company of all the angels: that by her, all our corporal power intellectiue, may fully be refreshed as is our spirituall intelligence, with the beholding of þ^e deity of Iesus Christ, and euen as the Aungels, shall we be fully satisfied. And in the memory of this double refectiō, present in this world and in the world to come: hath Christ geuen vnto vs (for eternal blessednes) the Sacrament of his body and bloud, in the substaunce of breade and wine, as it appeareth in Mathew. chapter. 26.MarginaliaMath. 26. As the disciples sat at supper, Iesus tooke bread and blessed it, brake it, & gaue it vnto his disciples, and sayd: Take, eate, this is my bodye. And he tooke the cup, and thanked, and gaue it them, saying: Drinke ye all of this, this is my bloud of the new Testament, which shall be shed for many, for þ^e remission of sinnes. And Luke in his Gospell chap. 22.MarginaliaLuke. 22. of this matter thus writeth. And after he had taken the bread, he gaue thankes, he brake it, and gaue it vnto them, saying: Thys is my body whyche shall be geuen for you: doe you this in my remembraunce. In like maner he tooke the cup after supper, saying: Thys is the cup of the new testament in my bloud, which shall be shed for you. MarginaliaThis is my body, expoūded.That Christ said, this is my body, in shewing to them the bread, I firmely beleue & know that it is true: That Christ (for so much as he is God) is the very trueth it selfe: and by consequence, all that he sayth is true. And I beleue that the very same was his body, in such wise as he willed it to be his body: for in þ^t he is almighty, he hath done what so euer pleased him. And as in Cane of Galile, he chaunged the water into wine, really, so that after the transubstantiation it was wine and not water: so when he sayd, This is my body: MarginaliaNote well gentle Reader.If he would haue had the breade really to be transubstātiated into his very body, so that after this chaunging it should haue bene his naturall body, & not bread as it was before: I know, that it must needes haue beene so. But I finde not in the Scripture, that hys will was to haue any such reall transubstantiation or mutation.

And as the Lord God omnipotent in his perfectiō essential being the sonne of God, doth exceed the most purest creature, and yet when it pleased him, he took vpō him our nature, remaining really God as he was before, & was really made man: so þ^t after this assumpting of our substaūce he was really very God & very man: Euē so if he would, when he sayd: This is my body: He could make this to be his body really, the bread still really remayning as it was before. For lesse is þ^e difference of the essence, betwene bread and the body of a man, then betwene the deity & humanity: because that of the bread, is naturally made the body of a man. Of the bread is made bloud: of the bloud, naturall seede: and of naturall seede, the naturall substaunce of man is ingendred. But in that that God became man: This is an action supernatural. Wherefore he that could make one man to be very God and very mā: could if he would make one thing to be really very bread, & his very body. But I do not finde it expresly in the Scripture, that he would any such Identitye or coniunction to be made. MarginaliaBread by similitude.And as Christ sayd, I am very bread, not chaunging his essence or being, into the essence or substaunce of bread: but was the sayde Christ, which he was before really, and yet bread by a similitude or figuratiue speech: So if he would, it might be, þ^t when he sayd: This is my body: MarginaliaBread substantially, and the body Sacramentally.That this should really haue bene the bread as it was before, and Sacramentally or memorially to be his body. And this seemeth vnto me, most nearest to agree to the meaning of Christ, forasmuch as he said: do this in the remembraunce of me. Then for as much as in the supper it is manifest, that Christ gaue vnto his Disciples the bread of his body whiche he brake, to that intent to eat with theyr mouthes: in which bread, he gaue himselfe also vnto them as one in whō they should beleue (as to be the food of the soule) and by that fayth they should beleue him to be theyr sauior which tooke his body, wherein also he would it to be manifest, that he woulde redeeme them from death: So was the bread eaten with the Disciples mouthes, that he being the true breade of the soule, might be in spirite receiued and eaten spiritually, by theyr fayth, which beleued in him.

