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
A boke made by Iohn Frith prisoner in the tower of London answeringe vnto M mores lettur which he wrote agenst the first litle treatyse that IohnÌ„ Frith made concerninge the sacramente of the body and bloude of christ vnto which boke are added in the ende the articles of his examinacion before the bishoppes of London winchestur and lincolne in Paules church at London for which Iohn Frith was condempned aÌ„d after bureÌ„t in smith felde with out newgate the fourth daye of Iuli Anno. 1533. ¶ Mortui resurgent ¶ The preface of this bokeâ— GRace and encreaâ—e of knowelege from God the fader thorow oure lord Iesus criste be with the christen reader and with all that love the lorde vnfaynedly Amen I chauÌ„ced bâ—ing in these parties to be in coÌ„panie with A christen broder wiche for hys commendable coÌ„uersation And sobre behavour myght better be a bishop theÌ„ many that weare myters yf the reule of s. Paule were regarded in ther election Thys broder after moche communication desyrid to knowe my mynde as touchynge the sacrrament of the body and blode of oure savioure Christ. Whiche thynge I opened vnto hym accordynge to the gist that god had gevyn me Firste I proved vnto hym that yt was non article of oure fayth necessarie to be beleved vnder payne of daÌ„nacioÌ„ TheÌ„ I declared that christ had a naturall bodie evyn as myne ys savyng synne and that yt cowde no more be in two places at once then myne can Thyrdly I shewyd hym that it was not necessarie that the wordes shulde so be vnderstonde as they sounde But that yt myght be a phrase of scripture as ther ar innumerable After that I shewyd hym certen suche phrases and maâ—er of speakyng And that yt was well vsed in oure englishe tong aÌ„d finally I recyted after what mauer they myght receyve yt accordynge to christes institutyon not fearyng the froward alteracyon that the prestes vse contrarie to the firste forme and institution When I had sufficiently published my mynde he desired me to entitie the sâ—me of my wordes aÌ„d write them for hym be cause they semed ouerâ—onge to be well râ—teigned in memorie And aâ—beit I was loth to take the mater in hande yet to fullfyll hys instant intercession I toke vppon me to touche this terrible tragedie and wrote a treatise whyche be side my paynfull impresonmeÌ„t ys lyke to purchase me moste cruell deth which I am redie and glade to receyve w t the sprite and inward man allthough the fleshe be frayle when so ever yt shall please god to lay yt vppon me Notwithsâ—ondinge to say the truthe I wrote yt not to the intent that yt shuld haue byn published For theÌ„ I wolde haue toucheâ— the mater more ernestly and haue writyn as well of the spirituall eatynge and drynkynge whiche ys of necessite as I dâ—de of the carnall whiche ys not so necessarie for the treatise that I made was â—ot expedient for all men albeit yt weare sufficieâ—t for them whom I toke in hande to ensâ—ructe For they knewe the spirituall and necessarie eatynge and drynâ—ynge of his bodie and bloode which ys not receyvyd with the teth and belye but with the â—ares and fayth and only neâ—ed instrucâ—yon in the ouâ—ward eatynge whiche thynge I therfore only declared But now yt ys commen a brode and in many mens mowthes in so moche that master more w c of late hathe busted hym sellfe to medle in all soche materes of what zele I wyll not defyne hath sore labored to coÌ„fute yt but some men thinke that he ys ashamed of his ê‘te and for that cause doth so diligently suppresse the worke w c he prynted For I my sellfe saw the worke in prent in my lorde of wynchesters howse vppon S. Stephyns day last paste But nether I nether all the fryndes I cowâ— make mighte attayne any copie but only one wrytyn copie which as yt semed was drawyn oute in great haste natwithstondinge I can not well Iudge what the cause shulde be that hys boke ys kept so secrette But this I am right sure of that he neuer touched the fouÌ„dacioÌ„ that my treatise was buylded vppon And therfore syth my foundacion stondith so sure and invincible for els I thynke verely he wolde sore have labored to haue vndermined yt I wyl ther vppon buylde a lytle more and allso declare that his ordinance ys to slender to breake yt downe all though yt were sett vppon a wors foundacyon ¶ The fondacion of that lytle treatise was that yt ys non article of our fayth necessarye to be belevyd vnder payne of dampnacion that the sacrament shuld be the naturall bodie of christe which thynge ys proved on this maner FIrste we muste all aknowelege that yt ys non article af our fayth which can save vs nor which we are bounde to beleve vnder the payne of eternall damnacion For yf I shulde beleve that hys verey naturall bodye bothe fleshe and bloode were naturaly in the brede wyne that shulde not save me seinge many beleve that and receyve yt to ther dampnacyon for yt ys not hys prsense in the brede that â—an save me but hys presence in my herte thorough fayth in hys blode w c hathe washed oute my synnes and pacyfied the faders wrathe toward me And agayne yf I do not beleve his bodely presence in the brede wine that shall not dampne me but the absence out of my harte thorough vnbeleffe Now yf they wolde here obiecte that though yt be truth that the absence oute of the brede coulde not dampne vs yet are we bounde to belâ—ve yt be cause of goddes worde whiche who belevyth not as moche as in hym lyeth makythe god al lyer And therfore of anÌ„ obstinat mynde not to beleve hys worde may be an occasioÌ„ of daÌ„pnacioÌ„ To thys we may answer that we beleve goddes worde and knowelege that yt ys trewe but in this we dissent whether yt be trewe in the sense that we take yt in or in the sence that ye take yt in And we say agayne that thought ye haue as yt apereth vnto yow the evideÌ„t wordes of christe aÌ„d therfore coÌ„siste in the barke of the letter yet are we coÌ„pelled by conferringe of the scryptures to gether within the letter to serche oute the minde of our sauiour w c spake the wordes And we saye therdly that we do it not of an obstinate miÌ„de For he that defendeth a cause obstinatly whether yt be true or false ys euer to be repÌ„hended But we do yt to satiâ—fie our coÌ„sciences whiche are coÌ„pelled by other placys of scripture reasons and doctours so to Iudge of yt And evyn so ought yow to Iudge of youre partie and to defende youre sentense not of obstinatie but by the reason of scriptures which cause yow so to take yt aÌ„d so ought nether partie to dispyse other for eche sekyth the glorie of god and the trew vnderstondynge of the scripture This was the
