*THE GROSSE errour of the Papistes, is of the car∣nal eatyng and drynkyng of Christes fleshe & bloud,* with our mouthes.

For they say, that whoso¦euer eate and drynke the sacramentes of bread and wyne, do eate and drynk al¦so with their mouthes Christes very fleshe and bloud, be they neuer so vngodly and wicked per∣sons. But Christ hym selfe taughte cleane con∣trary in the .vi. of Iohn, y^t we eate not hym car∣nally with our mouths, but spiritually with our faith,* saiyng:

This is the moste trewe doctrine of our saui∣our Christe, that who so euer eateth hym, shall haue euerlasting life. And by and by it foloweth in the same place of Iohn more cleerely.

This taught our sauiour Christe as well his disciples as the Iewes at Capernaum, that the eatyng of his fleshe and drynkyng of his bloude was not lyke to the eatyng of Māna. For both good and badde dyd eate Manna, but none do eate his fleshe and drynke his bloudde, but they haue euerlastyng lyfe. For as his father dwel∣leth in hym, and he in his father, and so hathe lyfe by his father: so he that eateth Christes fleshe and drynketh his bloud, dwelleth in Christ & Christ in him, & by Christ he hath eternall lyfe.

What nede we any other witnesse? whā Christe hym selfe doth testifie the matter so plainly, that who so euer eateth his fleshe and drynketh his bloud, hath euerlastynge lyfe? and that to eate his fleshe and to drinke his bloud, is to beleue in hym? And who so euer beleueth in him, hath euer¦lastyng lyfe. Whereof it foloweth necessaryly, that vngodly persons (beyng lymmes of the di∣uell) Page  [unnumbered] do not eate Christes fleshe nor drynke his bloud, excepte the Papistes wold saie, that su∣che haue euerlastyng lyfe.

But as the dyuell is the foode of the wycked, whiche he nourisheth in all iniquitee, and bryn∣geth vp into euerlastyng dānation: so is Christe the very fode of al them that bee the liuely mem∣bres of his body, and them he norisheth, fedeth, bringeth vp and cherisheth vnto euerlasting life

* And euery good and faythfull christian man feeleth in hym selfe, bowe he feedeth of Christe, eatyng his fleshe,* and drynkyng his bloud. For he putteth the hole hope and trust of his redem∣ption and saluation in that only sacrifice, which Christ made vpon the Crosse, hauyng his body there broken, and his bloud there shedde for the remission of his synnes. And this greate bene∣fite of Christe, the faithfull man earnestly consi∣dereth in his mynde, chaweth and digesteth it with the stomake of his harte, spiritually recea∣uynge Christe wholly into hym, and gyuyng a∣gayne hym selfe wholly vnto Christe.

And this is the eatyng of Christes flesh & drin¦kyng of his blud, the felyng wherof is to euery mā, the felyng how he eateth & drynketh Christ, which none euil mā nor mēbre of the diuel can do

* For as Christ is a spiritual meate, so is he spri∣tually eaten & digested with the spirituall part of vs,* and geueth vs spirituall and eternall lyf, and is not eaten, swalowed, and dygested with oure teeth, tungues, throtes and bealyes.

Page  92 Therfore saith S. Cyprian,

And acording vnto the same S. Austen saith,* Prepare not thy iawes, but thy hert. And in an o¦ther place (as it is cited of him) he saith, why dost thou prepare thy bely & thy teeth? beleue, & thou hast eaten. But of this matter is sufficiently spokē be∣fore, where it is proued, that to eate Christs flesh and drinke his bloud, bee figuratiue speeches.

Page  [unnumbered]*And now to returne to our purpose, that only the liuely membres of Christ do eate his fleshe & drynke his blud,* I shal bryng furth many other places of aunciēt authors before not mēcioned.

Fyrst Origen writeth plainly after this ma∣ner.

*Cyprian in his sermon ascribed vnto him of the Lordes supper, sayth:

Thus wryteth Cyprian of the eatyng & dryn∣kyng of Christe. And a lytle after he sayth, that none do eate of this lambe, but suche as be true Israelites, that is to say, pure christian menue Page  93 without colour or dissimulacion.

