fayth For yt ys no nother thynge to beleue then to haue fayth and therfore when a man answereth that the infant beleueth which hath not the affecte of fayth he answerethe that yt hathe faythe for the sacrament of fayth And that yt turneth yt sellfe to GOD for the sacrament of conuersyon For the answere yt sellfe perteyneth vnto the mynistryng of â—he sacrament As the apostle wryteth of baptyme we are buryed sayeth he with Christe thorough baptyme vnto deth He sayâ—th not we signyfye buryinge but vtterlye sayeth we are buryed He called therfore the sacrament of so great a thynge euyn with the name of the verye thynge yt sellfe c. Iff a man wolde auoyde contencyon and loke soberly on thosse wordes of Sayncte Austen he shall sone perceyue the mysterye of thys matter For euyn as the next good frydaye shal be caulled the day of Christes passyon and yet he shall not suffer deth agayne vppoÌ„ that daye for he dyed but onece and ys nowe immortall euyn so ys the sacrament called Chrystes bodye And as that daye ys not the verye daye that he dyed on but onlye a remembrance therof So the sacrament ys not hys verye naturall bodye but onlye a remembrance of hys bodye breakynge and bloude she dynge And lykewyse as the next ester daye shall be called the day of hys resurrectyon not that yt ys the very same daye that Chryste dyd ryse in but a remembraunce of the same Euyn so the sacrament ys called hys bodye not that yt ys hys bodye in dede but only a remembraÌ„ce of the same And furdermore euyn as the prest doth offer hym that ys to saye crucyfye hym at masse euyn so ys the sacrameÌ„t hisâ— bodye But the masse doth but only repÌ„sent his passyoÌ„ And so doth the sacrameÌ„t represent hys bodye And â—et though the masse dothe but repÌ„sent his crucifying we maye trulye saye he ys cruâ—ified euâ—n so though the sacrameÌ„t do but signifie or repÌ„sent hys bodye yet may we trulye saye that yt ys hys bodye Why so verely sayeth he for the sacramentes haue a certayne similitude of thosâ— thinges wherof theâ— are sacramentes And for this simiâ—itude for the moste ê‘te they take the namys of the verâ—e thynges Blessed be god w t hathe so clerely discussed this matt by this faith full father Notwtstonding he doth yet expresse yt more playnlye saying after a certayne maâ—er the sacrameÌ„t of Christes bodye ys Christes bodye Be holde deare brethern he sayth after a certayne maner the sacrament ys Christes bodye And by that you may sone knowe that he neuer ment that yt shulde be hys verye naturall bodie in dede but onlye a token and memoriall to kepe in mâ—morie the deth of his bodye and so to norishe our fayth Besides that his similitude w c he after alâ—egeth of baptime doth holye expounde this matter for saieth he the apostle saieth not we signifie buryinge but he saieth we are buried aÌ„d yet in dede the baptyme doth but signifie yt And there vppon s. Austen addeth that he called the sacrameÌ„t of so great a thinge euyn w c the name of the very thinge yt sellfe And lyke wise yt ys in our sacrameÌ„t Finallye to be shorte I wyll passe ouer many places w c I haue gatherred oute of this holye father and wyll touche but this one moare Saincte Austen sayth Non â—nim Dâ—Ì„s dubitauit dicere Hoc est corpus meuÌ„ cuÌ„ daret signuÌ„ corporis sui Et in eodeÌ„ capite exponitâ— Sic est emÌ„ sanguis anima quomodo petra erat christus nec tameÌ„ petra ait significabat Christum sed ait petra erat Christus That is to sayâ— The lorde doubted not to saye this ys my boâ—ye when he gaue a signe of his bodye And after in the same chapiter he expoundeth yt For trulye so the bloude ys soule as Christe was the stone And yet the apostle sayth not the stone did signifye Christ but he sayth the stone was Christe Here. s. Austen saith playnlye that Christe called the signe of his bodye his bodye aÌ„d in this chapiter doth coÌ„pare these thre textes of scripture this ys my bodye the bloudâ— ys the soule and Christe was the stone and declareth theÌ„ to be one phrase and to be expounded after one fasshyon Now ys there no maÌ„ so mad as to saye that Christ was a naturall stone except he be a naturall foole whose Iudgâ—mâ—nt we nede not greatly to regard therfore we may well coÌ„clude that the sacrameÌ„t ys nat his naturall bodie but is caulled his bodie for a similitude that yt hath wherin yt signifieth representeth his bodye And that the sacrament of so great a thinge ys caulled euyn w t the name of the verye thinge yt sellf as s. Austen sayde immâ—diatly before This were proffe ynough to coÌ„clude that all the olde fathers did holde the same opinion for who wolde once surmise seinge we haue s. austeÌ„ so pâ—ayne for vs w c is the chesest emoÌ„ge theÌ„ all who wolde once surmise I say that the dissented in this great matter from the other faithfull fathers or they froÌ„ him neuerthelesse I dare not leâ—t hiÌ„ stoÌ„de post alone ieste ye dispice him And therfore I will shewe you the minde of certaine othâ—r allso and furâ—â—e of his master s. Ambrose S. Ambrose wrytynge vppon the Epistle of Paule to the CorinthiaÌ„s in the xiâ— chap. sayth Quia emÌ„ morte DnÌ„i libeâ—ati sumê° huiê° rei in eden do potaÌ„do carneÌ„ sanguineÌ„ q ê“ nobis oblata sunt significamus That is to saye because we be deliuered by the deth of the lorde in eatyng and drynkinge of this thynge meanynge of the sacrament we signifye the fleshe bloude w c were offered for vs. Here doth s. ambrose saie ynough yf men were not sophisters but wolde be coÌ„tent w t reason For he sayeth that in eatyng aÌ„d drinkyng the sacrament of Christes bodye we signifie or represent the fleshe and bloude of our sauyour Iesus Natwtstondynge be cause you are so slybberye we shall bynde you a lytle â— better by this mans wordes S. Ambrose saythâ— Sed forte dices specieÌ„ sanguinis noÌ„ uideo sâ—d habet similitudineÌ„ Sicut emÌ„ mortis similitudineÌ„ sumpsisti ita etiaÌ„ similitudineÌ„ preciosi sanguinis bibis That ys to saye But ê‘aduenture thou wylte saye I se no apperauÌ„ce of bloude but yt hathe â— similitude For euyn as thou haste taken the similitude of deth euen so thou drinkest the similitude of the pÌ„cyous bloude Here maye ye see by the coÌ„ferrynge of thesse two sacramentes what s. Ambrose iâ—â—ged of it For he sayeth euyn as thou haste taken a similituâ—e of hys deth in the sacrameÌ„t of baptyme so doste thou drinke a similitude of his preciouse bloude in the sacrameÌ„t of the auâ—ter And yet as s. AusteÌ„ sayd before the apostle saith not we signifie buryinge but saâ—th we are buried And likewise here Christ sayd not this signifyeth my bodye but
this ys my bodye callâ—ng the sacrameÌ„t signe tokeÌ„ and memoriall of so great a thinge euyn w t the name of the verye thinge yt sellfe thus doth s. Ambrose choke our sophisters Neuerthelesse I will allege one place more oute of s. ambrose where he sayth Dicit sacerdos fac nobis haÌ„c oblationeÌ„ scriptaÌ„ rationabileÌ„ qd est figura corporis DnÌ„i nostri resu xpi That ys the prest saith make vs this oblacioÌ„ acceptable c. For yt is a figure of the bodie of our lorde Iesu christ Here he caulleth yt playnly a figure of christes bodie w c thinge you can not auoyde Therfore geue prayse vnto God aÌ„d â—ett his trouth sprede w c ys so playnlye testified bi theis holye fathers How lett vs se what s. Hierom sayth Saincte Hierom writynge vppon Ecclesiaste sayth on thys maner Caro DOMINI uerus cibus est sanguis eius uerus potus est hoc solum habemus in praesenti saeculo bonum si uescamur carne eius cruoreque potemur non solum in misterio sed etiaÌ„ in scripturaruÌ„ lectione verus emÌ„ cibus est potus q ex uerbo dei sumitur scientia scripturaruÌ„ That ys to saye the fleshe of the lorde ys verye meate and his bloude ys verye drynke This ys onlye the pleassure or profite that we haue iÌ„ this wordle that we maye eate his fleshe aÌ„d drinke his bloude not only in a misterry but allso in the readinge of scriptures â—or yt is very meate and drinke â— w c ys taken oute of Goddes worde by the knowelege of scriptures Here maye ye se s. Hieroms mâ—nde in fewe wordes For furste he sayth that we eate his fleshe and drinke his bloudâ— in a misterye w c ys the sacrameÌ„t of his râ—mâ—mbraunce and memoryall of his passion And aâ—ter he addeth that we eate hys fleshe drinke his bloude in the redinge aÌ„d knowelâ—ge of scriptures and calleth that very meate very driâ—ke And yet I am sure ye are not so grosse as to thinke that the letters w c you reade are torned in to naturall fleshe bloude And likewise yt ys not necessarie that the bred should be torned in to his bodye no more than the letters in scripture are tournâ—d in to his fleshe And neuerthelesse thorough fayth we may as well â—ate his bodie in recâ—yuinge of the sacrameÌ„t as eate his fleshe in readinge of the letters oâ— the scripture Besides that s. Hierom cauâ—eth the vnderstondinge oâ— the scripture verye mâ—ate and very drinke w c you muste nedes vnderstond in a misterie and spuÌ„all sense for yt ys nother materiall meate nor driÌ„ke that ys receiuyd w t the mouth and teth but yt is spnÌ„all meate drinke and ys so called for a similitude and propertie be cause that as meate drinke comforte the bodye and outward man so doth the readinge and knowelege of sâ—ripture coÌ„forte the soule and inward man And likewise yt ys of christes bodye w c ys caulled verye meate and very drinke w c you muste nedes vnderstond in a mysterie or spuÌ„all sense as s. Hierom called yt for his bodye is no materiall meate nor drinke that ys receyued w t the mouth or teth but yt is spirituall meate drinke and so called for a similitude ê“pertiâ— because that as meate and drinke coÌ„forte the bodye so doth the fayth in his bodye breakinge bloudsheding refreshe the soule vnto liffâ— euerâ—asting We vse