Certain godly/ learned/ and comfortable conferences/ between the two Reverend Fathers/ and holy Martyrs of Christ/ D. Nicolas Rydley late bishop of London/ and M. Hugh Latymer Sometime bishop of Worcester/ during the time of their emprysonmentes.  
Whereunto is added.  
A Treatise against the error of Transubstantiation/ made by the said Reverend Father D. Nicolas Rydley.  
M.D.LVI.  
Right dear in the sight of the Lord is the death of his saints.  Psal. 116.  

To The Reader.  
GRace and peace/ etc. Good Christian Reader her are set forth for thine instruction/ and comfort/ certain learned/ and comfortable conferences/ Between the two Reverend/ and godly fathers M. Rydley/ and M. Latymer: whose bodies the romish tyranny of late hath tormented/ and fire hath consumed: whose souls mercy hath embraced/ and heaven hath received/ yielding th'one unto the enemy to death/ for testimony of the truth/ commending tother unto god in sure hope of life. Where unto is also added a learned treatise/ and a clear confutation of the fond/ and wicked opinion of Transubstantiation written by the said M. Ridley. And forasmuch as these their scrolls/ and writings were by gods good providence preserved/ and as it were raked out of the ashes of thauthors: conteininge as well comfortable consolation for such as are in the school of the cross/ as also good/ and profitable admonition for them which either of ignorance/ either of infirmity/ or by flattering of themselves with vain pretences/ do yield unto the wicked world: the reverence due to the reverend father's/ the zeal towards the setting forth of the tried truth/ and the ready good will to comfort/ and confirm weak consciences/ would not suffer the any longer to want these small treatises/ and yet no small treasures. That as in life they profited the by teaching/ and in death by example/ so after death they may do the good by writing. And albeit the matter of itself is sufficient to commend itself/ yet it cannot be but the worthiness of the writers/ will increase creditte/ and give no small authority to the writings. M. Latymer came earlier in the morning/ and was the more ancient workman in the lords vinyeard/ 
Matt. 20.  who also may very well be called (as diverse learned men have termed him) the Apostle of England: as one much more worthy of that name/ for his true doctrine/ for his sharp reproving of sin/ and superstition/ then was Augustine bishop of Canturburie for bringing in the pope's monkery/ and false religion. M. Ridley came later about theleventh hour/ but no doubt he came when he was effectually called/ and from the time of his calling/ became a faithful/ labourer terrible to the enemies for his excellent learning/ and therefore a meet man to rid out of the lords vinyeard the sophistical thorns of the wrangling adversaries/ which did well appear in all disputations/ and conferences that were in his time/ and partly doth appear in these short treatises following. But what shall it need in many words to praise them/ whose lives were most commendable/ whose deaths were most glorious? in office and vocation both like/ in labour and travail both faithful/ in learning and judgement both sound: in mind and manners both mild/ but in god's cause both stout. For neither threatened death/ neither love of present life/ could shake the foundation of their faith/ firmly grounded upon the sure rock Christ. 
Matt. 7.  They redeemed liberty of conscience/ with the bondage of the body/ and to save their lives/ they were content to lose their lives. This was not the work of the flesh/ but the operation of gods mighty spirit: who hath ever from the beginning not only builded/ but also enlarged his church by the sufferance of his saints/ and sealed his doctrine with the blood of his martyrs: as S. Augustine speaking of the persecutions in the primative church doth well declare in these words.  Ligabantur, includebantur, caedebantur, 
De civita. Dei lib. 22 cap. 6.  torque bantur, urebantur, & multiplicabantur. 
That is to say. The Christians were bound/ were imprisoned/ were beaten/ were tormented/ were brent/ and yet were multiplied.  
If justinus Martyr when he was yet an heathen Philosopher (as he confesseth of himself) was moved to embrace the faith and religion of Christ/ 
Apolog. 1  in beholding the constant patience of the martyrs which suffered for Christ in his time: how much more ought the patient suffering/ and voluntary death of these notable father's/ with many other learned/ godly men/ in our days/ whose names are written in the book of life/ not only move/ but also pierce/ and persuade all godly hearts constantly to remain in the truth known? For undoubtedly the truth of the cause they suffered for/ is most evident by god's word/ and hath been so fully taught/ so clearly set forth by many and sundry writings/ that it is open to the Consciences of all the world/ even of the very adversaries themselves that persecute it (greater is their damnation) except it be to such/ whom the god of this world/ 
2. Cor. 4.  malice/ ambition/ avarice/ or ignorance hath blinded. Which thing needeth none other proof (especially for the realm of england) but only to call to mind with what conscience and constancy/ these pillars of the church that can not err/ have walked in Religion these twenty years by paste/ how they not long ago received and allowed things/ which with fire/ and faggot/ they persecute now/ and shrank from that then/ which now they most earnestly maintain. And although there appeared in the latter days a shadow of stowtenesse in a few/ yet it was in deed nothing. For it sprang not out of any zeal to the cause/ or clearness of conscience/ but rather out of a like subtle/ and foxye presumption/ as the Syrians once conceived/ when they put themselves in the danger of King Achab saying. 
3. Reg. 20.  Behold we have heard that the kings of the house of Israel are pitiful/ and merciful. For out of all doubt K. Henry theyghte could as easily have obtained at winchesters hands/ and others a conformity in putting down the Mass/ and all the rest/ what so ever hath been done (by order) sense/ if he had earnestly minded it/ as the abolishing of the pope/ monkery/ pilgrimages/ relics/ with like baggage: all which are now again/ things well esteemed/ and covered (as all the residue is) with the clock of the Catholic church. But to return to the matter we have in hand/ in this little treatise (good read) thou shalt perceive another manner of spirit thou shalt think (if thou thy self be not very dull) that thou hearest men speak which had learned the lesson of th'apostles/ that is/ 
Acto. 4.  to obei god rather than man: and had not learned the romish Epicures lesson/ to apply faith/ and religion to the present state of policy/ to turn with the time/ and serve all seasons: men before death/ dead unto the world/ accowmpting with S. Paul/ all other things to be damage/ loss/ and vile/ 
Phil. 3.  that they might win Christ: men zealous for the house of god/ and the glory of his name: such as had already laid open their consciences/ and infirmities before the judgement seat of god/ and had again (through Christ) received the effect of faith and true righteousness/ that is/ peace of conscience/ and joyfulness in the holy ghost: 
Rom. 14.  and so had a full taste in this mortal body of immortality/ in misery of happiness/ in earth of heaven. O England/ England/ how great is thy loss for the want of them? how horrible is thine offence for killing of them? how grievous will thy plague be/ when the revenger of innocent blood shall call the to an accowmpte for them/ if thou do not repent in time? god grant that the admonitions of these and other godly martyrs may so warn us/ their doctrine so instruct us/ and their example so confirm us in the true knowledge and fear of god/ that flying and abhorring idolatry/ and superstition/ we may embrace true religion and pierce/ forsaking the fantasies of men/ we may humbly obey the written word of god/ and ruled thereby/ direct all our doings to the glory of his name/ and our own endless salvation in Christ jesus/ Amen.   

In the name of jesus let every knee bow. Philip. 2.  
A bishop ought to be unreprovable/ 
N. Rid. Tit. 1.  as the steward off godde/ etc. cleaving fast to the true word off doctrine/ etc. Tit. 1. All worldly respects put apart/ off shame/ death/ loss off goods/ and worldly commodities: Let me have I pray you/ your advise in these matters following. That is your assent/ and confirmation in those things/ which you judge that god doth allow/ and your best counsel and advertisement/ where you think otherwise/ and your reasons for both the same. For the wiseman sayeth: 
Prou. 18.  One brother which is helped of another is Like a well defensed city.  

The causes that move me to abstain from the Mass be these.  
It is done in a strawnge tongue which the people doth not understand/ contrary to the doctrine off the Apostle/ 1. Cor. 14. 
1. Cor. 14.   
Where is no understanding/ 
H Latym.  there is neither edifying/ nor comfort: for besides that they speak in to the air/ the mind receiveth no profit: They are one to another as alienes'/ the Parissheners will say their priests are mad/ whereas all things ought to be done so as they may ediffie. Let every man know/ that the things which I writ (saith S. Paul) are the commandments of the lord. 
1. Cor. 14.  Such absurdities are to be eschewed.  

N.R.  There is also wanting the showing off the lords death/ contrary to the mind off the Apostle: As often as ye shall eat this bread/ and drink off this Cup/ 
1. Cor. 11.  ye shall show the lords death/ till he come. What shewing can be there/ where as no man heareth/ that it to say understandeth what is said: No man (I mean) off the comen people/ for whose profit the prayer of the church ought specially to serve.  

H. L. Luc. 11.  Woe be unto you that take away the key off knowledge. The Papists study by all means to make the people ignorant/ Lest their ignorant sir Ihons' should be had in Less estimation/ or despised: which is clean contrary to Saint Paul's practise/ who wished that all men might be fulfilled with all knowledge/ and to be perfit in Christ jesus/ 
Coloss. 1.  etc. The institution of Christ/ if it were rehearsed in the vulgar tongue/ should be/ not only a Consecration/ but also a fruitful preaching/ to the edification off the hearers/ where as in the popish Mass it is neither understanded/ nor heard: whiles the comen people are utterly ignorant/ what their priests do/ or what they go about/ whether they bless/ or curse. The Apostles understood Christ/ when he celebrated his supper/ Therefore do these papists serve from Christ in their Mass.  
There is no Communion/ but it is made a private Table/ and in deed ought to be a Communion. 
N. R  For S. Paul sayeth. The bread which we break/ 
1. Cor. 10.  is the partaking of the body of Christ. And Christ broke/ and distributed/ and said. Take/ 
Matt. 26.  and eat/ etc. But that they make it a private table/ it is open. 
The papists make the lords table, a private table  For where they be many priests which will communicate/ they do it not in one Table/ or altar/ but every one off them have their altars/ masses/ and tables.  
To make that private which Christ made comen/ and willed to be communicated/ 
H.L.  may seem to be the workmanship of antichrist himself. The Canons of th'apostles do excommunicate them/ which being present at comen prayer/ etc. 
Cano. 10.  do not also receive the holy communion. 
De Cons. dist. 1. cap. Epis.  And unto the same agreeth the decree of Anacletus. When the consecration is done (saith) he let all such communicate/ as intend not to be excommunicate.  
That which is first/ is true/ that which is Latter/ is cownterfayted/ sayeth tertullian. But the papists say we do it privately Bicawse we do it for others. 
Tert. contra Praxeam.  But where have you your Commission to Mass/ and sacrifice for others?  

N.R.  The lords commandment of communicating the cup unto the lay people is not observed according unto the word of the lord: drink ye all of this. 
Matt. 26.   
As often as ye shall eat this bread/ and drink of this cup/ 
H.L. 1 Cor. 11.  ye shall show the lords death etc. so that not the partaking of the one only/ but of both is a showing of the lords death because in his death the blood was divided from the body/ it is necessary that the same division be represented in the supper/ 

The lords death is not shevued, except both parts of the Sacran. be ministered.  
th'rgument of K. Henry the 8. 2. Cor. 11.   otherwise the supper is not a sheving of the lords death/ etc. Let a man examine himself/ etc. But this word (Homo) is of both gendres/ therefore it is as well commanded to the woman to drink of the cup/ as the man/ etc. But the King's argument once against me was this. When ye come together to eat. He saith not/ (sayeth he) to drink/ I answered it was not neadfulle seeing that a little before he had made mention of both/ in these words. And so let him eat of that bread/ and drink of that cup. Homo/ that is to say aswell the woman as the man. Under the name of bread which betokeneth all sustenance of the body/ drink is also understanded in the scriptures. Otherwise they would say that Christ did not drink after his resurrection with his disciples except Peter had said: 
Acto. 10.  We did eat and drink with him after he arose from death.  
They do seruyllye serve the holy sign (as S. Augustine speaketh) in stead of the thing signiffied/ whiles the sacramental bread by a solemn or comen error is adored/ and worshipped/ for the flesh taken of the son of god. 
N.R. L. 3. dedo. Chris. c. 9   
if ye deny unto them their corporal presence/ 
H. L.  and transubstantiation/ their fantastical adoration will by and by vanissh away. Therefore be strong in denienge such a presence/ and than ye have won the field. Furthermore/ in the first supper celebrated off Christ himself/ there is no mention made off adoration off th'elements/ who said/ Eat ye/ and drink ye/ not worship ye. Therefore against Adoration may be spoken that saying off Christ concerning divorce. 
Matt. 19  from the beginning it was not so. But the devil secretly/ and by little/ and little/ infecteth all Christ's ordinances/ and as for the private Mass/ with all the sinews theroff/ what manner offthinge it is/ may be easily perceived by the ready acceptation off the people/ whose hearts are prone to evil even from their youth. 
Gen. 8.   
They pluck away the honour from the only sacrifice off Christ/ 
N.R.  whiles this sacramental and Mass sacrifice is believed to be propitiatory and such a one/ as purgeth the souls both off the qwicke and the dead. Contrary to that is written to the Hebrews. With one offering hath be made perfect for ever them that are sanctified. 
Hebr. 10.  And again where remission off these things (that is off sins) is/ there is no more offering for sin.  

H. L. Hebr. 2.  By his own person hath he purged our sins. These words (by his own person) have an Emphasis/ or vehemence/ which driveth away all sacrificing priests/ from such office off sacrificing: seeing that which he hath done by himself/ he hath not left to be perfected by other/ so that the purging off hour sins may more truly be thowgthe passed/ and done/ then a thing to come/ and to be done. if any man sin/ etc. He sayeth not/ 
●. joan. 2.  Let him have a priest at home to sacrifice for him/ But/ We have an Advocate/ the virtue off whose one oblation/ endureth for ever. S. Paul sayeth/ 
●. Cor. 9  They that serve the Aultare/ etc. even so the Lord hath ordained/ that they which preach the gospel/ should live off the gospel. Why doth he not rather say/ they that sacrifice in the Mass?  
There be manifold abuses and superstitions/ which are done in the Mass/ 
N.R. conjuring of salt, vuater, & bread.  and about the Mass. Salt is conjured/ that it may be a conjured salt for the salvation off the believers/ to be a salvation/ and health both off the mind/ and off the body unto everlasting life/ to all them that receive it.  
Water is conjured/ that it may be made a Conjured water/ to chase away all the power off the enemy/ to chase away devils/ etc. Bread also hath his second blessing/ that it may be health off mind/ and body/ to all them that receive it. if we do think that such strength is to be given/ to salt/ water/ and bread/ or if we judge that these things are able to receive any such virtue/ or efficacy/ what leave we to Christ our saviour? But if we think not so/ why then do we pray on this sort? Forasmoch as all prayer ought to be done in faith.  
As touching the abuses off the Mass/ 
H.L. A book against the mass made by D. turner.  I refer you to a little book/ the title wheroff/ is (mistress Missa) where she was justly condemned/ and banished under pain off burning. But the devil hath brought her in again/ to bring us to burning.  
The priest turneth himself from the Altar/ 
N.R.  and speaketh unto the people in an unknown tongue/ sainge/ Dominus vobiscum/ orate pro me fratres et sorores/ etc. that is the Lord be with you/ and pray for me brothers and sisters/ and turning from the people/ he sayeth in Latin: Let us parye/ and/ The peace off the Lord be always with you: Also the people (or at least/ he wihch supplieth the place off the people) is compelled three times to say Amen/ when he hath heard never a word off that the priest hath prayed/ or spoken/ except these few words/ Per omnia secula seculorum/ Where as to the answering off Amen/ S. Paul willeth the answerer not only to hear/ 
●. Cor. 14.  but also to understand the things that were spoken.  

H. L.  Yea/ and Ite Missa est/ must be song to them with a great rolling up and down off notes/ So bidding them go home fasting/ when he hath eaten/ and drunken up all himself alone. A fellow once rebuked for going away before Mass was ended/ answered/ that it was not good manner to tarry till he were bidden go. After that he was blamed for not taking holy bread/ he answered/ that he was bidden go away before.  

N.R. Vuordes ovute of the Canon of the Mass.  The priest when he lifteth up the sacrament/ he murmureth to himself these words: Hec quotiescunque feceritis in mei memoriam facietis. That is/ As often as ye do these things ye shall do it in remembrance off me. He seemeth by his words to speak unto the people/ but he suffereth not his voice to be heard off the people.  

H. L.  I can not tell to whom the Mass man speaketh as he is a lyffting/ seeing that neither Christ bad him lift/ neither is the people allowed to do those things/ and as for that form of words/ it is off their own framing. But the papists do all things well/ be they never so much deceiptefull workers/ taking upon them the visor and Title off the church/ as it were sheeps clothing/ as though they were the ministers of righteousness/ 
2. Cor. 11.  where as in deed they are the devils ministers/ whose end shall be according to their deeds. They roll owte their Latin Language by heart/ but in so doing they make the poor people of Christ altogether ignorant: and so much as in them lieth/ they keep them back from that which S. Paul calleth the best knowledge: 
1. Cor. 2  which is/ to know rightly the things which are given unto us of Christ. Butt this is the matter/ so long as the priests speak Latin/ they are thought of the people to be marvelous well learned.  
upon the which vouch safe to look with thy merciful and cheerful cowntenance. 
N. Rydl.   
What meaneth this prayer for the sacrament itself/ if it be/ as they say/ the body off Christ/ 
Vuordes ovute off the Canon off the Mass.  if it be god and man? How should the father not look with a cheerful countenance upon his only well-beloved son? Why do we not rather pray for hour selves/ that we/ for his sake/ may be looked upon off the father/ with a cheerful countenance?  
To this let them answer/ that so pray: 
H. L.  Except peraventure this prayer was used long before it was esteemed to be the body of Christ/ really/ and corporally: and then this prayer maketh well to destroy the popish opinion/ that it is not the opinion off the church/ nor so awncyent/ as they babble. There be other prayers off the mass/ which peraventure be off like effect/ but I have forgotten all Massing matters/ and the Mass itself I utterly detest/ and abhor/ and so I confessed openly/ before our Diotrephes/ and other.  

Another piece of the Canon of Mass. N.R.  Commawnde these to be carried by the hands of thy holy Awngell unto thy high Altar/ etc. If we understand the body and blood of Christ/ wherefore do we so soon desire the departure off them/ before the receit off the same? and wherefore brought we them thither by making of them/ to let them go so soon?  
Writ again I beseech you/ father's/ and brethren/ most dearly beloved in Christ/ spare not my paper: For I look ere it be long/ that our comen enemy will first assault me/ and I wissh from the bottom off my heart/ to be helped/ not only by your prayers/ but also by your wholesome cownsayles.  

H L. Matt. 17.  As Peter. When he said (let us make her three tabernacles) spoke and wist not what/ so peraventure our Mass men can not tell what they say/ speaking so manifestly against themselves: So that the old proverb may very well be spoken of them/ Liars had need to have good memories. 
A proverb.    

