tooke the cup when he had supped, saying: This cup in the new Testament in my bloud: this do as oft as ye drinke it, in the remembraunce of me: for as often as ye shall eate this bread, and drinke this cup, ye shall shew the Lordes death, till he come. By these testimonies shall I declare my sentence to your grace, whiche I conceiue of the holy Sacrament of Christes blessed body and bloud, and in all pointes of difficultie, shall I annexe the very interpretation of the old holy Doctours and Fathers, to shewe that I doe not grounde any thyng vpon my selfe. Thereafter shall I adde certaine argumentes, whiche I trust shall clearely proue and iustifie my sentence to be true, Catholicke, & accordyng both with God and his lawes, and also with the mynde of holy Doctours.

My sentence is this, that Christ ascended into heauen, and so hath forsaken the world, and there shall abyde, sittyng on the right hand of his Father, without returnyng hether agayne vntill the generall dome: at what tyme he shall come from thence, to iudge the dead and liuyng, This all do I beleue done in his naturall body, which he tooke of the blessed virgin Mary his mother, in the whiche he also suffered passion for our safety and redemption vpon a crosse: which dyed for vs, & was buried: in which he also did arise agayne to lyfe immortall. That Christ is thus ascended in his manhede and naturall body, and so assumpt into heauen, we may soone proue, for as much as the Godhead of him is neuer out of heauen, but euer replenishyng both heauen and earth, and all that is besides, beyng infinite and interminable or vncircumscriptible, so that it neither can properly either ascende or descend, beyng without all alterations and vnmutable or vnmoueable.

So that now his naturall body beyng assumpt from among vs, and departed out of the world, the same can no more returne from thence vnto the end of the world. For as Peter witnesseth. Act. 3. Whom the heauen must conteine vntill the tyme that all thynges be restored which God had spoken by the mouth of all his holy Prophetes, since the world began.MarginaliaAct. 3. And the same doth the Article of our Creede teach vs, which is: Frō thence (.i. from heauen) he shal come to iudge the quicke and the dead. Which tyme Paul calleth the appearyng of our Lord Iesus Christ.Marginalia1. Tim. 6. 1. Timot. 6.

Seyng then, this naturall body of our Sauiour, that was borne of his mother Mary being a virgine, is all whole assumpt into heauen, and departed out of this world, and so, as sayth S. Peter: He must remaine in heauen vntill the end of the world, which hee calleth the tyme when all thynges must be restored: This (I say) sene and beleued accordyng to our Creede and the Scriptures, I can not perceiue how þ^e naturall body of him can contrarywise be in the world, and so in the Sacrament. And yet notwithstādyng is this true, that þ^e holy Sacrament is Christes body and bloud, as after shall be declared.

MarginaliaTestimonies out of the doctors. But first, for the establyshyng of my former purpose, that the naturall body of our Sauiour is so absent from this world, and ascended to heauen, that it can be here no more present vntill the generall dome, I would besech your grace to consider the mynde and sentence of old holy Doctours, in this purpose or matter, how agreably they testifie with that is tofore shewed. Amongest whom we haue first S. Augustine, writing 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 concernyng the word, Christ is the Creator: all thynges are made by hym: but as touchyng man, Christ is a creature made of the seede of Dauid accordyng to the flesh, and ordeyned accordyng to the similitude of men. Also because man consisteth of two thynges, the soule and the flesh: in that he had a soule, he was pensiue and sorowfull vnto death in that he had flesh he suffered death. Neither when we call the sonne of God Christ, we do separate his manhode, nor when we call the same Christ the sonne of man, we do separate his Godhead from him. In that hee was man, he was conuersaunt vppon the earth (and not in heauen where he now is) when he sayd: no man ascendeth vp into heauen but he whiche descended from heauen, the sonne of man which is in heauen. Although in that respect that he was sonne of God, he was in heauen, and in that hee was the sonne of man, hee was yet in the earth, and as yet was not ascended in heauen. Likewise in that respect that he is the sonne of God, he is the Lorde of glory: and in that he is the sonne of man, he was crucified. And yet notwithstandyng the Apostle sayth: And if they had knowen the Lord of glory, they would neuer haue crucified him. And by this both the sonne of man was in heauen, and the sonne of God in that he was man, was crucified vpon earth. Therfore as he might well be called the Lord of glory beyng crucified, when as yet that sufferyng dyd onely pertayne vnto the fleshe, so it myght well be sayde: Thys day thou shalt be wyth me in paradise, when according to the humilitie of his manhode in his fleshe, he lay in graue, and according to his soule he was in the bottome of hell that same day. According to his diuine immutabilitie he neuer departed frō paradise, because he by hys Godhead is alwayes euery where. Doubt you not therfore that there is Christ Iesus accordyng to his manhode, from whence he shall come. Remēber it well and keepe faithfully thy Christian confession: for he rose from the dead, he ascended into heauen, he sitteth at the ryght hand of the father: neither will he come from any other place, then frō thence to iudge the quicke and the dead. And he shal come, as the voyce of the Angel beareth witnes, as he was seene to goe into heauen, that is to say, in the selfe same forme and substaunce of fleshe, wherunto vndoubtedly he gaue immortalitie, but he did not take away the nature thereof: According to thys form of his flesh he is not to be thought to be euery where. And we must take heede that we do not so affirme the diuinitie of his manhode, that we therby take away the truth of his body. For it is not a good consequent, that that thyng which is in God, should so be in euery place as god, For the Scripture saith very truely of vs, that in him we liue, moue, and haue our being: and yet notwithstanding we are not in euery place as he is, butMarginaliaAct. 7.
* He meaneth Christ. * that man is otherwise in God, because that God is otherwise in mā, by a certaine proper and singular maner of being: for God and man is one person, and onely Iesus Christ is both. In that he is God, he is in euery place: but in that he is man, he is in heauen.

