Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

*A treatise of Iohn Lambert to the king.

CHrist is so ascended bodily into heauen, & his holy mā∣hode thether so assumpt, whereas it doth sit vppon the right hand of the father,* 1.1 that is to say, is with the Father there remanent and resident in glory, that by the infallible promise of God, it shall not or cannot from thence return before the generall dome, whiche shall be in the ende of the world: And as he is no more corporally in the world, so cā I not see how he can be corporally in the sacrament, or his holy supper. And yet notwithstanding do I knowledge & confesse that the holy sacrament of Christes body & bloud is his very body & bloud in a certayne maner, which shall be shewed hereafter with your graces fauour & permissiō, according to the wordes of our sauiour instituting y^e same holy sacrament, & saying: This is my body, whiche is geuē for you.* 1.2 And agayne: This is my bloud which is of the new Testa∣ment▪ which is shed for many for the remission of sinnes,

But now for approuing of the first part, that Christ is so bodily ascended into heauen, and his holy manhoode so thether assumpte. &c. that by the infallible promise of God, he shall not, or cannot any more from thence boldly return before the generall dome, I shall for this alledge first the scriptures, and following the authorities of olde holye Doctors, w^t one consent testifying with me. Besides thys, I neede not to tel, that the same is no other thing, but that we haue taught to vs in these. 3. articles of our Creede: He ascended into heauen, and sitteth on the right hand of GOD the father almightye, from thence he shall come to iudge the quicke and the dead. For Christ did ascend bodily, the God head which is infinite, vncircūscriptible, replenishing both heauen and earth, being immutable, and vnmooueable, so that properly it can neither ascend nor descend.

Scriptures affirming the same.

The Scriptures whych I promised to alledge for the confirmation of my sayd sentence, be these: Hee was lifted vp into heauen in their sight,* 1.3 and a cloude receaued him from theyr eyes and when they were looking vp into heauen, they sawe two men. &c. Heere it is euidently shewed, that Christ depar∣ted and ascended in a visible and circumscripte body. That thys departing was visible and in a visible bodye, these woordes doe testifie: And when they were looking vppe. Whye stande ye heere looking vppe into heauen. And: euen as yee haue seene him. &c. That secondly it was in body, I haue afore prooued, and moreouer the Deitie is not sene, but is inuisi∣ble, as appeareth: To God onely inuisible. &c. and, He dwelleth in the inaccessible lighte,* 1.4 whiche no man seeth nor may see. &c. Therfore the manhead and naturall body was assumpt, or did ascend. That thirdly it was in a circumscript body, ap∣peareth manifestly in this. First, y^t his ascension and bodi∣ly departing, caused them to loke vp. And secondly, that he was lift vp, that is to witte, from beneath or from a lowe. And thirdly, that a cloud receaued him. Where as no cloud nor cloudes can receiue or embrace the Deitie. &c.

I am ••aine to leaue out other euident Argumentes for the same purpose, least I shoulde be ouer prolixe and tedi∣ous. It doeth there also further followe in like forme, how the Aungels made aunswere to the Disciples, saying: Yee menne of Galile, why stande yee gasing into heauen? Thys Iesus which is taken vppe from you into heauen, shall so come agayne, as you haue seene him going vppe into heauen. Here we see a∣gaine, that Iesus is assumpte, or taken away into heauen. And then it must be from oute of the worlde,* 1.5 accordinge to that we read, Iohn 16. I went foorth from the father, & I came into the worlde. I leaue the worlde againe, and I go vnto the Fa∣ther: That is not els, but as hee came from the father of heauen into thys worlde, in that he was incarnate & made man, for hys Godhead was neuer absent, either from hea∣uen, or yet from earth: euen so shoulde his manhoode leaue the worlde againe, to go to heauen. Moreouer, in that it is sayde: So shall he come, is plainly testified, that hee is away, and nowe corporally absent.