And Athanasius speakinge of the eatinge of Christes fleshe and drinking of his bloud,* sayth

In these woordes Athanasius declareth the cause why Christ made mention of his ascention into heauen, whan hee spake of the eatinge and drinking of his fleshe and blud. The cause after Athanasius mynde was thys, that his hearers shuld not thinke of any carnal eating of his bo∣dy with their mouths (for as concerning the pre∣sence of his body, he should be taken from them, and ascende into heauen, but that they shuld vn∣derstande him to be a spirituall meate, and spiri¦tually to be eaten, and bi that refreshing to giue eternall lyfe, which he doth to none, but to suche as be his lyuely membres.

And of this eatinge speaketh also Basilius,* that we eate Christes flesh and drinke his blud, beynge made, by hys incarnation and sensyble Page  [unnumbered] lyfe, partakers of his worde and wysedome. For

*Saint hierome also saith:

*And in an other place S. Hierome saith, that

*And moreouer he saithe,

Thus agreeth S. Hierome with the other be¦fore rehersed, that heretiques and such as folow wordly pleasures, eat not Christs flesh nor drink his blud, bicause that Christ said, He that eateth my flesh & drinketh mi blud, hath euerlastīg life.

*And S. Ambrose saith,

These sentences of S. Ambrose be so playne in this matter, that there needeth no more, but only the rehersall of theim.

But S. Augustine in many places plainlye discussing this mattier,* saith:

And moreouer S. Augustine,* most plainly re¦solueth this matter in his booke De ciuitate Dei, disputīg agaīst two kinds of heretiques:

But Saint Augustine aunsweringe to bothe these heresyes, saith:

Page  95These be the plaine wordes of S. Augustine, that suche as liue vngodly, although they may seme to eate Christes body (because they eat the sacrament of his body) yet in deede they neither bee membres of his body, nor do eate his body.

Also vpon the gospel of sainct Ihon he sayth,

Note and ponder well these wordes of sainct Augustyne, that the bread and wyne and other meates and drynkes (whiche norishe the body) a man may eate & neuerthelesse dye: but the very body and bloud of Christ no mā eateth, but that hath euerlastyng life. So that wicked men can not eate nor drynke them, for then they must ne∣des haue by them euerlastyng life.

And in thesame place sainct Augustyne sayth further.

Thus wryteth sainct Augustyne in the xxvi. Homelie of sainct Ihon. And in the next homelie folowyng,* he sayth thus.

*And in his boke De doctrina Christiana, sainct Augustyne sayth (as before is at length decla∣red) that

And in another sermō also De verbis Apostoli he expoundeth what is the eatyng of Christes body & the drinkyng of his bloud,* saiyng:

By all these sentences of S. Augustyne it is euident & manifest, that all men, good and euil, may with their mouthes visibly & sensibly eate the sacrament of Christes body & bloud, but the very body and bloud them selues bee not eaten but spiritually, & that of the spirituall membres of Christ, whiche dwell in Christ, & haue Christ dwellyng in them, by whom they be refreshed & haue euerlastyng life.

And therefore sayth sainct Augustyne,* that when thother Apostles did eate bread that was the Lorde, yet Iudas did eate but the bread of the Lorde, and not the bread that was the Lorde. So that the other Apostles with the sacramentall bread did eate also Christ him selfe, whō Iudas did not eate. And a great numbre of places moe hath sainct Augustyne for this purpose, whiche for eschewyng of tediousnes, I let passe for this tyme, & wyll speake some thyng of sainct Cyrill.

Page  [unnumbered]*Cyrill vpon sainct Ihon is Gospell sayth, that those whiche eate Manna, dyed, because thei receyued thereby no strength to liue euer (for it gaue no life, but only put away bodely hunger) but

*And he concludeth the matter shortly in ano∣ther place in fewe woordes, saiyng,

Here sainct Cyrill declareth the dignitee of Christes fleshe, beyng inseperately annexed vn∣to his diuinitee, saiyng, that it is of suche force and power, that it geueth euerlastyng life. And whatsoeuer occasion of death it fyndeth, or let of eternal life, it putteth out and dryueth cleane away all the same, frō them that eate that meate and receiue that medicine. Other medicines or Page  97 plaisters somtyme heale, and somtyme heal not, but this medicine is of that effect and strength, that it eateth awaye all rotten and deade fleshe, and perfectely healeth all woundes and sores, that it is laide vnto.

This is the dignitie and excellencie of Chri∣stes fleshe and bloode ioyned to his diuinitie, of the whyche dignytie, Christes aduersaries the Papistes, depriue and robbe him when they af∣firme, that suche men do eate his fleshe & receiue this plaister, as remaine styll sicke and sore, and be not holpen thereby.