they muâ—te nedes haue a signe token sacrament or comen badge by the w c they may knowe eche other And ther ys no defference betwene a signe or a badge and a sacrameÌ„t but that the sacrament sygnifyeth anÌ„ holy thinge and a signe or a badge dothe signyâ—ie a wordly thinge as s. AusteÌ„â—ayeth signes wheÌ„ they are referred to holy thiÌ„ges are called sacrameÌ„tes The secoÌ„de cause of their institucyon ys that they may be a meane to brynge vs vnto hys fayth and to enprent yt the deê‘ in vs for yt doth costomably the more move a man to beleve wheÌ„ he ê‘ceyvyth the thynge expressed to diuerse senses at once as by exaÌ„ple yf I promise a man to mete hym at a day apoynted he wyll somwhat truste my worde Notwtstondynge he trustyth not so moche vnto yt as yf I did both promise hym with my worde allso clape handes w t hym or holde vp my fynger for he counteth that this promiseys strong more faythefull then ys the bare worde because yt moveth mo senses For the worde doth but only certifie the thynge vnto a man by the sense of herynge but wheÌ„ w t my promise immediatly after I holde vp my fynger then do I not only certifye hym by the sense of hearynge But allso bâ— hys sight he perceyvyth that that facte confyrmeth my worde And in the clapynge of handes he perceyvyth both by hys sight and fealyng be side the word that I wyll fullfyll my promise And lykewise yt ys in this sacramente Christ promised them that he wolde geve hys bodye to be slayne for their synnes And for to establishe the faythe of this promise in them he did institute the sacrameÌ„t w c he called hys bodye to th entent that the very name yt selfe might put them in remâ—mbraÌ„ce what was ment by yt he brake the brode before them signifying vnto theÌ„ outwardly evyn the same thynge that he by his wordes hade before ê“tested evyn as his wordes hade enformed theÌ„ by their hearynge that he entended so to do so the brekynge of that brede enformed their ye sight that he wolde fullfyll hys promise Then he dide distribute yt amonge theÌ„ to enprynt the mater more depely in them signifinig therbye that evyn as that brede was devidid amonge them so should hys bodie and frute of his passyon be distributed vnto as manye as beleved his wordes Finaly he caused them â—o eate yt that nothynge shoulde be lackynge to coÌ„fyrme that necessarye poynt of faythe in theÌ„ signifyinge therbye that as verely as they fellte that brede wtin them so sure should they be of hys bodye thorough fayth And that evyn as that brede doth norishe tâ—e bodye so dothe the fayth in hys bodye breakynge norishe the soule vnto ever lastynge lyffe This did our mercyfull saviour w c knowyth our fraylte weakenes to establishe aÌ„d strenghth their faâ—th in hys bodye breakynge blode shedynge w c ys our shoteanker and laste refuge w t oute w c we shoulde all perishe The thâ—rd cause the instâ—tucyon profit that comythe of yt ys this They that haue receyved thes blessyd tidynges and worde of helth do love to publishe this felicite vnto other men And to geve thaÌ„kys before the face of the congregacyoÌ„ vnto their bountteons benefactour and as moche as in them ys to drawe all people to the praisinge of God with them which thinge though yt be partly doÌ„ by the prechynge of goddes worde fructefull exhortacyons yet dothe that visible token sacramente yf a man vnderstond what ys ment therbye more effectuously worke in them both fayth and thankisgeuynge then doth the bare worde but yf a man wot not what yt meaneth and seketh helthe in the sacrament and outeward signe then may he well be lykened vnto a fonde fellow which when he ys very drye and an honest man shewe hym an alepole tell hym that ther ys good ale ynough wolde goo and sucke the ale pole trustynge to get drynke oute of yt and so to quenche hys thurste Now a wise man wyll tell hym that he playeth the fole for the ale pole doth but signifie that ther ys good ale in the howse where the alepole stondyth and wyll tell hym that he must goo nere the howse and there he shall fynde the drynke not stond suckynge the alepole in vayne For yt shall not ease hym but rather make hym more drie for the ale pole doth signifie good ale yet the ale pole yt sellfe ys no good ale nother ys there ony good ale in the alepole And lykewise yt ys in all sacramentes For yf we vndersâ—ond not what they meane and seke helth in the outeward signe then we sucke the alepole labour in vayne But yf we do vnderstond the meanynge of them than shall we seke what they signifye and go to the signyficacions ther shall we fynde vndoubted helth As to oure purpose in thys sacrament wherof we speake we muste note what yt signyfyeth and ther shall we fynde oure redempcyon It signifyeth that Christys bodye was broken vppon the crosse to redeme vs from the thrauldom of the deuell and that hys blode was shed for vs to washe oure synnes Therfore we mâ—ste ruÌ„ne thider yf we wyll be eased For yf we thynke to haue our synnes forgeuyn for eatynge of the sacrament or for seinge the sacrament onece a day or for prayinge vnto yt then suerly we sucke the alepole And of thys yow may perceyue what profyt comyth of thes sacramentes the which ether haue no signyficacyons put vnto them or els when ther sygnifycacions ar loste and forgotten For then no doubt they are not commended of God but are rather abhomynable for whan we knowe not what they meane then seke we helth in the outward dede and so are iniuryous vnto Christe and hys blode As by example the sacrifices of the Iewys were well alowed accepted of God as longe as they vsed them aryght and vnderstode by them the deth of Chryste the shedynge of hys bloude that holy oblacyon offered on the crosse once for euer But when they begon to forgett thys significacion aÌ„d sought there helthe rightwisnes in the bodely worke in the sacrifice ytsellfe theÌ„ were they abhominable in the sight of God and then he cryed oute of theÌ„ bothe by the ê“phet Dauid and Isaye And likewise yt ys w t our sacrameÌ„tes let vs therfore seke vp the significacioÌ„s and goo to the very thinge w c the sacrament ys set to presâ—nt vnto vs. And ther shall we synde suchâ— frutefull foode as shall never fayle vs but comâ—ort our soules in to lyff euerlastynge Now wyll I in order answer to master moâ—es boke and as I fynde occasion gevyn me I shaâ—l indevoure my sellfe to supply that thynge w c lacked in the fyrste treatise I trust I shall shâ—we suche lyght that all men whose eyes the prence of thys worlde hath not blynded shall ê‘ceyve the truthe of the
