Christ dyd in his last supper.

West. After this he went to the third, and brought forth Cyprian, how that the nature of the bread is turned into flesh. Here (sayth he) my Lord of Canterbury expoūdeth nature for qualitie, by Gelasius: the which interpretation serueth for þ^e aunswere of your third argument, that Christ called bread hys body: that is, the quality, forme, and appearance of bread. And further, the scripture is woont to call things by the same names which they had before, as Simon the Leaper:MarginaliaSimon though he were called the leper, yet he was sene to be no leper. But bread is seene still to be bread: and therefore hath his name not of that it was, but of that it is. he was not so presently, but because he had bene so.

Brad. Cyprian wrote before Gelasius: therefore Cyprian must not expound Gelasius, but Gelasius Cyprian:MarginaliaCyprian expounded by Gelasius. and so they both teach that bread remayneth styll. As for thinges hauing styll the names they had, is no aunswer, except you could shewe that this nowe were not bread, as easily as a man might haue knowen and seene then Simon to haue bene healed and cleare from his Leprosie.

West. After this he went to the fourth, of the cup, the which he dyd not fully read, but digressed into a long talke of Cyprians Epistle De Aquarijs: also of S. Augustine, expounding the breakyng of bread by Christ to his two Disciples going to Emaus, to be the Sacrament, with such other talke to no certaine purpose: and therefore Bradford prayed hym, that in as much as he had written the reasons that stablished his fayth agaynst Transubstantiation, MarginaliaWeston required to write his reasons.so hee would lykewyse do to hym, that is, aunswer him by writing, and shew hym moe reasons in writing to confirme Transubstantiation. Which Doctor Weston promised to doo, and said that he would send or bring it to Bradford agayne within three dayes.

Thus when he had ouer read the argumentes, and here and there spoken litle to the purpose for the auoiding of them, & Bradford had prayed him to geue hym in writing his aunswers: then he began to tell Bradford how and what he had done for Grimoald,MarginaliaGrimoald subscribed. and how that Bradford needed not to feare any reproch or sclaunder hee shoulde suffer, meanyng belike, to haue Bradford secretly come to them, as Grimoald did: for he subscribed.

Brad. Maister Deane, I would not gladly that you should conceiue of me that I passe of shame of men simply in this matter: I rather would haue you to thinke of me, as the very truth is, that hitherto as I haue not seene nor heard any thing to infirme my fayth agaynst Transubstantiation, so I am no lesse setled in it, then I was at my comming hyther. MarginaliaM. Bradford playne and firme in confession of the truth.I loue to bee playne wyth you, and to tell you at the first, as you shall finde at the last.

West. In good fayth Maister Bradford, I loue you the better for your plainnes: and do not thinke otherwyse of me, but that you shal finde me plaine in all my talke wyth you.

Here Weston began to aske Bradford of his imprisonment and condemnation: and so Bradford told him altogether, how he had bene handled. Whereat Weston seemed to wonder: yea in playne wordes hee sayd, that Bradford had bene handled otherwyse then he had geuen cause, and so shewed Bradford howe that my Lord of Bath reported that he had deserued a benefit at the Queenes hand, and at all the Counsell. In this kinde of talke they spent an houre almost, and so as one weery, Bradford arose vp, and Weston called to the Keeper, & before hym he bad Bradford be of good cōfort, & sayd that he was out of all perill of death.

Keeper. Syr (quoth the Keeper) but it is in euery mans mouth that he shall dye to morow.

West. Whereat Weston seemed halfe amazed, MarginaliaThe vaine promise of Weston.and sayd he would go say Euensong before the Quene, and