MarginaliaThe true eatyng of Manna. that Manna with fayth, which was a type and figure of that bread of lyfe, that came from heauen: and not of them, which dyd eate the same with fayth, as Moses, Aaron, Iosue, Caleb, and such other, who vnder the shadowes of the olde Testament, did looke for Christ to come. For so it is written of Abraham, that hee sawe the day of Christ, and reioyced, not seyng it with his bodily eyes, but with the eyes of his fayth.

Here the doltishe Doctor was at a stay, hauyng nothyng to say, but heare frende, be not so hoate nor so hasty, tary a whyle, tary a while. At length after his tarying, this came out.

MarginaliaThe fathers of the old testamēt, how they were vnder the law, & how they were vnder grace. I will proue, that they of the old Testament were not partakers of the same grace, with vs. The lawe (sayth S. Paule (worketh anger: And they that are vnder the law, are vnder malediction. Ergo, they of the old lawe and Testament, were not partakers of the same grace, with vs.

S. Paul here proueth that no man by the law, can be iustified, but that all men are vnder the anger and curse of God therby, for so much as no man performeth that which in the law is comprehended, and therfore we haue nede euery man to runne to Christ to be saued by fayth, seyng no man can be saued by þ^e lawe. For who so euer trusteth to the law, hopyng to finde iustification therby, and not by Christ onely, the same remayneth still vnder malediction: not because the law is cursed, or the tymes therof vnder curse: but because of the weakenes of our nature, which are not able to performe the law.

S. Paul Rom. 7. declareth in the old Testamēt to be nothyng but anger, and threatnynges: and in the new Testament, to be grace and mercy, in these wordes where he sayth: wretched man that I am, who shall deliuer me from the body of this death? The grace of God by Iesus Christ.

S. Paul in this place, neither meaneth nor speaketh of the difference of tymes betwene the old and the new Testament: but of the conflict betwene the fleshe and the spirite, so that, where as the fleshe is euer rebellyng agaynst the spirite: yet the spirituall man notwithstandyng through he fayth of Christ, hath the victorye. Furthermore the true translation of that place, hath not, Gratia Dei: but, Gratias ago Deo, per Iesum Christum. &c.

MarginaliaThe Sacrament. The Officiall seyng the Frier almost here at a poynt, set in, and sayd: Thou lewde hereticke, doest thou denie the blessed Sacrament?

No Syr, but I embrace and reuerence the Sacrament, so as it was instituted of the Lord, and left by hys Apostles.

Thou denyest the body of Christ to be in the Sacrament, and thou callest the Sacrament bread.

The Scripture teacheth vs to seke the body of Christ in heauen, and not in earth: where we read Colos. 3. If ye be risen with Christ, seke not for the thynges which are vpō the earth: but for the thinges which are in heauen, where Christ is sittiyng at the ryght hand of God. &c.

And where as I affirme the Sacrament, not to be the body, but bread, speaking of bread remainyng in his own substaunce, herein I do no other, but as S. Paul doth, which, Cor. xi doth call it bread likewise 4. or 5. tymes together.

Iesus Christ sayd, that he was the bread of life.

Thou naughty hereticke, Iesus Christ sayd, þ^t he was a vyne, and a doore, &c. Where he is to bee expounded to speake figuratiuely. But the woordes of the Sacrament are not so to be expounded.

Those testimonies which you allege, make more for me, then for you.

What sayest thou leaude hereticke? is the bread of the Lordes Supper, and the bread that we eate at

home, all one, and is there no difference betwene thē?

In nature and in substance there is no difference: in qualitie and in vse there is much difference. For the bread of the Lords table, though it be of the same nature and substance with the bread which we eate at home, yet when it is applyed to be a sacrament, it taketh an other qualitie, and is set before vs to seale the promise of our spirituall and eternall lyfe. And this was the effect of their examinations. Ex Crisp.

of wynes. He had wyfe and children at Geneua, to whom he wrote swete and comfortable letters. In the doungeon with him was a certeine theife and malefactor, which had lyen there the space of seuen or eyght monethes. This thiefe, for payne and torment, cryed out of God, & cursed his parentes, that begat him, beyng almost eaten vp with lise, miserably handled, and fedde with such bread, as dogges, and horses, had refused to eate. So it pleased þ^e goodnes of almighty God, that through the teaching and MarginaliaThe notable conuersion of a theefe in prison. prayers of this Bergerius, he was brought to repentaunce, of him selfe, and knowledge of God, learnyng much comfort and pacience by the word of the Gospell preached vnto him. Touchyng his conuersiō he wrote a swete letter to those v. studentes aboue mentioned, wherin he prayseth God for them, and especially for this Bergerius, declaring also in the same letter, that the next day after, that he had taken hold of the Gospell, and framed him selfe to pacience accordyng to the same, hys lyse (whiche hee could plucke out before no lesse thē xij. at once betwixt his fingers) nowe were so gone from him, þ^t he had not one. Furthermore, so the almes of good men was extended towards him, that he was fedde with white bread, and that which was very good. Such is the goodnes of the Lord toward them that loue and seke his truth. The name of this conuert was Iohn Chambone. Ex Epist. Ioan. Chambon. Ex Crisp. Pantal. &c.

nyse had bene sometyme a Monke, and chaunging his weede, tooke a wyfe, with whom he lyiued a certaine space at Geneua, in Godly order and modesty of life. comming Afterward to Ville Franche six myles from Lyons, from thence he was had to Lyons, where he remayned in prison x. monethes. Frō thence he was reuersed to Ville Franche, where he was condemned, degraded, and burned. The Articles wherupon hee was condemned, were for the Masse, the Sacrament, auricular confession, Purgatorye, the virgine Mary, and the Popes supremacie. Hee suffered in the yeare of our Lorde. 1553. Septemb. xi. In his martyrdome such pacience and fortitude God gaue, that when he was halfe burned yet he neuer ceased holdyng vp his handes to heuen, and callyng vpon the Lord, to the great admiration of them that looked on. Ex Ioan. Crisp.