yt cuÌ„stomablye in our daylye speache to saye when a chylde setteth all hys mynde and delyght on sport and playe It ys meate aÌ„d drinke to this childe to plaie And allso we saye by a man that loueth well hawkinge huntyng It ys meate and drinke to this maÌ„ to hawke hunte Where no man doubteth but yt ys a figuratiue speache And therfore I woÌ„dâ—r that they are so blinde in this one poynt of Christes bodye And can not allso take the wordes figuratiuelye as thesse olde doctours did Agayne s. Hierom sayth Postquam mystiâ—um pascha fuerat impletuÌ„ agni carnes cuÌ„ apostolis comederaâ— assumit paneÌ„ qui coÌ„fortat cor hominis ad ueruÌ„ paschae transgreditur sacramentuÌ„ quomodo in praefiguratione eius Melchisedech uinuÌ„ paneÌ„ pro ferens fecerat ipse quoque ueritatem corporis repraesentaret That ys to saye after the misticall ester lambe fullfylled and that Christe had eaten the lambes fleshe w t the apostles he toke brede w c coÌ„forteth the herte of maÌ„ and passeth to the true sacrameÌ„t of the easter lambe that as Melchisedech brought for the bred and wyne figuring hiÌ„ so might he likewise repÌ„sent y â— trueth of his bodie Here doth s. Hiâ—rom speake after the maner that tertulliaÌ„ did before that â—hrist w t brede and wine did represent the truth oâ— his bodie For â—xcept he had had a â—rue bodie he could not lâ—aue a figure of yt nor repÌ„sent yt vâ—to vs. â—or a vayne thinge or phaÌ„tasâ—e can haue no figure nor caÌ„ not be repÌ„sented as by exaÌ„ple how shoulde a maÌ„ make a figure of his drâ—ame or repÌ„sent yt vnâ—o our memorie Buâ— christ hath leâ—t vs a figure aÌ„d repÌ„sentacioÌ„ of his bodie in bred and wine therfore yt folowyth thaâ— he had a true bodye And that this was s. Hieroms mâ—â—de doth maâ—â—feastlye apere by the wordâ—◠〈◊〉 â—â—da w c doth more copiousâ—iâ— sett out this sayinge of Hierâ—m For he writeth on this maner Fiâ—itis paschae ueterisso lennijs q in coÌ„memorationeÌ„ antiquae de aegypto liberatioÌ„is agebant traÌ„sit ad nouuÌ„ qd in suae redemptionis memoriaÌ„ ecclesia frequentare desidâ—rat ut uidelicet pro carne agni uel sanguine suo carnis sanguinisque sacramentuÌ„ in panis ac uini figuâ—a substituens iâ—sum se esse moâ—sâ—â—aâ—et cui iurauit DnÌ„s Tu es sacerdos in aeterâ—uÌ„ seâ—unduÌ„ ordineÌ„ Melchisedech â—rangit auteÌ„ ipse panem queÌ„ porrigit ut osâ—endat corporis sui fractioneÌ„ non sine sua sponte futuram Similiter calicem posiq 〈◊〉 nauit dedit eis Quia ergo panis carnem confirmat uiâ—um uero sanguinem operatur in carne hic ad corpus Christi mystice illud refertur ad sanguinem That ys to saye After the solemnite of â—he olde â—aster â—ambe was fynished which was â—l sâ—rued in the râ—membraunce of â—he olde delyueraunce oute of Egypt he goth vnto the newe whiche the churche gladlye obseruith in the remembrauÌ„ce of hys râ—dâ—mptyon that he in the sâ—ede of the flâ—iche aÌ„d bloude of the lambe myght institute and ordeyne the sacrament of his fleshe bâ—oude in the fygure of brede and wyne and so decâ—are hym sellf to be the â—ame vnto whom the lorde sware thou arte a perpetuall prest after the order of Melchisedech And he hym sellf brake the brede which he gaue â— to shewe that the breakynge of hys bodye shuld not be don with out hys owyn wyll And lâ—kewise he gaue them the cuppe after â—e
christe therfore yt doth folowe that the masse in very dede doth but only represent a sacrifice And yet nat w t staÌ„ding many tymes yt is called a sacrifice of hollyâ— doctoâ—s aÌ„d hathe the name of the very same thynge that yt doth represent signifie And euyn sâ— we maye saye oft â— is sacrameÌ„t that as the masse is the verye sacryâ—ice and passyoÌ„ of christ so ys the sacrameÌ„t hys verye bodye and sacrifice that â—s offered Nowe the mâ—sse doth bâ—t oÌ„ly repÌ„sent signifie the passioÌ„ so the sacrameÌ„t doth but oÌ„lye repÌ„sent signifie thâ— bodye verye sacrifice onece offered for euer NatwtstoÌ„dinge many times the masse is called a sacrifice of hoâ—â— â—octos so the the sacrament ys called the bodye aÌ„d a sacrifice And hathe the name of the verye same thynge that yt doth represent and signifye Furthermore Chrisostome sayth Ipse quoque bibit ex eo ne auditis uerbis illis dicereÌ„t Quid igitur sanguineÌ„ bibimus carnem coÌ„medimus â— ac ideo perturbarentur nam quando prius de his uerba fecit etiam uerbis ipsius offendabantur Ne igitur tuÌ„c id quoque accideret primus ipse hoc fecit utad coÌ„munionem misteriorum induceret intrepidam That ys to saye he allso dranke of yt lest when they herde his wordes they shulde saye why do we than drinke bloude and eate fleshe and so shuld be trobled For when he spake before of thosse thinges they were offended w t his wordes And because that shulde not now also chauÌ„ce he hym sellfe draÌ„ke furst of yt that he might cause them to come w t oute feare to the ê‘takinge of those misteries here Chrisostome noteth that Christe dranke of yt to drawe theÌ„ from the grosse vnderstondinge of his wordes and by hys drinking to testifye vnto them that yt was not his naturall bloud nor his naturall fleshe in dede but only memoriallys and repÌ„sentacyones of his bodye and blode And therfore he calleth theÌ„ misterâ—â—s that ys to saye sacrameÌ„tes For in this place a sacramente aÌ„d a misterye ys all one thinge Notwtstondinge some tyme thys worde misterye ys more comen large in signifying then this worde sacrameÌ„t And I haue shewed you before that a sacrament ys the signe of an holye thinge and not the thinge yt sellfe that yt repÌ„senteth albeit somtyme yt beare the name of the verye thinge yt sellfe as the Image ofâ— Peter ys not saynct Peter hym sellfe and yet yt beareth hys name Chrisosâ—ome sayth Caro noÌ„ prodest quicq hoc est secunduÌ„ spirituÌ„ uerba mea audienda sunt Qui secunduÌ„ carneÌ„ audit nihil lucratur nihil utilitatis accipit Quid est auteÌ„ carnaliter intelligere simpliciter ut res dicuntur neque aliud quippiam excogitare Misteria oiÌ„a interioribus oculis consideranda sunt hoc est spiritualiter That ys to saye The fleshe profiteth nothing that ys my wordes muste be vnderstond after the spryte he that vnderstondeth them after the fleshe winnith nothing nor taketh no profâ—ete what meaneth this to vâ—derstonde after the fleshe or carnallye verelye to take the thingys simplâ—e as they are spoken and to thinke none other thynge All misteryes or sacramentes muste be considered w t the inwarde eyes that ys saye spirituallye And after he expoundeth hym sellfe on thys maner Interiores auteÌ„ oculi ut paneÌ„ uiderint creaturas transuolant noÌ„ de illo pane a pistore cocto cogitaÌ„t sed de eo qui dixit se paneÌ„ uitae qui per misticuÌ„ paneÌ„ significatur That ys to saye The inwarde eyes as sone as they see the bred thei passe ouer the creatures aÌ„d thinke not of that bred w c ys bakyn of the bakear but of hym that called hym sellfe the brede of lyffe w c ys sigâ—ifyed by the misticall or sacrameÌ„tall brede Wolde you haue hym saâ—e any more he telleth you playne that Christe w c ys the verye bred of lyffe ys signifyed by this sacramentall brede And that ys the thiÌ„ge w c our bushoppes so fleshlie deneie now adayes w c thinge yet you maye set the olde fathers conclude w c one aâ—sâ—nt Notwtstonding yet I will allege mo olde doâ—tours so that from hence forward they mâ—ye be asâ—amâ—d to calle yt newe â—errnâ—ngâ— Fulgentius saith In illis emÌ„ carnalibus â—ê‘e legis uictimis significatio fâ—it carnis Christi quaÌ„ propâ—tis nostris ipse siâ—e pâ—tâ—Ì„ fuerat oblaturus sanguinis queÌ„ erat effâ—surê° in reâ—issioneÌ„ peccatoruÌ„ nostroruÌ„ In isto auÌ„â— sacrificio gratiâ—ruÌ„ actio atque coÌ„memoratio est carâ—nis Christi quaÌ„ ê“ nobis obtuliâ— sanguinis queÌ„ ê“ nobis ideÌ„ Dâ—us effâ—dit Tâ—at is to saâ—e In thes carnall sacrificis in the tyme of the lawâ— was a siâ—nificaâ—ioÌ„ of tâ—e fleshe of christe w c hâ— w t oute syâ—ne shulde offer for our synnes aâ—d of the bloâ—d w c he sâ—uld shede out in râ—mâ—â—sâ—on of our synneâ— But in this sacrifice is a thaÌ„â—es gâ—uiÌ„g remeÌ„braunce of the fleshe of christe w c hâ— oâ—fered for vs of tâ—e bloude w c the saâ—â— god shed oute for vs Fâ—rste note that he calleth yâ— a sacrifice w c notwtstondingâ— is but a remeÌ„braunce of thâ—t sacrifice oâ—fereâ— oâ— the croâ—se once for all aâ— yt ys proued before oute of Chrisostome Then he â—layâ—ly calleth â—t a thankes gâ—uinge and remâ—mbrance of Chriâ—tes flesâ—e and bloude so coÌ„cludeth with vs. Neâ—erthelesse because sophysters wolde sonâ— thynke to auoyde this plaâ—e I wâ—ll allege one other saâ—inge of the same aucto w c they shall neuer be able to auoyde ¶ Fulgentius sayeth as Hâ—yâ—o â—estifieth Hic calix nouum testamentum est id est hic calix quem â—obis trado nouum testamentum signifiâ—at That ys to saye Thys cuppe or chalice ys the new testament That ys thys cuppe or chalice which I deliuer you doth sygnifye the newe testameÌ„t In thys place he doth playnlye shewe his mynde w c can â—ot be auoyded For euyn as the cuppe ys the newe testameÌ„t â— so ys the brede the bodye â—owe the cuppe dothe but sygnifye the new testament And therfore I may coÌ„clude that the brede doth but sygâ—ifye the bodye Eusâ—bâ—us sayeth Quia corpus assumptum ablaturus erat ex oculis nostris syderibus allaturus nâ—câ—ssarium erat ut nobis in hac die â—acramentum corporis sanguinis consecraret ut coleretur iugiter per mysterium quod semel offerebatur in precium That ys to saye Because he wolde take awaye outâ— of oure eyes the bodye that he toke and carye yt in to heuyn It was necessarie that in thys tyme he sâ—ulde coÌ„secrate to vs the sacrament of his bodie and bloude that that w c was once offered for the price of our redeÌ„ptyoÌ„ might coÌ„tâ—nuallye be honored thorough the mysterye To coÌ„secrate a thinge is to applyâ— yt vnto an holyâ— vsâ— Here you maye see that he callâ—th yt the