Against the sacrifice of the mass yet more by Hugh Latymer.  
John Bapt: saith/ 
joan. 3.  A man can receive nothing except it be given him from heaven/ and S. Paul. No man taketh honour unto himself/ butt he that is called of god/ as was Aaron/ etc. 
Hebr. 5.  But to offer Christ is a great and weighty matter/ there ought no man to take it upon him without a manifest calling/ and commission. Butt where have our sacrificers so great an office committed unto them? Let them show their commission/ and then sacrifice. peraventure they will say (Do this) is all one to say/ as (offer this) Than I ask what was there done? what was demonstrated by this pronoun (This) or what did they see done/ to whom these words (Do this) were spoken? if the hole action off Christ/ if all that Christ did/ be mente by this word (This) and (Do) is nothing else but (offer) than the hole action off Christ is to be offered off the priests: neither can they/ but in so doing satisfy the commawndement: And so it should appear/ that neither was there any sacrament instituted for the lay people/ seeing that no such sacrifice/ hath been done at any time/ or is to be done/ of the lay people: neither doth it avail much to eat or drink it/ butt only to offer it. Now the text hath not that any part of Christ's action was to offer/ forasmuch as the text doth not declare that Christ himself did then offer. And so the action off offering is not contained in this pronoun (This) Go thorough every word. first/ to take/ is not to offer/ to break/ is not to offer/ to give to the disciples/ is not to offer/ etc. Worcester said once to me/ that to offer/ was contained in (benedicere) which is not true/ for (benedicere) is to give thanks. But he had often given thanks to godde before/ without any such offering. And if in giving of thanks Christ offered his body/ seeing after he had given thanks/ he said (this is my body) then in speaking those words/ he did not chawnge the bread into his body/ for as much as he had offered/ before those words were spoken. 
Hebr. 2.  S. Paul hath these words to the Hebr. speaking off Christ. That he might be merciful and a faithful high priest in things concerning god/ for to purge the people's sins. So that it may appear that the purging of our sins doth rather hang heroff that Christ was the high priest offering/ then that he was offered/ saving in that he was off himself willingly offered. Then is it not necessary/ he should be offered off others: I will not say a marvelous presumpteouse act/ that the same should be attempted off any/ without a manifest vocation for it is no small matter to make an oblation: And yet I speak nothing that it tendeth partly to the derogation off Christ's cross/ besides also that the offerer/ ought to be off more excellency than the thing offered.  
The minister of the gospel hath rather to do for Christ with the people/ then for the people with god/ except it be in praying/ and giving of thanks/ and so hath the people aswell to do with god for the minister/ the office of reconciliation standithe in preaching/ not in offering. We are messengers in the room off Christ (Sayeth S. Paul) he doth not say/ 
2. Cor. 5.  we offer unto god for the the people.  
If Christ offered in his supper: for whom I pray you? For all: Then his latter oblation made on the cross/ can not be thought to be done for all men/. for it was not done for them/ for whom the oblation was made in the supper/ except peradventure he offered twice for the self same. And that should argue the unperfectues of the sacrifice.  
Feed ye asmuch as in you lieth the flock of Christ/ 
1. Petr. 5.  nay sacrifice rather for the flock of Christ/ if the matter be as it is pretended/ and it is mervelle that Peter did forget so high an office seeing in thes days sacrificing is so much esteemed/ preaching almost nothing at all. Who art thou if thou ceasest to feed? a good catholic. But who art thou/ if thou ceasest to sacrifice and say mass? at the least an heretic. From whence come these perverse judgements? except peraventure they think that in sacrificing they fede/ and then what needeth a learned pastor? seeing no man is so foolish but he can soon learn to sacrifice/ and say Mass.  
Paul wrote two Epistles to Timothy/ one to Titus/ two clergy men/ he made also a long sermon ad clerum/ Act. 20. but not one word of this mass sacrifice/ 
Acto. 20.  which could not have been done/ if there had been such a one and so highly to be esteemed.  
I have red over of late the new testament three or four times deliberately/ yet can not I find theridamas/ 
The synevues of the mass can not be found in the nevue test.  neither the popish consecration/ nor yet their transubstantiation/ nor their oblation/ nor their Adoration/ which be the very sinews/ and marry bones of the Mass. christ could not be offered but propitiatorely/ yet now (hoc facite) do this: must be as much to say/ as sacrifice/ and offer my body under a piece of bread/ available/ but we can not tell how much. Ah theafes. Have ye rob the realm with your sacrifice of lands/ and goods/ and now can not tell how much your sacrifice is available? as who say it is so much available that the valeu can not be expressed/ nor to dear bought with both lands and goods. 
Esa. 64.  The eye hath not seen/ and the ear hath not heard/ etc. This is a fine spun thread/ a cunning piece of work worthily qualified/ and blanched be ye sure. But our nobility will not see/ they will not have that religion that hath the cross annexed to it.  
All popish things for the most part are man's inventions where as they ought to have the holy scripture for the only rule of faith. When Paul made allegation for himself before Felix the high deputy/ he did not extend his faith beyond the word of god written believing all things (saith he) which are written in the law/ 
Acto. 24.  and the prophets/ making no mention of the Rabbins. Moreover they have Moses and the prophets (saith Abraham in the parable) not their persons/ 
Luc. 16.  but their writings. Also faith cometh by hearing/ and hearing/ by the word of god. 
Rom. 10. Luc. 11. Hieron. in. 23. Matth. Aug. cont. lit. Petil. l. 3. c. 6.  And again: blessed are they which hear the word of god/ etc. The things which have not their authority out of the scriptures/ may as easily be despised/ as allowed/ sayeth S. Jerome. Therefore whether it be of Christ/ or of his church/ or of any other manner of thing which belongeth to our faith/ and life/ I will not say/ If we (sayeth S. Augustine) which are not worthy to be compared to him that said: if we/ 
Gala. 1.  butt that also which forthwith he addeth/ If an Angel from heaven shall teach any thing besides that ye have received in the scriptures of the law and gospel/ accursed be he. 
Diotreph▪ is described joan. ep. 3.  Our Diotrephes/ with his papists are under this Curse. But how are the scriptures (say they) to be understanded? 
De doctr. Christ.  S. Augustine answereth giving this rule. The circumstances of the scriptures (sayeth he) lighten the scriptures/ and so on scripture doth expound another/ 
Li. 3. c. 28.  to a man that is studious/ well willing and often calling upon god in contynualle prayer/ who giveth his holy spirit to them that desire it of him. 
Luc. 11. 2. Pet. 1.  So that the scripture is not of any private interpretation at any time. For such a one though he be a lay man/ fearing godde/ is much more fit to understand holy scriptures/ then any arrogant and proud priest/ yea/ then the bishop himself/ be he never so great/ and glistering in all his Pontificals. But what is to be said of the Fathers? How are they to be esteemed? S. Augustine answereth giving this rule also/ that we should not therefore think it true bicawse they say so/ do they never so much excel in holiness/ or learning: but if they be able to prove their saying by the canonical scriptures or by good probable reason: 
Ep. 19 ad Hieron.  meaning that to be a probable reason (as I think) Which doth orderly follow upon a right collection and gathering out of the scriptures.  
Let the Papists go with their long faith/ be you contented with the short faith of the saints/ which is revealed unto us in the word of god written. Adieu to all popish fantasies/ Amen. For one man/ having the scripture and good reason for him/ is more to be esteemed himself alone/ then a thousand such as they either gathered together/ or succeeding one another. 
Panorm. C. significasti extra de appellat.   
The fathers have both herbs and weeds/ and papists commonly gather the weeds/ and leave the herbs. And they speak many times more vehemently in sound of words/ than they did mean in deed/ or than they would have done/ if they had foreseen what sophistical wranglers should have succeeded them. Now the papists are given to brawl about words/ to the maintenance off their own inventions/ and rather follow the sound of words then▪ attain unto the meaning of the father's/ so that is dangerous to trust them in citing the fathers.  
In all aeges the devil hath stirred up some light heads to esteem the sacraments butt lightly/ as to be empty and bare signs/ whom the fathers have resisted so fearsely/ that in their fervour they seem in sound off words to run to far the other way/ and to give to much to the sacraments/ when they did think more measurably. And therefore they are to be red warily/ with sound judgement. But our papists/ and they seem but a little sounding to their purpose/ they will out face/ brace/ and brag all men/ it must needs be as they will have it. Therefore there is no remedy/ namely now when they have the master bowl in their hand/ and rule the roast/ but patience. Better it is to suffer what cruelty they will put unto us/ then to incur gods high indignation.  
Wherefore good my Lord be of good cheer in the Lord: with due consideration what he reqwireth of you/ and what he doth promise you. Our comen enemy shall do no more than god will permit him. 
1. Cor. 10.  god is faithful which will not suffer us to be tempted above our strength/ etc. Be at a point what ye will stand unto/ stick unto that/ and let them both say and do what they list. They can butt kill the body/ which otherwise is off itself mortal. Neither yet shall they do that when they list/ but when god will suffer them/ when the hour appointed is come. To use many words with them/ it shall be but in vain/ now that they have a bloody and deadly law prepared for them. But it is very requisite that ye give a reasonable accowmpte off your faith/ if they will qwietly hear you else ye know in a wicked place off judgement a man may keep silence/ 
1. Pet. 3.  after the example off Christ. Let them not deceive you with their Sophistical Sophisms/ 
Luc. 23.  and fallacies: you know that many false things/ have more appearance of truth/ then things that be most true: therefore Paul giveth us a watch word. 
Coloss. 2. 2. Tim. 2.  Let no man deceive you with likeliness of speech. Neither is it requisite that with the contentious/ ye should follow strife of words/ which tend to no edification/ butt to the subversion of the hearers/ and the vain bragging and ostentation of the adversaries.  
Fear off death doth most persuade a great number. Be well aware of that argument/ for that persuaded Shaxton (as many men thought) after that he had once made a good profession/ openly before the judgement seat. The flesh is weak/ but the willingness off the spirit/ shall refresh the weakness off the flesh.  
The number off the cryars under the aultare must needs be fulfilled: 
Apoc. 6.  if we be segregated thereunto/ happy be we. That is the greatest promotion/ that god giveth in this world/ 
Phil. 1.  to be such Philippians to whom it is given/ not only to believe/ butt also to suffer/ etc.  
But who is able to do these things? Surely all our hability/ all our sufficience is off god. He requireth/ and promiseth. Let us declare our obedience to his will/ when it shallbe requisite/ in the time of trouble/ yea in the mids of the fire.  
When that numbered is fulfilled/ which I ween shall be shortly/ then have at the papists/ when they shall say Peace/ 
1. Thess. 5.  all things are safe/ when Christ shall come to keep his great parliament/ to the redress off all things that be amiss. But he shall not come as the papists feign him/ to hide himself/ and to play bopiepe as it were/ under a piece off bread: but he shall come gloriously/ to the terror and fear off all papists/ but to the great consolation and comfort of all that will her suffer for him. 
1. Thess. 4.  comfort yourselves one another with these words.  
Lo sir/ her have I blotted your paper vainly/ and played the fool egregiously/ but so I thought better than not to do your reqweste at this time. Pardon me/ and pray for me: pray for me I say/ pray for me I say. For I am sometime so fearful/ that I would creep into a mowschoole/ sometime god doth visitte me again with his comfort. So he cometh and goeth/ to teach me to feel and to know mine infirmity/ to th'intent to give thanks to him that is worthy/ least I should rob him of his duty/ as many do/ and almost all the world. Far you well.  
What credence is to be given to papists it may appear by their racking/ wrythinge/ wrynginge/ and monstrously injuring of gods holy scripture/ as appeareth in the pope's law. But I dwell her now in a school of obliviousness. Far you well ones again. And be you steadfast/ and unmovable in the Lord. 
1▪ Cor. 15.  Paul loved Timothee marvelous well/ not withstanding he sayeth unto him/ Be thou partaker off the afflictions off the gospel: and again. 
2. Tim. 1. 2. Tim. 4. Apoc. 2.  Harden thyself to suffer afflictions. Be faithful unto the death/ and I will give the a Crown of life/ sayeth the Lord.   

To H. Latymer.  
IN writing again ye have done me an unspeakable pleasure and I pray that the Lord may reqwyte it you in that day. 
N. Rydl.  For I have received great comfort at your words/ butt yet I am not so filled withal/ but that I thirst moche more now than afore/ to drink more of that Cup of yours/ wherein ye mingle unto me profitable with pleasant. I pray you good father let me have one draught more to comfort my stomach. For surely except the Lord assist me with his gracious aid in the time of his service/ I know I shall play but the part of a white livered knight. But truly my trust is in him/ that in mine infirmity he shall try himself strong/ and that he can make the coward in his cause to fight like a man. Sir now I look daily when Diotrephes with his warriors shall assault me wherefore I pray you good father/ for that you are an old sowldyar/ and an expert warrior/ and godde knoweth I am but a young sowldyar/ and as yet of small experience in these fits/ help me I pray you to buckle on my harness. And now I would have you to think/ that these darts are cast at my head off some one of Diotrephes or Antonius sowldyars.  

The objection of the Antoniane.  
All men marvel greatly/ why you/ after the liberty which you have granted unto you/ 
Anton. object 1.  more than the rest/ do not go to Mass/ which is a thing (as you know) now much esteemed off all men/ yea and off the Qwene herself.   

The answer.  
Bicawse no man that Layeth hand on the plough and looketh back/ 
N. Rid. Luc. 9  is fit for the Kingdom off god. And also for the self same cause/ why S. Paul would not suffer Titus to be circumcised/ which is that the truth of the gospel might remain with us uncorrupted. Gal. 2. and again/ 
Gal. 2.  Iff I build again the things which I destroyed/ I make myself a trespasser. This is also another cause/ least I should seem by outward fact to allow the thing/ which I am persuaded is contrary to sound doctrine: and so should be a stumbling stock unto the weak. But woe be unto him by whom offence cometh/ it were better for him that a Milnestone were hanged about his neck/ and he cast into the mids of the sea. 
Matt. 18. Marc. 9   
Except the Lord help me ye say/ Truth it is. For without me (sayeth he) ye can do nothing/ moche less suffer death off our adversaries/ 
H. L. joan. 15.  through the bloody Law now prepared against us. But it followeth/ if ye abide in me and my words abide in you/ ask what ye will/ and it shall be done for you. What can be more comfortable? Sir you make answer yourself so well/ that I can not better it. Sir I begin now to smell what you mean by traveling thus with me. You use me as Bilney did once when he converted me/ pretending as though he would be taught off me/ he sowghte ways and means to teach me: and so do you/ I thank you therefore most heartily. For in deed you minister armour unto me/ whereas I was unarmed before/ and unprovided/ saving that I give myself to prayer for my refuge.  
What is it then that offendeth you so greatly in the Mass/ 
Anto. object 2.  that ye will not vouch safe ones either to hear it/ or see it? And from whence cometh this new religion upon you/ have not you used in times passed to say Masses yourself?  

N. Rid. Ansvu.  I confess unto you my fault and ignorance/ But know you that for these matters I have done open Penance Long ago both at Paul's Cross/ and also openly in the pulpett at Cambridge/ and I trust god hath forgiven me this mine offence/ for I did it upon ignorance. But if ye be desirous to know/ 
1. Tim. 1.  and will vouchsafe to hear/ what things do offend me in the Mass/ I will rehearse unto you those things which be most clear/ and seem to repugn most manifestly against god's word. And they be these. The strange tongue: The want off the showing off the lords death: The breaking of the lords commawndement of having a communion: The sacrament is not communicated to all/ 
Matt. 26.  under both kinds/ according to the word off the Lord: The sign is seruyllie worshipped/ for the thing signiffyed. Christ's Passion is injuried/ forasmuch as this Mass sacrifice is affirmed to remain for the purging off sins: To be short/ The manifold superstitions/ and trifling fondness which are in the Mass/ and about the same.  

H. Laty.  Better a few things well pondered/ then to trouble the memory with to much. You shall prevail more with praying/ than with studying/ though mixture be best. For so one shall alleviate the tediousness off the other. I intend not to contend moche with them in words/ after a reasonable accowmpte off my faith given/ for it shall be butt in vain.  
They will say/ as their fathers said/ 
joan. 19  When they have no more to say. We have a law/ and by our law he ought to die/ Be ye steadfast and unmovable saith saint Paul/ and again/ persistito/ stand fast. 
1. Cor. 15. 2. Tim. 3. joan. 15. Col. 1.  And how oft is this repeated/ if ye abide/ if ye abide etc. But we shall be called obstinate/ sturdy/ ignorant/ heady/ and what not? So that a man hath need of much patience having to do with such men.  
But you know how great a crime it is to separate yourself from the communion or feloushippe of the church/ and to make a schism/ or division. 
Anton. object 3.  You have been reported to have hated the sect of the anabaptists/ and always to have impugned the same. More over this was the pernicious error of Novatus/ and of the heretics called (Cathari) that they would not communicate with the church.  
I know that the unity of the church is to be retained by all means/ and the same to be necessary to salvation. 
N. Rid. Ansvu.  But I do not take the mass as it is at this day/ for the communion of the church/ but for a popish devise/ whereby both the commandment and institution of our saviour Christ for the oft frequenting of the remembrance of his death/ is eluded/ and the people of god is miserably deluded. The sect of the anabaptists/ and the heresy of the novatians/ ought of right to be condemned/ for as much as with out any just or necessary cause/ they wickedly separated themselves from the communion of the congregation/ for they did not allege that the sacraments were unduelye ministered/ but turning away their eyes from themselves/ where with according to saint Paul's reule they ought to examine them selves/ 
1. Cor. 11.  and casting their eyes ever upon others/ either ministers/ or communicantes with them/ they always reproved some thing/ for the which they abstained from the communion/ as from an unholy thing.  

H. Laty. Hilarius contra Auxent.  I remember that Caluine beginneth to confute the Interim after this sort with this saying of Hilary. The name of peace is beautiful/ and the opinion of unity is fair/ but who doubteth that to be the true and only peace of the church/ which is Christ's?  
I would you had that little book there should you see how much is to be given to unity. 
Rom. 15.  S. Paul when he requireth unity/ he joineth straight withal/ Secundum jesum Christum/ according to jesus Christ/ no further. Diotrephes now of late did ever harp upon unity/ unity. Yea Sir (quoth I) but in verity/ not in popery. Better is a diversity/ then an unity in popery. I had nothing again/ but scornful gieres'/ with commandment to the Tower.  
But admit there be in the mass that peradventure might be amended/ or at least made better/ 
Anton. object 4.  yea/ seeing you will have it so/ admit there be a fault/ if you do not consent thereto/ why do you trouble yourself in vain? 
Cypr. l. ●. ep. 2. Au. ep. 152.  do not you know both by Cyprian and Augustine that communion of sacraments doth not defile a man/ but consent of deeds.  
If it were any one trifling ceremony/ 
N. Rid. answer.  or if it were some one thing of itself indifferent (although I would wish nothing should be done in the church which doth not edify the same) yet for the continuance of the comen quietness I could be content to bear it. But for as much as things done in the mass tend openly to the overthrow of Christ's institution/ I judge that by no means either in word/ or deed I ought to consent unto it. As for that which is objected out of the father's/ I acknowledge it to be well spoken/ if it be well understanded. But it is mente of them which suppose they are defiled if any secret vice be either in the ministers/ or in them that communicate with them. And is not mente of them which do abhor superstition/ and wicked traditions of men/ and will not suffer the same to be thrust up on themselves/ or upon the church/ in stead of god's word/ and the trewethe of the gospel.  
The very may bones of the mass are all together 
H. Laty.  detestable/ and therefore by no means to be borne withal/ so that of necessity the mending of it/ is to abolish it for ever. For if you take away oblation/ and adoration/ which do hang upon consecration and transubstantiation/ the most papists of them all will not set a button by the mass/ as a thing which they esteem not/ but for the gain that followeth thereon. For if the english communion which of late was used/ were as gainful to them/ as the mass hath been heretofore/ they would strive no more for their mass: From thence groweth the grief.  