And now for corroboration of Cyrils saying,* I would thus reason with the Papistes, and de∣maunde of them, When an vnrepentant synner receiueth the sacrament, whether he haue Chri∣stes body within him or no?

If they saye no, than haue I my purpose, that euel men although they receaue the sacramente of Christes body, yet receiue they not his verye body. Yf they saye yea, Then I wolde aske them further, Whether they haue Christs spirit with in them or no?

If they say nay, then do they separate Christs body from his spirite, and his humanitye frome his diuinite, and be condemned by the scripture as very Antichristes that diuide Christe.

And yf they say yea, that a wicked man hathe Christes spirit in him, then the scripture also cō∣demneth them,* saying:

Thus on euery side the scripture condemneth the aduersaries of goddes worde.

And this wickednes of the Papistes is to bee wondred at, that thei affirme Christs flesh, blud, soule, holy spirite, and his deite to be a man, that is subiect to sin, and a limme of the diuell. They be wonderfull iuglers and coniurers, that with certayne woordes can make god and the dyuell to dwel togither in one man, and make him both the temple of god, and the temple of the diuell. It apeareth that they be so blinde, that they can not see y^• light frō darknes: Beliall from Christ, nor the table of y^• lord, from the table of diuels. Thus is confuted this third intollerable errour and heresye of the Papistes, That they which be the lymmes of the diuell, do eate the very bodye of Christ, and drinke his bludde, manifestly and directly contrary to the wordes of Christ himself, who saith:

*But leaste they shuld seeme to haue nothinge to say for themselues,* they alleag S. Paule in the eleuenth to the Corinth. where he saith: Hee that eateth and drinketh vnwortheli, eateth and drinketh his owne damnation, not discerninge the lordes bodye.

Page  98But S. Paule in that place speaketh of the eatinge of the breade and drinkinge of the wine, and not of the corporall eating of Christes flesh & blud, as it is manifest to euery man that wyll read the text. For these be the words of S. Paul:

In these wordes S. Paules mynde is, that for asmuche as the breade and wyne in the Lor∣des supper, do represent vnto vs the very bodye and blud of our sauiour Christe, by his owne in∣stitution and ordinance, therfore although he sit in heauē at his fathers right hand, yet shuld we come to this mysticall bread & wine with faithe, reuerence, purite and feare, as we wold do, if we should come to see and receaue Christe himselfe sensibly present. For vnto the faithfull Christ is at his owne holy table present, with his mightye spirite and grace, and is of them more frutefully receaued, than if corporally they shulde receaue him bodely present. And therefore they that shal worthely come to this goddes bord, muste after due triall of themselues, considre first, who ordai¦ned this table, also what meate and drinke they shall haue that come therto, and how thei ought to behaue themselues therat. He that prepared the table is Christ himselfe. The meat & drynke wherwith he feedeth theim that come thereto as they ought to do, is his owne body▪ flesh & blud. Page  [unnumbered] They that come therto, muste occupy their myn∣des in considering howe his bodye was broken for them, and his blud shed for their redemptiō. and so ought they to approache to this heauenly table with all humblenes of hart, and godlynes of minde, as to the table wherin Christe himselfe is gyuen. And they that come otherwise to thys holy table, thei come vnworthely, and do not eat & drinke Christes flesh & blud, but eat and drink their owne damnacion: bicause thei do not duely considre Christes very fleshe and blud, which be offered ther spiritually to be eaten and drunken, but dispising Christs most holy supper, do come therto as it were to other meates and drinkes, without regard of the lordes body, which is the spirituall meat of that table.

*But here maye not be passed ouer the answere vnto certain places of auncient Authors, which at the firste shew,* seeme to make for the Papists purpose, that euel men do eate and drink the ve∣ry fleshe and bludde of Christe. But if those pla∣ces be truely and throughely waied, it shall ap∣peare, that not one of theym maketh for theyr errour, that euel men do eat Christes very body.

*The first place is of S. Augustin contra Cres¦conium grāmaticum, wher he saith,

In whiche wordes S. Augustyne seemeth to conclude, that aswell the euil as the good do eat the body and bloud of Christ, although the euil haue no benefite but hurt therby.