be beleuâ—d that coulde bâ—inge som textes of scripture for hâ—m expounded as yt pleassed hâ—m self then coulde I saytâ—e thys holy man brynge vppe a new sect allso and saye by scrypture â— that no man were a true Chrysten man nor a mâ—mbrâ— of the churche â— that kepeth two cotes And in good faytâ— sayth master More â—f that waâ—e were â—owâ—d I were able my sâ—llfe to fynde oute fyftene newe sectes in one fore none Sayncte Peter saâ—th that the scripture ys not expounded after the appetyte of any priuate person but â—uyn as yt was geuyn by the sprite of god noâ— by mannes wyll So mâ—ste yt be declared by the same spryte And therfore I wyll not that any man sâ—albe beleued by bringinge hys owyn mynde and phantasie But yf he wyll be beleued lett hym brynge eyther an other playne texte which shall expounde the firste or els at the leste he muste bringe suche a sentense as wyll stonde with the processe of the scrypture Whye was Saynct Hierom alowâ—d agaynst the determâ—nacyon of the counsell of meldelcy syth he was alone and they a great multitudeâ— but onlye be cause he brought euydent scrypture which at the tyme of their sentense non of them remembred and yet when yt was brought they coulde not auoyde yt And lykewise except I brynge euydent scrypture which they all shall expounde as I doo I desyre not to be beleued And where master More sayeth that in good fayth he wâ—re able to â—ynde oute fyftene newe sectes in one sore none he may thanke GOD that he hathe suche a prengâ—ant wytte But yet I truste he shulde not fynde one yf there were any parâ—ll of dampnacyon therin but that we wolde with a playne texte confute yt which he shuld not be able to auoyde ¶ And ouer this the very circumstances of the places in the gospell in which our sauyour speaketh of that sacrament may well make open the defference of hys speache in this mater and of all those other and that as he spake all those but in an allegorye so spake he â—â—ys playnly meaninge that he spake of hys very bodye and hys very bloud besyde all allâ—goryes For when our lorde sayd he was a very vyne nor when he sayd he was the dore there was non that harde hym that any thynge meruelyd therof And whye For be cause they perceyued well that he ment not that he was a materyall vyne in dede nor a dore nether But when he sayd that hys fleshe was very meate and hys bloude very drynke and that they shuld not be saued but yf they did eate hys fleshe and drynke hys bloude then were thâ—y all in suche a wonder therof that they coulde not they coulde not abyde And whâ—rfore but because they perceyued well by hys wordes and hys maner of cirâ—unstaunces that Câ—riste spake of hys very flesâ—e and hys very bloude in dede It ys openly knowen confessed amonge all lerned men tâ—at in the .6 chapitre of IoaÌ„ christe spake not one worde concernynge the sacracrameÌ„t of hys bodye and bloude w c at that tyme was not yet institute but all that he ther spake was of the spâ—Ì„all eatinge drinkynge of his bote bloude in to our souleâ— w c ys the faytâ—e in hâ—s bodye and bloude as I haue touched before And the cyâ—cunstances of this place do â—n dede proue that they were fleshly mynded and vnderstoâ—e not the spirituall wordes of our saviour Christ and thefore wondered murmered In somoch that Christ sayd vnto theÌ„ doth this oâ—fende â—oâ— What wâ—lâ— ye say then wheÌ„ ye shall see the sone of man ascendynge thither where he was before Then addeth S. Austen you sâ—all knowe tâ—at he ment not to geue hys fleshe to eate w t youre teth for he shall ascende hoole And Christ addeth â— yt ys the spirete that quickneth the fleshe profiteth notâ—â—nge the word that I speakâ— are spiret aÌ„d lyste that ys to saye saith S. Austyn are spuÌ„aly to be vnderstond And where Christ sayeth â— that the fleshe profiteth nothyng meanyng of hys owne fleshe as S Austen sayth he mâ—aneth that yt profitâ—th not as they vnderstode hâ—m that ys to saye yt profiteth not yf â—t were eateÌ„ But yt doth moche ê“fite to be slayne that thorough yt and the shediÌ„ge of hys bloude the wâ—athe of god our father ys pacified and oure synnâ—s for geueÌ„ And wher his mastership saythe that the people ê‘ceyâ—ed well what he ment and therfore woÌ„dâ—red so sore and couâ—de not abyde be cause they perceyued well by his wordes and maner of circunstaÌ„ces what his meaning waâ— I wyll saye as I did before that they vndâ—rsâ—ode hâ—m not Fowe here he will saye vnto me yf yt be but your naye and my yee then I wolde thynke to be beleued as soâ—e as yow and surelye that were but reâ—son â—ot wtstondyng thaÌ„kâ—s be to god I am able to bringe in auctorite to Iudge bâ—twene vs bothe whose Iudgement I truste his mastership wyll admyt This auctor ys S. Ausâ—yn w c sayeth Disâ—ipuli enâ—â— eius qui eum sequebantur expauerunt exhorruerunt sermoneÌ„ noÌ„ intellegentes That ys to saye his disciples wcâ—olâ—owed hym were a stoyned and abhorred his wordes and vnderstode them not And be cause your masâ—ershipe shall â—ot thynke that he ouer schott hym selâ—fe and spake he wyst not what we shall aliege hym saytnge the same wordes in an other placeâ— Cum diceret Nisi quis manducauerit carnem c. Illi non intellegentes dixerunt ad inuicem Durus est hic sermo quis potest eum audire That ys when christ sayd except a man eate my fleshe and drinke my bloude â— he shall haue no lyff in hym they beâ—ausâ— thâ—y vâ—derstode hym not sayde to eche other this ys an harde sayinge who can heare hym Thus I trustâ— you will geue place allthough not to me yet at the lest vnto S. Austen and receyâ—e the trueth w c ys so playnly proued And where his mastership allegetâ— this text for the sacrament that except they did eate his fleshe drynke his bloude they could not be saued yt semeth that he ys falleÌ„ in to the errour of pope innoceÌ„t â— whiche like wise vnderstondyng this text vppon the sacrameÌ„t as master More doth caused yoÌ„ge chyldern infantes to receiue the sacrameÌ„t â— as though thei had all by a daÌ„pned w c died had not receyued yt And of this carnall minde were many mo Bushoppes a great while as are now the bohemes â— whom he after dispraysethâ— and yet expouÌ„deth the text as they dooâ— but afterward they loked more spuÌ„ally vppoâ— the matter and coÌ„fessed ther ignoraÌ„ce as I truste master more wyll but nowe will I shew you s. AusteÌ„s minde vppoÌ„ this text w c shall hâ—lpe for the exposicioÌ„ of all this matter s. AusteÌ„ in the thirde boke de doctrina christiana the .16 chapitre teachiÌ„ge howe we shall knowe the tropes figures allegories
and phrases of the scripture saith Si auÌ„t flagitiuÌ„ aut facinus iubere uidet figurata locutio est Nisi maÌ„ducaueritis inqt carneÌ„ filiâ— hoiÌ„s et biberitis eiê° sanguineÌ„ noÌ„ habebitis uitaÌ„ iÌ„ uobis â—acinusuel flagitiuÌ„ uidetur iubereâ— Figura est ergo precipieÌ„s passioÌ„is dnÌ„icae esse coÌ„icanduÌ„ et suauiter atque utiliter in memoria recondenduÌ„ qd pro nobis caro eius câ—ucifixa uulnerata sit That ys to saye when so euer the scripture or Christ semeth to coÌ„maunde any fowle or wicked thynge than muste that text be takeÌ„ figuratiuelye that ys yt ys a phrase allegorie and maner of speaking and muste be vnderstoÌ„d spuÌ„ally not after the letter Except sayth christ ye eate the fleshe of the sonne of maÌ„ and drinke his bloude ye shall haue no lyffe in you He â—eamethe saith S. Austen to coÌ„maunde a fowle and a wycked thinge It ys therfore a figure commauâ—ding vs to be partakers of his passyon and sweâ—ly and ê“fitablye to prent in oure mynde that hys fleshe was crucifyed and wonded for vs. This trueth thaÌ„kes be to god doth S. Austen declare vnto vs w c thinge beside the openiÌ„ge of this text agaynst master mores mynde doth playnlye shew what he thought in the woâ—des of christes souper For syth he cauâ—ed yt a sowâ—e and a wicked thinge to eate his fleshe than may you sone ê‘ceyue that he thought yt as sowie aÌ„d as wicked a thinge to eate his bodye seinge hys bodie ys fleshe and then coÌ„sâ—quently yt shall folowe that ether this worde â—aâ—e wher Christe sayd take this eate yt muste be takyn spuÌ„ally or els that this sayng of christe this ys my bodie muste be figuratiuely spoken but thys worde eate ys takeÌ„ after the lettâ—r â—or thei did in dede eate the bred therfore yt muste nedes folowe that this sentence this ys my â—odie muste be figuratiuely spoken Or els ys s. Austen not to be approued in this place w t thynge our bushoppes I thynke wyll not saye naye Besydes thatâ— s. Austen sayeth QuaÌ„do loquebatur dnÌ„s noster Iesus Christus de corpore suo nisi inqt qs maÌ„ducauerit carneÌ„ mâ—aÌ„ et biberit sangui neÌ„ meuÌ„ non habeâ—it in seuitaÌ„ Caro emÌ„ mea uere est cibus sanguis meus uere est potus intellectê° spiritualis credentem â—aluuÌ„ faciâ— quia littera occidit spuÌ„s est q uiuificat That ys to saye wheÌ„ our lorde Iesus Christe spake of his bodie except quod he a man eate my fleshe and drynke my bloude he shall haue no lyff in hym sellf for my fleshe ys verye meate and my bloude ys verie drinke The spirituall vnderstonding saueth hym that beleueâ—h for the letter kyâ—â—â—h but the spirâ—te quyâ—keneth Here may you playnlie perceiue that this text muste onlye be taken spirituallie For he sayeth that to take yt after the letter yt killeth and profiteth nothyng at all and therfore I wonder that we haue ben ledde so longe in this grosse erroure This sayinge doth that famous clark Origine confirme sayng Agnosce ê™ figurae sunt quae in uolumiâ—ibus Domini scriptae sunt ideo tanq spirituales non tanq carnales examinate intelâ—â—gite quae dicuntur Si enim secundum literam seqâ—atis hoc ipsum quod dictum est Nisi manduc mâ—ritis