downe and wepte before the lorde and fasted that day vntyll evyn and asked hym agayne whether they shulde any more fight agaynst theyr brethern or not God sayd vnto theÌ„ yes â— to morow I will deliuer theÌ„ in to your haÌ„des And the nâ—xt day was the trybe of beniamin vtterly distroyed sauyng .600 men whych hyd them selves in the wildernes Here yt ys evydent that the chylderne of Israell loste the victorye twise and yet not with sonding had a iuâ—â—e cause and faught at goddes commandement Besides that Iudas machabeus was slayne in a ryghtwyse cause as yt ys manyfest in the fyrst boke of the Machabâ—es And therfore yt can be no euydent argument of the vengâ—aunce of GOD that he was slayne in baâ—ayle in a ryghtwise cause and therfore me thinketh that this man ys to malaparte so bluntly to enter in to Goddes Iudgâ—ment and geue sentence in that mater before he be caulled to counsell Thus â—aue I sufficiently touched hys preface for those pointes that â—e afterward touched more largâ—ly haue I wyllyngly passed be cause I shall touche thâ—m â—rnestly here after Nowe lett vs se what he proueth ¶ It ys a great wonder to see vppon how light sleight occasions he ys fallen vnto thes abhomynable heresyesâ—â—or he deâ—yeth not nor can not say nay â— but that our sauyour sayd him selfe my fleshe ys verely meaâ—e and my blode ys verely â—rynke he denyeth not allso that Christ hym sellfe at hys last souper taâ—ynge the brâ—de in to hys blessed handes after that he had blessâ—d yt sayd vnto hâ—s disciplesâ— Take yow thys and eate yt thys ys my bodye â— that shal be geuyn for yow And lykewise gaue them the chalece after hys blessyng and consecracyon and sayd vnto them thys ys the chalice of my bloude of the new testament whyche shal be shed oute for many do ye thys yn remembrance of me ¶ It ys a great wounder to see howe ygnoraunt theyr proctour ys in the playne textes of scrypture For yf he had any Iudgement at all he might well perceyue that when Chryste spake thes wordes my fleshe ys verely meate and my bloude ys verely drynke he spake nothynge of the sacrament For yt was not institute vntyll hys laste souper And these wordes were spokyn to the Iewys longe before and meÌ„t theÌ„ not of the carnall eatynge or drynkynge of hys bodye or bloude but of the spirituall â—atynge which is done by faythe aÌ„d not with tothe or bellye Wher of Saint Austyn sayeth vppoÌ„ this gospell of IohnÌ„ whi preparest thou other tothe or bellyeâ— beleue and thou haste eatyn hym So that chrystys wordes muâ—t here be vnderstonde spiritualy And that he cauleth hys fleshe very meat because that as meate by the eatyng of yt and disgestyng yt in our bodye dothe strengthen thes corruptyble membres so lykewise doth christes fâ—eshe by the belâ—uynge that yt taketh our synne vppoÌ„ yt selfe aÌ„d suffered the dâ—th to delyuer vs aÌ„d strengtheÌ„ our immortall soule And lykewise as drynke when yt ys dronkyn doth comforte and quickyn our frayâ—e nature So lykewise doth Christes bloude by the drynkinge of yt in to the bouwells of our soâ—le that ys by the beleuyng and remâ—mbryng that yt ys shed â—or oure synnes comforte and quicken our soule vnto euerlastyng lyffe And this ys the eatyng and drynkyng that he speakyth of in that place And that yt ys so yow may perceyue by the text followyng which sayth he that eatyth my bodie aÌ„d drynketh my bloude dwellyth in me aÌ„d I in hym which ys not possible to be vndersâ—onden of the sacrameÌ„t For it is falsâ— to say that he that eateth the sacrameÌ„t of his bodye and drynketh the sacrameÌ„t of hys bloude dwelleth in christe christâ— in hym For some man recâ—yueth yt vnto his condempnacion And thus doth S. Austen expound yt sayingâ— Hoc est enim Christum manducare in illo manere illum manentem inseâ—aâ—ere This ys the very eatinge of Christ to dwell in hym and to haue hym dwelling in vs So that who so euer dwellith in Christ that ys to saye beleueth that he is sent of God to saue vs from our sinnes doth verely eate drinke his bodie and bloude although he neuer receyued the sacrament This is the spuÌ„all â—aâ—ing necessarie for all that shal be saued for there is no man that â—â—mith to God wtoâ—te this eating of Christ that is the bâ—leuing in hym And so I deney â—ot but that Christ speaketh thes wordâ—s but surelye he ment spiritually â— as s. Austen declareth and as the place playnly proueth And as touching the other wordâ—s that Christe spake vnto his disciples at the laste souê‘ I deney not but that he sayd so but that he so flesly ment as ye falsely faine I vtterley deney For I saye that his wordes wâ—re then allso sprite and liff and were spirituallyâ— to be vnderstoÌ„den and that he called yt his bodie For a certaine propartie euyn as he câ—lled him self a vâ—ry vine and his disciples very vine braunches aÌ„d as he called him sellffe a doremot that he was so in dede â— but for certayne propertâ—es â—n the sâ—militudes as a man for some proê‘tie saieth of his neâ—gâ—bours horsse this horsse is myn vp downe meaning that yt is in euery thinge so lyke And lyke as Iaâ—ob buylded anÌ„ aulter and caulled yt the God of Israell and as Iacob called the place where he wrasteled w t the angell the face of god and as the pascal laÌ„be was caulled the passing bye of the lorde And as a brokyn potsherd was caulled Hierusalem not for that they were so in dede but for certayne similitudes in the properties and that the very name yt selâ—fe might put men in remembrance what ys mâ—nt by the thing as I suffeciently declared in my fiâ—ste treatise He muste nedes confesse that they â—haâ— beleue that yt is the very bodie and his very bloude in dede haue the playne wordes of our sauiour hym sellfe vppon ther syde for the grouÌ„de and foundacâ—on of ther fayth That is very true and so haue they the very wordes of god which saye a brokeÌ„ pottsherd ys Hierusalem and that Christe is a stone aÌ„d that Christe is a vine and a dore And yett yff they should beleue or thinkâ— that he were in dede any of thesse thingâ—s they were neuerthelesse deceyued For though he so sayd yet I saye his wordes were spirituall spiritually to be vnderstoÌ„d And were yow saye that I flye from the faythe of playne and open scriptures and for the allygorie destroie the true sence of the letter I answer that some textes of scripture are onlye to be vnderstonden after the letter As wheÌ„ Paulle sayth Christ died for our synnes and arose agayne for our iustification And some textes are only to be vnderstond spuÌ„ally or in the waye of an allegorye As when Paule sayeth Christe was the stone and when Christe sayth