Finally, it is shewed further, after what maner he shal come againe, by these woordes: Euen as you haue seene hym going vp into heauen. Which is not els, but, as you did visi∣bly see him ascend or go away to heauē, a cloud embrasing him and taking him from among you: euen so shal you vi∣sibly see hym to come againe in the cloudes, as wee reade. Math. 26.* 1.6 You shall see the sonne of man to come in the clouds of heauen. And againe, Math. 24. And they shall see the sonne of man. Such other textes haue we full many, declaring my sentence to be Catholicke and true. Of which I heere shall brieflye note some places, and passe ouer them, knowing that a litle rehearsall is sufficient to youre noble wisedom, The places be, Marke 16. Luke 24. Iohn 13.14.16. and 17. Rom. 8. Ephes. 1. and 2. and 2. Cor. 6. Hebr. 8.9.10. and 12. and 1. Thess. 4. and 1. Pet. 2. which all do testifie, that Christ hath bodily forsaken the world, departed from it vnto hys father, ascended into heauen, sitting still vppon the ryghte hand of the father aboue all dominion, power, and princi∣palitie, where he is present aduocate and intercessor before hys father, and that he shall so bodely come againe, lyke as he was seene to depart from hence.

Nothing can better or more clearely testifie and de∣clare, what is contained in the Sacrament of Christes ho∣ly body and bloud, then do the words of Scripture,* 1.7 wher∣by it was institute. Marke doth agree wyth Mathewe, so that in a maner he reciteth his very wordes. And no mar∣uaile it is. For as the Doctours doe say, the Gospell of Marke is a very Epytome or abridgement of Mathew. I shall therefore write the relations of them touching the in∣stitution of this sacrament together. The relation or testi∣monie of Mathewe is this: As they were eating, Iesus tooke bread, and when hee had geuen thankes he brake and gaue to hys disciples, and sayde: Take, eate, this is my body. And taking the cup, and geuing thankes, hee gaue it to them,* 1.8 saying drinke yee all of this, for this is my bloud of the new Testamēt which is shed for manye, for the remission of sinnes. And I say vnto you, I will not drinke hencefoorth of this fruite of the vine, vntill that day, that I drinke it new with you in the kingdome of my father.

The testimonie or relation of Marke, is this: And as they did eate, Iesus tooke the breade,* 1.9 and when hee hadde geuen thankes, he brake it and gaue it to them, and sayde: Take, eate, thys is my body. And hee tooke the cuppe, and when hee hadde geuen thankes, he gaue it to them, and they all dranke of it, and hee sayd vnto them▪ This is my bloud of the new Testament which is shed for many. Verely, I say vnto you, I wil drinke no more of the fruit of the vine vnto that day that I drinke it newe in the kingdome of God. Luke being the companion of Paule, as appeareth in the Actes,* 1.10 and 2. Timothie 4. doth so next agree with him in making relation of thys Supper, and holy institution of the Sacrament. Hys relation or reporte is thys: When he had taken breade and geuen thankes, hee brake it and gaue to them, saying: This is my bodye which is geuen for you, doe thys in remembraunce of me. Likewise also after Supper,* 1.11 he tooke the cuppe, saying: This cuppe is the newe Testament in my bloude which is shedde for you.

Paules testimonie doeth followe nexte, agreeablye to Luke, & it is thus: For I haue receiued of the Lorde, that which I also haue deliuered to you.* 1.12 That oure Lorde Iesus Christe in the same night wherein he was betraied, tooke breade, and when hee had geuen thankes, he brake it and said: Take, eate, this is my body which is broken for you: this doe ye in the remembraunce of mee. After the same maner also he tooke the cup when he had supped, saying: This cuppe is the newe Testament in my bloude: thys doe as oft as yee drinke it, in the remembraunce of me: for as often as ye shall eate this breade, and drinke this cuppe, ye shall shewe the Lordes death, till he come. By these testimonies shall I de∣clare my sentence to your grace, whiche I conceyue of the holy Sacrament of Christes blessed body and bloude, and in all poyntes of difficultie, shall I annexe the very inter∣pretation of the olde holy Doctours and Fathers, to shew that I doe not grounde any thing vpon my self. Thereaf∣ter shall I adde certaine arguments, whiche I truste shall clearely prooue and iustifie my sentence to be true, Catho∣like, and according both with God and his lawes, and al∣so with the minde of holy Doctours.