carnem c. occidiâ— hâ—â—c liâ—era That is to saye Marke that thâ—y are figures w c are wryten in tâ—â— scripture of god And thâ—rfore examine theÌ„ as spâ—rituall mâ—n and not as carnall and vndâ—rstond those thinges that are spoken For if thou followe after tâ—e letter this thinge that ys spoken excepte ye eate the flâ—she oâ— thâ— sone of man and drynke his bloude you can haue no liffe in in you this leâ—tâ—r killeth Alas deare brethern why shoulde aâ—y mâ—n be offended w t this doctrine syth yt ys â—proued so playnlie by suche aunâ—ient and hoâ—ie faâ—hers Agayne S Austen sayeth Qui manducat carnem meam bibit meum sanguinem in me manet ego in illo Hoc est ergo maÌ„ducare illaÌ„ esâ— am illum bibere potum in Christo manere illum manentem in se habere ac per hoc qui noÌ„ manet in Christo in quo non manet Christus procuâ—dubio non manducat eius carnem nec bibit sanguineÌ„ etiaÌ„ si tantae rei sacramentuÌ„ ad iudicium sibi manduceâ— bibit â— That is to say he that eateth my fleshe and drinketh my blode abideth in me and I in hym This is therfore the eatinge of that meate drinkinge of that blode to abyde in christ and haue him abiding in vs. And therfore he that abideth not in Christ and in whom Christ abideth not w t oute doubt he eateth not his fleshe nor drinketh not hâ—s bloude although he eate and drinke the sacrament of so great a thinge vnto his daÌ„pnacion And euyn the same wordes hath bede vppon the Corinthians 1. Corin 10. This one place is sufficient for to proue mi purposse though he sayd not one worde more For here he doth playnlye determin that he w c abideth not in Christe that is to saye he that is wicked or vnfaythfull doth not eate his fleshe nor drinke his bloude although he eate and drinke the sacrameÌ„t of so great a thinge And so must yt nedes followe that the sacrament yt not the verye naturall bodie of christe For then the vnfaythfull shuld eate his fleshe seing he eateth the sacrament of his bodye But that doth s. AusteÌ„ deney wherfore yt muste nedes followe that yt is but only a token of a remembrance a signe of his bodie breakinge and a representacioÌ„ of his passioÌ„ that we might kepe hys â—acte in memorâ—e geue him thankes for his tender loue aÌ„d kindenes w t when we were his ennemies toke vppon him to suffer moste vile deth to reconcile vs vnto his father and make vs his frendes Thys sainge hath s. Austen in a nother place allso where he wryâ—eth on this maner Qui non in me manet in quo ego noÌ„ maneo noÌ„ se dicat aut existimet maÌ„ducare corpus meuÌ„ aut bibere sanguinem meuÌ„ Non itaque maneÌ„t in Christo qui non sunt eiuâ— membra noÌ„ sunt aâ—Ì„t membra Christi qui se faciuÌ„t membra meritricis That ys to saye he that bydeth not in me And in whom I abyde not lett hiÌ„ not saye or thinke that he eateth mi bodie or driÌ„keth mi blode They abyde not in Christ w c are not his membres And they are not his meÌ„bres w c make theÌ„ selues the membres of an harlete And these are allso the very wordes of Bede Here ys yt playne proued agayne by the auctorite of s. Austen Bede that the wicked and vnfaythfull w c are not the membres of Christ do not eate his bodye nor drinke his bloâ—de aÌ„d yet they do eate
w c I speake vnto you are spirite and liffe For in this place also he meaneth both of his owne fleshe and his owyn spirite and he deuided the spirite from the fleshe that they might knowe thorough fayth not onlye the visible parte but also the inuisible parte y â— was in hym and also that the wordes w c he spake were not carnall but spuÌ„all For what bodye shuld haue suffâ—sed to haue byn the meate of all the wordle And euyn therfore did he make mâ—ntion of the asâ—eâ—sion of the sonne of man in to heuen that he might wtdrawe them from the bodelye imaginaâ—ion that they might here after lerne that the fleshe was called heuynlye meate whych comâ—th from a boue spirituall meate w c he wolde gâ—ue For saythe Christe the wordes that I haue spoken vnto you are spirit and liffe Here you maye see that christe spake yt of his owâ—n fleshe and ment playnlie that yt did nothinge profiâ—e as infideles did vnderstond him For els yt geuithe lyffe as yt is receyued of the faithfull in a misterie For as bartram sayeth in this misterie of the bodie bloude is a spirituall operation w c geueth lyffe With oute the w t operation those misteries do nothinge profite for surelye sayth he they may fede the bodye but the soule they can not fede Besides that the scripture sayth that that entreth in by the mouth doth not defâ—le a man for as christe sayeth yt is caste forthe in to the drawght And by the same reason yt foloweth that yt doth not sanctifie or make a man holye But the sacrameÌ„t entreth iÌ„ by the mouth therfore yt doth folowe that of yt sellfe yâ— doth not saÌ„ctifie or make holie of this text shuld followe two incoÌ„uenieÌ„ces yf the sacrameÌ„t were the naturalâ— bodie of christe Furste yt shuld folow that the bodie of christ shuld not sanctifie the faithful because yt entreth in by the mouthe And agayne yt shuld followe that the bodie of christe shulde be caste oute in to the drawght w c thinge is abominable Wherfore yt muste nedes followe that the sacrameÌ„t can not be his naturall bodie Furthermore Christ wold not suffer that deuoute woman w c of loue sought hym at his sepulture to touche his naturall bodye because she lacked a poynt of fayth and did not count him to be equall w t his father And moche more yt shall followe that the wicked w c haue no faith nor loue towardes hâ—m shall not be suffered to eate his fleshe w t ther teth swallow yt in â—o their vnclene bodies for that were moche more then to touche hym And yet not withstaÌ„dinge they receyue and eate the sacrament Where vppon yt shuld followe yf the sacrament were his naturall bodie that they shulde in dede eate his bodieâ— w c thinge may be recounted a blasphemye agaynst God More ouer Christe sayth he that eateth my fleshe drinketh my bloude dwelleth in me I in him Nowe we knowe right well that the wicked do eate the sacrament and yet nether dwell in christe nor christ in then Wherfore yt muste followe that the sacrament is not the very fleshe of Christe And surelye I can not excuse thâ—m of blasphemie whiche so directâ—lye contrarye Chriâ—â—es wordes Howe can you auoide these textes w c christ speaketh vnto his disciples sayinge yâ—t a litell whâ—le am I w t you And then I dâ—parte to him that sent me And agayne yt ys expedyent for you that I deâ—arte For except that I departe that comâ—orter shall â—ot come vnto you And agayne he sayth I forsake the worlde and goo to mi father And to be shâ—rt he sayâ—th pore men ye shall euer haue w t you â—ut me shall you not euer haueâ— â—ow we knowe right well that hys godhed ys in all placâ—s and tâ—aâ— as â—ouchynge his godhed he forsoke not the wordâ—e when he ascended vnto hys faâ—â—er Wherfore yt muste nedes followe that he forâ—oke yt as â—ouchyng hys fleshe and manhode And therâ—o agreeth the expositions of Sainct Austen â— aâ—d Fulgentius before alleged yee and all oâ—her olde faythfull fathers Now yf he haâ—e forsakeâ— the worlde as touchynge the presâ—nce of hys naturall fleshe and maÌ„hode as all doctours defyne then ment he not that hys naturall fleshe shulde be present in the sacrament â— to be â—aten with oure teth And therfore though Christe so tell you yet musâ—e you take hym as he meaneâ—h or â—ls you be begyled For yf ye thynke that GOD both maye and wyll fullfâ—ll and veryfâ—e all thynges accordynge to the letter as he spâ—aketh theÌ„ I maye call you an â—bedyent man as Saynct BARNARD doth hys monke Adam And maye saye as he doth that yf that be the right waye so symplye to receyue all thynge we maye put oute the text of scripture which warnyth vs to be wise as sarpeniâ—s For the text followynge is sufficient â—hich biddeth vs to be simple an doues Why doth youre mastership graunt a necessarye allegorye when Paull sayth CHRISTE ys a stone or when CHRIST saith that he ys a dore The scripture sayth he ys both twayne And syth GOD so sayth he ys able so to make yt And therâ—ore by your reason we shall nede none allegorie in all scripture then he that is moste simple folishe may be counted moste faythfull And so shall we nede no faythfull fathers to expound the text but yt shal be moste merite to beleue the letter Thys I denye not but that God could haue don yt yf he had so entended when he spake the wordes But nowe the scrypture stondynge as yt doth I thinke he can not do yt As by exaÌ„ple I thinke that god by the bloude of his sone Christe myght haue saued all men both faythfull and vnfaithfull yf he had so intended that yt had so pleassed him But nowe the scripture sâ—ondyng as they doo I saye he can not doo yt and that yt is impossible for hym For then he might Make his sone a lyer w c sayth he thaâ— beâ—eueth not is daÌ„pned And againe he that beleueth not shall not se lyffe but the wrathe of god abideth vppoÌ„ him And euen as yt is impossible to stoÌ„de w t the proces of scriptures wherin god hath declared his will that the vnfaithfull shulde be saued although god myght haue doÌ„ yt at the furst yf he hade so wolde Lykewise yt ys impossible the scriptures stoÌ„dinge as they doo that the naturall bodye of Christ shulde be pÌ„sent to our teth in the sacrameÌ„t And as for our fayth yt nedeth not to haue him pÌ„sent in the brede For I maye as well eate hiÌ„ and drinke hym thorough fayth that ys to saye beleue in him as though he were as present in the sacrament as he was haugyng on y â— crosse And because you saye that my naturall reasons be not worth the reasoning I will allege you some mo to se what you can saye to them Furste