Anton. object 5.  Consider into what dangers you cast your self/ if you forsake the Church: and you can not but forsake it/ if you refuse to go to Mass. For the Mass is the sacrament off unity/ without the Ark there is no salvation. The Church is the Ark and Peter's ship. Ye know this saying well in oughe/ 
Aug. li. 4. de Sym. c. 10. In ep. post col. contra Donat.  He shall not have god to be his father/ which acknowledgeth not the Church to be his mother. More over without the Church (sayeth S. Augustine) be the life never so well spent/ it shall not enheritte the kingdom of heaven.  
The holy Catholic or universal Church/ which is the communion of saints/ 
N. Rid. answer. 1. Tim. 3. Apoc. 21. Ephes. 1.  the house of god/ the city of god/ the spouse of Christ/ the body of Christ/ the pillar/ and stay off the truth: This Church I believe according to the Creed. This Church I do reverence/ and honour in the Lord. But the rule off this church is the word off god/ according to which rule/ we go forward unto life. And as many as walk according to this rule/ I say with S. Paul/ peace be upon them/ 
Gala. 6.  and upon Israel which pertaineth unto god. The guide off this Church is the holy ghost. The marks/ whereby this Church is known unto me in this dark world/ 
Phil. 2.  and in the mids of this Crooked and froward generation/ are these. The sincere preaching of god's word. The due administration off the sacraments. charity/ and faithful observing off Ecclesiastical discipline according to the word off god. And that Church or congregation which is garnished with these marks/ is in very deed that heavenly Jerusalem/ which consisteth of those/ 
Apoc. 21. joan. 3. Gala. 4.  that be borne from above. This/ is the mother of us all. And by god's grace/ I will Live/ and die the Child of this Church. Forth off this (I grant) there is no salvation/ and I suppose the residue of the places objected are rightly to be understanded of this church only. 
In op. im. Homi. 49. in Matth.  In times paste (sayeth Chrysostom) there were many ways to know the Church of Christ/ that is to say/ by good life/ by miracles/ by chastity/ by doctrine/ by ministering the sacraments. But from that time/ that heresies did take hold off the churches it is only known by the scriptures which is the true church. They have all things in outward show/ which the true church hath in truth. They have temples like unto ours/ etc.  
And in th'end concludeth. Wherefore only by the scriptures do we know which is the true church. To that which they say/ the Mass is the Sacrament of unity. I answer/ The bread which we break/ according to the institution of the Lord/ 
1. Cor. 10.  is the sacrament off thunitee of Christ's Mystical body. For we being many/ are one bread/ and one body/ forasmuch as we all are partakers of one bread. But in the Mass/ the lords institution is not observed/ for we be not all partakers of one bread/ but one devoureth all/ etc. So that (as is it is used) it may seem a sacrament off singularity/ and off a certain special privilege for one sect off people/ whereby they may be discerned from the rest/ rather than a sacrament off unity/ wherein our knyttinge together in one/ is represented.  
Yea/ Whatt fellowship hath Christ with antichrist? 
H. Laty.  Therefore is it not lawful to bear the yoke with papists. come forth from among them/ and separate yourselves from them/ sayeth the Lord. It is one thing to be the church in deed/ another thing to counterfeit the church. 
2. Cor. 6.  Would god it were well known/ what is the forsaking of the church. In the kings days that dead is/ who was the church of England? The king and his fautors/ or massmongers in corners? If the king and the fautors of his procedings/ why be not we now the church abiding in the same procedings? If clancularie massmongers might be of the church/ and yet contrary the kings procedings/ why may not we aswell be off the church contrarienge the qwenes proceedings? Not all that be covered with the title off the church/ are the church in deed. Separate thyself from them that are such saith S. Paul: from whom? 
1. Tim. 6.  The text hath before. if any man follow other doctrine/ etc. he is puffed up/ and knoweth nothing/ etc. Weigh the hole Text/ that ye may perceive what is the fruit of contentious disputations. But wherefore are such men said to know nothing/ when they know so many things? You know the old verses.  
Hoc est nescire, sine Christo plurima scire.  
Si Christum bene scis, satis est, si caetera nescis.  
That is/ This is to be ignorant/ to know many things without Christ. If thou knowest Christ well/ thou knowest enough/ though thou know no more. Therefore would S. Paul know nothing/ 
1. Cor. 2.  but jesus Christ crucified. et c. As many as are papists/ and massmongers/ they may well be said to know nothing/ for they know not Christ/ forasmuch as in their massing they take much away from the benefit and merit of Christ. 
Anton. object 6.   
That church which you have described unto me/ is invisible/ but Christ's church is visible & known. For else why would Christ have said/ dic Ecclesie/ Tell it unto the church? 
Matt. 18.  For he had commanded in vain to go unto the church/ if a man can not tell which is it.  

N. Rid. Ansvu.  The church which I have described is visible/ it hath members which may be seen/ and also/ I have afore declared/ by what marks and tokens it may be known. But if either our eyes are so dazzled/ that we can not see it/ or that Satan hath brought such darkness into the world/ that it is hardde to discern the true church: that is not the fault of the church/ but either of our blindness/ or of satans darkness. But yet in this most deep darkness/ there is one most clear candle/ which of itself alone is able to put away all darkness. Thy word is a candle unto my feet/ and a light unto my steps. 
Psal. 119.   
The church of Christ is a Catholic or universal church dispersed throughout the whole world: 
Anton object 7. 2. Tim. 2. Matt. 25. Mat. 3.13.  This church is the great house of God/ in this are good men and evil mingled together/ goats and sheep/ corn and chaff/ it is the net which ga': thereth of all kind of fishes: This church can not err/ because Christ hath promised it his spirit/ which shall lead it into all truth/ 
joan. 16. Mat. 16.28  and that the gates of hell shall not prevail against it/ that he will be with it unto th'end of the world: What so ever it shall lose or bind upon earth/ shallbe ratified in heaven / etc. 
1. Tim. 3. Contra epi. funda. c. 5.  This church is the pillar/ and stay of the truth/ this is it for the which S. Augustine saith he believeth the gospel. But this universal church alloweth the Mass/ because the more part of the same alloweth it/ Therefore etc.  
I grant that the name of the church is taken after three diverse manners in the scripture. 
N. Rydl. Ansvu.  Sometime for the hole multitude of them which profess the name of Christ/ of the which they are also named christians. But as S. Paul saith of the jew/ 
Rom. 2. Rom. 9  Not every one is a jew/ that is a jew outwardly et c. Neither yet all that be of Israel/ are counted the seed. Even so not every one which is a christian outwardly/ is a christian in deed. 
Rom. 8.  For if any man have not the spirit of Christ/ the same is none of his. Therefore that church which is his body/ and of which Christ is the head/ standeth only of living stones/ and true christians/ 
1. Pet. 2.  not only outwardly in name and title/ but inwardli in heart and in truth.  
But forasmuch as this church (which is the second taking of the church) as touching the outward fellowship/ is contained within that great house/ and hath with the same/ outward society of the sacraments and ministery of the word/ many things are spoken of that universal church (which S. Austen calleth the mingled church) which can not truly be understanded/ but only of that purer part of the church. So that the rule of Tyconius concerning the mingled church/ may here well take place. 
Augu. de doc. Crist. l. 3. cap. 32.  When there is attributed unto the whole church/ that which can not agree unto the same/ but by reason of th'one part thereof: that is either for the multitude of good men/ which is the church in deed/ or for the multitude of evil men/ which is the malignante church/ and synagogue of Satan: 
Apo. 2.  And is also the third taking of the church/ of the which/ although there be seldomer mention in the scriptures/ in that signification yet in the world/ even in the most famous assembles of christendom/ this church hath borne the greatest swinging. This distinction presupposed/ of the three sorts of churches/ it is an easy matter/ by a figure called Synecdoche/ to give to the mingled and universal church/ that which can not truly be understanded/ but only of th'one part thereof.  
But if any man will stiffly affirm that universality doth so pertain unto the church/ that whatsoever Christ hath promised to the church/ it must needs be understanded of that/ I would gladly know of the same man/ where that universal church was in the times of the patriarchs/ and pophetes/ 
Exod. 17. 3. Reg. 19 Hiere. 6.  of Noah/ Abraham/ and Moses (at such time as the people would have stoned him) of Helias/ of Hieremie: in the times of Christ/ and the dispersion of the Apostles/ in the time of Arius when Constantius was Emperor/ 
Theo. ecc. his. l. 2. c. 15 61.  and Felix bishop of Rome/ succeeded Liberius. It is worthy to be noted/ that Lira writeth upon Matthew. 
Lyra in Matt.  The church (sayeth he) doth not stand in men by reason off their power/ or dignity/ whether it be Ecclesiastical/ or secular/ for many princes and pope's/ and other inferiors have been found to have fallen away from god. Therefore the church consisteth in those persons/ in whom is true knowledge/ and confession of the faith/ and off the Truth. Evil men (as it is in a gloze of the Decrees) are in the church in name/ and not in deed. 
De poenit. dist. 1. c. ecclesia. Lib. 1. c. 33.  And S. Augustine/ contra Crescomum gramaticum sayeth/ Who so ever is afraid to be deceived by the darkness off this qwestion/ let him ask counsel at the same church of it: which church/ the scripture doth point out without any doubtfulness. All my notes which I have written and gathered out of such authors as I have red in this matter/ and such like are come into the hands of such/ as will not let me have the least of all my written books: wherein I am enforced to complain of them unto god/ for they spoil me of all my labours/ which I have taken in my study these many years. My memory was never good/ for help wheroff I have used for the most part/ to gather owte notes of my reading and so to place them/ that thereby I might have had the use of them/ when the time required. But who knoweth whether this be gods will/ that I should be thus ordered/ and spoiled of the poor learning I had (as me thought) in store/ to th'intent that I now destitute of that/ should from henceforth learn only to know with Paul/ 
1. Cor. 2.  Christ / and him crucified. The Lord grant me herein to be a good young scholar/ and to learn this lesson so well/ that neither death/ nor life/ wealth/ nor woe/ etc. make me ever to forget that. Amen. Amen.  
I have no more to say in this matter/ for you yourself have said all that is to be said. 
H. Laty.  That same vehement saying of S. Augustine. I would not believe the gospel/ etc. was wont to trouble many men/ as I remember I have red it well qualiffied off Philippe Melanchton/ but my memory is altogether slypperie. This it is in effect. The church is not a judge/ 
Mel. de eccles.  but a witness. There were in his time that lightly esteemed the testimony of the church/ and the outward ministery of preaching/ and rejected the owteward word itself/ sticking only to their inward revelations. Such rash contempt of the word/ provoked and drove S. Augustine into that excessive vehemence. In the which/ after the bare sound of the words/ he might seem to such as do not attain unto his meaning/ that he preferred the church far before the gospel/ and that the Church hath a free authority over the same: but that godly man never thought so. It were a saying worthy to be brought forth against the anabaptists/ which think the open ministery to be a thing not necessary/ if they any thing esteemed such testimonies. I would not stick to affirm/ that the moor part of the great house/ that is to say of the hole universal church/ may easily err And again/ I would not stick to affirm/ that it is one thing to be gathered together in the name off Christ/ and another thing/ to come together with a Mass off tholye ghost going before. For in the first Christ ruleth/ in the latter the devil beareth the swinge: and how then can any thing be good that they go about? from this latter shall our Six Articles come forth again into the light/ they themselves being very darkness. But it is demanded/ 
A question  whether the fownder or better part of the catholic church/ may be seen of men/ or no? S. Paul sayeth: 
answer.  The Lord knoweth them that are his. What manner of speaking is this in commendation of the lord/ if we know as well as he who are his? Well/ thus is the text: The Sure fowndation of god standeth still/ and hath this seal: the Lord knoweth them that are his/ and let every man that nameth the name of Christ depart from iniquity. Now how many are there of the hole Catholic church of England which depart from iniquity? How many of the noble men/ how many of the bishops or clergy/ how many of the rich men/ or merchants/ how many of the qwenes cownsellers/ yea/ how many of the hole realm? In how small room than I pray you/ is the true church within the realm of England? and where is it? and in what state? I had a conceit of mine own well ground (as they say) when I began/ but now it is fallen by the way.  

Anton. object. 8. Matt. 18.  General Counsels represent the universal church and have this promise of Christ/ where two or three be gathered together in my name/ there am I in the mids of them. If Christ will be present with ij. or iij. then much more where there is so great a multitude/ etc. But in general counsels Mass hath been approved/ and used Therefore/ etc.  
Off the universal church which is mingled of good/ 
N. Rid.  and bad/ thus I think. Whensoever they which be chief in it/ which rule and govern the same/ and to whom the rest of the hole mystical body of Christ doth obey/ are the lively members of Christ/ and walk after the guiding and rule of his word/ and go before the flock towards everlasting life: them undoubtedly Cownsels gathered together of such guides and Pastors of the Christian flock/ do in deed represent the universal church/ and being so gathered in the name of Christ/ they have a promise off the gift/ and guiding of his spirit into all truth.  
But that any such counsel hath at any time allowed the mass/ such a one as ours was of late/ in a strange tongue/ and stuffed with so many/ absurdities/ errors/ and superstitions/ that I utterly deny/ 
2. Cor. 6.  and I affirm it to be impossible. For like as there is no agreement betwixt light and darkness/ betwixt Christ and Belial/ so surely superstition/ and the sincere Religion of Christ/ will worship/ and the pure worshipping of god/ such as god requireth of his/ 
joan. 4.  that is/ in spirit and truth/ can never agree together.  
But ye will say/ where so great a Company is gathered together/ it is not credible/ but there be two/ or three/ gathered in the name of Christ. I answer If there be one hundredth good/ and two hundredth bad/ forasmuch as the decrees/ and ordinances are pronounced according to the greater numbered of the multitude of voices/ what can the less numbered of voices avail? It is a known thing/ and a comen proverb: Often times the greater part/ 
A proverb.  overcometh the Better.  
As touching general counseils/ 
H. Laty.  at this present I have no more to say/ than you have said. Only I refer you to your own experience/ to think of our country parliaments and convocations: how and what ye have there seen/ and heard. 
The inconstancy of the english parliaments and convocations.  The more part in my time did bring forth the six articles/ for them the king would so have it/ being seduced of certain. Afterward the more part did repel the same/ our good josias willing to have it so. The same articles now again (alas) another greater/ but worse part/ hath restored. O what an uncertainty is this? But after this sort most commonly are man's proceedings. God be merciful unto us. Who shall deliver us from such torments of mind? 
Death, the best physician to the faithful.  Therefore is death the best physician/ but unto the faithful/ whom she together/ and at once/ delivereth from all griefs. You must think 〈◊〉 this/ written upon this occasion/ because you would needs have your paper blotted.  

Anton. object 9  If the matter should go thus/ that in general counsels men should not stand to the more numbered of the whole multitude/ I mean of them which ought to give voices/ then should no certain rule be left unto the church/ by the which controversies in weighty matters might be determined/ but it is not to be believed/ that Christ would leave his church destitute of so necessary a help and safeguard.  

N. Rid. Ansvu. Ephes. 5.  Christ/ who is the most loving spouse of his espoused the church/ who also gave himself for it/ that he might sainctifie it unto himself/ did give unto it abundantly all things which are necessary to salvation/ but yet so/ that the church should declare itself obedient unto him in all things/ and keep itself within the bounds of his commandments/ and further/ not to seek any thing which he teacheth not/ as necessary unto salvation. Now further/ for determination of all controversies in Christ's religion/ 
Luc. 16.  Christ himself hath left unto the church not only Moses/ and the Prophets/ 
Esa. 8.  whom he willeth his church in all doubts to go unto/ and ask counsel at/ but also the gospels/ and the rest of the body of the new testament: in the which whatsoever is hard in Moses and the prophets/ whatsoever is necessary to be known unto salvation/ is revealed and opened.  
So that now we have no need to say/ who shall climb into heaven/ 
Rom. 10.  or who shall go down into the depth/ to tell us what is needful to be done. Christ hath done both/ and hath commended unto us the word of faith/ which also is abundantly declared unto us in his word written/ so that hereafter if we walk earnestly in this way to the ser/ ching out of the truth/ it is not to be doubted/ but through the certain benefit of Christ's spirit/ 
Luke. 11.  which he hath promised unto his/ we may find it/ and obtain everlasting life. Should men ask counsel of the dead for the living saith isaiah? 
isaiah. 8.  Let them go rather to the law/ and to the testimony. et c. Christ sendeth them that be desirous to know the truth unto the scriptures/ saying/ 
john. 5.  search the scriptures. I remember a like thing well spoken of Jerome. 
Hieron. in 23. Math.  Ignorance of the scriptures is the mother/ and cause of all errors/ and in another place as I remember in the same author. The knowledge of the scriptures is the food of everlasting life. But now me thinketh I enter into a very broad sea/ in that I begin to show/ either out of the scriptures themselves/ or out of the ancient writers how much the holy scripture is of force to teach the truth of our religion. But this is it/ that I am now about/ that Christ would have the church his spouse in all doubts to ask counsel at the word of his father written/ and faithfully left/ and commended unto it in both testaments the old/ and the new. Neither do we reed that Christ in any place hath laiede so great a burden upon the members of his spouse/ that he hath commanded them to go to the universal church. 
Rom. 15.  What soever things are written (saith Paul) are written for our learning. And it is true that Christ gave unto his church/ some apostles/ some prophets/ some Evangelists/ 
Ephe. 4.  some shepherds/ and teacher's/ to the edifying of the saints/ till we all come to the unity of faith/ et c. But that all men should meet together/ out of all parts of the world/ to define of the articles of our faith/ I neither find it commanded of Christ nor written in the word of God.  

