MarginaliaAnno 1552.Cust. I may well inough, for it is impossible to doe it. For Priestes commonly are confessed before they go to Masse: and how can they then take the Sacrament vnworthely?

MarginaliaConfessiō.Veri. In deede confession, if it be discretely vsed, is a laudable custome, and to the vnlearned man, and feeble cōscience so good as a Sermone. But notwythstanding because it was, neuer neither commaunded of Christ, nor receiued of the Apostles, nor much spoken of the olde Doctours, it can not make much for þ^e due receiuing of the Sacrament  

. But how like you these woordes of S. Ambrose? MarginaliaAmbrosius.Is indignè sumit, qui aliter sumit, quam Christus instituit. i. He taketh it vnworthely, that taketh it otherwise then Christ ordained it.

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Custome. This liketh me very wel. But what gather you of it?

Veritie. This will I gather. The Massing Priest taketh the Sacrament otherwise then Christ either commaunded or taught: Ergo, he taketh it vnworthely, and so consequētly to his condemnation.

Cust. That is not so, for he doth altogether as Christ commaunded him.

MarginaliaThe Priest taketh the Sacrament not as Christ ordeyned it: Ergo the Priest taketh it vnworthely.Veritie. That shall appeare. For Christ commaunded it to be done in his remembraunce: the Priest doth it in remembraunce of dead men. Christ tooke breade: and left it breade: the Priest taketh bread and coniureth it away. Christ tooke bread and gaue thankes: the Priest taketh bread, and breatheth vppon it. Christe tooke bread, and brake it: the Priest taketh bread and hangeth it vppe. Christ tooke breade and dealt to hys Apostles: the Priest because hee is an Apostle him selfe, taketh breade and eateth it euery whitte alone. Christ in a Sacrament gaue his owne body to be eaten in faith: the Priest for lacke of faith receiueth accidences, and dimensions. Christ gaue a Sacrament to strengthen mens faith: the Priest geueth a sacrifice to redeeme mens soules. Christ gaue it to be eaten: the Priestes giueth it to be worshipped. MarginaliaDifference betweene Christs ordinance & the Priestes receauing.And to conclude. Christe gaue bread: the Priest sayth he geueth a God. Here is difference inough betwene Christ, and the Priest. Yet moreouer Christ at his Supper spake his woordes out and in a plaine tounge: the Prieste speaketh nothing but Latine or Greeke, which tounges he ofttimes perceiueth not, and much he whispereth least any other poore man should perhaps perceiue him. So it commeth to passe that the Prieste knoweth no more what hee himselfe sayeth, then what he doeth. This you may see that the Massing Prieste receiueth the Sacrament of Christes body farre otherwise then euer Christ minded, and so therfore vnworthely and to his condemnation  

. Nowe if you thinke your selfe satisfied, I wil returne to my former question, and prooue more at large that Christes body can not be eaten of the wicked, which thing must necessarily ensue if the breade were turned into the body of Christ. Christ in the 6. of Iohn, speaking of the eating of his body, sayth: MarginaliaIohn. 6.He that eateth of this bread, shall liue for euer. Whereof I gather thus: But sinnefull men take the Sacrament to theyr condemnation, and liue not for euer: Ergo, in the Sacrament they receiue not the body of Christ. Againe, Christe sayeth: He that eateth me, shall liue for my sake. Heereof I conclude thus: But impetinent personnes can not liue for Christes sake. Moreouer Christes bodye must be receiued, and not wyth the mouth, as GregorieMarginaliaGregorius. recordeth, saying, that it is eaten wyth the teethe of the soule, not of the body, as I haue aboue more largely declared. But wicked, and impenitent persons lacke faith: Wherefore they can not eate the bodye of Christe. Againe, Christes body can not be deuided from his spirite, but wicked men haue not the spirite of God, Ergo, they haue not Christes body. Heereunto agreeth all the old wryters, affirming constantly that the vnfaithful be no meete vesselles to receiue the body of Christe. MarginaliaAugustinus.S. Augustine sayth: Qui non manet in Christo, & in quo non manet Christus, procul dubio non manducat carnem Christi, nec bibit eius sanguinem, quamuis tantæ rei mysterium ad iudicium suum manducet, at bibet. And in the persone of Christ he sayeth likewise: Qui non manet in me, & in quo ego non maneo, ne se dicat, aut existimet manducare corpus meum, aut sanguinem meum bibere. MarginaliaAmbrosius.Ambrose auoweth the same, by these woordes: Qui discordat a Christo, non manducat carnem eius, nec bibit sangninem, etsi tantæ rei Sacramentum accipiat. In like maner wryteth MarginaliaProsperus.Prosperus: Qui discordat a Christo, nec carnem Christi edit, nec sanguinem bibit, etsi tantæ rei Sacramentum, ad iudicium suæ præsumptionis quotidiè accipiat. And therfore MarginaliaAugustinus.S. Augustine sayth: Mali Sacramentum habent, rem autem Sacramenti non habent. Thus by the woordes of God, by reason, and by the old fathers it is plaine that sinnefull men eate not the bodye of Christ, receiue they the Sacrament neuer so ofte: Whiche thing coulde not be, if in the Sacramente there remained nothing but the body of Christ.