so moche that wheÌ„ christ knewe that yt was his fathers will pleasure that he shuld suffer for ourâ—innes wherin his honour glorie prayse shulde be published then was yt a pleasure vnto hiÌ„ to declare vnto his disciples that great benefite vnto hiâ— fathers prayse and glorie and so did institute that we shuld come to gether aÌ„d breake the brede in the remeÌ„brauÌ„ce of his bodye breakynge bloudeshediÌ„ge that we shuld eate it to gether reioysinge w t eche other declariÌ„ge his bnÌ„fitesâ— Now were the corinthians fallin froÌ„ this houÌ„ger and caÌ„ not to gether to th enteÌ„t that goddes prayse shuld be published by theÌ„ in the myddes of the congrygacion but caÌ„ to fede their fleshe to make carnall chere In so moche that the ryche wolde haue meate and drincke ynough aÌ„d take suche aboundauÌ„ce that they wolde be droÌ„ke and so made yt ther owyn souper not the lordes as paule sayth aÌ„d did eate onlye the brede and meate aÌ„d not the bodye breakynge as I sayd before and the poore which hade not that is to saye that had no meate to eate where shamed hongrye aÌ„d so could not reiose aÌ„d prayse the lorde by the reason that the delicate fare of the riche was an occasion for the pore eo lameÌ„t their pourtye aÌ„d thus the riche did nether prayse god theÌ„selues nor suffered the poore to doo yt but were an occasioÌ„ to hynder them They shulde haue brought their meate drinke aÌ„d haue deuided yt w t their poore brothern that they might haue byn mery to gether aÌ„d so to haue geuyn theÌ„ occasion to be merye aÌ„d reioyse in the lorde w t thaÌ„kes geuinge But they had nether luste to prayse god nor to coÌ„forte their neighboure Ther fayth was feble aÌ„d their charite cold and had no regard but to fyll their bodye fede there fleshe And so dispised the poore congrygacion of god whom they shuld haue honoured for the spyrite that was in theÌ„ fauour that god had shewed indifferentlye vnto them in the bloude of his sonne christe When Paulâ— perceyued that they were thus fleshlie minded had no mynde vnto that spuÌ„all maundye which chefelye shuld ther be aduertised he reproueth theÌ„ sore rehersinge the wordes of christe That w c I gaue vnto you I receyued of the lorde For the lorde Iesus the same night in the w c he was betrayed toke bred thaÌ„ked and brake yt sayd take ye and eate ye this ys my bodie w c ys brokeÌ„ for you this do ye in the remeÌ„brauÌ„ce of me After the same maner he toke the cup wheÌ„ souper was don sayinge this cup is the new testameÌ„t in my bloude this do ye as ofte as ye drinke yt in the remembraunce of me For as ofte as ye shall eate thys bred and drynke this cup ye shall shewe the lordes deth tyll he come As though he shuld saye ye corinthians are moche to blame w c at this souper seke the foede of your fleshe For yt was institute of christe not for the enteÌ„t to noryshe the belye but to streÌ„ghtheÌ„ the harte soule in god And bi this you maye knowe that christe so meÌ„t For he callyth yt his bodye w c is geuin for you so that the name yt sellf might testifie vnto yow that in this souê‘ you shuld more eate hys bodye w c is geuyn for you by digestyng that in to the bowelles of your soule theÌ„ the breed w c by the breakiÌ„ge the distributyng of yt doth repÌ„sent his bodie breakiÌ„ge the distributyng theroff vnto all that are faythfull And that he so meaneth ys euydent by the wordes following w c saye this do in the remembraunce of me and likewise of the cup. And finallie â—oncluding of both Paule sayth as often as ye shall eate this brede aÌ„d drinke this cup in this place and fellowship ye shall shewe the lordes deth vntill he come praisinge the lorde for the dethe of his sonne and exortinge other to do the same reioysinge in him w t infinite thankes And thefore ye are to blame w c seke onlye to fede the bellye w t that thinge w c was onlye institute to fede the soule And ther vppon yt followyth Wherfore who so euer doth eate of this bred or driÌ„ke of this cup vnworthelie is giltye of the bodye bloude of the lorde He eateth this brede vnworthelie w c regardeth not the purpose for the w c Christ did insâ—itute yt w c comith not to it w t spuÌ„all honger to eate thorough faith his verye bodye w c the bred representeth by the breaking aÌ„d distributinge oâ— yt whiche comith not w t a merye harte geuinge God hartye thankes for their deliuerance from synne Whiche do not moche more eate in their harte the deth of his bodye then they do the bred w t their mouth Now sith the Corinthians dyd onlye seke their bely and fleshe forgat goddes honour and prayse for which â—t was institute that thankes shuld be geuyn by the remembraunce oâ— his bodie breakinge for vs they eate yt to goddes dishonour to their neighboures hinderrance and to ther owin condempnacion and so for lacke of fayth were gâ—ltye of Christes bodie w c by faith they shulde there cheffelye haue eatâ—n to ther soules helth And therfore yt followith ¶ Lett a man therfore examyne hym sellfe and so let hym eate of the brede and drinke of the cup. THis prouynge or examinynge of a mans selfe is fyrste to thinke w t him sellfe w t what luste and disyre he comyth vnto the maundye wyll eate that bâ—ed whether he besure that he is the childe of god in the fayth of Christe And whether hâ—s conscâ—ence do beare hym wytnes that Christes bodye was brokyn for hym And whether the luste that he hath to prayse god aÌ„d thanke hym w t a faythfull harte in the myddes of the brethern do dryue hym thither warde Or els whether he do yt for the meates sake or to kepe the custome for then were yt better that he were awye For he that eateth or drinketh vnworthelye eateth aÌ„d drinkethe his owyn daÌ„nacyon because he maketh no difference of the lordes bodye That ys as yt ys sayd before he that regardeth not the purpose for which it was institute aÌ„d puteth no defference betwene this eatâ—ng and othâ—r eating for other eatynge doth onlye serue the bellye but thys eatynge was institute and ordeyned to sarue the soule and inwarde man And therfore he that abuseth yt to the fleshe eateth and drinketh hys owyn dampnacyon And he comyth vnworthelye to the maundye where the sacrament of Christes bodye ys eaten ye where the bodye of the lorde ys eaten not â—arnallye w t the teth and bâ—llye but spiritually w t the harte and faythe Uppon this followeth the text that master More allegeth and wresteth for his purpose For this cause manye are weake and sike amoÌ„ge you manie slepe Yf we had trulie Iudged
oure selues we shuld not haue byn Iudged WheÌ„ we are Iudged of the lorde we are chastened because we shuld not be dampned w t the worlde Wherfore my brethern when ye come to gether to eate tarye one for another Yf any man hunger lett him eate at home that ye come not to gether vnto condempnacyon For this cause that is for lacke of good examininge of oure selues as ys before touched manie are weake and syke in the fayth manye slepe and haue loste their fayth in Christes bloude for lacke of remembraunce of his bodye breaking and bloude shedinge ye and not that onlie but manye were weake and sike euyn striken w t bodelye diseases for abusinge the sacrament of his bodye eatinge the bred w t their teth aÌ„d not his bodye w t their hart and mynde and ê‘aduenture some slayne for yt by the sâ—rocke of god w c yf they had truly Iudged and examined theÌ„ selues for what intent they cam thither and why yt was institute shuld not haue byn so Iudged and chastened of the lorde For the lorde doth chasten to bringe vs vnto repentaunce and to mortifie the rebellious membres that we maye remeÌ„ber hym Here ye maye shortly perceyue y e minde of Pauâ—e Finis ¶ An Epitome and short rehersall of all this boke shewynge in what poyntes Frith dissenteth from our prelates NOw to be short in thes .iij. poyntes frith dissenteth from oure prelates from master More w c taketh vppon him to be their proctoure Oure prelates beleue that in the sacrament remayneth no bred but that yt ys torned in to the naturall bodye of Christ both fleshe bloude bones Frith sayth that yt is none article of oure Crede and therfore let them beleue yt that will And he thinketh that there remayneth bred styll And that he proueth iij. maner of wayes Fyrste by the scripture of Paule w c calleth yt bred sayinge the brede w c we breake ys yt not the fellowship of the bodie of christe For we though we be manye are yet one bodye and one bred as mannye as are partakers of one bred And agayne he saâ—eth as ofteÌ„ as ye eate of this bred or driÌ„ke of this cuppe you shall shewe the lordes deth vnâ—yll he come Also luke callethe yt bred saying in the Actes they continued in the fellowship of the aposteles in the breakinge of the brede and prayer Also Christe called the cuppe the frute of a vyne saying I shall not from hence forward drinke of the frute of the vine vntill I drinke that newe in the kiâ—dom of my father Furthermore nature doth teache you that both the bred and wine continâ—e in their nature For the bred muldeth yf yt be kept longe ye wormis bred in yt And y e poore mouse will runne awaye w t yt and eate yt w c are euidence ynough that there remaynith bred Also the wine yf yt were reserued wold wax sower as they confesse them seluesâ— And therfore they howsell the laye people but w t one kinde onlye because the wine can not coÌ„tinue nor be reâ—â—rued to haue readye at hande when nede were And surelye as yâ— there remayned no bred yt could not mould nor wax full of wormes euyn so yf there remayned no wine yt could nâ—t wax sower And therfore yt is but faulse doctrine thaâ— our pÌ„lates so long haue taught published Finallie that ther remaineth bred might be ê“uyd by the auctorite of manie doctoures w t calle yt bred wine euyn as Christe his appostelis ded And though some sophisters wolde wreste their sayinge and expouÌ„d theÌ„ after their owyn â—hantasâ—e