H. Latim.  There is a diversity betwixt things pertaining to God/ or faith/ and Politic or Civil matters. For in the first we must stand only to the scriptures/ which are able to make us all perfect/ and instructed unto salvation/ 
2. Tim. 3.  if they be well under/ standed. And they offer themselves to be well understanded only to them/ which have good wills/ and give themselves to study/ and prayer. Neither are there any men less/ apt to understand them/ than the prudent and wise men of the world.  
But in the other/ that is in Civil or Politic matters/ often times the magistrates do tolerate a less evil/ for avoiding of a greater/ as they which have this saying oft in their mouths. Better an inconvenience/ then a mischieffe: and it is the property of a wise man (saith one) to dissemble many things: And he that can not dissemble/ can not rule. In which sayings they bewray themselves/ that they do not earnestly weigh/ what is just/ what is not. Wherefore/ forasmuch as man's laws/ if it be but in this respect only/ that they be devised by men/ are not able to bring any thing to perfection/ but are enforced of necessity to suffer many things out of sqware/ and are compelled sometime to wink at the worst things/ seeing they know not how to maintain the common peace and quiet otherwise/ 
Gal. 3. 1. Cor. 3. Rom. 3. Psa. 116. Lib. 1. retr. cap. 10.  they do ordain that the more part shall take place. You know what these kinds of speeches mean/ I speak after the manner of men/ ye walk after the manner of men/ all men are liars. And that of S Augustine/ if ye live after man's reason/ ye do not live after the will of God.  
If ye say/ the counsels have sometimes erred/ 
Anton. object 10.  or may err/ how then should we believe the catholic Church? For the counsels are gathered by the authority of the catholic church.  
From may be/ to be in deed/ 
N. Rid. answ.  is no good argument/ but from being/ to may be/ no man doubteth/ but it is a most sure argument. But now that counsels have sometime erred/ it is manifest. How many counsels were there in the east part of the world/ 
Socr. eccle. hist. l. 2.  which condemned the Nicene council? and all those which would not forsake the same/ they called by a sclanderouse name (as they thought) Homousians. Was not Athanasius/ Chrisostome/ Cyrille/ Eustachius/ men very well learned/ and of godly life/ 
Socr. eccl. H. l. 1. c. 24.32. Theod. l. 5. cap. 34. Objection.  banished/ and condenned as famous heretics/ and that by wicked councils? How many things are there in the Canons and constitutions of the counsels/ which the papists themselves do much mislike? But here peradventure one man will say unto me: We will grant you this in provincial councils/ or councils of some one nation/ that they may sometimes err: Forasmuch as they do not represent the universal church/ but it is not to be believed/ that the general and full councils have erred at any time. Here if I had my books of the counsels/ or rather such notes as I have gathered out of those books/ I could bring something which should serve for this purpose. But now seeing I have them not/ 
answer.  I will recite one place only out of S. Austen/ which (in my iudgdment) may suffice in this matter in stead of many. Who knoweth not (saith he) that the holy scripture is so set before us/ 
l. 2. de bap. count done. cap. 3.  that it is not lawful to doubt of it/ and that the letters of Bishops/ may be reproved by other wiser men's words/ and by councils: and that the counsels themselves/ which are gathered by provinces and countries/ do give place to the authority of the general and full councils: and that the former general counsels are amended by the latter/ when as by some experience of things/ either that which was shut up/ is opened/ or that which was hid is known. Thus much of Augustine. But I will plead with our Autoniane/ upon matter confessed▪ Here with us when as papisttie reagned/ I pray you how doth that book/ which was called the bishops book/ made in the time of King Henry the eight/ whereof the Bishop of Winchester is thought to be either the first father/ 
The Bisschops book.  or chief gatherer/ how doth it (I say) sharply reprove the florentine counceile/ in which was decreed the supremacy of the Bishop of Rome/ and that with the consent of the Emperor of constantinople/ and of the Grecians? So that in those days our learned/ ancient father's/ and bishops of England/ did not stick to affirm that a general counceile might err. But me thinketh I hear another man despising all that I have brought forth/ and saying. These which you have called councils/ are not worthy to be called councils/ but rather assembles/ and conventicles of heretics I pray you sir/ why do you judge them worthy of so slanderous a name? Because (saith he) they decreed things heretical/ contrary to true godliness/ and sound doctrine/ and against the faith of christian religion. The cause is weighty/ for the which they ought of right so to be called. But if it be so that all councils ought to be despised/ which decree any thing contrary to sound doctrine/ and the true word/ which is according to godliness: forasmuch as the mass/ 
1. Tim. 6.  such as we have had here of late/ is openly against the word of god/ forsooth it must follow of necessity/ that all such counsels/ as have approved such masses/ ought of right to be fled/ and despised/ as conventicles/ and assembles of men that stray from the truth.  

The B. of Rome's authority.  Another man allegeth unto me the authority of the Bishop of Rome/ without which/ neither can the counsels (saith he) be lawfully gathered/ neither being gathered determine any thing concerning religion. But this objection is only grounded upon the ambitoiuse and shameless maintenance of the romish tyranny/ and usurped dominion over the clergy/ 
England abjured the pope's supremacy.  which tyranny we english men/ long ago/ by the consent of the whole Realm/ have expulsed/ and abjured. And how rightly we have done it/ a little book set forth/ de utraque potestate/ (that is of booeth the powers) doth clearly show. I grant that the romish ambition hath gone about to challenge to itself/ and to usurp such a privilege of old time. 
Conc. Carthag. 3.  But the counsel of Carthage/ in the year of our Lord/ 457. did openly withstand it and also the counsel at Milcuyte: in the which S. Augustin was present/ 
Can. 22.  did prohibit any appellations to be made to bishops beyond the sea.  
S. Augustine saith the good men are not to be forsaken for the evil/ 
Anton. object. 11. Ep. 48.  but the evil are to be borne withal for the good. Ye will not say (I trow) that in our congregations all be evil.  

N. Rid. answer.  I speak nothing of the goodness or evilness of your congregations/ but I fight in Chrstes quarrel against the mass which doth utterly take away and overthrow the ordinance of Christ. Let that be taken quite away/ and then the partition of the wall that made the strife shallbe broken down Now to the place of S. Austin/ for bearing with the evil for the goods sake/ there aught to be added other words/ which the same writer hath expressedly in other places. That is: 
Aug. l. 3. cont. literas parm. cap. 2.3.  if those evil men do cast abroad no seeds of false doctrine/ nor lead other/ to destruction/ by their example.  
It is perilous to attempt any new thing in the church/ which lacketh example of good men. 
Anton. object 12.  How much more perilous is it/ to commit any act/ unto the which/ th'example of the prophets/ of Christ/ and of th'apostles are contrary. But unto this your fact/ in abstaining from the church by reason of the mass/ the example of the prophets/ of Christ/ and of th'apostles are clean contrary. Therefore. et c. The first part of the argument is evident/ and the second part I prove thus. In the times of the Prophets/ of Christ/ and his apostles/ all things were most corrupt. The people was miserably given to superstition/ the priests despised the law of god: and yet not withstanding/ we neither read that the prophets made any schisms or divisions/ and Christ himself haunted the temple/ and taught in the temples of the jews. 
Luc. 21. Acto. 3. Acto. 13.  Peter and John went up into the temple at the ninth hour of prayer Paul after the reading of the law/ being desired to say something to the people/ did not refuse to do it. Yea/ further no man can show/ that either the Prophets/ or Christ/ and his Apostles/ did refuse to pray together with others/ to sacrifice/ or to be partakers of the Sacraments of Moses law.  
I grant the former part of your argument/ and to the second part I say/ 
N. Rydl. Ansvu.  that although it contain many true things/ as of the corrupt state in the times of the Prophets/ of Christ/ and the Apostles/ and of the temple being haunted of Christ and his apostles/ yet notwithstanding the second part of your argument is not sufficiently proved: For ye ought to have proved/ that either the Prophets/ either Christ/ or his Apostles did in the temple/ communicate with the people/ in any kind of worshipping which is forbidden by the law of God/ or repugnant to the word of god. But that can no where Bee showed/ And as for the church/ I am not angry with it/ and I never refused to go to it/ and to pray with the people/ to hear the word of God/ and to do all other things whatsoever may agree with the word of God. S Augustin speaking of the Ceremonies of the jews (I suppose in the Epistle ad januarium) although he grant they grievously oppressed that people/ 
Ep. 119.  both for the numbered/ and bondage of the same/ yet he calleth them burdens of the law/ which were delivered unto them in the word of God/ not presumptions of men/ which notwithstanding if they were not contrary to god's word/ might after a sort be borne withal. But now/ seeing they are contrary/ to those things which are in the word of god written. Whether they ought to be borne of any Christian or no/ let him judge which is spiritual which feareth God more than man/ and loveth everlasting life/ more than this short and transitory life. To that which was said that my fact lacketh example of the godly fathers that have gone before/ the contrary is most evident in the history of Toby. Of whom it is said/ 
Tob. 1.  that when all other went to the golden calves/ which Hieroboam the King of Israel had made/ he himself alone fled all their companies/ and got him to jerusalem/ unto the temple of the Lord/ and there worshipped the Lord God of Israel. 
3. Reg. 13.  Did not the man of God threaten grievous plagues both unto the priests of bethel/ and to the altar which Hieroboam had there made after his own fantasy? Which plagues King josias the true minister of god did execute at the time appointed. 
4. Reg. 23.  And where do we read that the Prophets/ or th'apostles/ did agree with the people in their Idolatry? When as the people went a whoring with their hill altars/ for what cause I pray you did the prophets rebuke the people so much/ as for their false worshipping of god after their own minds/ and not after gods word? For what was so much as that was? wherefore the false prophets ceased not to malign the true prophets of God: Therefore they bet them they banished them. 
Hier●. 20. Hebr. 11.  et c. How else I pray you can you understand that S. Paul allegeth? When he saith. What concord hath Christ with belial? 
2. Cor. 6.  Either what part hath the believer with the infidel? or how agreeth the temple of God with Images? For ye are the temple of the living God/ as god himself hath said: 
levit. 26.  I will dwell among them/ and walk among them/ and will be their god/ and they shall be my people. Wherefore come out from among them/ and separate yourselves from them (sayeth the Lord) and touch none unclean thing/ 
Esa. 52.  so will I receive you/ and will be a father unto you/ and ye shall be my sons and daughters sayeth the Lord almighty.  
judith that holy woman would not suffer herself to be defiled with the meats of the wicked. 
judith 12.  All the saints off god/ which truly feared god/ when they have been provoked to do any thing which they knew to be contrary to god's law/ have chosen to die/ rather than to forsake the laws of their god. 
2. Mach. 7.  Wherefore the Maccabees put themselves in danger of death for the defence of the law/ yea and at Length died manfully in in the defence of the same. if we do praise (sayeth S. Augustine) the Maccabees/ and that with great admiration/ 
Conr 2. Ep. gauden tij cap. 23.  bicawse they did stoutly stand even unto death/ for the laws of their Cowntrey: how moche more ought we to suffer all things for our Baptism/ for the sacrament of the body and blood of Christ? etc. But the supper of the lord/ such a one (I mean) as Christ commandeth us to celebrate/ the mass utterly abolisheth and corrupteth most shamefully.  
Who am I/ that I should add any thing to this which you have so well spoken. Nay/ 
H. Laty.  I rather thank iou that iou have vouch safed to minister so plentiful armour to me/ being otherwise altogether unarmed saving that he can not be left destitute of help/ which rightly trusteth in the help of God.  
I onli learn to die in reading of the new testament and am ever now and then praying unto my god/ that he will be an helper unto me in time of need. 
Psal. 9   
Seing you are so obstinately set against the mass/ 
Anton. obiec. 13.  that you affirm/ because it is done in a tongue not understanded of the people/ and for other causes/ I can not tell what/ therefore it is not the true sacrament/ ordained of Christ/ I begin to suspect you/ that you think not catholicly of baptism also. Is our baptism which we do use/ in a tongue unknown to the people/ the true baptism of Christ or no? If it be/ then doth not the strange tongue hurt the mass. If it be not the baptism of Christ/ tel me how were you baptized? Or whether ye will (as the anabaptists do) that all which were baptized in latin should be baptized again in the English tongue.  
Although I would wish baptism to be given 
N. Rydl. Ansvu.  in the vulgar tongue for the people's sake which are present/ that they may the better understand their own profession/ and also be more able to teach their children the same/ yet notwithstanding there is not like necessity of the vulgar tongue in Baptism/ and in the lords supper. Baptism is given to children/ who by reason of their age are not able to understand what is spoken unto them what tongue soever it be. The lords supper/ is/ and ought to be given to them/ that are wexen. More over/ in Baptism which is accustomed to be given to children in the Latin tongue/ all the substantial points (as a man would say) which Christ commawnded to be done/ are observed. And therefore I judge that Baptism/ to be a perfect and true baptism: and that it is not only not needful/ but also not lawful/ for any man so Christened/ to be Christened again. Butt yet notwithstanding/ they ought to be taught the catechism of the Christian faith/ when they shall come to years of discretion: Which catechism/ who so ever despiseth/ or will not desirously embrace/ and willingly learn/ in my judgement he playeth not the part of a Christian man. But in the popish mass are wanting certain substantialles/ that is to say/ things commawnded by the word of god to be observed in ministration of the lords supper: of the which there is sufficient declaration made before.  

H. Laty.  Where you say (I would wish? surely I would wish/ that you had spoken more vehemently/ and to have said it is of necessity/ that all things in the congregation should be done in the vulgar tongue/ for thedyffyenge and comfort of them that are present. Nottwithstandinge that the child itself is sufficiently baptized in the Latin tongue.  
forasmuch as I perceive you are so stiffly/ 
Anton. object. 14  I will not say obstinately bent/ and so wedded to your own opinion/ that no gentle exhortations/ no wholesome cownsayles/ no other kind of means can call you home to a better mind: there remaineth/ that which in like cases was wont to be the only remedy against stiff necked/ and stubborn persons/ that is/ you must be hampered by the laws/ and compelled either to obey whether ye will or no/ or else to suffer that/ which a rebel to the laws ought to suffer. Do you not know that whosoever refuseth to obey the laws of the realm/ he bewrayeth himself to be an enemy to his cowntrey? Do you not know that this is the readiest way/ to stir up sedition/ and civil war? It is better that you should bear your own sin/ then that through th'example of your breach of the comen laws/ the comen qwiette should be disturbed. How can you say/ you will be the qwenes true subject/ when as you do openly profess/ that you will not keep her laws?  

N. Rid. answer.  O heavenly father/ the father of all wisdom/ understanding/ and true strength/ I beseech thee for thy only son our saviour Christ's sake/ look mercifulli upon me wretched creature/ and send thine holy spirit into my breast/ that not only I may understand according to thy wisdom/ how this pestilent and deadly dart is to be borne of/ and with what answer it is to be beaten back/ but also when I must join to fight in the field for the glory of thy name/ that then I being strengthened with the defence of thy right hand/ may manfully stand in the confession of thy faith/ and of thy truth/ and continue in the same unto the end of my life/ through the same our Lord jesus Christ. Amen.  
Now to the objection. I grant it to be reasonable/ that he which by words and gentleness can not be made yield to that is right and good/ should be bridled by the strait correction of the laws: that is to say/ he that will not be subject to god's word/ must be punished by the laws. It is true that is commonly said. He that will not obey the gospel/ must be tamed and taught by the rigour of the law. But these things ought to take place against him/ which refuseth to do that is right/ and just/ according to true godliness: not against him/ which can not quietelye bear superstitions/ and the overthrow of Christ's institutions/ but doth hate/ and detest from his heart/ such kind of procedings/ and that for the glory of the name of God. To that which ye say a transgressor of the comen laws/ bewrayeth himself to be an enemy of his country/ surely a man ought to look unto the nature of the laws/ what manner of laws they be which are broken. For a faithful Christian ought not to think alike of all manner of laws. But that saying aught only truly to be understanded of such laws as be not contrary to god's word. Otherwise whosoever love their country in truth/ (that is to say in God) they will always judge (if at any time the laws of god and man be th'one contrary to the other) that a man ought rather to obey God then man. 
Acto. 4.  And they that think otherwise/ and pretend a love to their country/ forasmuch as they make their country to fight as it were against god in whom consisteth the only stay of the country/ surely I do think that such are to be judged most deadly enemies/ and traitors to their country. For they that fight against god/ which is the safety of their country/ what do they else but go about to bring upon their country a present ruin and destruction. But they that do so are worthily to be judged enemies to their country/ and betraiours of the Realm/ Therefore etc.  
But this is the readiest way (ye say) to stir up sedition/ to trouble the quiet of the comen wealth/ therefore are these things to be repressed in time/ by force of laws. Behold Satan doth not cease to practise hisolde giles/ 
Satan & his ministers do alvuayes charge the godly with sedition. 3. Reg. 18. Hiere. 26.  and accustomed subtleties. He hath ever this dart in a readiness to whorle against his adversaries/ to accuse them of sedition that he may bring them (if he can) in danger of the higher powers. For so hath he by his ministers always charged the Prophets of god. Achab said unto Elias art thou he that troubleth irael? The false prophets also complained to their Princes of Hieremie that his words were seditious and not to be suffered/ Did not the Scribes/ and pharisees falsely accuse Christ as a seditious person/ 
Luc. 23. joan. 19, Acto. 24.  and one that spoke against Cesar? Did they not at the last cry if you let this man go you are not Caesar's friend? The orator Tertullus how doth he accuse Paul before Felix the high deputy? We have found this man (saith he) a pestilent fellow/ and a sterer of sedition unto all the jews in the whole world etc. But I pray you were these men as they were called seditious persons. Christ/ Paul/ and the Prophets? God forbidden. But they were of false men/ falsely accused. And wherefore I pray you? but because they reproved before the people their giles/ superstition/ and deceits. And when the other could not bear it/ and would gladly have had them taken out of the way/ they accused them as seditious persons/ and troublers of the comen wealth/ that being by this means made hateful to the people/ and Prince's/ they might the more easily be snatched up to be tormented/ and put to death. But how far they were from all sedition/ their whole doctrine/ life/ and conversation doth well declare. For that which was objected last of all/ that he can not be a faithful subject to his prince which professeth openly that he will not observe the laws/ which the prince hath made: here I would wish that I might have an indifferent judge/ and one that feareth god/ to whose judgement in this cause I promise I will stand. I answer therefore a man ought to obey his prince/ but in the Lord/ and never against the Lord. For he that knowingly obeith his prince against god doth not a duty to the prince/ but is a deciever of the Prince/ and an helper unto him to work his own destruction. He is also unjust which giveth not the prince/ that is the princes/ and to god that is gods. Here cometh to my remembrance/ that notable saying of Valentinianus/ the Emperor for choosing the Bishop of Milan. Set him (saith he) in the bishop's seat/ 
Theodor. eccl. hist. l. 4. cap. 5. Euse. eccl. histo. l. 4. cap. 4. Niceph. li. 3. cap. 35.  to whom if we (as man) do offend at any time/ we may submit ourselves. Policarpus the most constant Martyr when he stood before the chief Ruler and was commanded to blaspheme Christ/ and to swear by the fortune of Caesar etc. He answered with a mild spirit: we are taught (saith he) to give honour unto princes and those powers which be of god/ but such honour as is not contrary to god's religion.  
Hitherunto ye see good father/ how I have in words only made as it were a flourish before the fight which I shortly look after/ and how I have begun to prepare certain kinds of weapons/ to fight against the adversaries of Christ/ and to muse with myself/ how the darts of the old enemy may be borne of/ and after what sort I may smite him again with the sword of the spirit. 
Ephes. 6.  I learn also hereby to be in ure with armour/ and to assay how I can go armed.  
In Tyndall where I was borne/ not far from the scotishe borders/ I have known my contreiemen watch night and day in their harness/ such as they had/ that is in their jacks: and their spears in their hands (you call them northern gads) specially when they had any privy warning of the coming of the scots. And so doing/ although at every such bickerings some of them spent their life's/ yet by such means like pretty men they defended their country. And those that so died/ I think that before God they died in a good quarrel/ and their offspring and progeny/ all the country loved them the better for their father's sakes. And in the quarrel of Christ our saviour/ in the defence of his own divine ordinances/ by the which he giveth unto us life and immortality/ yea/ in the quarrel of faith/ and Christian religion/ wherein resteth our everlasting salvation/ shall we not watch? shall we not go always armed? ever looking when our adversary (which like a roaring Lion seeketh whom he may devour) shall come upon us by reason of our slothfulness. 
1. Pet. 5.  Yea/ and woe be unto us/ if he can oppress us at unwares/ which undoubtedly he will do/ if he find us sleeping. Let us awake therefore/ for if the good man of the house knew what hour/ the thief would come/ he would surely watch/ and not suffer his house to be broken up. 
Ma●●.  Let us awake therefore I say/ and let us not suffer our house to be broken up. Resist the Devil saith S. james and he will fly from you. 
jaco. 4.  Let us therefore resist him manfully/ and taking the cross upon our shoulders/ let us follow our captain Christ/ who by his own blood/ hath dedicated and hallowed the way which leadeth unto the father/ that is to the light which no man can attain/ 
1. Tim. 6.  the fountain of everlasting joys. Let us follow I say/ whither he calleth and allureth us/ that after these afflictions/ which last but for a moment/ whereby he trieth our faith/ as gold by the fiere/ we may everlastingly reign/ and triumph with him in the glory of the father/ and that through the same our Lord/ and Saviour jesus Christ/ to whom with the father and the holy ghost be all honour and glory now and for ever. Amen. Amen.  
good father/ forasmuch as I have determined with myself/ to power forth these my cogitations into your bosom/ her me thinketh I see you suddenly lifting up your head towards heaven/ after your manner/ and then looking upon me with your prophetical countenance/ and speaking unto me/ with these or like words. Trust not my son (I beseech you vouchsafe me the honour of this name for in so doing I shall think myself both honoured/ and loved of you.) Trust not I say my son to these word weapons: 
1. Cor. 4.  for the kingdom of god/ is not in words/ but in power. And remember always the words of the lord/ do not imagine afore hand/ 
Matt. 10. Marc. 11.  what and how you will speak/ for it shall be given you/ even in that same hour what ye shall speak/ for it is not ye that speak/ but the spirit of your father which speaketh in you. I pray you therefore father/ pray for me/ that I may cast my hole care upon him/ and trust upon him in all perils. For I know/ and am surely persuaded/ that/ what soever I can imagine or think afore hand/ it is nothing/ except he assist me with his spirit when the time is. I beseech you therefore father/ 
Ephes. 6.  pray for me/ that such a complete harness of the spirit/ such boldness of mind may be given unto me/ that I may owte of a true faith say with David. 
Psal. 44.  I will not trust in my bow/ and it is not my sword that shall save me. For he hath no pleasure in the strength of an horse/ etc. 
Psal. 147.  But the lords delight is in them that fear him/ and put their trust in his mercy. I beseech you pray/ pray/ that I may entre this fight/ only in the name of god/ and that when all is passed/ I being not overcome through his gracious aid/ may remain/ and stand fast in him/ till that day of the lord/ 
Apoc. 2.  in the which to them that obtain the victory/ shall be given the lively Manna to eat/ and a triumphant Crown for evermore.  
Now father I pray you help me to buckle on this gear a little better. For you know the deepness of Satan/ being an old souldyar/ 
Apoc. 2.  and you have collered with him or now: blessed be godde/ that hath ever aided you so well. I suppose he may well hold you at the bay/ but truly he will not be so willing (I think) to join with you/ as with us yongelynges.  
Sir I beseech you/ let your servant read this my babbling unto you/ and now and then/ as it shall seem unto you best/ let your pen run on my book/ spare not to blot my paper I give you good leave.  
As touching this Antoniane/ whom I have here made mine adversary/ lest peradventure any imagination might carry you amiss/ and make you think otherwise then I meant: Know you that I have alluded to one Antony a most cruel bishop of the Arianes/ and a very violent persecuter of them that were Catholic/ 
Victor. li. 3. de persecut. Aphricae.  and of a right judgement. To whom Hunericus a Tyrant of the vandals/ knowing Antony's fierceness committed his whole authority/ that he should either turn the Christians which believed well/ unto his false Religion/ or else to punish and torment them at his pleasure. Which thing Antonius took in hand to do/ and executed the same against a great numbered/ but specially against two most godly bishops/ and most constant in the doctrine which was according to godliness. 
Tit. 1.  The name of th'one was Eugenius an aged man/ tother was named Habet deum. This Latter as it appeareth by Victor's History of the persecutions of the Vandals booth the Tyrant/ and the false counterfeit bishop desired much to have turned unto their most pestilent heresy. This Habet deum/ was bishop of the city Tamallune/ where Antony had been bishop before. And when Antony had vexed him (as the story sayeth) with diverse and sundry persecutions/ and had found the soldier of Christ always constant in his Confession/ it is said/ that at length in a great rage he swoore/ and said to his friends on this wise: if I make him not of our Religion/ then am I not Antony: it is incredible what harms and troubles he put him to/ what cruelty he practised against him/ and it were to long now/ to describe the same unto you. But the man of god stood always unmovable/ and in the confession of Christ's faith remained ever unto th'end/ the constant and unfoyled souldyare of Christ. This good bishop Habet deum/ I pray to godde our heavenvly father to give me grace that I may fathefully follow/ through our Lord jesus Christ/ Amen.  
Sir I have caused my man not only to read your armour unto me/ but also to write it owte/ 
H. Laty.  for it is not only no bare armour/ but also well buckled armour/ I see not how it could be better. I thank you even from the bottom of my heart for it/ and my prayer you shall not lack/ trusting that you do the like for me. For in deed there is the help. etc. Many things make confusion in memory. And if I were as well learned as was Saint Paul. I would not bestow much amongst them/ further then to gall them/ and spurgall to/ when/ and where as occasion were given/ and matter came to mind/ for the law shall be their shoot anchor/ stay and refuge.    
Far you well in Christ.   