My sentence is this, that Christ ascended into heauen, and so hath forsaken the worlde, and there shall abide, sit∣ting on the right hande of hys Father, wythout returning hether againe vntill the generall dome: at what time hee shall come from thence, to iudge the dead and liuing. This all do I beleue, done in his natural body, which he tooke of the blessed virgine Marie hys mother, in the which he also suffered passion for our safetie & redemption vpon a crosse: which died for vs & was buried: in which he also dyd arise againe to life immortall. That Christe is thus ascended in his manhode and natural body, & so assumpt into heauen, we may soone proue, for as much as the godhead of him is neuer out of heauē, but euer replenishing both heauen and earth, and al that is besides, being infinite and intermina∣ble

or vncircumscriptible, so that it neither cā properly ey∣ther ascende or descend, being without all alterations and vnmutable or vnmooueable.

So that now his naturall body being assumpt from a∣mong vs,* 1.13 and departed out of the worlde, the same can no more returne from thence vnto the ende of the worlde. For as Peter witnesseth. Act. 3. Whome the heauen must contayne vntill the time that all things be restored which God had spoken by the mouthe of all his holy Prophetes, since the worlde began. And the same doth y^e Article of our Creede teach vs, which is: From thence (.i. from heauē) he shall come to iudge the quick and the dead.* 1.14 Which time Paule calleth the appearing of oure Lord Iesus Christ. 1. Timoth. 6.

Seeing then, thys naturall body of our Sauiour, that was borne of hys mother Marie, being a Uirgine, is all whole assumpt into heauē, and departed out of this world, and so, as sayth S. Peter: He must remaine in heauen vntil the ende of the worlde, which he calleth the time when all thynges must be restored: This (I say) seene and beleeued according to our Creede and the Scriptures, I cā not perceiue how the naturall body of hym can contrariwise be in the world, and so in the Sacrament. And yet notwithstanding is this true, that the holy Sacrament is Christes body & bloude, as after shall be declared.

Doctors affirming the same.

But firste, for the establishing of my former purpose, that the naturall bodye of our Sauiour is so absent from thys worlde,* 1.15 and ascended to heauen, that it can be here no more present vnto the generall dome, I wold beseech your grace to consider the minde and sentence of olde holy Doc∣tours, in thys purpose or matter, how agreably they testi∣fie wyth that is tofore shewed. Amongest whom we haue first S. Augustine, wryting thus to Dardanus: Proinde quod ad verbum attinet, Creator est Christus: Omnia enim per ipsum facta sunt. Quod verò ad hominem. &c. Therefore as concerning the woorde, Christe is the Creator: all things are made by hym: but as touching man,* 1.16 Christe is a creature made of the seede of Dauid accordi••g to the flesh, and ordained accordinge to the si∣militude o•• ••enne. Also because man consisteth of two thinges, the soule and the flesh: in that hee had a soule, hee was pensiue and sorrowfull vnto death, in that he had flesh he suffered death. Ney∣ther when wee call the sonne of God Christ, wee do separate hys manhoode, nor when we cal the same Christ the sonne of manne, we doe separate his Godhead from him. In that he was manne, he was conuersaunt vppon the earth (and not in heauen where hee nowe is) when hee sayde: no man ascendeth vp into heauen, but he whych descended from heauen, the sonne of manne whyche is in heauen. Although in that respect that he was the sonne of God, he was in heauen, and in that he was the sonne of man, he was yet in the earth, and as yet was not ascended into heauē. Likewise in that respecte that he is the sonne of God, he is the Lord of glory: and in that he is the sonne of man, he was crucified. And yet not∣wythstanding the Apostle sayth▪ And if they had knowen the Lord of glory, they woulde neuer haue crucified him. And by this both the sonne of man was in heauen, and the sonne of God in that hee was man, was crucified vppon earth. Therefore as he might well be called the Lorde of glory being crucified, when as yet that suf∣fering did onely pertaine vnto the flesh, so it might well be sayde: Thys day thou shalt be with mee in Paradise, when according to the humilitie of hys manhoode in his flesh, hee lay in graue, and according to his soule hee was in the bottome of hell that same day. According to his diuine immutabilitie hee neuer departed from Paradise, because he by his Godhead is alwaies euery wher. Doubt you not therefore that there is Christ Iesus accordinge to hys manhoode, from whence he shall come. Remember it well, & kepe faithfully thy Christian confession: for he rose from the dead, he ascended into heauen, he sitteth at the right hand of the father: neyther will hee come from any other place, then from thence to iudge the quicke and the deade. And he shall come, as the voice of the Angell beareth witnesse, as he was seene to goe into heauen, that is to say, in the selfe same forme and substance of fl••sh, wher∣unto vndoubtedly hee gaue immortalitie, but hee did not take a∣way the nature therof: According to this fourme of hys flesh he is not to be thought to be euery where And we must take heed that we doe not so affirme the diuinitie of his manhode, that we ther∣by take away the truthe of his body. For it is not a good conse∣quente, that that thinge whych is in God, shoulde so be in euerye place as God. For the Scripture sayeth very truely of vs, that in hym wee liue, mooue, and haue our being: and yet notwythstan∣ding wee are not in euery place as he is, but * 1.17 that man is other∣wise in God, because that God is otherwise in man, by a certayne proper and singular maner of being:* 1.18 for God and man is one per∣son, and onely Iesus Christ is both. In that he is God, he is in eue∣ry place: but in that he is man, he is in heauen.