hym sellfe I am a very vyne I am the doore and some muste be vnderstond both literalye spiritualie As when God sayd oute of egipte called I my sonne whiche allthough it were literalye fulfillyd in the childern of Israell when he brought them oute of Egipte with great power and wonders â— yet was yt allso ment and verified in Christ hymsellfe hys very spirituall sonne which was caulled oute of Egipt after the deth of Herod And agayne yt is very spuÌ„ally fulfiâ—lâ—d in vs whiche thorou Christes blode are deliuered from the Egipt of synne and from the power of Pâ—arro the deuyll Anâ— I say that this text of scripture This ys my bodie ys only spuÌ„ally to be vnderstondeÌ„â— and not litâ—eralie And that doth S. Austen allso coÌ„firme w c wryteth vnto adamantus saythâ— Thes sentenses of scripture christ was the â—â—one The bloude ys the soule and this ys my bodieâ— are figuratiuelie to be vnderstoÌ„den that ys to say spuÌ„ally or by the way of an allegorie and thus haue I S. Austen whollie on my side whiche thinge shall yet here after more playnly apere Nowe his exaÌ„ple of his bridgromes ring I very well a lowe for I take the blessed sacrameÌ„t to be left w t vs for a very tokeÌ„ a memoriall of christe in dede But I say that the hole substance of the same tokeÌ„ memoriall is his owyn blessed bodie And so I saye that christe hathe lefte vs a better tokyn then this maÌ„ wolde haue vs take yt for And therin he fareth like a maÌ„ to whoÌ„ a bridgrome had deliuered a goodlye golde ringe w t a riche rubie therin to deliuer to his bryde for a token And then he wolde like a faulse shrewe kepe awaye that golde ring and geue the bride in stede therof a proper ringe of a rishe and tell hyr that the bridgroÌ„ wolde sende hyr no better Or els like one that when the bridgrom hade geuyn soche a ring of golde to his bride for a token wyll tell her playne and make hyr beleue that the ringe were but coper or brasse to minishe the bridgromes thanke ¶ I am right glad that ye admit teth myn exaÌ„ple and graunte that the sacrament ys left to be a very token and a memoriall of Christe in dede But where you saye that the hole substance of the samâ— token and memoryall ys hys owyn blessed bodye that ys soner sayd than proued For Saynt Austen shewyth the contrary as yt is partelye before touched and here after shal be dâ—clared more playnlye And where yow saye that we fare lyke a faulse shrew that wolde kepe the gold ringe from the bride and geue hyr a ringe of a rishe or tell hyr that hyr golde ringe were coê‘ or brasse to minishe the bridgromes thanke I answer that we denye not but that the ringe ys moste fine gold and is sett wiâ—h as ryche Rubyes as can be gotton For that ringe I meane the sacrament ys not onlâ— a moste parfayte tokyn and a memoryall of they brydgromes benefytes and vnfayned fauour on hys partye but yt is allso on the other partye eucharistye that ys to saye a thankes geuynge for the gracyous gyftes which she vndoubtedly knowelegeth her sellf to haue receyued For as verely as that bred ys broken amoÌ„ge them so verely was Christes bodye brokyn for ther synnes And as verâ—ly as they receyue that brede in to ther bellye thorough eatinge yt so vereâ—ye do they receyue the frute of his deth in to ther soulys by beleuinge in hym And therfore they assemâ—le to that soâ—ê‘ not for the valure of the bred â— wyne or meate that ys ther eatin but for th entent to geue hym thankes commenlye amonge them all for hys iâ—estâ—mabâ—e goodnes But to procede vnto oure purposse yt a maÌ„ wolde coÌ„me vnto the bryde tell hyr that tâ—is goodly gold ringe were her owyn brydgrome both fleshe bloude and bones as you doo then I thyâ—ke yf she haue any wyt she might answer hym that he mocked and the more he sayd yt the lesse she might beâ—eue hym â— and saye that yf that were her owyn brydgroâ—e what shulde she then nede any remembraunce of hym or why shoulde he geue yt her for a remembraÌ„â—e For a remembraÌ„ce pÌ„suposeth the thynge to be abseâ—t and therfore yf this be a remembrance of hym tâ—an can he noâ— here be present I meruell me therfore moche that he ys not aferde to affirme that thes wordes of Christe of hys bodie and of his bloude muste nedes be vnderstond by waye of a similitude or an allegorye as the wordes be of the vyne and the doore Nowe this he wottes well that though some wordâ—s spokyn by the mouthe of Christ â—e to be vnderstonden only by way of a similitude or an allegorye yet followyth yt not ther vppon that euery lâ—ke worde of christe in other places was non other but an allegorie for suche was the shyfte and cauillacion that the wycked arrians vsed w c toke from Christes parson his omnipotent godhed I graunt that the Arrians erred for as master More sayth though in some place a worde be taken figuratifeâ—y yt followyth not therfore in euery other place yt shulde likewise be takeÌ„ But one questyon muste â— aske hys mastership how dothe he knowe that ther ys any worde or text in scripture that muste be taken figuratuely that ys by the waye of a similitude or as he cauleth yt a necessarie allegorie I thiÌ„ke though some men may assygne other good causes euidences that the first knowelege ys by other textes of scrâ—pture For yf other textes be conferred vnto yt â— and wyll not stonde w t the literall sence then I thynke yt muste nedes be takeÌ„ spirituaâ—lâ— or figuratiuelie as ther are infinite textes in scripture Now when I see that S. Thomas w t felt Christe his wondes put his fynger in hys syde called hym hys lorde aâ—d god and that no tâ—xt in scripture repungneth vnto the same but that they may well â—tond to gether me thynketh yt were folye to affirme that thys word god in that text shulde be taken figuratiuely or by waye of an allegorye But nowe in our mater the processe of scripture wyll not sâ—onde with the liâ—terall sense as shall here after apere And therfore necessite coÌ„pellâ—the vs to expounde yt figuratiuelye as doth allso S. Austen other holy doctors as here after shall playnly apere If euery man that can finde outâ— a newe fonde phantasâ—e vppon a text of holy scripture may haue his owyn minde taken his owyn exposicioÌ„ beleued agaynstâ— the exposâ—cioÌ„s of the old coninge doctors sayntes then may you surely see that non article of the christen fayth can stoÌ„de endure loÌ„ge And then he allegith s. Hierom w c sayeth that yf the eâ—posiâ—â—oÌ„ of other interpretours aÌ„d the coÌ„sent of the coÌ„men catholike churche wâ—re of no more streÌ„gth but that euery maÌ„ might