A treatise against the error of transubstantiation/ made by the forenamed Reverend father Nic. Rydley Bishop of London/ in the time of his imprisonment  
Many things confound the weak memory. A few places well weighed and perceived/ lighteneth the understanding. Truth is there to be searched with diligence/ where it is certain to be had. Though God do speak the truth by man/ yet in man's word which God hath not revealed to be his/ a man may doubt without mistrust in God. Christ is the truth of God/ revealed unto man from heaven by God himself/ and therefore in his word the truth is to be found/ which is to be embraced of all that be his. Christ biddeth us ask and we shall have/ Search and we shall find/ Knock and it shall be opened unto us. Therefore O heavenly father autour and fountain of all truth/ the bottomless Sea of all true understanding/ send down we beseech thee thy holy spirit into our hearts/ and lighten our understanding with the beams of thy heavenly grace. We ask the this O heavenly father not in respect of our deserts/ but for thy dear Son our Saviour jesus Christ's sake. Thou knowest O heavenly father/ that the controversy about the Sacrament of the blessed body and blood of thy dear Son our saviour Christ/ hath troubled not of late only thy church of England/ France/ Germany/ and Italy/ but also many years ago. The fault is ours no doubt thereof/ for we have deserved thy plague. But O Lord be merciful and relieve our misery/ with some light of grace. Thou knowest O Lord how this wicked world rolleth up and down/ and rieleth to and fro/ and careth not what thy will is/ so it may abide in wealth. If truth have wealth then who are so stout to defend the truth as they. But if Christ's cross be laiede on truths back/ then they vanish straight away as wax before the fiere. 
Truth in time of affliction hath sevin friends.  But these are not they O heavenly father for whom I make my most moan/ but for those silly ones O Lord/ which have a Zeal unto thee/ those I mean which would and wish to know thy will and yet are let/ hold back/ and blinded by the subtleties of Satan/ and his ministers/ the wickedness of this wretched world/ and the sinful lusts and affections of the flesh. Alas Lord/ thou knowest that we be of ourselves but flesh/ wherein there dwelleth nothing that is good. How then is it possible for man/ without thee (O Lord) to understand thy truth in deed. Can the natural man perceive the will of God? 
1. Cor. 2.  O Lord to whom thou givest a Zeal of thee/ give them also we beseech the knowledge of thy blessed will. Suffer not them O Lord blindly to be led for to strive against thee/ as thou didst those (alas) which crucified thine own dear son. forgive them O Lord for thy dear sons sake/ for they know not what they do. They do think (alas) O Lord for lack of knowledge/ that they do unto thee good service/ even when against thee they do most grievously rage. 
joan. 16.  Remember O Lord we beseech the for whom thy Martyr Steven did pray? 
Acto. 7.  and whom thy holy Apostle did so truly and earnestly love/ that for their salvation he wished himself accursed from thee. 
Rom. 9 Luc. 23.  Remember O heavenly father the prayer of thy dear son our saviour Christ upon the cross/ when he said unto thee/ O Father forgive them/ they know not what they do. With this forgiveness (O good Lord) give me I beseech the thy grace so here briefly to set forth the sayings of thy son our Saviour Christ/ of his evangelists/ and of his Apostles/ that in this aforesaid controversy the light of thy truth/ by the lantern of thy word may shine unto all them that love thee.  
Of the Lords last Supper do speak especially three of the Evangelists/ 
Matt. 26. Mar. 14. Luc. 22. 1. Cor. 10.11.  matthew/ Mark/ and Luke. But none more plainly/ nor more fully declareth the same/ than doth S. Paul/ partly in the 10. but especially in the 11. Chapter of the first Epistle unto the corinthians  
As matthew and Mark do agree much in form of words: So doth likewise Luke and S Paul. But all four no doubt/ as they were all taught in one school/ and inspired with one spirit so taught they all one truth. God grant us to understand it well.  
matthew setteth forth Christ's Supper thus. 
Matthev.   
When even vuas come he sat dovune with the 12. etc. 
Matt. 26.  As they did eat Jesus' took bread and gave thanks, broke it, and gave it to the disciples and said, Take, Eat, This is my body. And he took the cup, gave thanks and gave it to them saying: Drink ye all of this. For this is my blood of the nevue testament, that is shed for many for the remission of sins. I say unto you I vuill not drink henceforth of this fruit of the vine tree, until that day when I shall drink that nevue in my father's kingdom. And when they had said grace, they vuent out. 
Mark.   
Now Mark speaketh it thus, And as they ate. jesus took bread, blessed and broke, 
Mark. 14.  and gave to them, and said. Take eat, This is my body. And he took the cup, gave thanks and gave it them, and they all drank of it, and he said unto them, This is my blood of the new testament, which is shed for many. verily I say unto you, I vuil drink no more of the fruit of the vine, until that day that I drink that new in the kingdom of God.  
Here Matthew and Mark do agree not only in the matter/ but also almost fully in the form of words. Saving that for these words in Matthew (gave thanks) Mark hath one word (blessed) which signefieth in this place all one. And where Matthew saith (drink ye all of this) Mark saith: and they all drank of it. And where Matthew saith (of this fruit of the vine) Mark leaveth out the word (this) and saith/ of the fruit of the vine.  
Now let us see likewise what agreement in form of words is betwixt S. Luke and S. Paul.  

Luke.  Luke vuriteth thus. He took bread, gave thanks, broke it and gave it to them saying: This is my body vuich is given for you. This do in remembrance of me Likevuise also when they had supped he took the cup saying, 
Luc. 22.  This cup is the nevue testament in my blood vuich is shed for you.  