By whych wordes of holy Augustine, your grace may euidently see, that hee testifieth and teacheth the blessed bo∣dye or flesh of Christ to be no where else then in Heauen. For to it being assumpt or ascended into heauen, God (as hee sayeth) hath geuen immortalitie, but not taken awaye nature. So that by the nature of that holy fleshe or bodye,* 1.19 it must occupie one place. Wherefore it followeth: Accor∣ding to thys fourme: that is to witte, of hys fleshe. Christe is not to be thought to be in euery place. For if Christ should in hys humanitie be euery where diffused or spreade abroade, so shoulde hys bodely nature or naturall bodye bee taken from hym. And therefore hee sayeth: For wee muste beware that we doe not so affirme the diuinitie of manne, that we do take away the humanitie of his bodie. But in that hee is God, so is hee euery where, according to my woordes before wrytten: and in that he is manne, so is he in heauen. And therfore it is sayde: For God and man is one person, and onely Iesus Christ is both. Hee in that he is euery where, is God: but in that hee is man, he is in heauen,

And yet do we read agreeable to the same matter, more largely in the same Epistle, by these woordes: Christum Do∣minum nostrum vnigenitum Dei filium, equalem patri eundem∣que hominis filium, quo maior est pater, vt vbique totum, praesen∣tem esse non dubites tanquam Deum, & in eodem templo Dei esse tanquam inhabitantem Deum, & in loco aliquo coeli prop∣ter veri corporis modum. Thou shalt not doubt Christ our Lorde the onely sonne of God, equall with his father, and the same being the sonne of man whereby the father is greater, is presente euery where as God, and is in one and the ••ame Temple of God as God, and also in some place of heauen as concerning the true shape of hys body.

Thus finde we clearely, that for the measure of his very bodye, he must be in one place, and that in heauen, as con∣cerning hys manhode, and yet euery where present in that he is the eternall sonne of God & equall to his father. Like testimonie doeth he geue in the 30. Treatise that he maketh vpon the Euangelie of Iohn. These be his woordes there written: Donec saeculum finiatur, sursum est Dominus, sed etiam hic est veritas Domini. &c. Vntill the worlde be at an ende, the Lord is aboue, but heere is the truth of the Lorde also, for the bo∣dy of our Lorde in which hee rose, must be in one place:* 1.20 but hys trueth is abroad in euery place. The first parcell, that is, vntill the worldes ende, is so put, that it may ioyne to the sentence going before, or else to these woordes following: The Lorde is aboue. &c. And so shoulde it well accorde to my sentence before shewed, whyche is, the Lorde is so bodely ascended, that in hys naturall body he cannot againe retourne from heauen vntill the generall dome.