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 conueyaunce of thys mâ—ter for euyn lyke wisse yt is in our sacrameÌ„t The aposteles were sad heuye partlye considering the boÌ„dage of synne wâ—erw t they were oppressed partlye because he told theÌ„ that he muste depute froÌ„ theÌ„ in whoÌ„ they did put all their hope of ther deliueraunce Wâ—yle theâ— were in this heuynes Christ thought to coÌ„fort them to geue them the seale of their delyueraunce aÌ„d toke in his hande bred blessed and brake yt and gaue yt to his disciples sayinge this is my bodye w c shal be geuyn for you For this nyght shall the power of pharo the dewell be distroyed and to morow shall you bâ— deliuered from the egipt of synne â— and shall take your iourneye towardes that heuenlye mansion which ys prepared of of god for all that loue hym Now compare theÌ„ to gether The paschal lambe was institute and eaten the night before the chyldern of Israell were in dede delyuered from egipt Like wise was the sacrament institute eaten the night before we were deliuered from our sinnes The paschal lambe was a verye lambe in dede And so is the sacrament very brede in dede The paschâ—l laÌ„be was called the passynge bye of the lorde which distroyed the power of pharo delyuered theÌ„ The sacrament is called the bodie of the lorde which distroyed the power of the deuell and delyuered vs. ¶ As manny as did eate the pascal lambe in fayth were very merye and gaue god great thankes For they were sure the next daye to â—e deliuered oute of egypt as many as did eate his sacrament in fayth were merye and gaue God great thankes for they were sure the next daye to be deliuered from there synne They that did not eate the paschal lambe in fayth could not be merye For they were not sure of deliueraÌ„ce from the powre of pharo They that did not eate this sacrament in fayth could not be mery For they were nâ—â— sure of deliueraÌ„ce from the power of the deuell They that beleued the worde of the lorde did more eate the passinge bye of the lorde w c shuld deliuer them then they did the laÌ„be They that dide beleue the worde of the lorde did more eate the bodye of the lorde w c shulde be geuin for their deliueraunce then they did the bred For that thinge doth a man moste eate that he moste hath in memorie and moste reuolueth in minde as appereth by Christe Ioan. 4. I haue meate to eate that ye knowe not They that beleued not the next daye to be delyuered from Egypt did not eate the passynge bye of the lorde although they eate the lamme They that beleued not the next daye to be delyuered from synne did not eate the bodye of the lordâ— although they eate the bredâ— The chylderne of Israell were but onece delyuered from Egypt natwtstondinge they did euery yere eate the lambe to kepe that facte in perpetuall remembraunce Euâ—n so Christ bought aÌ„d redemed vs but once for all and was offered aÌ„d sacreficed but once for all though ye sacrament therof be daylie broken amonge vs to kepe y e benefite in continuall memorye As manye as did eate the paschal laÌ„be in faith and beleued godes worde as touchinge their deliueraunce from Egypt were as sure of their deliueraunce thorough fayth as they were sure of the laÌ„be by eatinge yt As many as doo eate this sacrameÌ„t in fayth beleue goddeâ— worde as touchinge their deliueraunce from synne are as sure of ther deliueraâ—nce thorough fayth as they are sure of the brâ—de by eatinge yt As many as did eate of that paschal lambe did magnifie their god testifienge that he onlie was the god allmightie and they his people styckinge to hym to be deliuered by his power from all dauÌ„ger As manie as doo eate of this sacrameÌ„t do magnifie theyr god testifying that he oÌ„lie is the god allmightiy they his people styckinge by hiÌ„ to be deliuered by his power froÌ„ all daÌ„ger WheÌ„ the Israelytes were deliuered froÌ„ egipt they eate neuerthelese the paschal lambe w c was styll called the passing bye because yt was the remembraunce of the passingâ— bye of the lorde and hertelye reioysed offering him sacrifice and knoweleginge w t infinite thankes that they were the fellowship of them that had suche a mercifull god Now Christes electe are deliuered froÌ„ synne they eate neuerthelesse the sacrameÌ„t w c is styll called his bodye that once dyed for their deliueraâ—nce and hartelye reioyse offeringe to hiÌ„ the sacrifice of prayse knowelegen w t infinite thankes that they are of the fellowship of them that haue suche a mercifull GOD. The paschal lambe after their deliueraunce yt was yerlye eaten brought as moche myrth Ioye vnto theÌ„ that did eate yt in faith as yt ded to their â—athers w c felt pharo his furie were not yet delyuered For they knewe ryght well that except god of his mercye and wonderfull power had so delâ—uered them they shuld also them sellfes haue byn bonde in the londe of Egâ—pt and vnder that wicked prince Pharo of w c bondage they greatlye reioysed to be rid all readye thanked God hâ—elye because they founde them sellfes in that plentuose Londe w c god prouided for theÌ„ The sacrameÌ„t w c after oure delyueraunce is yerlye daylye eaten bringyth as muche myrth Ioye vnto vs that eate yt in faith as it did to the apoâ—teles w c were not yet deliuered For we knowe right well that except god of his mercâ—e and thorough the bloude of hys sonne had so delâ—uered vs we shuld also our sellffes haue byn bounde in the egiâ—t of synne vnder that wicked prince the deuill of w t bondage we greatly reioyse to be ryd all redye and thaÌ„ke God hyelye because we fynde our sellues in the state of grace haue receiued thorough faith the first â—ructes a taste of the spiret w c testifyeth vnto vs that we are y â— childern of God This maundie of remembraunce was yt that paule receyued of the lorde delâ—uered to the corinthians in the .xi. chaptre For though he borowe one propertie and similituâ—e of the sacrameÌ„t in thâ— x. chapter that in my mynde maketh nether w t vs nor agaynst vs albeit som thinke that yt maketh hole for the exposicioÌ„ of christes wordes this is my bodie But in my minde they are deceyued â—or the occasion that paule spake of yt in the .x. chapter was this The Corinthians had knowelege that all meates were indifferent and whâ—ther yt were offered to an Idole or not that thâ— meate was not the worse and that they myght lawfullye eate â—f yt whether yt were solde them in the shambles or set before thâ—m when they dyned or souped in an vnfaithfull maÌ„nes howse askynge no questyons except some man dyd tell them that yt was offerred to an Idolle and then they shulde not â—ate of yt for offendynge hys conscyence that so told them albe yt they