S. Paul.  S. Paul setteth fourth Christ's supper thus, the Lord Jesus' the same night in the vuich he was betrayed, took bread, and gave thanks, and broke. and said, 
●. Cor. 11.  Take, eat, this is my body vuiche is broken for you. This do in remembrance of me. After the same manner he took the cup when supper was done saying, This cup is the nevue testament in my blood. This do as often as ye drink it, in the remembrance of me: for as oft, as ye shall eat this bread, and drink this cup, ye shall shevue the lords death till he come.  
Here where Luke saith (which is given) Paul saith (which is broken). And as Luke addeth to the words of Paul spoken of the cup (which is shed for you) so likewise Paul addeth to the words of Luke (this do as often as ye shall drink it in the remembrance of me). The rest that followeth in S. Paul both theridamas and in the x. chapter/ pertaineth to the right use and doctrine of the lords supper.  
Thus the Evangelists and S. Paul have rehearsed the words and work of Christ/ whereby he did institute and ordain this holy Sacrament of his blessed body and blood to be a perpetual remembrance of himself until his coming again: of himself (I say) that is of his body given for us/ and of his blood shed for the remission of sins.  
But this remembrance thus ordained as the awthor thereof is Christ both god and man: so by thalmighty power of god/ far passeth all kind of remembrances that any other man is able to make/ either of himself/ or of any other thing/ for who so ever receiveth this holy sacrament thus ordained in remembrance of Christ he receiveth therewith either death or life/ In this I do trust we all agree. For saint Paul saith of the godly receivers in the x. chapter of his first epistle to the Corinthians. 
1. Cor. 10.  The cup of blessing which we bless/ is it not the partaking or fellowship of Christ's blood? And also he saith: the bread which we break (and meaneth at the Lords table) is it not the partaking or fellowship of Christ's body? Now the partaking of Christ's body and of his blood unto the faithful and godly/ is the partaking or fellowship of life and of immortality. And again of the bad and ungodly receivers/ S. Paul plainly saith thus. 
1. Cor. 11.  He that eateth of this bread and drinketh of this cup unworthily/ he is guilty of the body and blood of the Lord. O how necessary then is it/ if we love life and would eschew death/ to try and examine ourselves before we eat of this bread/ and drink of this cup. For else assuredly/ he that eateth and drinketh unworthily/ eateth and drinketh his own damnation/ because he esteemeth not the Lords body/ that is he receiveth not the Lords body with the honour which is due unto him. And yet by that which was said/ that with the receit of the holy Sacrament of the blessed body and blood of Christ/ is received of every one good or bad/ either life or death: it is not meant that they which are dead before God/ hereby may receive life/ or the living before God/ can hereby receive death. For as none is meet to receive natural food/ whereby the natural life is nourished/ except he be borne/ and live before: so no man can feed/ by the receit of this holy Sacrament/ of the food of eternal life/ except he be regenerated and borne of god before. And on the other side/ no man her receiveth damnation/ which is not dead before God.  
Thus hitherto without all doubt God is my witness (I say so far as I know) there is no controversy among them that be learned in the church of England/ concerning the matter of this Sacrament/ but all do agree/ whether they be new or old (and to speak plain/ and as some of them odiously either do call other) whether they be protestants/ papists/ pharisees or Gospelers.  
And as all do agree hitherto in the aforesaid doctrine: so all do detest the wicked heresy of the Messalians which be otherwise called Euchites/ 
Triparti. histo. lib. 7. cap. 11.  which said that the holy sacrament can neither do good nor harm.  
All do also condemn these wicked anabaptists which put no difference between the lords table and the lords meat/ and their own.  
And because charity would we should if it be possible/ and so far as we may with the safeguard of good conscience/ and maintenance of the truth to agree with all men: therefore me thinketh it is not charitably done to burden any man either new or old as they call them/ 
Charity vuil belie no man.  further than such do declare themselves to dissent from that we are persuaded to be the truth/ and pretend there to be controversies/ whereas none such are in deed/ and so to multiply the debate/ the which the more it doth increase/ the further it doth depart from the unity that the true Christian should desire. And again this is true that the truth neither needeth nor will be maintained with lies. It is also a true comen proverb/ that it is even sin to lie upon the devil. For though by thy lie thou dost seam never so much to speak against the devil/ yet in that thou liest in deed/ thou workest the devils work/ thou dost him service/ and takeste the devils part.  
Now/ whether then do they godly and charitably/ 
The papists do bely the prechars of the gospel.  which either by their pen in writing/ or by their words in preaching/ do bear the simple people in hand that these which thus do teach and believe: do go about to make the holy Sacrament ordained by Christ himself/ a thing no better than a piece of comen baken bread/ or/ that do say/ that such do make the holy sacrament of the blessed body and blood of Christ/ nothing else but a bare sign/ or figure to represent Christ/ none otherwise then the ivy bush doth represent the wine in a tavern/ or as a vile person gorgeously apparelled may represent a king/ or a prince/ in a play? Alas let us leave lying/ and speak the truth every man not only to his neighbour/ 
Ephe 5.  but also of his neighbour/ for we are membres one of another saith S Paul. The controversy no doubt which at this day troubleth the church (wherein any mean learned man either old or new doth stand in) is not whether the holy sacrament of the body and blood of Christ is no better than a piece of comen bread or no? Or whether the lords table is no more to be regarded then the table of any earthly man or no? or whether it is but a bare sign or figure of Christ and nothing else or no? For all do grant that S Paul's words do require/ that the bread which we break/ is the partaking of the body of Christ. And all also do grant him that eateth of that bread or drinketh of that cup unworthily/ to be guilty of the lords death/ and to eat and drink his own damnation/ because he esteemeth not the lords body. All do grant that these words of S Paul when he saith (if we eat it avantageth us nothing/ or if we eat not/ we want nothing thereby) are not spoken of the lords table/ but of other comen meats. 
1. Cor. 8.   
Thus then hitherto yet we all agree. But now let us see wherein the dissension doth stand. The understanding of that wherein it doth chiefly stand is a step to the true searching forth of the truth. For who can seek well a remedy/ if he know not before the disease?  
It is neither to be denied nor dissembled/ that in the matter of this Sacrament there be diverse points/ wherein men counted to be learned can not agree. 
The chief points off controversy abovute the sacrament.  As whether there be any transubstantiation of the bread or no? Any corporal and carnal presence of Christ's substance or no? Whether adoration only due unto God/ is to be done to the sacrament or no? And whether Christ's body be be there offered in deed unto the heavenly father by the priest or no? Or whether the evil man receive the natural body of Christ or no?  
Yet nevertheless as in a man diseased in divers parts/ commonly the original cause of such divers diseases which are spread abroad in the body do come from some one chief member/ as from the stomach or from the head: even so all those five aforesaid points do chiefly hang upon this one question/ which is/ what is the matter of the Sacrament/ whether is it the natural substance of bread/ or the natural substance of Christ's own body.  
The truth of this question truly tried out and agreed upon/ no doubt shall cease the controversy in all the rest. For if it be Christ's own natural body/ born of the virgin/ then assuredly (saying that all learned men in England/ (so far as I know) both new and old/ grant there to be but one substance/ then I say/ they must needs grant Transubstantiation/ that is a change of the substance of bread into the substance of Christ's body: then also they must grant the carnal and corporal presence of Christ's body: then must the sacrament be adored with the honour due unto Christ himself/ for the unity of the two natures in one person: then if the priest do offer the sacrament/ he doth offer in deed Christ himself: and finally the murderer/ the adulterer/ or wicked man/ receiving the Sacrament/ must needs there receive also the natural substance of Christ's own blessed body/ both/ flesh and blood.  
Now on the other side/ if after the truth shallbe truly tried out/ it be found/ that the substance of bread/ is the material substance of the sacrament (although for the change of the use/ office/ and dignity of the bread/ the bread in deed sacramentally is changed into the body of Christ/ as the water in Baptism is sacramentally changed into the fountain of regeneration/ and yet the material substance thereof remaineth all one as was before) if (I say) the true solution of that former question/ whereupon all these controversies do hang/ be/ that the natural substance of bread/ is the material substance in the holy sacrament of Christ's blessed body: then must it follow of that former proposition confessed of all that be named to be learned/ (so far as I know) in England/ which is/ that there is but one material substance in the sacrament of the body/ and one only likewise in the sacrament of the blood: that there is no such thing in deed/ and in truth/ as they call transubstantion (for the substance of bread remaineth still in the sacrament of the body) then also the natural substance of Christ's human nature which he took of the virgin Marie is in heaven/ where it reigneth now in glory/ and not here enclosed under the form of bread: then that godly honour which is due unto God the creator/ and may not be done to the creature/ without Idolatry and sacrilege/ is not be done to the holy Sacrament/ then also the wicked (I mean) the impenitent murderer/ adulterer/ or such like do not receive the natural substance of the blessed body and blood of Christ: finally then doth follow that Christ's blessed body and blood which was once only offered/ and shed upon the cross/ being available for the sins of all the world/ is offered up no more in the natural substance thereof/ neither by the priest nor any other thing.  
But here before we go any further to search in this matter and to wade (as it were) to search and try out (as we may) the truth thereof in the scripture/ it shall do well by the way to know/ whether they that thus make answer and solution to the former principal question/ do take away simply and absolutely the presence of Christ's body and blood/ from the sacrament ordained by Christ/ and duly ministered according to his holy ordinances and institution of the same.  
Vndoutedlye they do deny that utterly/ either 〈◊〉 to say/ or to mean the same. And thereof/ if any 〈◊〉 do or will doubt/ the books which are written already in this matter of them that thus do answer/ will make the matter plain.  
Now than you will say/ what kind of presence do they grant/ and what do they deny? 
what kind of presence is to be granted in the lords supper.  briefly they deny the presence of Christ's body in the natural substance of his humane and assumpt nature/ and grant the presence of the same by grace. That is/ they affirm and say/ that the substance of the natural body and blood of Christ/ is only remaining in heaven/ and so shall be until the latter day when he shall come again in glory accompanied with the angels of heaven/ 
Matt. 24.  to judge both the quick and the dead: And the same natural substance of the very body and blood of Christ/ because it is united to the divine nature in Christ/ the second person of the Trinity/ therefore it hath not only life in itself/ but it is also able and doth 
joan. 6.  give life unto so many as be or shall be partakers thereof/ that is/ that to all that do believe on his 
joan. 1.  name/ which are not born of blood (as john saith) or of the will of the flesh/ or of the will of man/ but are borne of God/ though the self same substance abide still in heaven/ and they for the time of their pilgrimage dwell here upon the earth/ by grace I say/ that is by the life mentioned in John/ 
joan. 6.  and the properties of the same/ meet for our pilgrimage here upon earth/ the same body of Christ is here present with us: Even as for example we say/ the Sun which in substance never removeth his place out of the heavens/ is yet present here by his beams/ light/ and natural influence/ where it shineth upon the earth. For god's word and his Sacraments be as it were the beams of Christ which 
Malach. 4  is Sol justiticie/ The Sun of righteousness.  
Thus thou haste heard of what sort or sect soever thou be wherein doth stand the principal state and chief point of all the controversies which do properly pertain unto the nature of this Sacrament: As for the use thereof I grant there be many other things whereof here I have spoken nothing.  
And now lest thou justly mayst complain/ and say that I have in opening of this matter done nothing else but digged a pit/ and have not shut it up again/ or broken a gap/ and have not made it up/ or opened the book and have not closed it again/ or else to call me what thou listest/ as Neutral/ Dissembler/ or what soever else thy lust and learning shall serve thee to name me worse: Therefore here now I will by God's grace not only shortly/ but also so clearly and plainly as I can/ make the now to know whether of the foresaid two answers to the former principal state and chief point doth like me best. Yea and also I will hold all those accursed which in this matter that now so troubleth the church of Christ/ have of God received the Key of knowledge/ and yet go about to shut up the doors/ so that they them selves will not enter in/ nor suffer other that would  
And as for mine own part I considre/ both of late what charge and cure of soul hath been committed to me whereof God knoweth how soon I shall be called to give an account/ and also now in this world what peril and danger of the laws concerning my life I am now in at this present time/ what folly were it then for me now to dissemble with God of whom assuredly/ I look/ and hope/ by Christ/ to have everlasting life. Seeing that such charge and danger both before God and man do compass me in round about on every side/ therefore God willing I will frankly and freely utter my mind. And though my body be captive/ yet my tongue/ and my pen/ as long as I may/ shall freely set forth that which undoubtedly I am persuaded to be the truth of God's word. And yet I will do it under this protestation/ call me a Protestant who list/ 
A protestation.  I do not pass thereof: My protestation shall be this that my mind is/ and ever shallbe (God willing) to set forth syncerlye the true sense and meaning to the best of mine understanding/ of God's most holy word/ and not to decline from the same/ either for fear of worldly danger/ or else for hope of gain. I do protest also due obedience/ and submission of my judgement in this my writing/ and in all other mine affairs/ unto those of Christ's church which be truly learned in God's holy word/ gathered in Christ's name and guided by his spirit. 
An answer to the chief question▪  After this protestation I do plainly affirm and say/ that the second answer made to the chief question and principal point I am persuaded to be the very true meaning and sense of God's holy word: That is/ that the natural substance of bread and wine/ is the true material substance of the holy sacrament of the blessed body and blood of our saviour Christ.  
And the places of scripture whereupon this my faith is ground/ be these/ both concerning the Sacrament of the body/ and also of the blood.  
first let us repeat the beginning of the institution of the lords supper wherein all the three evangelists and S. Paul almost in words do agree/ saying that Jesus' took bread/ gave thanks/ broke/ and gave it to the Disciples saying/ take eat/ This is my body. 
Christ calleth very bread his body.  Here it appeareth plainly/ that Christ calleth very bread his body. For that which he took was very bread (in this all men do agree) and that which he took/ after he had given thanks/ he broke/ and that which he took and broke/ he gave it to his disciples: and that which he took broke/ and gave to his disciples/ he said himself of it: This is my body. So it appeareth plainly that Christ called very bread his body. But very bread can not be his body in very substance thereof/ therefore it must needs have an other meaning/ which meaning appeareth plainly what it is/ by the next sentence that followeth immediately both in Luke and in Paul/ and that is this/ 
Luc. 22. 1. Cor. 11.  Do this in remembrance of me: where upon it seemeth unto me to be evident/ that Christ did take bread/ and called it his body/ for that he would institute thereby/ a perpetual remembrance of his body/ specially of that singular benefit of our redemption/ which he would then procure and purchase unto us by his body/ upon the cross. But bread retaining still his own very natural substance/ may be thus by grace/ and in a sacramental signification his body/ whereas elles/ the very bread which he took/ broke/ and gave them/ could not be in any wise his natural body/ for that were confusion of substances. And therefore the very words of Christ joined with the next sentence following/ both enforceth us to confess the very bread to remain still/ and also openeth unto us how that bread may be/ and is thus by his divine power/ his body which was given for us. But here I remember I have red in some writers of the contrary opinion/ 
An objection.  which do deny/ that that which Christ did take/ he broke. For (say they) after his taking he blessed it/ as Mark doth speak/ 
Marc. 14.  and by his blessing he changed the natural substance of the bread into the natural substance of his body: and so although he took the bread and blessed it/ yet because in blessing he changed the substance of it/ he broke not the bread which then was not there/ but only the form thereof.  
Unto this objection I have ij. plain answers/ 
answer.  both grounded upon Gods word. Thone I will here rehearse/ tother answer I will differ until I speak of the Sacrament of the blood.  
Mine answer here is taken out of the plain words of S Paul/ which doth manifestly confound this fantastical invention/ first invented (I ween) of Pope Innocentius/ and after confirmed by the subtle sophister Dunse/ and lately renewed now in our days with an eloquent style and much finesse of wit. 
It is mente of a book first set forth under the name of M. Antonius Constantius. And after vuard of Ste▪ Gard. Bishop of Vuinch.  But what can crafty invention/ subtlety in sophisms/ eloquence or finesse of wit prevail against the infallible word of god.  
What need we to strive/ and contend/ what thing we break/ for Paul saith speaking undoubtedly of the lords table/ the bread (saith he) which we break/ is it not the partaking or fellowship of the lords body? Whereupon it followeth that after the thanks giving/ it is bread which we break. And how often in the Acts of the Apostles is the Lords supper signified by breaking of bread. They did persever (saith S Luke) in the Apostles doctrine/ communion/ and breaking of bread. 
Act. 2. ibidem  And again they broke bread in every house.  
And again in an other place. When they were come together to break bread. 
Act. 20.  S Paul which setteth forth most fully in his writing/ both the doctrine and the use of the lords supper/ and the sacramental eating/ 
1. Cor. 10.11.  and drinking of Christ's body/ and blood/ calleth it five times/ bread/ bread/ bread/ bread/ bread.  
The sacramental bread is the mystical body/ 
The 2 reason.  and so is called in scripture/ 1 Cor. 10. as it is called the natural body of Christ: But Christ's mystical body is the congregation of Christians. 
1. Cor. 10.  Now no man was ever so fond/ as to say that that sacramental bread is transubstantiated and changed into the substance of the congregation. Wherefore no man should likewise think or say that the bread is transubstantiated/ and changed into the natural substance of Christ's humane nature.  
But my mind is not here to write what may be gathered out of scriptures for this purpose/ but only to write here briefly those which seem to me to be the most plain places. Therefore contented to have spoken thus much of the sacramental bread/ now I will speak a little of the lords cup.  
And this shallbe my third argument grounded upon Christ's own words. 
The. 3. argument.  The natural substance of the sacramental wine remaineth still/ and is the material substance of the sacrament of the blood of Christ/ therefore it is likewise so in the sacramental bread. I know that he that is of a contrary opinion will deny the former part of my argument. But I will prove it thus/ by the plain words of Christ himself: 
Matt. 26. Mar. 14.  both in matthew and in Mark Christ's words be thus/ after the words said upon the cup. I say unto you (saith Christ) I will not drink henceforth of this fruit of the vine tree/ until I shall drink that new in my father's kingdom. Here note/ how Christ calleth plainly his cup the fruit of the vine tree/ but the fruit of the vine tree is very natural wine/ wherefore the natural substance of the wine/ doth remain still in the sacrament of Christ's blood.  
And here in speaking of the lords cup/ it cometh unto my remembrance/ the vanity of Innocentius/ his fantastical invention/ which by Paul's words I did confute before/ and here did promise somewhat more to speak/ and that is this If the Transubstantiation be made by this word (blessed) in Mark said upon the bread/ as Innocentius that Pope did say/ then surly seeing that word is not said of Christ/ neither in any of the Evangelists/ nor in Paul/ upon the cup/ there is no Transubstantiation of the wine at all/ for where the cause doth fail there can not follow the effect. But the sacramental bread/ and the sacramental wine do both remain in their natural substance alike/ and if the one be not changed/ as of the sacramental wine/ it appeareth evidently then there is no such Transubstantiation in neither of them both/ All that put and affirm this change of the substance of bread and wine into the substance of Christ's body/ and blood (called transubstantiation) do also say/ and affirm/ this change to be made by a certain form of prescript words and none other/ but what they be that make the change either of the one or of the other/ undoubtedly even they that do write most finely in these our days/ almost confess plainly/ 
Vuinch. in the answer to the 48. objection.  that they can not tell. For although they grant to certain of the old Soctours/ as Chrisostome/ and Ambrose/ that these words (This is my body) are the words of Consecration of the sacrament of the body/ yet say they/ these words may well be so called because they do assure us of the Consecration thereof/ whether it be done before these words be spoken or no. But as for this their doubt concerning the sacrament of the body I let it pass.  
Let us now consider the words which pertain unto the cup/ This is first evident that as matthew much agreeth with Mark/ and likewise Luke with Paul doth much agree herein in form of words: so in the same/ the form of words in matthew and Mark is diverse from that which is in Luke and Paul. The old Authors do most rehearse the form of words in Matthew/ and Mark/ because (I ween) they seemed to them most clear. But here I would know/ whether it is credible or no/ that Luke/ and Paul/ when they celebrated the lords supper which their congregations / that they did not use the same form of words at the lords table which they wrote/ Luke in his Gospel/ and Paul in his epistle.  
Of Luke because he was a Physician/ whether some will grant that he might be a Priest or no/ and was able to receive the order of priesthood which (they say) is given by virtue of these words/ said by the bishop (take thou authority to sacrifice for the quick and the dead) I can not tell. 
Vuith what vuordes, the popish priesthood is given.  But if they should be so strait upon Luke/ either for his craft or else for lack of such power given him by virtue of the aforesaid words/ then I ween both Peter and Paul are in danger to be deposed of their priesthood for the craft/ either of fishing/ which was Peter's/ 
Peter, and Paul, were no priests of the popish order.  or of making tents/ which was Paul's/ were more vile than the science of physic. And as for those sacramental words of the order of priesthood/ to have authority to sacrifice both for the quick and the dead/ I ween Peter and Paul/ if they were both a live were not able to prove that ever Christ gave them such authority/ or ever said any such words unto them. But I will let Luke go. And because Paul speaketh more plainly for himself I will rehearse his words.  
That (saith Paul) which I received of the Lord I gave unto you: 
1. Cor. 11.  for the Lord Jesus' &c. And so he setteth fourth the whole institution and right use of the lords supper. Now seeing that Paul here saith/ that which he received of the Lord/ he had given them/ and that which he had received/ and given them before by word of mouth/ now he rehearseth and writeth the same in his epistle/ is it credible that Paul would never use this form of words upon the lords cup/ which (as he saith) he received of the Lord/ that he had given them before/ and now rehearseth in his epistle? I trust no man is so far from all reason butt he will grawnt me that this is not likely so to be. Now than if you grant me that Paul did use the form of words which he writeth/ let us then rehearse and consider Paul's words/ which he saith Christ spoke thus upon the cup: This cup is the new testament in my blood/ this do as often as ye shall drink it in the remembrance of me.  
Here I would know whether that Christ's words spoken upon the cup were not as mighty in work/ and as effectual in signification to all intents/ constructions/ and purposes (as our parliament men do speak) as they were spoken upon the bread? If this be grawnted/ which thing I think no man can deny/ then further I reason thus: But the word (is) in the words spoken upon the lords bread/ doth mightily signefye (say they) the change of the substance of that which goeth before it/ into the substance of that which followeth after/ that is/ of the substance of bread into the substance of Christ's body/ when christ sayeth/ This is my body/ Now then if Christ's words which be spoken upon the cup/ which Paul here rehearseth/ be of the same might and power/ both in working/ and signefyinge/ then must this word (is) when Christ saith/ This cup is the new testament/ etc. turn the substance of the cup into the substance of the new testament.  
And if thou wilt say that this word (is) neither maketh nor signefieth any such change of the cup/ although it be said of Christ/ that this cup is the new testament/ yet Christ meant no such change/ as that: Marry sir even so say I/ when Christ said of the bread which he took/ and after thanks given broke/ and gave them saying take/ eat/ This is my body: he meant no more any such change of the substance of bread/ into the substance of his natural body/ then he meant of the change and transubstantiation of the cup/ into the substance of the new testament. And if thou wilt say/ that the word (cup) her in Christ's words doth not signify the cup itself/ but the wine/ or thing contained in the cup/ by a figure called Metonymia/ for that Christ's words meant/ and so must needs be taken/ thou sayest very well. But I pray the by the way here note two things/ first that this word (is) hath no such strength or signification in the lords words to make or to signify any transubstantiation: 
2. necessary Notes.  secondly that in the lords words whereby he instituted the sacrament of his blood/ he useth a figurative speech. How vain then is it that some so earnestly do say/ as it were an infallible rule/ that in doctrine/ and in th'institution of the sacraments Christ useth no figures/ but all his words are to be strained to their proper significations: when as here/ what soever thou sayest/ was in the cup/ yet neither that nor the cup itself was (taking every word in his proper signification) the new testament: But in understanding that which was in the cup/ by the cup/ that is a figurative speech. Yea and also thou canst not verify or truly say of that (whether thou saist it was wine/ or Christ's blood) to be the new testament/ without a figure also: Thus in one sentence spoken of Christ in the institution of the sacrament of his blood/ the figure must help us twice. So untrue is it that some do write/ that Christ useth no figure in the doctrine of faith/ nor in the institution of his sacraments. But some say if we shall thus admit figures in doctrine/ then shall all the articles of our faith by figures and allegories/ shortly be transformed and unloused. I say it is like fault/ and even the same/ to deny the figure where the place so requireth to be understanded/ as vainly to make it a figurative speech/ which is to be understanded in his proper signification.  
The rules whereby the speech is known when it is figurative/ and whereby it is none/ 
Augu. de doc. Chri. l. 3. cap. 16.  S Austin in his book called de doctrina Christiana/ giveth diverse learned lessons very necessari to be known of the studente in God's word. Of the which one I will rehearse/ which is this: If (saith he) the scripture doth seam to command a thing which is wicked or ungodly: Or to forbid a thing that charity doth require/ then know thou (saith he) that the speech is figurative. And for example he bringeth the saying of Christ in the 6 Chapter of Saint Ihon. Except ye eat the flesh of the son of man and drink his blood/ ye can not have life in you▪ It seemeth to command a wicked or an ungodly thing/ wherefore it is a figurative speech/ commanding to have communion and fellowship with Christ's passion/ and devoutly and wholesomely to lay up in memory/ that his flesh was crucified and wounded for us.  
And here I can not but marvel at some men/ suerelye of much excellent finesse of wit/ 
Vuinch. in his ansvuers to the 16. and 226. objection.  and of great eloquence/ that are not ashamed to write and say that this aforesaid saying of Christ is (after Saint Austen) a figurative speech in deed/ but not unto the learned/ but unto the unlearned/ here let any man that indifferently understandeth the latin tongue/ read the place in S Austen/ and if he perceive/ not clearly S Austin's words and mind to be contrary/ let me abide thereof the rebuke.  
This lesson of S Austen I have therefore the rather set forth/ because as it teacheth us to understand that place in John figuratively/ even so surely the same lesson with the example of S Austin's exposition thereof teacheth us/ not only by the same to understand Christ's words in the institution of the Sacrament both of his body/ and of his blood figuratively/ but also the very true meaning and understanding of the same. For if to command to eat the flesh of the son of man/ and to drink his blood/ seemeth to command an inconvenience/ and an ungodliness/ and is even so in deed/ if it be understanded as the words do stand in their proper signification/ and therefore must be understanded figuratively and spiritually/ as S Augustin doth godly/ and learnedly interpretate them: Then surly/ Christ commanding in his last supper to eat his body/ and to drink his blood/ seemeth to command in sound of words/ as great and even the same inconvenience and ungodliness as did his words in the 6. Chapter of S. John/ and therefore must even by the same reason be likewise understanded and expounded figuratively and spiritually/ as S Austin did the other. Whereunto that exposition of S Austen may seam to be the more meet/ for that Christ in his supper/ to the commandment of eating and drinking of his body/ and blood/ addeth/ do this in remembrance of me/ which words surely were the key that opened and revealed this spiritual and godly exposition unto S Austen.  
But I have tarried longer in setting fourth the form of Christ's words upon the lords cup written by Paul and Luke then I intended to do. And yet in speaking of the form of Christ's words spoken upon his cup/ it cometh now unto my remembrance the form of words used in the latin Mass upon the lords cup: Whereof I do not a little marvel what should be the cause/ seeing the latin Mass agreeth with the Evangelists and Paul in the form of words said upon the bread/ 
Vuordes of the latin Mass.  why in the words said upon the lords cup/ it differeth from them all: yea and addeth unto the words of Christ spoken upon the cup/ these words/ Misterium fidei/ that is/ the Mystery of faith/ which are not red to be attributed unto the sacrament of Christ's blood/ neither in thevangelists nor in Paul/ nor so far as I do know in any other place of holy scripture/ yea and if it may have some good exposition/ yet why it should not be aswell added unto the words of Christ▪ upon his bread as upon his cup/ surly I do not see the mystery.  
And because I see in the use of the latin Mass/ the sacrament of the blood abused/ when it is denied to the lay men/ 
The abuse of the sacrament in he latin Mass.  clean contrary to gods most certain word: For why I beseech the should the sacrament of Christ's blood/ be denied unto the lay Christian/ more then to the priest? did not Christ shed his blood aswell for the lay godly man/ as for the godly pressed? if thou wilt say/ yeas/ that he did so/ but yet the sacrament of the blood is not to be received with out the offering up and sacrificing thereof unto god the father/ both for the quick/ and for the dead/ and no man may make oblation of Christ's blood unto god/ but a priest/ and therefore the priest/ and that but in his mass only/ may receive the sacrament of the blood. And call ye this (masters) mysterium fidei? alas/ alas/ I fear me this is before god/ mysterium iniquitatis the mystery off iniquity/ such as saint Paul speaketh of in his epistle to the Thessalonians. 
2. Thess. 2 Psal. 67.  The lord be merciful unto us/ and bless us/ lighten his cowntenaunce upon us/ and be merciful unto us. That we may know thy way upon earth/ and among all people thy salvation. This kind of oblation standeth upon transubstantiation his german coosyn/ and do grow both upon one ground/ the lord weed it out of his vineyard shortly (if it be his blessed will and pleasure) that bitter root.  
To speak of this oblation how much it is injurious unto Christ's passion/ 
The Mass sacrifice is injurious to Christespassion.  how it can not but with high blasphemy/ and heinous arrogancy/ and intolerable pride be claimed of any man/ other then of Christ himself/ how much/ and how plainly it repugneth unto the manifest words/ the true sense and meaning of holy scripture in many places/ especially in th'epistle to the hebrews: 
Hebr. 9.10.  The matter is so long and other have written in it at large/ that my mind is now not to entreat thereof any further. For only in this my scribbling I intended to search out and set forth by the scriptures/ according to gods gracious gift of my poor knowledge whether the true sense and meaning of Christ's words in the institution of his holy supper/ do require any transubstantiation (as they call it) or that the very substance of bread and wine do remain still in the lords supper/ and be the material substance of the holy sacrament of Christ our saviours Blissed body and blood.  
Yet there remaineth one vain Quiddite of Duns in this matter/ the which because some that writ now do seem to like it so well/ 
Vuinch. in the aunsvuere to the 15 objection.  that they have stripped him out of Dunces dusty and dark terms/ and pricked him and painted him in fresh colores of an eloquent style/ may therefore deceive the more except the error be warily eschewed.  
Dunse saith in these words of Christ/ this is my body/ this pronoun demonstrative/ meaning the word (this) if ye will know what it doth show or demonstrate/ whether the bread that Christ took or no: he answereth no/ but only one thing in substance it pointeth/ whereof the nature or name it doth not tell/ but leaveth that to be determined and told by that which followeth the word (is) that is by predicatum/ as the Logician doth speak/ and therefore he calleth this pronoun demonstrative (this) individuum vagum/ that is a wandering proper name/ whereby we may point out and show any one thing in substance/ what thing soever it be.  
That this imagination is vain and untruly applied unto those words of Christ (this is my body) it may appear plainly by the words of Luke/ and Paul/ said upon the cup/ conferred with the form of words spoken upon the cup in Matthew and Mark/ for as upon the bread it is said of all/ this is my body/ so of matthew and Mark is said of the cup/ this is my blood. Then if in the words This is my body/ the word (this) be as Dunse calleth it a wandering name/ to appoint and show forth any one thing whereof the name or nature it doth not tell: so must it be likewise in those words of matthew and Mark upon the lords cup/ This is my blood. But in the words of matthew and Mark/ it signifieth/ and pointeth out the same/ that it doth in the lords words upon the cup in Luke/ and Paul/ where it is said: This cup is the new testament in my blood/ & c· Therefore in matthew and Mark/ the pronoun demonstrative (this) doth not wander to point only one thing in substance/ not showing what it is/ but telleth it plainly what it is/ no less in matthew and Mark to the eye/ than is done in Luke and Paul/ by putting to this word (cup) both unto the eye/ and unto the ear▪  
For taking the cup and demonstrating or showing it unto his disciples by this pronoun demonstrative (this) and saying unto them: drink ye all of this/ it was then all one to say/ This is my blood: as to say. This cup is my blood: meaning by the cup as the nature of the speech doth require the thing contained in the cup: so likewise without all doubt when Christ had taken bread/ given thanks/ and broken it/ and giving it to his disciples/ said/ Take/ and so demonstrating and showing that bread which he had in his hands/ to say then. This is my body/ and to have said this bread is my body. As it were all one if a man lacking a knife and going to his oysters would say to another/ whom he saw to have ij. knyfes. Sir I pray you lend me th'one of your knyfes: were it not now all one to answer him/ Sir hold I will lend you this to eat your meat/ but not to open oysters with all: and hold I will lend you this knife to eat your meat/ but not to open oysters. This similitude serveth but for this purpose/ to declare the nature of speech withal/ where as the thing that is demonstrated and showed/ is evidently perceived/ and openly known unto the eye. But o good Lord what a wonderful thing is it to see/ how some 
Vuinch. in the answer to the 13 objection  men do labour to teach/ what is demonstrated and showed by the pronoun demonstrative (this) in Christ's words/ when he saith/ This is my body/ this is my blood/ how they labour I say to teach what that (this) was then in deed/ when Christ spoke in the beginning of the sentence/ the word (this) before he had pronounced the rest of the words that followed in the same sentence/ so that their doctrine may agree with their transubstantiation which in deed is the very foundation/ wherein all their erroneous doctrine doth stand.  
And here the transubstantiators do not agree amongst themselves/ 
The papists themselves do not agree.  no more than they do in the words which wrought the transubstantiation when Christ did first institute his sacrament. Wherein Innocentius bishop of Rome of the latter days and Duns (as was noted before) do attribute the work unto the word (benedixit/ blessed) But the rest for the most part to (Hoc est corpus meum/ This is my body) etc. Dunse therefore with his sect because he putteth the change before/ must needs say that (this) when Christ spoke it in the beginning of the sentence was in deed Christ's body. For in the change the substance of bread did depart/ and the change was now done in (benedixit saith he) that went before. And therefore after him and his/ that (this) was then in deed Christ's body/ although the word did not import so much/ but only one thing in substance/ which substance after Duns/ the bread being gone/ must needs be the substance of Christ's body.  
But they that put their transubstantiation to be wrought by these words of Christ/ This is my body/ and do say that when the hole sentence was finished/ then this change was perfected/ and not before/ they can not say/ but yet Christ's (this) in the beginning of the sentence/ before the other words were fully pronounced/ was bread in deed: For as yet the change was not done/ and so long the bread must needs remainder and so long as the substance of the bread doth remain/ so long with the universal consent of all transubstantiators/ the natural substance of Christ's body cannot come and therefore must their (this) of necessity demonstrate and show the substance which was as yet in the pronouncing of the first word (this) by Christ/ but bread.  
But how can they make and verify Christ's words to be true/ demostrating the substance/ which in the demonstration is but bread/ and say thereof: This is my body/ that is as they say/ the natural substance of Christ's body except they wolude say that the verb (is) signifieth/ is made/ or is changed into/ and so then if the same verb (is) be of the same effect in Christ's words/ spoken upon the cup/ and rehearsed by Luke and Paul/ the cup or the wine in the cup/ must be made or turned into the new testament/ as was declared before.  