But howsoeuer the sayde clause or parcel be applied, it shall not greatly skill: for my sentence notwythstāding re∣maineth full stedfast. In somuch, as the scripture doth mē∣tion but of two Aduents or commings of Christe, of which the first is performed in his blessed incarnation,* 1.21 and the se∣cond is y^e comming at the general dome. And furthermore, in this Article of our Creede: From thence shall hee come to iudge the quicke and the dead, is not onely shewed wherfore hee shall come againe, but also when he shall come agayne so that in the meane while, as y^e other Article of our Crede witnesseth: He sitteth at the right hande of God his father, that is not els to say, thē he remaineth in glory with the father. Furthermore, euen as I haue before rehearsed the foresaid authority of Augustine, so haue I read it in his Quinqua∣genes vpon a Psalme, of whiche I can not now precisely note or name the number. And the same words doth he al∣so write in the Epistle to S. Hierome. So y^t we may know he had good liking in it, that he so commonly doth vse it, as his vsuall prouerbe or by word.* 1.22

In the same is also testified, that his blessed body can be but in one place, so that it being now according to the scrip¦ture and article of our beliefe or Creede, in heauen it cā not be in earth: and much les can it be in so vnnumerable pla∣ces of the earth, as we may perceiue that the Sacrament is. Thus, although the body of our Sauior must be in one place, as he writeth agreably to y^e saying of Peter: Whome the heauens muste receiue vntill the time of the restitution of all thing: Yet as the wordes following make mention: Veritas autem eius vbique diffusa est. But his veritie is scattered euerie where. This verity of Christ, or of his body,* 1.23 I do take to be that he in other places, doth call Virtus Sacramenti The vertue of the Sacrament. As in the 25. treatise vpon Iohn we finde thus written: Aliud est Sacramentum, aliud virtus Sacramenti. The Sacrament is one thing, & the vertue of the Sacrament, is an other thing. And againe: Si quis manducauerit ex ipso, non mo∣ritur, sed qui pertinet ad virtutē sacramēti, nō qui pertinet ad visi∣bile sacramētū. &c. If any mā eat of him he dieth not, but he mea¦neth of him, which doth apertain to the vertue of the sacramēt, & not of him which perteineth to the visible sacramēt. And to de∣clare what is the vertue of the sacramēt, y^t I coūt to be y^e truth of the lord or of his body▪ he saith: Qui māducat int{us}, nō foris, qui

manducat in corde, non qui premit dente. He which eateth in∣wardly in spirit, not outwardly: he that eateth in hart, and not he which chaweth with teeth.

So that finally, this truth of the Lord or his body, which is dispersed euery where abroade,* 1.24 is the spirituall profite, fruite, and comforte, that is opened, to bee receiued euery where of all men by faith in the veritie of the Lord, that is to witte, in the very and true promise or Testament made to vs in the Lordes body that was crucified and suffered death for vs, and arose againe ascending immortall into heauen: where he sitteth, that is, abideth on the right hand of his father, from thence not to returne vntill the generall dome or iudgement. This bodily absence of our Sauiour is likewise clearely shewed in the 50. treatise that hee ma∣keth vpon Iohn: where he doth expound this text: Ye haue the poore alwayes with you,* 1.25 but you shall not alwayes haue mee with you, to my purpose, that thereby I count and holde mine opinion to be rather Catholicke, then theirs that hold the contrary. Finally, the same doth he confirme in his Sermons of the seconde and thirde Feries of Gaster, and in so many places besides forth, as here can not be re∣cited, the number of them is so passing great.