yet shall I allege theÌ„ one doctoure w c was pope that maketh so plaine w t vs that they shall neuer be able to auoyde hym For pope Gelasius writeth on this maner Certe sacrameÌ„ta q sumimus corporis sanguinis Christiâ— diuinae res sunt propter qd per eadeÌ„ diuinae efficimur coÌ„sortes naturae Et tameÌ„ noÌ„ deâ—init esse substaÌ„tia uel natura panis et uini sed ê‘manet in suae ê“prietate naturae Et certe imago et similitudo corporis sanguinis Christi in actioÌ„e misterioruÌ„ celebrantur That is to saie surelye the sacrameÌ„t of the bdye bloude of Christe w t we receyue are a godlye thynge therfore thorough thâ—m are we made ê‘takers of the godly nature And yet doth yt not cease to be the substaÌ„ce or nature of bred and wine but they continue in the propertie of their owyn nature And surely the image and similitude of the bodye and bloude are celebrated in the acte of the misterys This I am sure that no maÌ„ can auoyd yt nor so wrest yt but that all men shall sone espye hys folye and therfore I maye conclude that there remayneth the substance and nature of brede wine The seconde poynte wherin Frith dissenteth from oure prelates and their proctoure THe prelates beleue that his verie fleshe is pÌ„sent to the teth of theÌ„ that eate the sacrament and that the wicked eate his verye bodye Frith sayth that yt is none article of our Crede and therfore he rekenith that he is in no Ieoperdye though he beleue yt not And he thinketh that his fleshe is not pÌ„sent vnto the teth of theÌ„ that receyue the sacrament For hys fleshe ys onlye in one place at once And that he proueâ—h both by the auctorite of Sainct Austen ad Dardanum and also by the auctorite of Fulgentius ad ThrasuuaÌ„dum libro 20. as before apereth in the boke And Fryth sayth that the wicked eate not hys verye fleshe allthough they receue the sacrament And that he proueth by the scripture doctoures and good reason grounded vppon the scryptures The scripture is this he that eateth christes bodie hath euerlastiÌ„ge liffe but the wicked hath not euerlastinge liffe ergo then the wicked eate not his bodye Agayne the scrypture sayeth he that eateth christes fleshe drinketh his bloude abydeth in christe christe in hiÌ„ but the wicked abyde not in christe nor christe iÌ„ hiÌ„ ergo the wicked eate not his fleshe nor drinke his bloude This maye also be confyrmed by good auctorite For sainct Austen sayeth he that abâ—deth not in christe in whoÌ„ christe abydeth not w t ouâ—e doubte he eateth not his fleshe nor driÌ„keth his bloude allthough he eate drinke the sacrameÌ„t of so great a thinge vnto his â—ampnacion And euen the same wordes hathe beda vppon the tenth chapter of the fyrste pistle to the Corinthians Agayne s. Austene sayeth he that abideth not in me in whom I abyde not let him not saye nor thinke that he eateth my bodye or drinketh my bloude And euen the same wordes hath Beda vppon the sixt chapter of the firste epistle to the CorinthiaÌ„s And euen the same senteÌ„ce hath Ambrose and Prosper aÌ„d Beda vppon the .xi chapter of the firste pistle to the Corinthians Finallye
fondacyon of my firste treatise that he hathe left vnshakyn which ys agreat argumeÌ„t that yt ys very true For els hys pregnant wit could not haue passed yt so clene over But wolde haue assayled yt with some sophisticall cavellacyon which by hys paynted poetre he might so haue collered that at the lâ—st he might make the ignoraÌ„t some appareÌ„ce of trouthe as he hathe done a gaynste the residewe of my firste treatice which neuertheles ys true aÌ„d shall so be proved And firste that yt ys none article of our faythe necessarie to be beleved vnder payne of daÌ„pnacyon may thus be furder confermed The same faithe shall save vs which saved the old faderes before Christ ys incarnacyon But thâ—y were not bounde vnder payne of dampnacyon to beleve this poyâ—t therfore yt shall follow that we are not bouÌ„de therto vnder the payne of daÌ„pnacyon The furste parte of myn argument ys proved by S. Austen ad DardamuÌ„ And I dare boldly â—ay almost in an C places For I thynke there be no proposicyoÌ„ w c he dothe more oftyn inculcate then thys that the same faythe saved vs w t saved our faders The seconde parte ys manyâ—est that yt nedeth no probaâ—yon For how coulde they beleve â—hat thynge w c was never sayde nor donÌ„ and w t out the worde they coulde haue no faythe vppoÌ„ the trewth of thes too ê‘tyes musâ—e the coÌ„clusioÌ„ nedes folowe Not wtstondinge they all did eat Christys bodye aÌ„d dronke hys bloode spuÌ„ally allthough they had hym not pÌ„sent to ther teth And by that spuÌ„all eatynge w c ys the fayth in hys body bloode wer saved as well as we ar For assone as our fore father AdaÌ„ hade traÌ„sgressed goddes precept aÌ„d was fallen vnder coÌ„dempnacyoÌ„ oure moste mercyfull father of hys gracyous favour gave hym the ê“misse of helthe and coÌ„fort wherby as many as beleved yt were saved from the thrauldoÌ„ of their traÌ„gressyon the worde aÌ„d promyse was this I shall put enmyte betwene the aÌ„d the woman betwene thy sede and her sede that sede shall trede the onÌ„ the hede and thow shall trede yt onÌ„ the hele In thys promisse they had knowelege that Christe shulde becom the sede or sone of a womaÌ„ aÌ„d that he shulde distroye the dâ—vyll w t all hys power aÌ„d dâ—lyver hys faytheful froÌ„ ther synnes And where he sayd that the devyll shulde treade yt on the he le they vnderstod ryght well that the devyll shulde fynde the meanes by his wyles wycked ministres to put Christe to dethe And they knewe that god was true and wolde fulfyll hys promisse vâ—to thâ—m and hartely longed after this sede and so dede bothe eate hys bodye and drynke hys bloode knoweleginge w t infinite thankes that christe shuld for ther synnys take the ê‘fiâ—e nature of manhode vppon hym and also suffer the dethe This promisse was gevyn to Adam and saved as many as did beleve and were thankefull to God for hys kydenes and after yt was establyshed vnto our father Abraham by the worde â—f God which sayd in thy sed shall all nacyons of the erthe be blyssed And with hym God made a couenant that he wolde be hys God aÌ„d do hym good And Abraham agayne promised to kâ—pe hys preceptes and walke in hys wayes Then God gave hym the sacrament of cyrcâ—â—sion aÌ„d cauled that hys covenant which thynge not w t stondynge was not the very covenant in dede although yt were so cauled But was only asigne tokyn sacrament or memoryall of the couenant that was betwene God and hym whiche myght expound our matter yf mâ—n hadyen to see After that God promised hym a sone when hys wyffe was past chylde bearynge and he allso very old Neuerthelesse he doubted not of goodâ—s worde But suerly beleved that he w c promised yt was able to performe yt And that was recounted vnto hym for ryghtwysnes Thys Abraham did bothe eate hys bodye and dryâ—ke hys blode thorough faythe belevinge verely that Christ shoulde take our nature aÌ„d sprynge oute of hys sede as touchynge hys fleshe and allso that he sâ—ulde suffer dethe to redeme vs. And as Christ testifyeth he hartely desyred to se the day of Chriâ—t And he sawe yt aÌ„d reioysed he sawe yt in faythe and had the day of christ that is to say all those thinges that shulde chaunce hym playnly revelated vnto hym albeit he were dede many hundred yeres before yt were actualy fulfyllyd reâ—elatâ—d vnto the worlde And by that fayth was he saved aÌ„d yet never did eate hys fleshe with hys teth nor never beleved that brede shulde be hys bodye and wyne hys blode And therfore sith he was also savyd with oute that faith and the same faythe shaâ—â— save vs which saved hym I thynke that we shall also be saved yf we eate hym spuÌ„ally as he ded although we never beleved that the brede ys hys bodye furthermore that mercyfull Moses which brought the childern of Israell oute of Egypte in to the wyldernes optayned of God by prayers both mana from hevyn to fede hys people also water oute of the stone to refresh comforte them Tâ—â—s mana and water wâ—re evyn the same thyng vnto them that the brede aÌ„d wyne ys to vs for as S. Austyn saythe Quicunque in manna Christum intellexeruÌ„t eundem quem nos cibuÌ„ spiritu alem manducaueruÌ„t Quicunque auteÌ„ de manna solaÌ„ saturitatem que siuerunt manducabant mortui sunt Sic etiaÌ„ eundem potum petra enim erat christus That ys to say as many as in that maÌ„na vnderstode Christ did eate that same spirituall meate that we do but as many as sought only to fyll ther bellyes of that maÌ„na the fathers of the vnfaythfull did eate are ded And lyke wise the same drynke for the stone was christ Here may yow gather of S. Austyn that the manna was vnto them As the brede ys to vs and lykewise that the water was to them as the wyne ys to vs whiche anoÌ„ shal apere more playnly S. Ausâ—yn sayth furder manducauit Moses manna maÌ„ducauit Aaron manducauit Phinâ—es manducauerunt ibi multi qui dâ—o placuerunt mortui non sunt Quâ—re quia visibâ—iem cibum spiâ—itualiter intellexeruÌ„t spiritualâ—ter esurâ—eruÌ„t spiritualiter gustaueruÌ„t vt spiritualiter satiarâ—ntâ—r Omnes eandem escam spiritualem manducauerunt omnes eundem potum spiritualem biberunt spiritualem vtique eandem nam corporalem alteram quia illi manna nos aliud spiritualem vero â—andem quam nos Ut omnes eundem potuÌ„ spiritualem biberunt aliud illi aliud nos sed speÌ„ visibili quod tameÌ„ hoc ideÌ„ significaret virtute spirituali Quomodo eundem potuÌ„ bibebant inquit apostolus de spirituali sequeÌ„ti petra petra autem erat Christus This ys to saye Moses allso dede â—ate maÌ„na and Aaron aÌ„d Phinees did eate of yt and many other dide there eate of yt w