Vuinch. is become a Neutral.  There be some among the transubstantiators which walk so wilily and so warily/ betwixt these ij. aforesaid opinions/ allowing them both and holding plainly neither of them both/ that me think they may be called Neutrals Ambidexters/ or rather such as can shift on both sides. They play on both parts: for with the latter they do allow the doctrine of the last syllable/ which is that transubstantiation is done by miracle/ in an instant/ at the sound of the last syllable (um) in this sentence/ hoc est corpus meum: And they do allow Dunces fantastical imagination of individuum vagum/ that demonstrateth (as he teacheth) in Christ's words/ one thing in substance/ then being (after his mind) the substance of the body of Christ.  
A marvelous thing how any man can agree with both these two/ they being so contrary the one unto the other/ for the one saith the word (this) demonstrateth the substance of bread/ and the other saith no not so. The bread is gone/ and it demonstrateth a substance which is Christ's body. Tush sayeth this third man. 
Vuinch in the ansvuere to the 84 objection  Ye understand nothing at all they agree well enough in the chief point/ which is the ground of all/ that is both do agree and bear witness/ that there is transubstantiation. They do agree in deed in that conclusion I grant/ but their profess and doctrine thereof do even aswell agree together/ as did the false witnesses before Annas and Caiphas against Christ/ or the two wicked judges against Susanna. For against Christ the false witness did agree no (doubt) to speak all against him: And the wicked judges were both agreed to condemn poor Susanna/ but in exanination of their witnesses/ they dissented so far/ that all was found false that they went about/ both that wherein they agreed/ and also those things which they brought for their proofs.  
Thus much have I spoken in searching out a solution for this principal question/ which was/ what is the material substance of the holy sacrament in the lords supper.  

The consent of the old Authors.  Now lest I should seam to set by my own conceit more than is meet/ or less to regard the doctrine of the old Ecclesiastical writers/ then is convenient for a man of my poor learning/ and simple wit for to do: And because also I am in deed persuaded that the old ecclesiastical writers understood the true meaning of Christ in this matter/ and have both so truly/ and so plainly/ set it forth in certain places of their writings/ that no man which will vouchsase to read them/ and without prejudice of a corrupt judgement will indifferently weigh them/ and construe their minds none other wise/ than they declare themself to have meant/ I am persuaded I say that in reading of them thus/ no man can be ignorant in this matter/ but he that will shut up his own eyes and blind field himself.  
When I speak of ecclesiastical writers/ I mean of such/ as were before the wicked usurpation of the Sea of Rome was grown so unmeasurably great/ that not only with tyrannical power/ but also with corrupt doctrine/ it began to subvert Christ's gospel/ and to turn the state that Christ and his Apostles set in the church/ upside down.  
For the causes afore said I will rehearse certain of their sayings/ and yet because I take them but for witnesses and expownders of this doctrine/ and not as the Authors of the same: and also for that now I will not be tedious/ I will rehearse but few/ that is/ three old writers of the Greek church/ and other three of the latin church/ which do seem unto me to be in this matter/ most plain.  
The Greek authors are Origen/ Chrysostom and Theodoret/ The Latin/ are Tertullian/ S. Austin/ and Gelasius.  
I know there can be nothing spoken so plainly/ but the crafty wit furnished with Eloquence can darken it/ and wrest it quite from the true meaning/ to a contrary sense: And I know also that eloquence/ craft and finesse of wit/ hath gone about to blear men's eyes/ and to stop their ears in the afore named writers/ that men should neither hear nor see/ what those authors both write and teach so plainly/ that except men should be made both stark blind/ and deaf/ they can not but of necessity if they will read and weigh them indifferentelye both hear and see what they do mean/ when eloquence/ craft/ and finesse of wit/ have done all that they can. Now let us hear the old writers of the greek church.  

Origene  Origene/ who lived above twelve hundredth and fifty years ago/ a man for thexcellency of his learning so highly esteemed in Christ's church/ that he was counted and was judged the singular teacher in his time of Christ's religion/ the confounder of heresies/ the schoolmaster of many godly martyrs/ and an opener of the high mysteries in scripture: 
Eccl. Hist. lib. 6, cap 3.  he writing upon the 15 Chapter of S Mathewes gospel/ saith thus.  
But if any thing entre into the mouth/ it goth away into the belly/ and is avoided into the draft yea and that meat which is santified by the word of god and prayer/ 
Orig. in 15. Matth.  concerning the matter thereof it goeth away into the belly and is avoided into the draft/ but for the prayer which is added unto it/ for the proportion of the faith/ it is made profitable making the mind able to perceive and see that which is profitable. For it is not the material substance of bread but the word which is spoken upon it/ that is profitable to the man that eateth it not unworthily. And this I mean of the typical and Symbolical (that is) sacramental body.  
Thus far goeth the words of Origene/ where it is plain first that Origene speaking there of the sacrament of the lords supper/ as the last words do plainly signify/ doth mean and teach that the material substance thereof/ is received/ digested/ and avoided as the material substance of other bread/ and meats is/ which could not be/ if there were no material substance of bread at all/ as the fantastical opinion of transubstantiation doth put.  
It is a world to see the answer of the papists to this place of Origene. 
The disputations in the perlament house and in the Universities.  In the disputations which were in this matter in the Parliament house/ and in both the universities of Camebridge and Oxford/ they that defended transubstantiation/ said that this part of Origene/ was but set forth of late By Erasmus and therefore is to be suspected.  
But how vain this their answer is/ it appeareth plainly: for so may all the good old authors which lay in old libraries/ and are set fourth of late/ be by this reason rejected/ as Clemens/ Alexandrinus/ Theodoretus/ justinus/ ecclesiastica Historia Nicephori/ and other such.  
Another answer they had saying that Origene is noted to have erred in some points/ and therefore faith is not to be given in this matter to him.  
But this answer well weighed doth minister good matter to the clear confutation of itself. For in deed we grant that in some points Origene did err/ but those errors are gathered out/ and nooted both of S Hierom/ and Epiphanius/ so that his works (those errors excepted) are now so much the more of authority/ that such great learned men/ took pains to draw out of him/ what soever they thought in him to be written amiss. But as concerning this matter of the lords supper/ neither they/ nor yet ever any other ancient author did ever say that Origene did err.  
Now because these two answers have been of late so confuted and confounded/ 
Vuinchester in the aunsvuer to the 166. objection.  that it is well perceived/ that they will take no place/ therefore some which have written sense that time/ have forged two other answers even of the same mould.  
The former whereof is/ that Origene in this place spoke not of the Sacramental bread or wine of the lords table/ but of an other mystical meat/ of the which S. Augustin maketh mention to be given unto them that were taught the faith/ before they were baptized. But Origenes own words in two sentences before rehearsed being put together/ proveth this answer untrue: For he saith that he meaneth of that figurative and mystical body/ which profiteth them that do receive it worthily/ alluding so plainly unto S Paul's words spoken of the lords supper/ that it is a shame for any learned man once to open his mouth to the contrary. And that bread which S Augustine speaketh of/ he can not prove that any such thing was used in Origenes time: Yea and though that could be proved/ yet was there never bread in any time called a sacramental body saving the sacramental bread of the lords table/ which is called of Origene/ the typical/ and symbolical body of Christ.  
The second of the two new found answers/ 
Vuich in the same place.  is yet most monstrous of all other/ which is this. But let us grant (say they) that Origene spoke of the lords supper/ and by the matter thereof was understanded/ the material substance of bread/ and wine. What then say they? for though the ma/ teriall substance was once gone/ and departed by reason of transubstantiation/ whilst the forms of bread and wine did remain/ yet now it is no inconvenience to say that as that material substance did departed at the entering in of Christ's body under the aforesaid forms/ so when the said forms be destroyed/ and do not remain/ then cometh again the substance of bread and wine/ and this (say they) is very meet in this mystery/ that that which began with miracle/ shall end in a miracle. If I had not red this fantasy/ I would scarcely have believed/ that any learned man ever would have set forth such a foolish fantasy/ which not only lacketh all ground either of God's word/ reason/ or of any ancient writer/ but is also clean contrary to the comen rules of school divinity/ which is/ that no miracle is to be affirmed and put without necessity. And although for their former miracle/ which is their trasubstantiation/ they have some colour/ though it be but vain/ saying it is done by the power/ and virtue/ of these words of Christ/ This is my body/ yet to make this second miracle/ of returning the material substance again/ they have no colour at all. Or else I pray them show me/ by what words of Christ/ is that second miracle wrought.  
Thus ye may see that the sleigthes and shifts which craft and wit can invent to wrest the true sense of Origene can not take place. But now let us hear/ one other place of Origene/ and so we shall let him go.  
Origene in the 11. Homely Super Leviticum/ saith that there is also even in the four gospels/ and not only in the old Testament a letter/ meaning a literal sense which killeth/ for if if follow the letter (saith he) in that saying: except ye eat the flesh of the son of man/ and drink his blood. 
The second authority forth of Origene.  etc. This letter doth kill. Yfin that place the letter doth kill/ wherein is commanded the eating of Christ's flesh/ then surly in those words of Christ/ wherein Christ commandeth us to eat his body/ the literal sense theroflikewise doth kill▪ For it is no less crime/ but even the same/ and all one in the literal sense/ to eat Christ's body/ and to eat Christ's flesh. Wherefore if the one doth kill/ except it be understanded figuratively/ and spiritually/ then the other surely doth kill likewise. But that to eat Christ's flesh doth kill so understanded/ Origene affirmeth plainly in his words above rehearsed. Wherefore it can not be justly denied/ but to eat Christ's body literally understanded/ must needs after him kill likewise.  
The answer that is made to this place of Origene/ of the papists is so foolish/ that it bewraeyeth itself without any further confutation. It is the same that they make to a place of S Augustine in his book de doctrina Christiana. 
Li. 3. ca  Whereas S. Augustine speaketh in effect the same thing that Origene doth here. The papists answer is this/ to the carnal man the literal sense is hurtful/ but not so to the spiritual. As though to understand that in his proper sense which ought to be taken figuratively/ were to the carnal man a dangerous peril/ but to the spiritual man none at all.  
Now to Chrisostome whom I bring for the second writer in the Greek church. 
Chrisostome.  He speaking against the unholy using of man's body/ which after S Paul ought to bekepte pure/ and holy as the very temple of the holy ghost/ saith thus: If it be a fault saith he to translate the holied vessels (in the which is not contained the true body of Christ/ 
In opere imperfect Hom. 11. in Matth.  but the mystery of the body) to private uses/ how much more offence is it to abuse and defile the vessels of our body. These be the words of Chrysostom. But I trow that here many foul shifts are devised to defeat this place.  
The author saith one is suspected: I answer but in this place never fault was found with him unto these our days.  
And whether this author were John Chrisostome himself the Archbishop of Constantinople/ or no/ that is not the matter: for of all it is granted/ that he was a writer of that age/ and a man of great learning. So that it is manifest/ that this which he writeth/ was the received opinion of learned men in his days/ or else undoubtedly in such a matter his saying should have been impugned/ of some that wrote in his time/ or near unto the same.  
Nay saith another/ if this solution will not serve/ we may say that Chrysostom did not speak of the vessels of the lords cup/ 
Vuinch. in theansvuer to the 198. objection.  or such as was then used at the lords table/ but of the vessels used in the temple in the old law.  
This answer will serve no more than the other. For here Chrysostom speaketh of such vessels/ wherein was that which was called the body of Christ/ although it was not the true body (saith he) of Christ/ but the mystery of Christ's body. Now of the vessels of the old law/ the writers do use no such manner of phrase: for their sacrifices were not called Christ's body/ for Christ than was/ but in shadows and figures/ and not by the sacrament of his body/ revealed.  
Erasmus which was a man that could understand the words and sense of the writer/ although he would not be seen to speak against this error of transubstantiation because he durst not/ yet in his time declareth plainly/ that this saying of this writer/ is none otherwise to be understanded.  
Yet can I saith the third papist find out a fine and a subtle solution for this place/ and grant all that yet is said/ both allowing here the writer/ and also that he mente of the vessels of the lords table: 
Vuinch. in the same place.  For saith he the body of Christ is not contained in them at the lords table/ as in a place/ but as in a mystery. Is not this a pretty shefte/ and a mystical solution. But by the same solution than Christ's body is not in the lords table/ nor in the priests hand/ nor in the pyx/ and so he is here no where/ For they will not say that he is either here/ or their/ as in a place. This answer pleaseth so well the maker / that he himself/ after he had played with it a little while/ and showed the finesse of his wit/ and eloquence therein/ he is contented to give it over/ and say: But it is not to be thought that Chrisostome would speak after this finesse or subtlety/ and therefore he returneth again to the second answer for his shootte anchor which is sufficiently confuted before.  
Another short place of Chrisostome I will rehearse/ which (if any indifferency may be heard) in plain terms setteth fourth the truth of this matter.  
Before the bread (saith Chrisostome writing ad Cesarium Monachum)/ 
Chriso: stome ad Caesarium Monachum.  be hallowed/ we call it bread/ but the grace of god sanctifiing it by the means of the priest/ it is delivered now from the name of bread/ and esteemed worthy to be called Christ's body/ although the nature of bread abide in it still. These be Chrisostomes' words/ wherein I pray you what can be said or thought more plain against this error of Transubstantiation/ then to declare that the bread abideth so still.  