were els fre and the thynge indifferent thys knowelege because yt was not annexed wyth charyte was the occasyon of great offendyng For by reason therof they sate downe amonge the gentyles at there feastes Wher they eate in the honour of their Idolles and so dyd not onlye wounde the conscyens of their weake bretherne but also committed Idolatrye in dede And therfore s. paule sayd vnto theÌ„ My deare beloued fle froÌ„ worshyppinge of idolles I speake vnto thâ— w c haue discrecioÌ„ Iudge ye what I saye Ys not the cup of blessing w c we blysse the fellowship of the bloude of christe ys not the brede w c we breake the fâ—llowship of the bodie of Christe For we though we be manye are yet one bred and one bodye in as moche as we are partakers of one bred Christ did calle hym sellfe bred and the brede hys bodye And here Paule calleth vs bred the brede our bodye Now maye you not take Paule that he in this place shuld derectly expound Christis mynde And that the verie exposicion of Christes wordes wheÌ„ he sayd this is my bodye shuld be that yt was the fellowship of his bodye as some saie w c sekynge the kaye in this place of paule locke them sellffes so faste in that they can fynde no waye oute For Christe spake those wordes of his owyn bodye w c shulde be geuyn for vs but the fellowship of Christes dodye or congregacyoÌ„ was not geuyn for vs. And so he ment not as Pâ—ule here sayeth but ment hys owyn bodye For as Paule calleth the bred oure bodye for a certayne propertie euyn so doth Chryste calle yt his bodye for certayne other properties In that the brede was broken yt was christes owyn bodye signifying that as that bred was broken so shulde his bodye be brokyn for vs. In that yt was distributed vnto his disciples yt was his owyn bodie signifyinge that as verelye as that bred was destribâ—ted vnto them so verelye shulde the deth of his bodie and frutte of his passioÌ„ be distributed to all faithfull folke In that the bred strengtheneth oure bodies yt is his owin bodye signiyfing that as owre bodies are strengthened aÌ„d coÌ„forted by bred so are owre sowles by the faith in his bodie brekiÌ„g And likewise of the wyne in that yt was so distribâ—ted and so coÌ„forteth vs and maketh vs merye Furthermore the bred and wine haue a nother propertie for the w c yt is called our bodie For in that the bred is made one brede of manie graynes or cornes yt is our bodie signifieng that we though we be manie are made one brede that is to saye one bodie And in that the wine is made one wyne of manye grapes yt is our bodye signifieng that though we are manie yet in christe and thorough Christe we are made one bodie and membres to eche other But in this thinge Paulle and Christe agre For as Paule calleth the brede oure bodye and vs the brâ—d because of this propertie that yt is made one of manie euin so doth Christe call yt his bodye because of the ê“pertyes before rehersed Furthermore in this they agre that as Paulles wordes muste be taken spuÌ„allye for I thinke there is no man so mad as to Iudge that the bred is our bodye in dede although in that proê‘tie yt repÌ„senteth our bodie Euyn so muste Christes wordes be vnderstond spirituallye that in thosse properties yt representeth his verye bodie Now when we come to gether to receyue this brede then by the receyuing of yt in the congregacion we do openlye testifie that we all w c receyue yt are one bodye ê“fessing one god one faith one baptyme and that the bodie of Christe was broken and his bloude shed for remission of oure sinnes Now sith we so do we maye not a coÌ„panye nor sit in the congregacion or fellowship of theÌ„ that offer vnto ydolles and eate before them For as Paule sayeth ye can not drinke the cupe of the lorde and the cupe of the deuells ye can not be partakers of the table of the lorde and of the table of the deuylles I wold not that you shuld haue felowship w t deuelles The hethen whiche offerred vnto Idolles were the fellowship of deuellis not because they eate the deuelles bodye or draÌ„ke the deueles bloude but because they beleued put their confydens in the ydole or deuill as iÌ„ their god and all that were of that faith hade their ceremonies gaue hart ye thaÌ„kes to their god w t that feaste w c they kept They came to one place brougâ—t their meate before the Idole offered yt And w t their offering gaue vnto the deuill godlye honour And then they sate downe and eate the offeryng to gether geuyng prayse and thankes vnto their God and were one bodye and one fellowship of the deuell whyche they testiffye by eating of that offeringe before that idolle Now dothe s Paule reprehend the CorinthiaÌ„s for berynge the gyntiles coÌ„panie in eatinge before the idolle For they knowe that the meate was like other meate And therfore though them sellues fre to eate yt or leue yt But they ê‘ceyued not that that congregacyon was the fellowship of deuelles w c were there gathered not for the meate sake but for to thaÌ„ke and prayse the ydolle their God in whom they had their confidence And all that there assembled aÌ„d did there eate did openly testifye that they all were one bodie professynge one faith in theyr god that ydolle So pauie rebuked them for because that bâ— their eating in that place aÌ„d fellowship they testified openlye that they were of the deuelys bodye reioysed in the ydolle their god in whom they had fayth and coÌ„fidence And therfore sayth paule that they can not both drinke the cupe of the lorde testifynge hym to be their God in whom onlye they haue truste and â—iauÌ„ce and the cupe of the deuell testifyinge the Idolle to be their god and refuge Here you maye note that the meate the eatinge of yt in this place fellowship is more then the comoÌ„ meate eating in othâ—r places For elâ— they might lawfullye haue dronken the deuelles cup wyth them the one daye and the cup of the lorde the next daye w t hys disciples What was yt more verelye yt was meate w c by the eatinge of yt in that place and fellowship did testifie openlye vnto all meÌ„ that he was ther god whosâ—e cup they dranke and before whom they eate in that fellowshyp and so in their eatynge they praysed and honored the idole And therfore they that had their trusâ—e in the leuinge god and in the bloude of hys sonne Christ myght not eate with them And likewise yt ys in the saâ—rament the brede and the eatinge of yt in the place and fellowship where yt ys â—eceyued ys more then comen bred What ys yt more Uerelye yt ys brede which by the eatinge of yt in that place
