Marginalia1555. Iuly.sticke to your owne iudgement, but to humble your selfe to the holy church, which hath determined, that after the consecration, there remayneth no bread, but the naturall bodye and bloud of Christ.

MarginaliaDetermination of the Church, is to be folowed so farre as the church determineth by the scriptures.Bland. Maister Doctour, if ye take humblyng of our selfe in that place, to admytte the determination of the Church, then we must knowe by the Scriptures, that the same church determined nothyng but accordyng to the scriptures, as this is not: and therefore I doo not beleue any such transubstantiation, nor neuer wyll, God willyng. Thē (quoth he) I haue done with you: I wyl no more pray for you then for a dogge.

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Then sayd M. Glasier: howe thinke ye? Dyd Paul when he said: Is not the bread that we breake, a partaking of the body of Christ? Dyd he say Bakers bread?

Bland. Though he dyd not meane bakers bread, that doth not proue that he brake natural and real flesh.

Gla. No, by saint Mary, we say not so, but we say, it is the naturall body glorified, vnder the fourmes of bread and wyne.

Marginalia

Fes-	The glori- fied body of Christ was not crucified.
ti-	The Apo- stels did eate the bo dy crucifi- ed:
no.	Ergo, the Apostles did not eat the glorifi- ed body of Christ.

Bland. Then the apostles had it not as we haue: or els his glorified body was crucified for vs.

Gla. Tushe, ye do not vnderstande the Scriptures. For Christes body was euer glorified, in that it was so marueilously vnited to the Godhead: yea, and he shewed his bodye diuers tymes glorified, as in the Mount Thabor. And when he walked on the water, we see he was light, and had no weight in hym. Was not that then a glorified bodye?

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Bland. Then belike Peters bodye was glorified: walkyng on the water was þ^e deede of a glorified body: and the yron that Elizeus made to swym vpon the water.

Douer. Tush quoth my Lord of Douer, that was done by prayer. But they made such a noyse with laughing that I heard no more what my Lord sayd.

Bland. Maisters, I knowe that MarginaliaIt auayleth not to reason with the Papistes in tyme of their kingdome.it auayleth vs nothyng to reason with you, no more then it booted you in the tyme of the Gospell. For then neyther the reason of Eckius, Coclæus, nor yet of detection of the Deuylles sophistrie of my Lorde Chauncellours dooyng,  

could take anye place. And it is knowen to some that be here, that somethyng I can say in them.

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Douer. No, you knowe Oecolampadius, Zuinglius, and suche other.

Bland. In deede my Lorde, I haue seene parte of their doynges.

Douer. That is seene by thee to day.

Gla. I was glad when I heard you say ye beleued the catholike church: and now go you from it?

Bland. No that I doo not.

Gla. Ye know that Christe sayth: If thy brother haue offended thee, goe and reconcile hym, betweene thee and hym. If he heare thee not, take two or three with thee, that in the mouth of two or three witnesses, all thinges may be established. If he heare not then, Dic Ecclesiæ: If he heare not the Churche, take hym as an heathen. MarginaliaThe church visible.I pray you where could ye haue founde this church of yours fiftie yeares ago?

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Bland. Ye know that the true church dyd not at al tymes florish, but was wonderfully persecuted.

Douer. Then my Lorde cryed: MarginaliaBland commaunded away.No more, I commaunde you to hold your peace. Haue hym awaye, and bryng in an other.

Collins. Ye shall come agayne on Monday, at nine of the clocke, and in the meane tyme ye shall haue whom ye wyl to conferre withal, your frend D. Faucet, or M. Glasier, if ye desire them.

Bland. I wil refuse to talke with no man: as for any conference of your parte, it is but weake lawes, established as they are. But when there was no law, I dyd desire conference. And so for that tyme I departed.

The monday after we were brought forth to the same place againe: And then M. Collins began to speake to me: but after what maner, it is cleane out of my mynde: but the end was, that I would refourme my selfe. But as I dyd before, I demaunded what they had to lay to my charge, & to see the law, which they sayd before I should see.

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Douer. What needes that? we haue enough agaynste you. For ye *Marginalia* Yea but why then did you prison him a whole yeare before. denyed to me the Transubstantiation in the sacrament.

Bland. I dyd refuse to aunsweare, tyll ye promised that I shoulde see the Lawe, whereby ye may compell me to aunsweare.