Vuin. in his aunsvucre to the 201. objection.  And yet this so plain a place some are not ashamed thus shamefully to elude it/ saying we grant the nature of bread remaineth still thus/ for that it may be seen/ felt/ and tasted/ and yet the corporal substance of the bread therefore is gone/ lest two bodies be confused together/ and Christ should be thought impanate.  
What contrariety and falsehood is in this answer/ the simple man may easily perceive/ is not this a plain contrariety to grant that the nature of bread remaineth so still/ that it may be seen/ felt/ and tasted/ and yet to say the corporal substance is gone/ to avoid absurdity of Christ's impanation?  
And what manifest falsehood is this to say/ or mean/ that if the bread should remain still/ then must follow the inconvenience of impanation/ as though the very bread could not be a Sacrament of Christ's body/ as water is of Baptism/ except Christ should unite the nature of bread to his nature in unity of person/ and make of the bread God.  
Now let us hear Theodoretus/ which is the last of the three Greek authors. 
Theodorete.  He writeth in his dialogue Contra Eutichen/ thus. He that calleth his natural body/ corn and bread/ and also named himself a vine tree/ 
Dialog. 1.  even he the same hath honoured the Symbols/ that is the sacramental signs/ with the names of his body and blood/ not changing in deed the nature itself/ but adding grace unto the nature. What can be mor plainly said then this/ that this old writer saith/ that although the Sacraments bear the name of the body and blood of Christ/ yet is not their nature changed/ but abideth still/ and where is then the papists transubstantiation?  
The same writer in the 2. Dialogue of the same work/ 
Dialog. 2.  against the aforesaid heretic Eutyches/ writeth yet more plainly against this error of transubstantiation/ if any thing can be said to be more plain: for he maketh theretique speak thus against him that defendeth the true doctrine whom he calleth Orthodoxus.  
As the sacraments of the body and blood of our Lord are one thing before the invocation and after the invocation they be changed/ and are made another: So likewise/ the lords body saith the heretic is after the assumption or ascension into heaven turned into the substance of god: theretique meaning thereby that Christ after his ascension remaineth no more a man.  
To this Orthodoxus answereth thus/ and saith to theretique. Thou art taken (saith he) in thine own snare/ for those mystical symbolles/ or sacraments/ after the sanctification/ do not go out of their own nature/ but they tarry and abide still in their substance/ figure/ and shape/ yea and are sensibly seen/ and groped to be the same they were before. etc.  
At these words the papists do startle/ and to say the truth/ these words be so plain/ so full/ 
The Cutle is a sea fish which casteth as it were an ink about herand so by making the vuater black escapeth taking. Pli. li. 9 Cap. 29.  and so clear/ that they can not tell what to say/ but yet will not cease to go about to play the Cutles/ and to cast their colloures over them/ that the truth which is so plainly told/ should not have place.  
This author wrote say they before the determination of the church. As who would say/ whatsoever that wicked man Innocentius the Pope of Rome determined in his congregations/ with his monks and friars/ that must be (for so Suns saith) holden for an article/ and of the substance of our faith.  
Some do charge this author that he was suspected to be a nestorian/ which thing in Chalcedon Council was tried and proved to be false.  
But the foulest shift of all/ 
So ansvueres D. Morman, in the convocation house.  and yet the best that they can find in this matter/ when none other will serve/ is to say that Theodoret understandeth by the word substance/ accidents/ and not substance in deed. This gloze is like a gloze of a laweyer upon a decree the text whereof beginneth thus. Statuimus/ that is we decree. The gloze of the lawyer there/ after many other pretty shifts there set fourth/ which he thinketh will not well serve to his purpose/ and therefore at the last/ to clear the matter/ he saith thus: 
Distinct. 4. Cap. statuimus.  After the mind of one Lawyer/ veldic (saith he) statuimus/ id est abrogamus/ that is/ or expound/ we do decree/ (that is) we do abrogate/ or disannul. Is not this a worthy and Goodly gloze? Who will not say but he is worthy in the Law to be retained of Counsel/ that can gloze so well/ and find in a matter of difficulty such fine shifts/ and yet this is the Law/ or at the lest the gloze of the law. And therefore who can tell what apparel a man may incur to speak against it/ except he were a lawyer in deed/ which can keep himself out of the briers/ what wind soever blow.  
Hitherto ye have hard three writers of the Greek Church/ not all what they do say/ for that were a labour to great for to gather/ and to tedious for the reader/ but one or two places of every one. The which how plain and how full/ and clear they be against the error of Transubstantiation I refer it to the judgement of thindifferent reader.  
And now I will likewise rehearse the sayings of other three old ancient writers of the Latin Church/ and so make an end.  

Tertullian.  And first I will begin with Tertullian/ whom Cyprian the holy Martyr so highly esteemed that whensoever he would have his book/ he was wont to say/ give us now the Master. 
Lib. 4. contra Martionem.  This old writer in his 4. book against Martion the heretic/ saith thus: jesus made the bread/ which he took and distributed to his disciples/ his body/ saying: This is my body/ that is to say/ (saith Tertullian) a figure of my body. In this place it is plain/ that after Tertullians' exposition/ Christ meant not by calling the bread his body/ and the wine his blood/ that either the bread was his natural body/ or the wine his natural blood/ but he called them his body and his blood because he would institute them to be unto us Sacraments/ that is holy tokens and signs of his body/ and of his blood/ that by them remembering/ and firmly believing the benefits procured to us by his body/ which was torn and crucified for us/ and of his blood/ which was shed for us upon the cross/ and so with thanks receiving these holy sacraments/ according to Christ's institution/ might by the same be spiritually nourished/ and fed/ to th'increase of all Godliness in us/ here in our pilgrimage and journey wherein we walk unto everlasting life.  
This was undoubtedly Christ our saviours mind/ and this is Tertullians' exposition. The wrangling that the papists do make to elude this saying of Tertullian/ is so far out of all frame that it even wearieth me to think on it.  

Vuinch in his answer to the 161. object.  tertulyan writeth here say they/ as none hath done hitherto before him. This saying is to to manifest false: S. Augustine and other old awthors likewise do call the Sacrament a figure off Christ's body.  
And where they say/ that Tertullian wrote this/ when he was in an heat off disputation with an heretic/ coveting by all means to overcome his adversary. As who say he would not take heed what he did say/ and specially what he would write in so high a matter/ so that he might have the better hand off his adversary. Is this credible to be true in any godly wiseman? How much less than is it worthy to be thought/ or credited in a man off so great wit/ learning/ and excellency/ as Tertullian is worthily/ esteemed ever to have been.  
Likewise this author in his first book against the the same heretic Martion writeth thus. God did not reject bread/ which is his creature: for by it he hath made a representation off his body. Now I pray you what is this to say/ that Christ hath made a representation by bread of his body/ but that Christ hath/ 
Lib. 1. contra Mar.  instituted and ordained bred to be a sacrament/ for to represent unto us his body Now whether the representation of one thing by another/ requireth the corporal presence of the thing which is so represented/ or no/ every man that hath understanding/ is able in this point (the matter is so clear of it lsefe/) to be a sufficient judge.  
The second doctor and writer off the latin church whose sayings I promised to set forth/ 
S. August.  is S. Augustine/ off whose learning/ and estimation/ I need not to speak: for all the church of Christ both hath/ and ever hath had him for a man of most singular learning/ wit and diligence/ both in setting fourth the true doctrine of Christ's religion/ and also in the defence off the same against heretics.  
This awthor as he hath written most plenteously in other matters off our faith/ so like wise in this argument he hath written at large in many off his works so plainly against this error of transubstantiation/ that the papistslove lest to hear of him off all other writers/ partly for his authority/ and partly because he openeth the matter more fully than any one other doth. Therefore I will rehearse more place off him/ than heretofore I have done of the other.  
And first what can be more plain/ then that which he writeth upon the 89. psalm speaking of the sacrament of the lords body and blood/ and rehearsing (as it were) Christ's words to his disciples after this manner.  
It is not this body which ye do see/ that ye shall eat/ neither shall ve drink this blood/ which the Soudiares that Crucefye me shall spille/ or shed: I do commend unto you a mystery or a sacrament/ which spiritually understanded shall give you life. Now if Christ had no more natural and corporal bodies but that one/ which they then presently both hard/ and saw: And none other natural blood/ but that which was in the same body/ and the which the soldiers cruelly did after shed upon the Cross/ and neither this body/ nor this blood/ was by this declaration of S. Augustine/ either to be eaten/ or drunken/ but the mystery thereof spiritually to be understanded: Then I conclude/ (if this saying and exposition of S. Augustine be true)/ that the mystery which the disciples should eat/ was not the natural body of Christ/ but a misteri of the same/ spiritually to be understanded. For as S. Augustine saith in his 20. book contra faustum. Cap. 21 Christ's flesh and blood was in the old testament promised by similitudes/ and signs of their sacrifices/ and was exhibited in deed/ and in truth/ upon the cross/ but the same is celebrated by a sacrament of remembrance upon the altar.  
And in his book de fide ad Petrum. Cap. 19/ he saith that in these Sacrifices (meaning of the old law) it is figuratively signified/ what then was to be given: But in this Sacrifice it is evidently signified what is already given/ understanding in the sacrifice upon the altar/ the remembrance and thanks giving for the flesh/ which he offered for us/ and for the blood which he shed for us upon the Cross/ as is in the same place/ and evidently there it may appear.  
Another evident and clear place/ wherein it appeareth that bythe Sacramental bread/ which Christ called his body/ he meant a figure of his body/ is upon the third Psalm: Where Sancte Augustine speaketh thus in plain terms. Christ did admit judas unto the feast/ in the which he commended to his disciples the figure of his body. This was Christ's last supper before his Passion: Wherein he did ordain the Sacrament of his body/ as all learned men do agree.  
S. Augustine also in his 23. Epistle ad Bonifacium teacheth how Sacraments do bear the names of the things whereof they be sacraments/ both in Baptism/ and in the lords table. 
August. Epi. 23.  Even as we call every good friday/ the day of Christ's passion: and every Easter day the day of Christ's resurrection. When in very deed there was but one day wherein he suffered/ and one day wherein he rose. And why do we then call them so which are not so in deed/ but because they are in like time/ and course of the year/ as those days were wherein those things were done: Was Christ (saith S. Austin/ offered any more but once? and he offered himself:  
And yet in a sacrament/ or representation/ not only every solemn feast of Easter/ but also every day/ to the people he is offered. For if sacraments had not some similitude/ or likeness of those things whereof they be sacraments/ they could in no wise be sacraments. And for their similitudes/ and likeness commonly they have the names of the things whereof they be sacraments. Therefore/ as after a certain manner of speech/ the sacrament of Christ's body/ is Christ's body/ the sacrament of Christ's blood/ is Christ's blood/ so likewise the sacrament of faith is faith. etc.  
After this manner of speech/ as S. Augustine teacheth in his questions Super Leviticum/ et contra adimantum/ 
Question 57  it is said in scripture that seven ears of corn be seven years/ seven kine be seven years/ and the rock was Christ/ and blood is the soul: The which last saying (saith S. Austen) in his book contra adimantum/ is understanded to be spoken in a sign/ or figure/ for the Lord himself did not stick to say/ This is my body/ when he gave the sign of his body. 
Cap. 13.   
For we must not consider in sacraments (saith S. Augustine in an other place) what they be/ but what they do signify. 
Contra Maximium. lib. ca 22.  For they be signs of things/ being one thing in themselves/ and yet signifying an other thing. For the heavenly bread (saith he) speaking of the sacramental bread/ by some manner of speech is called Christ's body/ when in very deed it is the sacrament of the body/ etc.  
What can be more plain/ or more clearly spoken/ then are these places of S. Augustine before rehearsed/ if men were not obstinately bend to maintain an untruth/ and to receive nothing what so ever doth set it fourth.  
Yet one place more of S. Augustine will I allege which is very clear to this purpose/ that Christ's natural body is in heaven and not here corporally in the sacrament/ and so let him departed.  
In his 50. 
Tract. 50. in joan.  treatise which he writeth upon john he teacheth plainly/ and clearly how Christ being both God and man/ is both here after a certain manner/ and yet in heaven/ and not here in his natural body and substance which he took of the blessed virgin Marie speaking thus of Christ and saying. By his divine majesty by his providence/ by his unspeakable and invisible grace/ that is fulfilled which he spoke: Behold I am with you unto the end of the world. But as concerning his flesh/ which he took in his incarnation/ as touching that which was born of the virgin/ as concerning that which was apprehended by the jews/ and crucified upon a tree/ and taken down from the cross/ lapped in linen clothes/ and buried and rose again/ and appeared after his resurrecton / as coocerning that flesh he said/ Ye shall not ever have me with you/ why so? For as concerning his flesh he was conversant with his disciples 40. days/ and they accompanying/ seeing/ and not following him/ he went up into heaven and is not here. By the presence of his divine majesty he did not departed/ as concerning the presence of his divine majesty we have Christ ever with us/ but as concerning the presence of his flesh he said truly to his disciples/ ye shall not ever have me with you. For as concerning the presence of his flesh/ the church had him but a few days/ now it holdeth him by faith/ although it seeth him not.  
Thus much S. Augustine speaketh repeating one thing so oft/ and all to declare/ and teach/ how we should understand the manner of Christ's being here with us/ which is by his grace/ by his providence/ and by his divine nature/ and how he is absent by his natural body/ which was born of the virgin Marry/ died/ and rose for us/ and is ascended into heaven/ and their sitteth as is in th'articles of our faith on the right hand of god/ and thence/ and from none other place (saith S. Augustine) shall come on the latter day to judge the quick and the dead. At the which day the righteous shall then lift up their heads/ and the light of gods truth shall so shine/ that falsehood/ and errors shallbe put to perpetual confusion. Righteousness shall have the upper hand/ and truth that day shall bear away the victory/ all the Enemies thereof quite overthrown/ to be trodden under foot for evermore.  
O Lord/ Lord/ I beseach thee/ hast this day/ them shalt thou be glorified with the glory dew unto thy holy name/ and unto thy divine majesty/ and we shall sing unto the in all joy and felicity laud and praise for evermore.  
Here now would I make an end/ for methink S. Augustine is in this matter so full/ and plain/ and of that authority/ that it should not need after this his declaration/ being so firmly ground upon god's word/ and so well agreeing with other awncyene awthours/ to bring in for the confirmation of this matter/ any more. And yet (I said) I would allege three/ of the Latin church/ to testify the truth in this cause.  
Now therefore the last of all shallbe Gelasius/ 
Gelasius.  which was a bishop of Rome/ but one that was Busshopp of that Sea/ before the wicked usurpation/ and Tyranny thereof spread/ and braced out abroad into all the world. For this man was before Bonifacius/ yea and Gregory the first: In whose days/ both corruption of doctrine/ and tyrannical usurpation did chief grow/ and had the upper hand.  
Gelasius in an Epistle of the two natures of Christ/ contra Eutichen/ writeth thus. The sacraments of the body and blood of Christ/ which we receive/ be godly things/ whereby/ and by the same/ we are made partakers of the divine nature/ and yet nevertheless the substance/ or nature/ of the bread/ and wine doth not depart or go away.  
Note thes words I beseach you/ and consider/ whether any thing can be more plainly spoken/ then these words be against the error of Transubstantiation: which is the ground/ and bitter root whereupon springeth all the horrible errors before rehearsed.  
Wherefore seeing that 〈◊〉 falsehood hereof doth appear so manifestly/ and by so many ways/ so plainly/ so clearly/ and so fully/ that no man needeth to be deceived/ but he that will not see/ or will not understand. Let us all that do love the truth/ embrace it/ and forsake the falsehood/ for he that loveth the truth/ is of god/ and the lack of the love thereof/ is the cause why God suffereth men to fall into errors/ and to perish therein/ yea and as S. Paul saith/ why he sendeth unto them illusions/ that they believe lies/ unto their own condemnation: because (saith he) they loved not the truth. This truth/ no doubt/ is God's word/ for Christ himself saith/ unto his Father: Thy word is truth/ the love/ and light whereof/ Almighty God heavenly father give us/ and lighten it in our hearts/ by his holy spirit/ through jesus Christ our Lord/ AMEN.   

Faults escaped in printing/ and to be corrected/ as followeth.  
The 3. leaf/ pag. 1.21. line/ him helfe/ read/ himself.  
In the second page. 9 line/ ignorance/ read/ ignorance.  
The 5. leaf/ pag. 1. lib. 6./ true wor-/ read/ true word.  
The 7. leaf/ pag. 1. li. 9/ phaatasticall/ read/ fantastical.  
The 13. leaf pag. 1. li. 13./ that is dangerous/ read/ that it is dangerous.  
The 16. leaf/ pag. 2. lin. 19/ te remain/ read/ to remain.  
The 18. leaf/ pag. 1. last line/ may bones/ read mary bones.  
The 21. leaf/ pag. 2. lin. 25./ pophetes/ read prophets.  
The 24. leaf/ pag. 1. li. 26./ think/ think/ put forth th'one think.  
The 50. lea. pag. 2. li. 20./ Christ's/ read/ Christ.  
The 53. lee. pag. 1. lin. 6./ whrein/ read wherein.  
The 55. lee. pag. 2. li. 12./ misterers/ read mysteries.  
The 62. leaf pag. 2. li. 2/ as none hath done hiterto before him/ add thereunto. Neither yet any other Catholic man after him.