With him consenteth full plainely Fulgentius in hys se∣cond booke,* 1.26 to Trasimundus, writing in this wise: Vnus i∣demque homo localis ex homine, qui est Deus immensus ex pa∣tre Vnus idemque secundum humanam substantiam, absens coe∣lo cum esset in terra, &c. One and the same man being locall, in that he is man which is God almighty of the Father. One and the same according to humane substance, being absent from heauen when he was in the earth, and leauing the earth when he ascen∣ded vp into heauen. But according to his diuine and almighty substance, neyther departing from heauen, when hee descended from heauen, neyther leauing the earth, when hee ascended into heauen. The which may well be knowne by the vndoubtfull say∣eng of our Lord hymselfe: which that he might the better shewe his humanitie occupyeng a place, sayd vnto hys Disciples: I as∣cend vp vnto my father and your father, vnto my God and your God. Also when he had sayde of Lazarus: Lazarus is dead, he ad∣ioyned sayeng: And I am glad for your sakes, that you may be∣leeue, because I was not there. But shewing the greatenes of hys diuinitie, he sayd to his Disciples: Behold I am with you vnto the ende of the world. For how did he ascend into heauen? but be∣cause he is locall and true man? And how is hee present to hys faithfull, but because he is almighty and true God? &c. In thys maner doth he proceede foorth, speaking much, full agree∣ably to my sentēce, which is now ouerlong here to write. But what can be sayd more plainely in so few words ma∣king for me?

First he saith, that Christ being a man, is as concerning his manhead,* 1.27 locall, that is to say, conteined in one place. And to expresse that ••hore clearely, he addeth to it, sayeng: He is one and the same according to his humane substaunce, ab∣sente from heauen when he was in earth, and leauing the earthe when he ascended into heauen. Whereas he hath a contrary Antithesis for the godly nature, to shew forth the first point the more effectually. The Antithesis is thus: But according to his diuine and incomparable substaunce,* 1.28 neither leauing heauen when he descended from heauen, neither forsaking the earth whē he ascended into heauen. Whereby is also confirmed, that I said: Christ did descend and a••cend, as touching his huma∣nitie, but not in his Deitie, which is immutable and vn∣moueable: as we may perceiue by that he here doth call it, Almighty substance. Furthermore, to shew, that Christ (as touching his humane and naturall body) is locall, and in one place: he alledgeth, and that right iustly, two textes of Scripture. The first is: I ascend to my father, &c. And the second is of Lazarus, I am glad for your sakes, &c.

Finally, he maketh this demaund: But how he did ascend into heauen, but because he is a locall and very man? Whereby we may see, that by this sentence, Christ could not ascend, except he had bene locall, that is, conteined in one place, and so very man.* 1.29 And that is according to S. Augustine, writing as is aboue shewed: And he shall so come (as the An∣gell witnesseth) euen as you haue seene him going vp into hea∣uen, that is to say, in the same forme and substance of his flesh. Ac∣cording to this forme he is not spread abroade in euery place: for wee must beware that we do not so esteeme his diuinitie, that we thereby doo take awaye the veritie of his bodie. So that they both do testifie, that Christ could not haue ascended, except he had bene locall, that is to witte, conteined in one place, and very man: and that if he were not locall, he coulde not be a man. Wherefore Saint Augustine sayeth further, ad Dardanum: Spatia locorum tolle corporibus, & nusquam erunt, & quia nusquam erunt,* 1.30 nec erunt. That is to witte: Take away localitie, or occupieng of place from bodies, and they shall bee no where: and for because they shall be no where, they shall haue no being at all.

We therfore coueting to find Christ or his natural body, should seeke for him in heauen, where his naturall man∣hood is sittyng on y^e right hād of his father. So willeth vs S. Ambrose in the x. booke which he writeth vppon Luke, speakyng of Christes humanitie assūpt, in this wise: Ergo,* 1.31 nō supra terram, nec in terra, nec secundū carnem te quaere∣re debemus, si volumus te inuenire. &c. Therefore we ought not to seeke thee vpon the earth, nor in the earth, neither ac∣cordyng to the flesh, if we will finde thee: for now accordyng to the flesh we do not know Christ. Furthermore, Stephē did not seeke thee vpon the earth, when that he did see thee stan∣dyng on the right hand of God the Father. But Mary whiche sought thee vppon the earth, could not touch thee. Stephen touched thee because hee sought thee in heauen. Stephen a∣mōgest the Iewes saw thee beyng absent. &c. Thus we must seeke for the naturall body of Christ, not vppon the earth, but in heauen, if we will not be deceiued. And that doth he more largely shew in the same treatise, speakyng thus of the veritie of Christes body: Quomodo nō corpus quiesce∣ret, in quo manebant insignia vulnerum, vestigia cicatricum, quae Dominus palpanda obtulit? &c. How could it come to passe that the body could not rest in the sepulcher, in whiche the tokens of the woundes and scarres did appeare, which the Lord him selfe did offer to be touched (in whiche doyng hee did not onely stablish the fayth, but also augmēted deuotion?) Because he would rather cary vp into heauen the woundes re∣ceaued for vs, and would not put them away, that he might present to God the Father, the price of our libertie. Such a one the Father doth place at his right hād, embracing the triumph and victory of our saluation▪ &c.