and fellowship doth testyâ—ye openlye vnto all men that he ys oure verye God whose cup we drinke before whom we eate in that fellowship and that we put all our fyaunce in hym in the bloude of hys sonne Christe Iesu geuinge god all honoure infinite thankes for his great loue wher w t he loued vs as ys yt testifyed in the bloude of his sonne w c was shed for oure synnes So that in this place and fellowship maye no man eate nor drynke with vs but he that is of our fayth knowelegeth thesame god that we doo As by example yf maÌ„ were well beloued emonge his neyghboures albe yt he haue some ennemyes and were longe absâ—nt from his frendes in a strange contrye when he were come home his neighboures that loued hiÌ„ wolde greatlye reioyse ê‘aduenture wolde biâ— a copoÌ„ or a nother pece of meate to geue him his welcoÌ„ home get theÌ„ to some honest maÌ„s howse or to a tauerne and make good chere to gether to testifie openlye that he is welcome home and that they all whiche are at that baÌ„ket reioyse of his cominge home Nowe I saye that this banket is more then another meale for at this banket his enemyes maye be loth to come because they can not reioyse at his cominge home therfore can not make good chere amoÌ„ge them testifying that he is welcome home but reather abhorreth the meate and drinke that is there eaten because their hart doth not fauoure the parson for whose sake yt is prepared Natwtstondinge yf a capons legge were reserued for one of hys ennemyes and afterward geuyn hym whan the banket were don he might lawfullye eate yt For then yt were but bare meate suche as he eatyeh home And likewise the ennemyes of christe which beleue not that they haue remissyon of sinnes thorough his bloude sheding can not reioise of his bodye breaking And therfore can not make good chere amonge them but yf any be reserued after the maundye he maye lawfullye eate yt for yt is but bred And his loueres that are ther present do rather come thider to geue hiÌ„ his welcome home then for the meate and they more eate his welcome home then the meate But yf any of his enemyes fortune to be there they eate onlye the meate aÌ„d not his welcom home For they reioyse not at his coÌ„mynge home Lykewise the faithfull that are there present doo rather come thether to reioyse in the fayth of his bodye breakyng then in breakinge or eatinge of the bred or meate But yf any of the vnfaythfull fortune to be there they eate only the brede and not his bodie breakyng For they reioyse not at his bodie breakinge Here ê‘aduenture some wold suppose that I were contrarye to my sellfe For before I sayd that yt was more then meate that was â—aten at the geÌ„tiles feaste more then meate that was eateÌ„ at my neighboures welcome home more then bred that ys eaten at the receyuing of the sacrameÌ„t of the bodie bloude of christe And nowe I saye that yf a maÌ„s enemie be there he eateth onlye the meate and not the welcom home And lykewise the vnfaythfull eateth onlye brede and not the bodye and bloude of Christe How maye these wordes stonde to gether I answer that they eate but onlye bred or meate that profyteth them but in dede they eate more to theyr hynderaunce and euyn there owyn dampnacyon For they that did eate in the fellowship of gentiles dit but onlye eate the meate to there profyte but in eatynge theyr meate their facte dyd openly testyfye that they honoured that Idolle for ther GOD althought their herte were other wise wherin they comitted Idolatrye And besydes that they wounded the coâ—scyences of their weake brethern and so synned agaynst God Besydes that he that enuieth hys neighboure comyth to that banket â—ateth but onlye the meate that profiteth him natwtstonding in his oweÌ„ harte he eateth the rancor aÌ„d malice of his mynde to his greate greuaunce wheÌ„ he seeth them so reioyse And of his oweÌ„ coÌ„panyoÌ„s w c are also these mannes enemyes he doth purchase himsellfe hatred because w t his facte he testyfiâ—th that he loueth him although his harte be wotherwise of god shal be condeÌ„pned For he that hatâ—th his brother ys a murtherer Furtheâ—more he that ys vnfaythfull and comyth to the manudie eateth but onlie the bred that ê“fiteth him notwtstondyng he eateth beside that hys owyn dampnacyon because he beleueth not that the bodie of our sauyour w c the sacrament representeth is broken for his synnes and his bloudeshed to washe theÌ„ awaye This I am compelled to do to stope the chatâ—ringe mouthes of sophisters albe yt to theÌ„ that he sober yt had byn ynough to haue said they eate onlie bred not the bodie breaking c. For they ryght well vndstoÌ„d yt by the coÌ„â—rarye antithesie knowe that I meÌ„t not by that onlye that he shuld eate thâ— brede and nothinge els but onlye bred but that I meÌ„t by this worde onlye that he shulde eate the brede with oute the bodye And so lykewyse in other exaÌ„ples Thus haue we suffecientlie declared paules mynd in the .10 Chapter In the .xi. chapter paule maketh moche meÌ„cioÌ„ of the mauÌ„diâ— discribeth yt to the vttermoste First he saith wheÌ„ ye come to gether iÌ„ one place a man caÌ„ not eate the lordes souê‘ For euery maÌ„ begynnyth afore to eate his owyn souê‘ aÌ„d one is houÌ„grye an other ys dronkeÌ„ Haue ye not howses to eate driÌ„ke in or els dispice ye the coÌ„grigacioÌ„ of god shame theÌ„ that haue not what shall I saye vnto you shall I prayse you In this I prayse you not Paule did instructe accordinge to christes mynde that the Corynthians shuld come to gether to eate the lordes souê‘ Whiche lyeth not so moche in the carnall eatynge as in the spirituall and is greatly dyssyred to be â—ateÌ„ not by the houÌ„ger of the bodie but by the hounger of the faythful harte w c ys gredye to publyshe the prayse of the lorde geue him hartie thaÌ„kes moue other to the same that of many praise might be geuin vnto our moste mercifull father for the loue w c he shewed vs in the bloude of his owiÌ„ moste deare sonne christ iesu Wherw t we are washed froÌ„ our sinnes suerlie sealed vnto euerlastiÌ„ge liffe w t suche houÌ„ger did christe eate the paschal laÌ„de sayinge to his diciples I haue inwardlye dessired to eate this ester lambe w t you before that I suffer Christes inwarde desyre was not to fyll his bellye w t his disciples but he had a spuÌ„all honger bothe to praise his father w t theÌ„ for their bodelie deliueraÌ„ce oute of the lande of egypt speciallye to alter the paschal laÌ„be memorie of the carnall deliueraÌ„ce in to a mauÌ„die of myrth thaÌ„â— geuing for our spuÌ„all deliueraÌ„ce oute of the boÌ„dage of synnâ— In