the which dooth represent his bodye as though he shoulde saye yf christ had counted the breed euell then wolde he not haue lefte yt for a sacrament to represent hys bodye meanynge that yt ys a sacrament signe token and memoriall of hys bodye and not the bodye yt sellf And that this is his mynde doth playnlye apere in hys fourth boke wher he sayeth Christus acceptuÌ„ paneÌ„ et distributuÌ„ discipulis corpus suuÌ„ illud fecit hoc eâ—t corpê° meuÌ„ diceÌ„do id est figura corpis mei Figura auÌ„t noÌ„fuisset nisi veritatis esset corpus Ceteru vacua res qdest phaÌ„tasma figuraÌ„ capere noÌ„ posset That is to saye christ takyng brede distrybutynge vnto his disciples made it his bodie sayng this ys my bodye that ys to saye a figure of mi bodye but this breed could not haue â—yn a figure of yt except christ had had a true bodie For a uayne thiÌ„ge or a phaÌ„tasye caÌ„ take no figure For the vnderstoÌ„dynge of this place you muste marke that this heretycke marcion against whoÌ„ this auctour wryteth did holde opinyon that christ had no naturall bodye but onlye a phaÌ„tasticall bodye aÌ„d this opinion doth this doctour improue bi the sacrameÌ„t of the aulter sayinge the sacrameÌ„t ys a figure of his bodye ergo Christ had a true bodye not a phantasticall bodie For a uaine thiÌ„ge or phaâ—â—asie caÌ„ take no figure Loo here doth this olde father w c was loÌ„ge be fore s. auâ—teÌ„ or s. hierome expouÌ„de thes wordes of christe This is mi bodie that is to saie a figure of mi bodie therfore ye are to blaÌ„e to call it newe leriÌ„ge Nowe be cause thei shall not of temâ—rarious pÌ„sumpcyon reiectâ— this olde father I shall establyshe hys wordes by s. Austen w c comendeth Christes meruelous paciâ—nce for suffering so longe that traiâ—our Iudas as though he had byn a good maÌ„ and yet was not ignoraÌ„t of his wicked thoughtes Adhibuit inqt ad coÌ„uiâ—iuÌ„ in quo corporis languâ—s sui figuraÌ„ discipulis coÌ„mendauit ac tradidit That ys to saye he admâ—tted hâ—m sayeâ—he s. Austen vnto the mandye wherin he dede betake and delyâ—er vnto the disciplâ—s the figure of his bodie and bloude Here doth â—his holye father s. Austen call yt the figurâ— of hâ—s bodye And I am sure there is nomaÌ„ so chyldishe but that he knoweth that the figure of a thinge ys not the thinge yt sellff As by exaÌ„ple the figure of Christe ys not Christe hym selâ—fe the figure of s. Pâ—ter ys not saâ—nt Peter hym sellfâ— And yet we do neuerthelesse coÌ„menly call thosse figures by the name of the thinge that they do repÌ„sent As I maye saye when I see the figure of s. Peter thys ys s. Peâ—er to whom Christe deliuered the keyes of the kyndom of heuyn And yet he were a foâ—le that woldâ— thinke that figure to be s. Peter hym selâ—f for yt ys onlye a representacion of hym Besides that s. Austen sayth Non hoc corpus quod uidetis estis manducaturi nec â—ibituri illuÌ„ sanguineÌ„ queÌ„ effusuri sunt qui me crucifigeÌ„â— SacramentuÌ„ aliqd uobis coÌ„mendaui spiritu-liter intellecâ—um uiuificaâ— uos caro auÌ„t non prodest quicquam That ys to say you shall not â—aâ—e thys bodye that you see nor drinke that bloude w c thei that crucyfie me shall shed oute I haue geuen a sertayne sacrament vnto you yf yt be spuÌ„ally vnderstond yt quickeneth you but the fleshe profiteth nothinge What thinges can be more playnly spoken Furdermore S. Austen sayeth Sepe ita loquimur ut pascha appropinquaÌ„ te crastinaÌ„ uel perendi naÌ„ DnÌ„i passionem dicamus cuÌ„ ille ante tam multoâ— annos passus sit nec omnino nisi semel illa passio facta sit Nempe ipso die dnÌ„ico dicimus hodie Dominus resurrexit cuÌ„ ex quo surrexit totanni traÌ„sieruÌ„t Quare nemo tam ineptus est ut nos ita loquentes arguat esse mentitos quia istos dies secundum illoruÌ„ quibus haec gesta sunt similitudineÌ„ nuncupamus ut dicatur ipse dies qui noÌ„ sit ipse sed reuolutione temporum similes eius dicatur illo die fieri propter sacramenti celebrationeÌ„ quod non illo die sediam olim sactuÌ„ est NoÌ„ne semel immolatus est christus in seipso tameÌ„ in sacramento noÌ„ solum per annuas paschae solennitates sed omnidie pro populis immolatur nec utique mentitur qui interrogatus responderit euÌ„ immolari Si enim sacramenta quaÌ„ dam similitudineÌ„ earum reruÌ„ quaruÌ„ sunt sacramenta noÌ„ haberent omnino sacramenta non essent Ex hac auteÌ„ similitudine plerumque etiaÌ„ ipsaruÌ„ reruÌ„ nomina accipiuÌ„t Sicut ergo seâ—unduÌ„ quendaÌ„ modum sacramentum corporis CHRISTI corpus CHRISTI est sacramentuÌ„ sanguinis CHRISTI sanguis CHRISTI est Ita sacramenta fidei fides est Nihil est auteÌ„ aliud credere q fidem habere ac per hoc respondetur fideÌ„ habere propter fidei sacramenta Et coÌ„uertere se ad DeuÌ„ propter coÌ„uersionis sacramentuÌ„ Quia ipsa responsio perâ—inet ad celebrationem sacramenti Sicut de ipso baptismo apostolus dicit consepulti inquit sumus Christo per baptismum in mortem Non ait sepulturaÌ„ significauimus sed prorsus ait consepulti sumus SacramentuÌ„ ergo tantae rei non nisi eiusdem rei uocabulo nuncupauit That ys saâ—e We often vse to saye when ester drawyth ney that to morow or the next day is the Lordes passyon and yett yt ys many yeres sith he suffered and that passyon was neuer done but once And vppon that sondaye we saye thâ—s daye the lorde did ryse agayne and yet yt ys many yeres syns he rose Now ys ther no man so folishe to reproue vs as lyars for sayinge be cause we name thes dayes after the similitude of those in which thes thinges were donÌ„ so that yt ys cauied the same daye which is not the verye same but by the reuolucyon of tyme lyke yt And yt ys named to be don the same daye thorough the celebracyon of the sacrament thorough kepynge the memoryall of the thyng once donÌ„ which ys not don that daye but was don longe agoon Was not CHRIST onece crucyfyed in hys owne person and yet in a mysterye which ys the remembrance of hys verye passyon he ys crucyfyed for the people not onlye euery feast of ester but euery daye nether doth he lye whych when he ys asked answereth that he ys crucyfyed for yf the sacramentes had not certayne symilitudes of those thinges wherof they are sacramentes then shulde they be no sacramentes at all And for thys symilitude for the moste parte they take the names of the very thinges and therfore as after a certayne maner the sacrament of Christys bodye ys Christis bodye and the sacrameÌ„t of christys bloude ys Christys bloude so the sacrameÌ„t of fayth ys
hade soopâ—d And because brede doth confyrme or strengthe the fleshe and wyne worketh bloude in the â—lâ—she therfore ys the brâ—de misticallye referred vnto the bodye of Christe and the wyne referred vnto hys bloude Here maye you note furste that â—s the lambe was a remembraunce of theâ—r delyueraunce oute of Egipt and yet the lambe delyuered theÌ„ not so ys the sacrament a remembrauÌ„ce of our redeÌ„ptyon and yet the sacrameÌ„t redemed vs not â—esydes that he sayth that Christ in the stede of the fleshe and bloude of the lambe did institute the sacrament of hys fleshe and bloude in fygure of brede and wyne â—arke well he sayth not that in the stede of lambes fleshe and bloude he dyd institute hys owyn fleshe and bloude but â—ayeth that he dyd institute the sacrament of hys fleshe and bloude What thynge ys a sacrament verelye yt ys the sygne of an holye thyng and there ys no defferrence bâ—twene a sygne and a sacrament but that the sygne ys referred vnto a wordly thynge and a Sacrament vnto a spirituall or holye thynge As s. Austen sayth Signa cuÌ„ ad res diuinas pertinent sacramenta appellantur That ys to saye signes when they partayne vnto godly thinges are called sacramentes Theâ—fore when Beda saieth that thei did institute the sacrameÌ„t of his fleshe and bloude in the figure of bred and wine yt ys as moche to saye by s. Austens diffinitioÌ„ as that he did institute the figure of his holye fleshe and bloude in the figure of bred aâ—d wine that ys to saye that brâ—ade and wyne shuld be thâ— figure and signe repÌ„sentyng his holy fleshe bloude vnto vs for a perpetuall remembraÌ„ce And afterward he declareth the proê‘tye â—or w t the brede ys called the bodye and the wyne the bloude sauynge he speaketh â—ot so darkelye as I now doo but playnlye sayth that the brede is misâ—icallye refferred vnto the bodye of Christe be cause that as brede doth strengthe the flâ—she so Christes bodye which ys figured by the brede doth sâ—rengthe the soule thorough sayth in his deth And so doth he clerlye proue my purpose Now lett vs se what Chrisostome sayth w c shall describe vs the fayth of the olde greacyaÌ„s and I doubte not he had not loste the treue fayth how so euer the wordle goo now adayes Chrisostome sayth in this maner Si enim mortuus â—esus noÌ„ est cuius signuÌ„ simbolum hoc sacrâ—ficiuÌ„ est uides â—uantuÌ„ ei studium fuerit ut semper memorâ—a teneamus pro nobis ipsum mortuuÌ„ fuisse That ys to saye for yf Iesus haue not died whosse memoriall and signe ys the sacrifyce Thow seyst what diligeÌ„ce he gaue that we shulde contynuallye kepe in memorie that he dyed for vs. Here you maye see that Chrisostome calleth the sacrameÌ„t symboluâ— et signuÌ„ that is to saye a mâ—moryâ—ll and signe of christ aÌ„d that yt was inâ—titute to kepe hys deth in perpetuall remeÌ„brauÌ„ce But of one thinge thou muste beware or els thou arte deceyued hâ— calleth it allso a sacrafice and there thou muste wyselye vnderstond hym For yf yt were the sacrafice of Christes bodye then mâ—ste christes bodye be slayne ther agayne w c thynge God forbyd And therfore thou muste vnderstond hym wheÌ„ he calleth yt a sacrafice that he meaneth yt to a remembraunce of that holye sacrafice where christes bodye was offered on the crosse once for all For he caÌ„ be sacrafied no more seinge he ys immortall Not withstondyng our prelattes will here note me of presumption that I dare be so boolde to eâ—pounde hys mynde on thys fasyon For in dede they take