Gregory also in an Homely of Pentecost, sayth agrea∣bly to the other, in these wordes:* 1.32 Quādo non maneret apud eos, qui ascensu••us coelos, promittit dicens: Ecce ego vobiscū sum omnibus diebus vsque ad consummationem saeculi? &c. When was it that he did not tary with them, which ascending vp into heauen, promiseth, saying: Behold I am here with you continually vntill the ende of the world? But the word incar∣nate tarieth and also goeth away. It departeth in body, and ta∣rieth in Diuinitie. And therefore he sayth that he 〈◊〉〈◊〉 with them: euen he which was euer present with them 〈…〉〈…〉 power, and now departed by his corpora•••••• 〈…〉〈…〉 doth he testifie in the Home••y of 〈…〉〈…〉

With these doth Bede accord in an Homely of 〈◊〉〈◊〉 in which he declareth this text. Ioh. 16. A litle while,* 1.33 and ye shall not see me: And agayne, a litle while and ye shall see me. And also in an Homely of the vigill of Pētecost. And who can otherwise say or thinke, knowyng the Scripture and our belief, but that the naturall body of Christ is so assūpt into heauen all whole, that it must there abide without re∣turnyng, vntill the generall Iudgement. Notwithstan∣dyng, seyng this is the chief poynt whereupon I secke to establish my sentence in this matter of the holy Sacramēt, that Christes holy & naturall body is so assumpt into hea∣uen, that there it must remayne all whole without retur∣nyng vntill the generall dome: I will yet with the per∣mission of your grace, adde one or two Arguments dedu∣ced out of the Scriptures, to declare further my sentēce to be faythfull and Catholicke.

Notes

• * 1.1

  A treatise of Iohn Lam∣bert vppon the Sacra∣ment to the king.
• * 1.2

  Math. 26.
• * 1.3

  Act. 1.
• * 1.4

  1. Tim. 1. 1. Tim. 6.
• * 1.5

  Iohn. 16.
• * 1.6

  Math. 26. Math. 24.
• * 1.7

  The Gospell of Marke is as an a∣bridgement of Mathew.
• * 1.8

  Math. 2••.
• * 1.9

  Mark. 14.
• * 1.10

  2. Tim. 4••
• * 1.11

  Luke. 22.
• * 1.12

  1. Cor. 11.
• * 1.13

  Act. 3.
• * 1.14

  1. Tim. 6.
• * 1.15

  Testimonies out of the doctors.
• * 1.16

  August. ad Dar∣danum.
• * 1.17

  He meaneth Christ.
• * 1.18

  Act. 7.
• * 1.19

  Christes body occu∣pieth one place.
• * 1.20

  August. in Ioan. tract. 30.
• * 1.21

  The reall presence a∣gainst the article of our Creede▪
• * 1.22

  The body of Christ cā be but in one place at once.
• * 1.23

  The veritie of Christ. The vertu of the sacra∣ment.
• * 1.24

  The veritye of the Lord or of his bo∣dy expoun∣ded.
• * 1.25

  August. in Io••. tract. 50.
• * 1.26

  Fulgentius ad Trasimū∣dum· lib. 2.
• * 1.27

  Christ in his humane substance is locall.
• * 1.28

  Antithesis, that is to say contrary po∣sition or re∣lation.
• * 1.29

  August. We must not so defēd Christes di∣uinitye, that we must destroy his humani∣tye.
• * 1.30

  August ad Dardanū. Bodye. can∣not be with∣out limita∣tiō of place.
• * 1.31

  Ambrose. in Lucam.
• * 1.32

  Gregor. in Ho∣mel. Pente.
• * 1.33

  Bede in hom. in cap. 16. Ioan.