aunswere him, because thou hast so called it. I beleued it not to be a figure, because thou saydst not, that it was a figure: Other reasons to auouch I know not. Of the worde it selfe I contend not, but the thing it selfe I defend, for we must speake regularly. Thus Christ, thus the Apostles, thus all the ancient fathers haue spoke  

, our fathers hadde but onely figures and shadowes, but the Churche of God hath the truth it selfe with the signes. Tertullian sayth one figure conteyneth not another, but Melchizedech was a figure, ergo this is the body. MarginaliaThe Sacramentes of the Iewes were signes of Christ to come, ours of Christ already come.The Sacramentes of the Iewes weare signes and tokens, but ours be both the signes and the thing signed also.   Luther himselfe confessed that the body was present with the bread, and could not denye it: Oecolampadius tooke it for a figure onely.   Chrisostome demaunding wherefore Christ gaue his body before his passion, rather then at any other time, aunswereth, that hee might tye the trueth to the figure, saying, take, eate, this is my body, not a figure of my body. And the same Chrisostome sayth agayne, if it were but bare bread, or but a figure, wherefore should his Disciples haue bene offended in eating a fygure? Agayne in his 83. Homely vpon Mathew. They are not any humayne workes, which he did worke at his last supper, he it is that worketh, he maketh perfect, we are his ministers, but it is he that sanctifieth, and chaūgeth the elementes of breade and wine into his bodye and bloud. Agayne doest thou see bread and wine? doe they passe into the priuy like other meates, God forbid. &c.   Theophilus Alexandrinus vpon these wordes of Marke the Euangelist this is my body, sayth. This whiche I geue,and which you receiue, is not onely bread, or a figure of Christes body, but the trueth it selfe, for if it should appeare as it is, in forme of flesh & bloud, we should loth it, and therefore the Lord condescendying to our weakenesse, reteyneth the formes of bread and wine, and yet conuerteth the same into the trueth of his body and bloud. Theophilactus sayeth the bread and the wine is the very body & bloud of Christ, and not a figure onely.   If you stand in suspēse of the author, or approue him not, yet know you that he is counted and taken amongest all the learned for a most faythfull interpreter of Chrisostome, the bread sayth he is transelementate   , and transmuted into an other substaunce then it was before. Augustine sayth there was great heede taken in the primitiue Church, least any part of the Sacrament should fall downe to the grounde. &c. Cyrillus sayth, leaste wee shoulde abhorre fleshe and bloud in the Sacrament of the Aultar, God humbleth himselfe to our weakenesse, pouring and infusing the force of life into it, and making it the very trueth of his owne blessed body and bloud. Damascene calleth it a diuine body, or a body deifyed. Origene, Ireneus, Eusebius Hieronimus, with al the rest of the auncient Catholicke Fathers are of the same opinion with me, all which to produce it were too long.

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THe sacrifice and offering vppe of Christes body in the Sacrament of the Aulter (right honourable and worshipfull) I will defend euen to the effusion of bloud as a thing consonant to scripture, whereof Paule speaketh to þ^e Hebrues  

. MarginaliaChrist hath offered himselfe, ergo no man ought to offer him.But perchaunce some will obiect, Christ offered vp himselfe, ergo you ought not to offer him.   I aunswere, yea, because he offered himselfe therfore, I offer him, for except he had offered himselfe, I could not haue offered hym. But you will say, Christes death is sufficient, and therfore you ought not to offer him agayne. I aunswere. So may we say, we neede neyther to fast nor pray, for Christe hath done both sufficiently for vs. Agayne you will obiect, if you offer him vppe agayne, you crucify him anew. I answere, not so, for many haue offered him, that haue not crucified him, as Abraham, Isaac, Moyses, the Leuites, Anna, Samuel. We offer Christ, but not to the death, but incōmemoration of his death, there being not onely commemoration thereof, but also the very presence of Christes body and bloud. Ireneus sayth, Christ counselled his Disciples to offer the first fruites of all theyr goodes to God, not that he needed any of them, but for that they shoulde not shewe themselues fruitlesse, or vngratefull, and therefore Christ tooke the creature of bread, gaue thankes, and sayde this is my body, and likewise the creature of the cuppe, and confessed saying, this is my bloud of the new Testament. Thus Christe hath taught a newe kinde of oblation, whiche the Church receiuing from the Aposrles, offereth to God thorow out all the whole world, who onely geueth vnto vs all kynd of foode, and the first fruites of his gracious giftes in the newe Testament, whereof Malachye thus sayth, I haue no pleasure in you sayth the Lorde of Hostes, I will not receiue any sacrifices at your handes, because myname is glorified amongest the Nations form the East to the West sayth the Lord, and in euery place is incense and pure sacrifice offered to my name. But here may be obiected, MarginaliaChrist is the only true sacrifice for sinne and without him there are no moe.Christe is the onely sacrifice for sinne, and wythout hym there is no moe. I aunswere, notwithstanding wee haue this commaundement, doe this in remembraunce of me, besides that I denye not that it is a commemoration, but I denye that it is an onely commemoration. I denye his absence, and I affirme his presence.