The bread which in the disciples mouthes was chewed, from the mouth passed to the stomacke: For as Christ saith: whatsoeuer cōmeth to the mouth, goeth into the belly, & from thence into the priuy. Mathew. chap. 15. MarginaliaThe bread which the Lord gaue entreth not into the bodies, but the body which he gaue entreth into the mindes of the disciples.But that true and very bread of the soule, was eaten of the spirite of the Disciples, and by fayth entred theyr minds, and abode in their intralles through loue. And so the bread broken, semeth vnto me to be really þ^e meat of the body, & the bread which it was before: but Sacramentally to be the body of Christ, as Paule. 1. Cor. 10. The breade which we breake, is it not the participation of the body of the Lord? So, the bread which we breake, is the participation of the Lordesbody. And it is manifest, that the heauēly bread is not broken neither yet is subiect to such breaking: MarginaliaPaule calleth it materiall bread.[illegible text]Therfore, Paul calleth the material bread, which is broken, the body of Christ which the faythfull are partakers of. MarginaliaNote reader.The breade therfore chaungeth not his essence, but is bread really, and is the body of Christ sacramentally. Euen as Christ is the very vine, abiding really and figuratiuely the vine: So, the temple of Ierusalem was really the material temple: & figuratiuely it was the body of Christ: Because he sayde, destroy you this temple, and in three dayes I will repayre the same agayne. And this spake he of the temple of his body, whereas others vnderstood it to be the materiall temple, as appeared by theyr answere: For sayd they 47. yeares hath this temple bene in building, and wilt thou build it vp in three dayes?

Euen so, may the consecrated bread be really bread as it was before, and yet figuratiuely the body of Christ. And if therfore, Christ would this bread to be only sacramentally his body and would not haue the same bread really to be transubstantiated into his body, & so ordeined his Priestes to make this Sacrament as a memoriall of his passion: MarginaliaThe vayne prayer of the prietes at their Masse.Thē do the Priestes greueously offend, which besech Christ in their holy Masse, that the bread which lyeth vpon the aultar may be made really the body of Christ, if he woulde not haue the same to be but a Sacrament of his body. And then both be they greatly deceiued themselues, and also do greatly deceiue others. But whether the bread be really transubstantiated into the body of Christ, or is onely þ^e body of Christ sacramentally: MarginaliaThe people greatly deceued in the sacramēt.No doubt, but that the people are maruellously deceiued. For the people beleue that they see the body of Christ, nay rather Christ himselfe betwene the handes of the Priestes (for so is the common othe they sweare.) By him whō I saw this day betwene the priestes hands. And the people beleue that they eat not the body of Christ but at Easter, or els when they lie vpon theyr death bed, and receiue with their bodely mouth the Sacrament of the body of Christ. But the body of Christ (admitte the bread be transubstantiated really into the body) is in the Sacrament, indiuisibiliter, that is, not able to be deuided, and so immensurabiliter, that is, not able to be measured: Ergo, inuisibiliter, that is, not able to be sene. To beleue therfore that he may be sene corporally in the Sacrament, is erroneous. And forasmuch as the body of Christ, is the souls food and not the food of the body in this world, for that who soeuer beleueth, doth eat spiritually, and really, at any time when he so beleueth: It is manifest, that they doe greatlye erre which beleue that they eat not the body of Christ, but when they eat with theyr teeth the Sacrament of the body of Christ.

MarginaliaThe priestes seeke their owne honor in their transnbstātiatiō.And although it should be to the great honor of priests that the bread really were chaūged into the body of christ, by the vertue of the Sacramentall words pronounced: yet if Christ would not haue it to be so, then they desiring to do this contrary to the will of Christ, and informing the people, that is to be done, so contrary to the will of Christ: are in great peril, most daūgerously seducing both themselues and the people. And then, although that hereby they get a litle worldly and transitory honour for a short time: It is to be feared, least perpetual shame finally shall follow and insue vpon the same. For Christ sayth, euery one that exalteth himselfe, shall be brought low.MarginaliaMarke here ye good priestes. Let them therfore take heed, least they extolling themselues for this Sacrament, aboue the company of Angels which neuer sinned, for the errour which they be in, for euermore be placed with the sinnefull angels vnder the earth.

Let euery man therfore think lowly of himself in what state or degree soeuer he be, neither let him presume to doe that which he is not able to do: Neither desire to haue that thing done, which God would not haue done.

MarginaliaThe makers of the Canon law, contrary to thēselues.I greatlye marueil at those which were the makers of the Canons, how variably & contrary one to another they write of this Sacrament of the body of Christ. In the last part of the decrees where this matter is touched: not only in the text, but also in the proces of the matter, diuers do diuersly write, and one contrary to another. For in the chapter that thus beginneth Prima inquit hæresis, it is thus written: You shall not eate this bodye which you see, nor shall drinke this bloud which they shall shed, which shall crucify me: I will commend vnto you a certayne Sacrament spiritually vnderstood þ^t quickneth you, for the flesh profiteth you nothing at all. And in the end of the same chapter, it is thus written: Till the world shall haue an end, the Lords place is in heauen: yet notwithstanding, the verity of the Lord is here abiding with vs. For the body wherwith he rose, ought to be in one place, but his verity is in euerye placed diffused & spread abroad. MarginaliaDe conset. 2. cap. Prima quidem inquit.And in þ^e chapter following which thus beginneth, Omnia quæcunq; voluit. &c. it is