this maye be proued by good reason grounded vppon the scripture Christ wold not suffer marye though she loued him well to touche him because she lacked one poynt of faythe and did not beleue that he was equale w t his father And therfore be reason yt muste followe that he wil not suffer the wicked w c nether haue good faith nor loue towardes hiÌ„ both to touche him and eate him in to their vnclene bodies Now sith this is proued true that the wicked eate not his bodie yt must also therof nedes followe that the sacrameÌ„t is not his naturall bodie For they do eate the sacrameÌ„t as all men knowe Besides that the faithfull do not eate christes bodye w t their teth And therfore yt muste followe that the wicked do not eate yt w t ther teth The antecedeÌ„t or first ê‘te of the reason is ê“ued by the wordes of christe w c saith that the fleshe ê“fiteth nothinge at all meaning that yt doth not ê“fite as they vnderstode him that is to saie yt profiteth nothinge to be eaten carnallie w t their teth bellye as they vnderstode him For els yt profyteth moche to be eateÌ„ spuÌ„allye that ys to saye to beleue that thorough his bodye breakinge and bloud shedinge oure sinnes are purged And thus doth Origene s. Ausâ—en Beda Chrisostome and Athanasius expouÌ„d yt as apereth in the boke before And therfore Frith saith that onlie faithfull meÌ„ eate his bodie not w t ther teth and mouth but w t their faieth aÌ„d harte y â— digest yt in to the bowelles of their soulles thorough beleuing that yt was brokeÌ„ on the crosse to washe awaye their synnes And the wicked eate not his bodye but onâ—ye the bred and there daÌ„pnacyon because they eate him not spuÌ„allie that is because they beleue not in his bodie breakinge and bloude shedinge ¶ The third poynt wherin Frith dissenteth from your prelates and their proctoure THe pÌ„lates beleue that men oughte to worship the sacrament but Frith saith naye aÌ„d affyrmith that yt is Idolatrye to worship ytâ— And he sayth that Christ and hys appostyllis taught vs not so to do nether did the holy fathers so teache vs. And Frith saith that the auctoures of this worshipinge are the childerne of ê‘dicion w c haue ouerwhelmed this worlde w t synne Neuerthelesse we muste receyue yt reuerentlye because of the doctrine that yt bryngith vs. For it preacheth christes deth vnto vs discribeth yt before oure eyen euen as a faithfull pÌ„char by the worde doth in still yt in to vs by our eares aÌ„d hearing And that yt supplieth the Roume of a prâ—char is euident by the wordes of s. Ausâ—en w c sayeth Paulus quis portaret sarcinaÌ„ corporis quod aggrauat animaÌ„ potuit tamen significando predicare DominuÌ„â—esum Christum aliter perlinguaÌ„ suam aliter per epistolam aliter per sacramentuÌ„ corporis Christi That is to saye though Paule did â—ere the burthen of the bodye w c doth honorate the soule yet was he able in sygâ—ifying to preache the lorde Iesus christe one waye by his tonge and a nother waie bi a pistle and a nother waye by the sacrament of Christes bodye c. For as the people by vnderstonding the sygnifycacion of the wordes w c he spake did heare the glorious gospell of god aÌ„d as by the readynge of his pistle they vndersâ—od his mâ—nde and receyued the worde of the soules helth so by the ministraâ—yon of the sacrament they might see w t ther eyen the thiÌ„ge w c they harde reade so haue their sences occupied about the misserye that they might the more ernestlie prâ—ynt it in their minde As by exaÌ„ple The prophet Hieremie beinge in Hierusalem in the tyme of â—edâ—chias kynge of the Iewes prophesyed pÌ„ached vnto theÌ„ that they shuld be takeÌ„ pÌ„soners of Nabugo doneâ—ar the kynge of Babylon And the Iewes were angrye w t him wold not beleue his wordes And therfore he made a chaine or â—etters of wode put theÌ„ a bout his nâ—cke ê“phâ—sid agayne preached that they shuld be taken pÌ„soners lâ—de captiue in to Babylon And as his wordes did certifye their â—ares that they shuld be subdued so the chayne did pÌ„sent their captiuite euen before their eyen w c thinge did more vehemeÌ„tlye worke in theÌ„ thâ—â— thâ—â—are wordes could doo euen so yt is in the sacrameÌ„t For likewise as the wordes diâ— in still yt in to our eares that his bodie was geuin for vs his bloude shed for the remission of our sinnes eueÌ„ sâ— did the ministratioÌ„ of the sacrameÌ„t expresse the same thinge vnto our sight do the more effectuouslye moue vs then the bare wordes might do and make vs more attent vnto the thinge that we maye wholye geue thaÌ„kes vnto god prayse hym for his bountuous benefites And therfore seynge yt is as a pÌ„char expressinge vnto our sight the same thinge that the wordes doo to oure â—ares you muste receyue yt w t reuereÌ„s sober behavyoure aduertisinge the thing that yt repÌ„senteth vnto you And eueÌ„ the same honoure is dewe vnto yt w c is geuin vnto the scripture that is the worde of god For vnto that muste a maÌ„ deuoutlie geue eare râ—uerentlie take the boke in his haÌ„de ye yf he kisse the boke for the docâ—râ—nes sake that he lerneth there oute he is to be câ—Ì„meÌ„ded Neuerthelesse yf he shuld goo sence his boke men might well thinke that he were verie childyshe But yf he shuld knele downe praie to his boke then he did coÌ„mitte playne idolatrie Consider deare brethern what I saie auoyde this Ieoê‘die w c thinge auoyded I care not as touchinge the presence of his bodye though you beleue that his naturall fleshe be there in dede not onlye in a misterye as I haue taught For wheÌ„ the Ieoperdye is paste he were a fole that wolde be contentyous for a thinge as longe as there comyth no â—urte therbye The germanes w c beleue the presence of his bodye do not worship yt but playnly teache the contrarye and in that poynt thankes be to god all they whom you call herytickes do agre full-well Onlye auoyde thys Idolatrye and I desyre no more ¶ The conclusion of this treatise NOwe deare brethern I beseche you for the mercye that ye loke fore in Christ Iesu that you accept thys worke w t a syngle eye and no contentyons harte For necessite hath coÌ„pelled me to wryte yt because I was informed both of my lorde of winchester and other creadyble persons that I had by the meanes of my fyrst treatise offended many men Which thinge maye well be true For yt was to slender to enstructe all theÌ„ w c haue sins sene yt albâ— yt yt were suffecyent for their vse to whom yt was fyrst deliuered And therfore I thought yt not onlye expedient but also necessarie to enstructe them further in the truth that they might se plaine euideÌ„ce of