Douer. My Lord tooke the Scribes booke, and read the answer that I made to D. Faucets reason, which I knew not that they had written.

Bland. My Lord, I made you no such answere when ye

asked me. I take M. Collins, and M. Glasier to witnes. Then they brought forth a Decretall, a booke of the bishop of Romes law,MarginaliaThe Popes law. to bynd me to answeare, which my hart abhorred to looke vpon. The effect was, that the Ordinarye had authoritie to examine, and that they so examined, muste needes answeare. But I sayde, that it meaned of suche as were iustly suspect, as I was not. And here we had much communication. For I charged them with vniust imprisonment, which they could not auoyde.

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MarginaliaM. Oxenden helpeth the Catholickes.But M. Oxenden would haue helped them, and sayde, the Iustices put me in prison for a sermon seditiously spoken and for troublyng a priest at masse.

Bland. That is not true. For after I had bene tenne weekes in prison, I was bayled tyl I was cast in againe, (and as the Iustice said) for the disobeying myne Ordinary, which I neuer dyd.

Collins. Wyl ye be content to conferre with some? It wil be better for you: nowe we offer it you, because ye woulde not desire it.

Bland As I dyd not refuse before, no more wyl I nowe, But I dyd not perceyue before, but that one might haue come without any leaue asking, to conferre the scriptures: and therfore I looked that MarginaliaM. Bland was tutor to Doct. Faucet.D. Faucet would haue come to me without desiring, if any commoditie to me had bene in conference: for though I was neuer able to do him good, yet once I was his tutor.

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Collins. Are ye contente to come to his chamber at after noone?

Bland. Sir, I am a prisoner, and therefore it is meete that I obey, and come whyther you wyll, and so departed. At this tyme we were three.MarginaliaThese 3. belike were, Bland, Shetterden, and Middleton. But they tooke an other to appeare before them the Tewesday seuennight after. And when he came, I knewe not what was done, but that I heare, they excommunicated hym, and let him go. His name was Myller, a Clothier.

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MarginaliaThe Popish fayth of the Sacrament.MYlles. We say, that Christ is in or vnder the sacramēt really and corporally, which are the formes of bread and wyne, and that there his body is conteyned inuisibly, and the qualities which we doo see, as whitenes and roundnes, be there without substance by Gods power, as quātitie and weight be there also by inuisible measure.

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Bland. This is your own Diuinitie, to make accidences the Sacrament, and Christes reall bodye inuisibly conteyned in them, and so to destroye the sacrament. And yet the Doctours saye: *Marginalia* i. The matter of the Sacrament is bread and wyne.Materia Sacramenti est panis & vinum.  

And God by his power woorketh no myracles with Hoc est corpus meum, so to chaunge the substaunce of bread and wyne into his bodye and bloud, in that he maketh accidences to be without their substaunce by inuisible measure. I am ashamed to see you so destroy Christes sacrament, contrary to your own Doctours, and trifle so with Gods worke.

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Mylles. To Christe is geuen all power in heauen and in earth, so that by his omnipotent power of his Godhead he maye be, and is where he lysteth, and is in the Sacramente really and corporally without occupying of place:MarginaliaIf Christ be able to be where he list & occupye no place: Why then is not he able to be aswell vnder the substaunce of bread, as vnder the accidences of breade, seing he is omnipotent. for a glorified bodye occupyeth no place.

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Bland. Marke your own reason. All power is geuen to Christe, both in heauen and in earth: by the omnipotent power of his Godhead he may be where he list, Ergo, he is in the sacrament really and corporally, without occupying of place. I denye your argument: for it foloweth neyther of your Maior nor Minor.MarginaliaChrist may be where he list: Ergo, Christ is really in the Sacrament, wythout occupying of place. The Antecedent is true, and the consequent false. And first I would learne of you, howe you know that Christe lysteth to be present at euery Priestes lyst. For if the Priest lyst not to saye your Masse, then Christ lysteth not to be there.

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Agayne ye say, All power is geuen vnto Christe, both in heauen and in earth, so that that is the cause by your reason, that by the omnipotent power of his Godhead he may be where he lyst: and by that reason he had not the power of his Godhead, tyll he had his humane bodye, and then he was not equal with the father in Diuinitie: for al power was not geuen to Christe, before the humanitie and the Godhead were knyt together, neyther was he Filius. Here is more daunger then ye are ware of: if ye would stande to it with iust Iudges.

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