But consider the place of S. Augustyne dili∣gently, and then it shall euidently appeare, that he ment nat of the eatyng of Christes body, but of the sacrament therof. For the intent of sainct Augustyne there, is to proue that good thinges auaile not to suche persons, as do euil vse them, and that many thynges whiche of them selues be good, and be good to some, yet to other some they bee not good. As that light is good for whole eyes, and hurteth soore eyes: that meate whiche is good for some, is euil for other some: One medicine healeth some, and maketh other sicke. One harnes doth arme one, and combreth another: one coate is mete for one, & to straight for another. And after other examples, at the last S. Augustyne sheweth the same to bee true in the sacramentes, both of Baptisme and of the Lordes body, whiche he sayth do profite onely them, that receiue the same worthely.

And the wordes of sainct Paule, which sainct Augustyne citeth, do speake of the sacramental bread and cuppe, & not of the body and bloud. And yet sainct Augustyne calleth the bread and the cuppe, the fleshe and bloud, not that they be so in dede, but that they so signifie, As he sayth Page  [unnumbered] in another place contra Maximinum.

*In sacramētes (sayth he) is to be considered, not what they be, but what they shewe. For they be signes of other thynges, beyng one thyng, and signifiyng another.

Therfore as in baptisme, those that come fay∣nedly and those that come vnfaynedly, both bee washed with the sacramental water, but both be not washed with the holy ghost, & clothed with Christ: so in the Lordes supper, bothe eate and drynke the sacramental bread & wyne, but bothe eate not Christ himselfe, and bee fedde with his fleshe and bloud, but those only which worthely receiue the sacrament.

*And this answere wyll serue to another place of sainct Augustyne against the Donatistes, where he sayth, that Iudas receiued the body and bloud of the Lorde. For as S. Augustyne in that place speaketh of the sacrament of Baptisme, so doth he speake of the sacrament of the body and bloud, whiche neuerthelesse he calleth the body and bloud, because they signifie and represent vnto vs the very body, fleshe and bloud.

*And (as before is at length declared) a figure hath the name of the thyng that is signifyed thereby.* As a mannes ymage is called a man, a Lyons image, a Lyon: a byrdes image, a byrde: and an image of a tree and herbe, is called a tree or herbe. So were we wont to say, Our lady of Walsyngham: Our lady of Ipiswyche: Oure lady of Grace: Our lady of pytie: sainct Peter Page  100 of Myllan: Sainct Ihon of Amyas. and suche like, not meanyng the thynges them selues, but callyng their images by the name of the thyn∣ges by them prepresēted. And lykewise we were wont to say, Great sainct Christopher of Yorke or Lyncolne: Oure lady smyleth, or rocketh her childe: Let vs go in Pilgrymage to sainct Pe∣ter at Rome, and sainct Iames in Compostella, And a thousand lyke speeches, whiche were not vnderstand of the very thinges, but onely of the images of them.

So doth sainct Ihon Chrysostome say, that wee see Christ with oure eyes, touche him, feele him, and grope him with our handes, fixe oure teethe in his fleshe, taste it, breake it, eate it, and digest it, make redde our tongues and dye them with his bloud, and swalowe it, and drynke it.

And in a Cathechisme by me translated & set furth, I vsed like maner of speeche, saiyng, that with our bodely mouthes we receiue the body & bloud of Christ. Whiche my saiyng diuers igno¦rant persones (not vsed to reade olde auncient authors, nor acquainted with their phrase and maner of speeche) did carpe and reprehende, for lacke of good vnderstandyng.

For this speeche, and other before rehersed of Chrysostome, & all other like, he not vnderstand of the very fleshe and bloud of our sauior Christ (whiche in very deede wee neither feele nor see) but that whiche wee do to the bread and wyne, by a figuratiue speeche, is spoken to bee done to Page  [unnumbered] the fleshe & bloud, because they bee the very sig∣nes, figures and tokens instituted of Christ, to represent vnto vs, his very fleshe and bloud.

And yet as with our corporal eyes, corporal hādes and mouthes wee do corporally see, feele, taste, and eate the bread, and drynke the wyne (beyng the signe and sacramentes of Christes body,) euen so with oure spiritual eyes, handes and mouthes, we do spiritually see, feele, taste, & eate his very fleshe and drynke his very bloud.

*As Eusebius Emissenus sayth:

And as this is most true, so is it ful and suffi∣cient, to answere all thynges that the Papistes can bryng in this matter, that hath any appa∣rance for their partie.