hym otherwise thynke that yt ys a vâ—rye sacrafice And therfore I wyll brynge one other text where Chrisostome shall expouÌ„d hiÌ„ sellf Chrisostome sayth Nâ—ne ê‘ singulos dies offerrimê° offerrimê° qde sed ad recordationeÌ„ mortis eiê° facieÌ„tes Hoc auÌ„t sacrificiuÌ„ sicut poÌ„tifex â—ed id ipsum semê‘ facimus Imo recordati oneÌ„ sacrificij That ys to saye do we not dayly offer or do sacrafice yes suerlye But we do yt for the remembraunce of his deth for this sacraficâ— ys as an example of that we offer not an other sacrafiâ—e as the bushop in the olde lawe did but euer the â—ame ye rather a remembraunce of the sacrafice Furst he sayeth that they daylye do sacrafice but yt ys in remembraunce of Christes dâ—th Tâ—en he sayth that the sacrifice ys an example of that Thyrâ—â—ye he sayth that they offer â—ot an other sacryfyce that ys to saye an oxe or a goote as the bushoppes of the olde lawe but euer the sameâ— Merke thys poynteâ— for though yt seame at the fyrst syght to make with thâ—m yet doth yt make so derectlye agaynst them â— that they shall neuer be able to auoyd yt Câ—rysostâ—mâ— sayth they do not offer an other sacrifyâ—e aâ— the bushoppes did but euer the sâ—me They oâ—fer other brede wyne thys daâ—e then they â—yd yesterdaye they shall saye an other maâ—â—e to morowe then they dyd thys daye Now yf thys brede and wyne or the masse be a sacrifyce â— then do they offer an other sacrifyce as well as the bushoppys of the olde lawe For thys sacrifyes dyd signifie that Christ shulde come and shâ—d hâ—s bâ—oude â—s well as the bred wine and masse do represent that he hath done yt in dede And therfore yff yt be a sacrifyce then do they offer an other sacrifyce representyng hys passyon as well as the Bâ—shop of the old lawe But that doth chrysostâ—me denye and sayth that â—hey offer euery day the same What same verâ—â—â—e euâ—n the same that was done and sacriâ—â—â—ed when Christe sheâ— his bloude In thys sacrifyce ys Christe euery daye bounde and buffeâ—â—d and lede from â—nna to Cayphas he ys broughâ— to Pylaâ—e and condempned he ys scorged and crowned with thorne nayled on tâ—e crossâ— and hys herte opeynned w t aspere and so shâ—deth his bloude For our redempcion Why chrisostome and do you the seelfe same sacrifice euery daye ye verelie TheÌ„ why doth S. Paulle saye that christe ys risyn from deth and dieth no more yf he dye no more how do you daylie crucâ—fye hym For sothe Paulle sayeth trouthe For we do yt not actuallye in dede but â—nlyâ— in a misterie And yet we saye that we do saâ—rifice hyâ— and that thys ys his sacryfice for the celâ—bâ—aâ—ioÌ„ of the sacrameÌ„t aÌ„d memorye of the passyoÌ„ which we kepe for this cause yt hathe the name of the thyâ—ge that yt doth represent signifie And therfore I expoâ—nde my minde be a rethoricall correâ—tiâ—n and saye Imo recoâ—dationeÌ„ sacrifiâ—â— that is to saye yee rather the remeÌ„brauÌ„â—e of the sacrifice Grauntmercyâ—s good Chrisostome now do I perceyue the pyth of thys matter euyn as the masse ys the very deth and passyoÌ„ of christe so ys yt a sacryfice Now yt doth but onlye represent the verey deth passyoÌ„ of
euery sacrament is the signe of an hollye thinge but the sacrament of the aulter is a sacrament as all faythfull men confesse ergo yt must follow that the sacrament of the aulter is y â— synge of an hollye thinge Nowe yf yt be the sygne of an hollye thinge then yt is not the hollye thinge yt sellfe w c yt doth signifye represent Why shulde we then feare to call that bred a figure that ys to saâ—e a sacrament of that holye bodye of our lord sauiour Besides that I wolde knowe of what necessite or profite his fleshe muste be present in the sacrament For the pÌ„sence of his fleshe can no more profit vs then doth the remembraunce of his bodie but this remembraunce maye as well be don by the sacrameÌ„t as though hys bodie were present And therfore sith God and nature make nought in vayne yt followethe consequentlye that his naturall fleshe is not there but onlye a memoriall therof Furthermore the ende aÌ„d finall cause of a thinge is euer beter then those thinges w c are prouided for the ende as the howse is better than the lyme stone and timber which are prouided for the howse but the ende and finall cause of the sacrament is the remembraunce of Christes bodye and ther vppon yt muste followe that yf the sacrameÌ„t be his naturall bodie that the remembraunce of Christes bodie shulde be better then his bodie yt sellfe Whiche thinge is to be abhorred of all faythfull men It were fondenes to fayne that the soule did other wise eate then do the angellys in heuen aÌ„d their meate is onlye â—â—e Ioye and delectatyon that they haue of god and of his glorie And euen so doth the soule w c is here vppon the yerth eate thorough fayth the bodye of Christe w c ys in heuen For yt deliteth reioyseth whyles yâ— vnderstondeth thorough faith that christ hath taken our synnes vppon him and pacified the fathers wroth Nether yt is necessarie that for that or for thys cause that hys fleshe shulde be pÌ„sent For a man maye as well loue and reioyse in the thinge w c ys from hym not present as though yt were pÌ„sent by him of that maner Moreouer the brede is Christes bodye euin as the breaking of the brede is the deth of his bodie Nowe y â— breakiÌ„ge of bred at the mauÌ„dey is not the verye deth of Christes bodie but onlye a representation of the same allbeyt the minde thorough fayth doeth spâ—allye beholde his verye deth and euyn likewise that naturall brede is not the verye bodie of our lorde but onlye a sacrament signe memoriall or representatyon of this same albe yt thorough the monision therof the mynde thorough fayth doth spâ—alye beholde the verye bodye And surely therof yf a maÌ„ be faythfull the sprite of God worketh in hys harte verye swetlye at his communion Finallye yt was not lawfull to eate or drinke the bloude not onlye of man but also of a brute beaste and the apostelles themâ— selues moued by the rule of charite did institute that men shulde abstayne from bloude somwhat fauorynge the infyrmyte of the Iewes Now yf the apostellys had taught as ye doo that in the sacrament hys verye fleshe and bloudâ— ys â—aten and dronke with the teth and mouthe of faythfull and vnfaythfull what coulde haue be ne a gâ—eater occasyon to haue excluded the Iewes from crystes fayth euyn at once Thynke you that the appostellys wolde not haue byn to scrupulous to haue dronken hys very bloude seynge yt was so playne agaynst Moses lawe yf they had vnderstonde hym so grosselye as ye doo Petâ—r had a clothe sent downe from heuyn in whych were all maner of beastes â—orbidden by the lawe and was commaunded to sâ—e and â—atâ— them And he answered God forbyd for I neuer eate any vnclene thynge meanynge therbye that he neuer â—ate any thynge forbydden by the lawe Wherof yt moste nedes followe that ether he neuer recâ—yued the sacrament w c ys playne false or els that he more spiritually vnderstode the wordes of Chrisâ—es maundie then ye falselye fayne For yt was playnely forbydden by the lawe to eate or drinke any maner of bloude And I knowe but one reason that they haue w c they count an insoluble how beyt by goddes grace we shall sone auoyde yt There reason is this Paule sayth he that eateth and drinketh this sacrament vnworthylye shal be gyltye of the bodye bloude of the lord Now saye they â— how sâ—uld they be gyltie of the lordes bodie bloud w c receiue yt vnworthelie except yt were the verye bodye and bloude of the lorde This argument I saye is verye weake slender For I can shewe many exampleâ— by the w c yt may be dissolued for he that dispisseth the kinges sealle or letters offendeth agaynst his oweÌ„ parson and yet the letter or seale ys not hys owen parson He that vyolently plucketh downe hys graces armes or breakyth hys brode sâ—ale wyth a furyoâ—se mynde or vyolence committeth treason agaynst hys owyn parson And yet hys armes and brode seale are not hys owyne person he that clepyth the kyngys coyne coÌ„mitteth treason agaynst the kynges parson and the commen welth and yet the mony ys nether hys graces parson nor the coÌ„mon welth And therfore your argument ys but weake and slender For euyn as a man doth offend agaynste the prynces parson by dispising hys armes seale or letters so doth a man offende agaynste Christes bodye and bloude by abusynge the sacrament of hys bodye and bloude although he be not there present as the kynges parson ys not present in his armes seale or letters Besides that s. paule saieth that euerye maÌ„ w c praieth or pÌ„cheth w t couered hâ—ed shameth his heed his heed is christe shall we therfore ImageÌ„ that christe is naturallye in euerye mans heâ—â— as your argument concludeth For soth that were a pretye phaÌ„tasâ—e Finally S. Ausâ—en saiâ—th that he doth no lesse synne w c negligentlye heareth the worde of god theÌ„ doth the other w c vnworthelye receyuith the sacrament of Christes bodye aÌ„d bloude Nowe yf thys be true theÌ„ ys your reason not worth a rishe for christes naturall bodie ys not in the worde w c is pÌ„ched as all men knowe And yet he sâ—unâ—â—h no lesse that negligeÌ„tly heareth yt theÌ„ dooth he that vnworthelye receyuyth the sacrament And thus you see their insoluble easely dissolued ¶ But now muste this yong maÌ„ consider agayne that hym self confesseth that the cause for w t himsellf saieth that christ in so saying did so meane ys because that yf he shuld haue meÌ„t soo yt was impossible to god to brynge his meanenynge a bought that ys to saye that christes bodye might be in two places at once And therfore but yf he proue that thynge impossible for god to doo els he confessyth that god not onlye sayd yt but allso ment yt in dede And yet ouer thys yf christ had neuer sayde