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Here endeth the declaration of Doctor Glin.

WHere as you say (most reuerend mayster Doctor) in your proposition, I beleued, and therefore I spake, and we beleue, and therefore doe speake, our consciences, suggesting the same vnto vs, and agayne that misteryes are not to be searched, and the like, it semeth you go about to restrayne the searching of holye Scriptures,MarginaliaThe Papistes refrayne the vse of Scriptures. whereas Christe sayth scrutamini scripturas, searche the Scriptures. Moreouer you haue cited the Fathers confusedly, & without order, you left transubstantiation and endeuour your selfe to proue the reall presence in the Sacrament, wheras we denye nothing lesse then his corporall presence, or the absence of his substaunce in the bread.

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Glin. You inueigh wonderfully you knowe not agaynste what, for neyther I, nor yet August. doe denie the searching of the scriptures, but I sayd out of Augustine misteries are not to be searched: it is an other thing to search misteryes, then it is to searche the Scriptures, whereas you requyre of me a regulare order of citing the Doctours, I had not (as all men know) the liberty of tyme so to do: but if you desire me so earnestly to performe that, if time may be graūted me, I will easely fulfill your request.

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Perne. I pray you let me aske you, what is a sacrament?

Glin. A sacrament is a visible signe, of an inuisible grace.

Perne. I pray you let me aske you, what is a sacrament?

Glin. A sacrament is a visible signe, of an inuisible grace.

Perne. Augustine agaynst Maximinus the Arian Bishop maketh this diffinition of a sacrament. A sacrament is a thing signifiyng one thing and shewing an other thing.

Glin. I refuse not his reason.

Perne. What is the thing figured by the sacrament?

Glin. The thing figured is twofolde, to witte the thynge conteined, and the thing signified, the thing signified, and not conteined. For there be three thinges conteyned, the true body of Christ, the mistical body and the fruit or benefite of the sacrament.  

Perne. The formes and signes of bread nourishe not, ergo somewhat els besides the bare signe of bread doth remain, which nourisheth þ^t is the substaunce of bread. For in euery sacrament there is a similitude, betwixte the signe and the thing signed, but betwixt the body of Christ, and the forme or kinde of bread, there is no similitude, ergo the nature of a sacrament is taken away.

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Glin. I deny your minor mayster Doctor.

Perne. The formes nourish not, but the bodye nourisheth ergo there is no similitude betwixt them, and so is the nature of a sacrament cleane destroyd.

Glin. It is sufficient to similitudes that the bread whyche was doth nourishe, and yet certayne Doctors do affirme that the formes do nourish miraculously.  

Rochester. Whosoeuer taketh awaye, all the similitude of substaunces, consequently he taketh away the sacrament, for a similitude is three folde, namely of nutrition, of vnity and conuersion. But by a contrary similitude, he is not changed into our substaunce, but we into his: for in nutrition this is the similitude, that our bloud nourisheth our bodyes, so the bloud of Christ doth nourish vs, but after a wonderfull maner, to wit by turning vs into himselfe.  

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Glin. I haue aunswered your reason (most reuerend Father) in that I sayd that the formes do nourish miraculously, as certeine learned do affirme.

Perne. By what authority can you say that bread doth not remayne.

Glin. By the authority of Christ who sayth this is my body.

Perne. By the same reason may we say that bread still remayneth, for S. Paule calleth it bread sundry times in hys epistles.

Glin. I denye not that it is breade, but that it is materiall bread, for Paule alwayes addeth this article (which) betokening (as all men hold) some chiefe thing.  

Perne. We are chaunged into a new creature.

Glin. Not substancially, but actually.

Rochest. This is that bread which came downe from heauē, ergo it is not Christs body, MarginaliaChristes body came not from heauen.for his body came not from heauen.

Glin. We may say that Christ, God & man, came down frō heauen for the vnity of his person, or els for the mutuall cōmunity of the same his 2. natures in one, for his humain