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MarginaliaThe Sacrament called breaking of of bread.The Sacramente in the Scriptures is named Fractio panis, the breaking of bread: whiche, to say the trueth, were but a colde breaking, if there remained no breade to breake,but certaine phantasies of white, and round. Yet where as they with wordes, crossinges, blessinges, breathings, leapings, and much a do can scarsly make one God, MarginaliaAgaynst transubstantiation.they haue suche vertue in their fingers, that at one crosse they be able to make 20. Gods, for if they breake the Sacrament euery portion, yea euery mite must needes be a God. After the Apostles time there arose vppe heretickes  

, whych sayde that Christ walking here amongst men bodely vpon the earth, had no very body, but a thing like a body, and so therewith dimmed mennes sight. Against whom the old fathers vsed these arguments: Christ increased in growing, fasted, hungred, eate, wept, sweat, was weary, and in cōclusion died, & had all other properties of a very body: wherfore he had a body. I will vse the same kinde of reasoning. MarginaliaReasons pro-prouing bread in the Sacramēt.It feedeth, it tasteth like bread, it looketh like bread, the litle sely   mouse taketh it for bread, and to be short, it hath all the properties and tokens of bread: Ergo it is bread. The old fathers, whē there remained anye parte of the Sacramente, more then was spent at the Communion, they vsed to burne it, and of it there came ashes. But there is nothing in the Sacrament that can turne to ashes, but onely bread (for I thinke they burned not Christes body to ashes): Ergo, in the Sacrament there remaineth bread. Henry the Emperour the 6, of that name was poysoned in the hoste: and Victor the Bishop of Rome in the Chalice. But poyson can not hang in Gods body, and bloude: Wherefore there remayneth breade and wine. What needeth many wordes in a matter so euident? If you demaund either Gods word, or the doctours and the auncient wryters, or your reason, or your eyes, or nose, or toung, or fingers, or the Cat, or the Ape, or the Mouse, all these agree in one, and aunswere together there is bread: wherefore if you reiecte so many and so constant witnesses, and so well agreeing in their tale, specially being such as will lie for no mans pleasure, I will appeale from you, and take you as no indifferent iudge. If all these witnesses suffice you not, I wil call the sacrament it selfe to record. It crieth vnto you, and plainely doth aduertise you what you should thinke of it. I am, it sayth, grated wyth þ^e tooth: I am conueied into the belly: I perish: I can endure no space: I canker: I suffer grene mould, blew mould, red mould: I breede wormes: I am kept in a boxe for feare of battes: if you leaue me out al night, I shalbe deuoured before morning, for if the mouse gette mee I am gone: I am bread, I am no God, beleeue them not. MarginaliaThe Sacrament geueth witnes that it is breade.This crieth the sacrament daily, and beareth witnesse it selfe.  

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Cust. The deuill on such like reasons: and therfore I will neuer trouble my braines to make you aunswere. But if it be true that you haue sayde, why is the Sacrament so well of Christ himselfe, as of hys Apostles, and the olde fathers called the body of Christ?

Veri. Because it is no straunge thynge in Scripture so to speake, as I haue declared before. But wil you stand to S. Augustines arbitrement in the matter?

Cust. To no man sooner.

MarginaliaThe cause why the scripture calleth the Sacrament the body of Christ.Veri. S. Augustine in an Epistle to his frende Bonifacius,geueth a good cause why the Sacramente, although it be not the body of Christ, is notwithstanding called the bodye of Christ.MarginaliaAugustinus ad Bonifacium Epist. 23. His wordes be these: Si Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent, omninò Sacramenta non essent. Ex hac autem similitudine plerumque earum rerum nomina accipiunt. Ergo, secundum quendam modum Sacramentum corporis Christi, corpus Christi est: Sacramentum sanguinis Christi, sanguis Christi est: If Sacraments had not a certaine similitude of those things wherof they be Sacraments, then were they no Sacramentes. Of the which similitude many times they take their name. Wherefore after a certaine manner the Sacrament of the body of Christ, is the body of Christ, and the Sacrament of the bloud of Christ, is the bloud of Christ. &c. And vpon the 23. Psalme he wryteth likewise: MarginaliaAugustine in Psal. 23.Christus quodammodo se ferebat in manibus suis, cum diceret: Hoc est corpus meum. Christ after a certaine manner and fashion, as it were, did beare himselfe in his owne handes when he sayde: This is my bodye. In manner (he sayeth) and after a fashion, not in very dede. MarginaliaAn other cause why the Scripture calleth the Sacrament the body of Christ.Again, when faithful menne receiue the Sacrament, they thinke not of the breade nor marke the wine, but they looke farther, & beholde the very body of Christ spread vppon the Crosse, and his very bloud poured downe for their sakes. So in Baptisme men regarde not greatly the water, but accounte them selues washed wyth the bloude of Christ. So sayeth S. Paule: MarginaliaRom. 6.What so euer we bee that are Baptised, wee are washed in the bloude of Christ. Wherefore to the faithfull receiuers you may say that the water of Baptisme is the bloude of Christe, and the breade and wine the body and bloud of Christ: for to them it is no lesse then if the natures were altered and chaunged. Whyche thynge you maye very well learne of Chrysostome. whose woordes are these. Mysteria omnia interioribus oculis con-

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