*Nowe it is requisite, to speake some thyng of the maner and forme of worshippyng of Christ, by them that receiue this sacrament,* lest that in the steade of Christ him selfe, be worshipped the sacrament. For as his humanitee, ioyned to his diuinitee, and exalted to the right hande of his father, is to be worshipped of all creatures, in Page  101 heauen, yearth, and vnder the yearth: 〈◊〉 if in the steade thereof, we worshyp the signes and sacramentes, we committee as greate Idolatrye as euer was, or shall be to the worldes ende.

And yet haue the very Antichristes (the subti∣lest enemies that Christe hath (by their fyne in∣uentions and crafty scholastical diuinitee,* delu∣ded many simple soules, and broughte theym to this horrible Idolatry, to worshyp thynges vi∣sible, and made with their owne handes, persua∣dyng them, that creatures were theyr creatour, theyr God and theyr maker.

For els what made the people to runne frome theyr seates to the altar, & from aultar to aultar, and frō sakeryng (as they called it) to sakeryng, peepyng, tootyng, and gasynge at the thynge, whiche the priest helde vp in his handes, if they thought not to honour that thyng, whiche they sawe? What moued the priestes to lyft vp the sa∣crament to hye ouer their beades? or the people to crie to the prieste, holde vp, holde vp, and one man to saie to an other, stoupe downe before, or to saie: This daie I haue sene my maker. And, I can not be quiet, excepte I see my maker ones a daie? What was the cause of al these, and that as well the priest as the people so deuoutely dyd knocke and kneele at euery syghte of the sacra∣ment? but that they woorshypped that vysyble thynge, whyche they sawe with theyr eyes, and tooke it for very God? For yf they worshypped in spirite onely Christe, syttynge in heauen with Page  [unnumbered] his father, what needed they to remoue oute of theyr seates to toote and gaase? as the apostles dyd after Christe, whan he was gone vp into heauen. If thei worshypped nothyng that they sawe, why dyd they ryse vp to see? Doubtles ma¦ny of the simple people woorshipped that thyng which they sawe with their eies.

And although the subtyl Papistes doo colour and cloke the matter neuer so finely, sayeng that they worshyp not the sacramentes, whiche they see with theyr eyes, but that thyng, whyche they beleue with their faith to be really and corporal∣ly in the sacramentes, yet why doo they than run frō place to place, to gase at the thinges whiche they see, yf they worshyp them not? giuyng ther∣by occasion to them that be ignorant, to worship that whyche they see. Why doo they not rather quietly syt styll in their seates, and moue the peo∣ple to doo the lyke, woorshyppynge God in hart and in spirite, than to gadde aboute from place to place, to see that thyng, whyche they confesse theim selues is not to bee worshipped?

And yet to eschue one inconuenience (that is to saie, the worshyppyng of the sacrament) they fall into an other as euyl, and worshyp▪ nothyng there at al. For they worship that thyng (as thei say) whiche is really and corporally, and yet inui¦sibly present vnder the kinds of bread and wine, whiche (as before is expressed and proued) is vt∣terly nothyng. And so they geue vnto the igno∣rant occasion, to worshyp breade and wyne, and Page  102 they them selues worshyp nothynge there at all.

But the Papistes (for their owne commoditee to kepe the people styll in Idolatrye) do often allege a certain place of S. Augustyne vpō the Psalmes,* where he sayth, that

That is true, whiche sainct Augustyne sayt• in this place. For who is hee, that professeth Christe, and is spiritually fedde and nourished with his fleshe and bloud, but he wyll honour and worship him, sittyng at the right hande of his father, and tendre vnto him frō the bottome of his heart, all laude, prayse and thankes, for his mercyfull redemption?

AND as this is moste true, whiche sainct Augustyne sayth, so is that moste false whiche the Papistes would persuade vpon sainct Au∣gustynes woordes, that the sacramentall bread and wyne, or any vysyble thynge is to bee woorshypped in the Sacrament. For sainct Augustynes mynde was so farre from any suche thought, that hee forbyddeth vtterly to woor∣ship Christes owne fleshe and bloud alone, but in consideracion, and as they bee annexed and ioyned to his diuinitee. Howe muche lesse than could he thynke or allowe, that we should wor∣shyp the sacramentall bread and wyne, or any outwarde or visible sacrament? whiche bee sha∣dowes, figures and representacions of Christes Page  [unnumbered] very fleshe and bloudde.