By which wordes of holy Augustyne, your grace may euidently see, that he testyfieth and teacheth the blessed body or fleshe of Christ to be no where els then in heauen. For to it beyng assumpt or ascended into heauē, God (as he saith) hath geuen immortalitie, but not taken away nature.MarginaliaChristes body occupieth one place. So þ^t by the nature of that holy fleshe or body, it must occupie one place. Wherfore it foloweth: Accordyng to this forme: that is to witte, of hys flesh, Christ is not to be thought to be in euery place. For if Christ should in hys humanitie be euery where diffused or spread abroad, so should his bodely nature or naturall body be taken from him. And therefore he sayth: For we must beware that we doe not so affirme the diuinitie of man, that we do take away the humanity of his 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 sayde: For God and man is one person, and onely Iesus Christ is both. He in that he is euery where, is God: but in that he is man, he is in heauen.

And yet do we read agreeably to the same matter, more largely in the same Epistle, by these wordes: Christum dominum nostrum vnigenitum Dei filium, equalem patri, eundemq; hominis filium, quo maior est pater, vt vbiq; totum, præsentem esse non dubites tanquam Deum, et in eodem templo Dei esse tanquam inhabitantem Deum, & in loquo aliquo cœli propter veri corporis modum. Thou shalt not doubt Christ our Lord the onely sonne of God, equall with his father, & the sāe being the sōne of mā wherby the father is greater, is present euery where as God, and is in one and the same Temple of God as God, and also in some place of heauen as concerning the true shape of his bodye. Thus finde we clearely, that for the measure of his very body, he must be in one place, and that of heauen, as concernyng his manhode, and yet euery where present in that he is the eternall sonne of God and equal to his father. Like testimony doth he geue in the xxx. treatise that he maketh vpon the Euangely of Iohn. These be hys wordes there written: Donec sæculum finiatur, sursum est dominus, sed etiam hic est veritas domini. &c.MarginaliaAugust. in Ioan. tract 30. Vntill the worlde be at an ende, the Lord is aboue, but here is the truth of the Lorde also, for the bodie of our Lord in which he rose, must be in one place: but hys truth is abroad in euery place. The first parcell, that is, vntill the worldes end, is so put, that it may ioyne to the sentence going before, or els to these words folowing: The Lord is aboue. &c. And so should it well accorde to my sentence before shewed, which is, the Lord is so bodely ascended, that in his naturall body he cannot againe returne from heauen vntill the generall dome.

But how soeuer the sayd clause or parcell be applyed, it shall not greatly skill: for my sentence notwithstandyng remaineth full stedfast. In so much, as the scripture doth mention but of ij. Aduentes or cōminges of Christ, of which the first is performed in his blessed incarnatiō, and the second is the comming at the generall dome.MarginaliaThe reall presence agaynst the article of our Creede. And furthermore, in this Article of our Creede: From thence shall he come to iudg the quicke and the dead, is not onely shewed wherfore hee shall come agayne, but also when hee shall come againe