And saynt Augustin was afrayde, lest in wor∣shyppyng of Christes very body, we shoulde of∣fende, and therfore he byddeth vs, whan we wor∣shyp Christe, that we shoulde not tarry and fixe our myndes vpon his fleshe (whyche of it self a∣uayleth nothyng) but that we shuld lyfte vp but our myndes from the fleshe to the spirite, whiche giueth lyfe: and yet the Papistes be not afrayde by crafty meanes to induce vs, to worship those thynges, whyche be signes and sacramentes of Christes bodye.

But what wyl not the shamelesse Papistes al∣ledge for theyr purpose, whan they be not asha∣med to maynteyne the adoration of the Sacra∣ment, by these wordes of saynt Augustins? wher¦in he Speaketh not one word of the adoration of the sacrament, but onely of Christe hym selfe.

And although he saie, that Christe gaue his fleshe to be eaten of vs, yet he ment not, that his fleshe is here corporally presente, and corporally eaten, but onely spiritually. As his wordes de∣clare playnly, whyche folowe in the same place, where saynt Augustine as it were in the persone of Christe, speaketh these wordes.

These wordes of sayncte Augustine with the other before recited, do expresse his mynd playn∣lye, that Christe is not otherwyse to bee eaten than spiritually, (whyche spirituall eatynge re∣quyreth no corporall presence) and that he inten∣ded not to teache heere any adoration, eyther of the visible sacramentes, or of any thyng that is corporally in them. For in dede there is nothyng really and corporally in the bread to be worship∣ped, although the Papistes say, that Christe is in euery consecrated breade

But our Sauiour Christe hym selfe hath ge∣uen vs warnyng before hande, that suche false christians and false teachers shoulde come, and hath bydde vs to beware of them,* sayeng:

Thus our Sauiour Christe (lyke a moste lo∣uynge pastour and sauioure of our soules) hath gyuen vs warnyng before hande, of the peryl∣les and daungers that were to come, and to bee wise and ware, that we shoulde not geue credite Page  [unnumbered] vnto suche teachers, as woulde perswade vs to worshyppe a peece of breade, to kneele to it, to knocke to it, to creepe to it, to folowe it in Pro∣cession, to lyfte vp our handes to it, to offer to it, to lyght candels to it, to shut it vp in a cheste or boxe, to dooe all other honoure vnto it, more than we dooe vnto God:

And yf you wyll aske me the question, who be those false Prophetes and seducers of the peo∣ple,* the aunswere is soone made: The Romishe Antichristes and theyr adherentes, the authors of all errour, ignorance, blyndenesse, superstiti∣on, hypocrisie, and ydolatrie.

*For Innocentius the thyrd (one of the moste wycked men that euer was in the sea of Rome) dyd ordeyne and decree, that the hoste should be diligently kept vnder locke and keye.

*And Honorius the thirde, not only confirmed the same, but commanded also, that the priestes shulde diligently teache the people from tyme to tyme, that whan they lyfted vp the breadde cal∣led the hoste, the people should then reuerently bowe downe, and that lykewyse they shoulde do whan the prieste carrieth the hoste vnto sycke Page  104 folkes. These be the statutes and ordynances of Rome, vnder pretence of holynesse, to leade the people vnto all errour and Idolatrie: not bryn∣gynge theym by breadde vnto Christe, but from Christe vnto bread.

But all that loue and beleeue Christe hym selfe,* lette theym not thynke, that Christe is cor∣porally in the breadde,* but lette theym lyfte vp theyr hartes vnto heauen, and woorshyp hym, syttyng there at the ryght hande of his Father. Lette theym worshyp hym in them selues, whose temples they bee, in whome hee dwelleth and lyueth spiritually: but in no wyse, let them wor∣shyp hym, as beynge corporally in the breadde. For he is not in it, neyther spiritually (as he is in manne) nor corporally, (as hee is in heauen) but onely sacramentally, as a thynge maye bee sayde to bee in the fygure, whereby it is syg∣nyfyed.

Thus is sufficientely reproued the thyrde pryncipall errour of the Papistes, con∣cernynge the Lordes supper, why∣che is, That wycked membres of the deuyl, do eate Chri∣stes very bodye, and drynke his bloude.