but â—hat we can shewe no reason whye he shuld be in many places at once What had he wone bi that might he than conclude ther vppon that he could not be in manye places at once As though yt wâ—re not possible for God to make hys bodye in twâ— places at once but yf we wâ—re abâ—e to tell how and why and wherbye aâ—d shâ—we the reason How far I can conclude is shewed immâ—diatly before For though of the bare wordes as ye toke them yt was hard to conclude any thinge yet haue I nowe declared them and so farre coÌ„cludâ—d that you can not auoyde them And where he sayth that though they can shewe no reason yet I had woÌ„ne nought by yt I thynke he wolde be angrye yf I shuld so ansâ—er But surely they are in good case for yt is ynough for them to saye thus yt is and nede neuer so shewe any cause or reason whye they so saye For they are the churche and can not â—rre so that yf they teache contrarye thinges yet all ys good ynough And when they see that no man can make the scriptures to agre w t their docâ—rine then they saye that ther doctrine ys true ynough but no man can vnderstond the scripture And though the scripture seme neuer so repungnant both to theÌ„ aÌ„d to vs yet god seeth well ynough saye they how to set them to gether aâ—d yt ys possible for god to make yt agree though they can not tell how But this doctrine hath longe ynough desayued vs. For men haue sene to longe w t your spectacles yet now thankes be to god they begyn to se w t theyr owâ—n â—yen And as â—oâ—chinge how this mater was possible to god and how yt ys not possible ys suffâ—ciently declared before to all that liste to loke How be yt as for me though I be not boundâ— to yt I am content yet to proue that god maye make the bodie of Christ to be in all places at once And because this yonge man coupleth that proposityon w t the tother so wyll I do to And I proue therfore that god can make hys bodye be bothe in many pâ—aces at once and in all places at once by that that he ys almightye therfore can do all tâ—ynge â—ow is the good man in his olde dreame againe â— and thinketh that god is called alâ—mightye because he can do all thinges And then in dede yt sâ—uld â—olowe that he were not almâ—ghtie For all thiÌ„ges he can not doo â— he can not saue the vnfaythfull he caÌ„ not restore vginitye once violated he can not sinne he can not denie hym sellfe Now yf this mans lerninge were alowed than might not god be called almightie because there is sumwhat that he can not doo But they that are accustomed w t scripture do knowe that hâ— is called almightie not because he caÌ„ not do all thinges but because ther is no superiour power aboue hym but that he may do all that he will and all that hys pleassure ys maye he brynge to pase But he hath no wyll pleasure nor power to make his sone a lyer and to make his scripture false and yet natwtstonding he abydeth almightye and may do what he will And euyn as yt is impossible to stoÌ„de w t the processe of the scriptures wher in god hath declared his will that the vnfaythfull shuld be saued although at the fyrste god might haue doÌ„ yt yf he had so wolde likewise it is impossible the scriptures stoÌ„diÌ„ge as they doo that the naturall bodie of christ â— shuld be present to our teth iÌ„ the sacrameÌ„t And as for our faith yt nedeth not to haue hiÌ„ pÌ„sent in the bred For I maye as well eate hiÌ„ drinke him thorough faith that is to saie beleue in hiÌ„ though he continue sâ—ill in heuyn as though he were as pÌ„sent in the sacrameÌ„t as he was haÌ„ging on the crosse But yet his mastership hathe lefte â—ne thiÌ„ge vnproued that is euin the pith of his purposse For though he had ê“ued as he hath not that God bi hys almightines might make Christâ—s bodie in many places in all places aÌ„d in the sacrameÌ„t yet he forgotte to ê“ue that god hath so done And therfore albeyt I did grauÌ„t him as I will not that he might so doo yet therof yt doâ—h not followe that he hath so doÌ„ in dâ—de For god maye do many thinges w c he doth not And therfore his argumeÌ„t doth not ê“ue his purpose Now yf he do but thinke that god hath so don I am well pleased and wyll not put hym to thâ— payne to ê“ue yt For anon ye shall se hiÌ„ so intaÌ„gled in briars that he shall not wette where to be come But â—et this yonge man gooeth aboute to proue the poynt by scripture For except we grauÌ„t him that poynt to be true he saâ—eth that â—is we make the angell a lyâ—ar that sayd he is not here and also that els we make as though Chrystes bodye in his assension did not goo vp in the cloude in to heuyn from yeâ—thâ— but onlie hid him selfe in the cloude and playeth boo pipe and tayried beneth stillâ— here in the eâ—de he forgetteth hiÌ„ sellfe so fowle that whan he was a ioÌ„ge sophisâ—er he wolde I dare saye haue â—yn full sore ashameâ— so to haue ouer sene hym sellfe at oxford at a peruise For ye wott well that thinge w c he sayeth and w c he muste therfore proue is that the bodie of Christe can not be in euery place at once bi no meane that god could make And the textes that he bringâ—th in for the proffe saye no furder but that he was not in all places at once There are two thinges disputed betwene master more me the one is whether god can make the bodye of Christe in manye pâ—aces in the sacrament And therto his mastership sayth ye For god is allmightye and maye do all thynges And I saye naye and affyrme that GOD ys not called almightye because he maye do all thinges but because he maye do all that he will and I saâ—e that he will not make hâ—s sonne a lyear nor his scripture false and that he can not do yt and yet abydeth almightye The tother thynge is this whether he haue done yt or not For albeit I did graunt him that yt were possible yet ys he nâ—uer the nere â—xcâ—pt he other can proue that he hath done yt in dede or els thinke that god hath so done For as I sayd god can do manye thinges w t he doth not And the controuersâ—e of this doubte is dissolued by the angell and scripture w t as mâ—ster more graunteth hym sellfe proueth that he was not in all places at once And therof yt followeth that god hath not don yt although yt be possible And so is his mastershype at a poynt For yf I shuld graunte yt neuer so possible yet yf scripture proue that yt be not so
â—s sygnyfyed therby And so he seyth yt and seâ—th yt not He seyth yt wyth hys outwarde and carnall eyen but hys inward eyen seyth yt not That ys to saye regarde not the brede or thyncke not on yt EueÌ„ as we coÌ„meâ—ly saye wheÌ„ we playe a gayme necglygeÌ„ly by my truthe I see not what I doe meanyng that oure mindes is not apoÌ„ that thiÌ„ge whyche we â—ee w t our outwerde eyn And like wise we may answere the next parte where he saythe Doo they departe from the in to the draughte as other meates doo Nay forsouthe sayd I for other meathes doe oÌ„ly come to nouryshe the body and to departe in to the draughte But thys meate that I here receaue ys spyrytuall meate receyuid with faythe aÌ„d nourysheth vs euerlastyngly bothe body and sowle aÌ„d neuer enterith into the draughte And eueÌ„ as before the outwarde eyn doe see the breade and yet the inwarde eyn doe not regarde that or thyncke apon yt So lyke wise the outwarde man dygesâ—yth the breade castythe yt in to the draughte And yet the inwarde man dothe not regarde that nor thyncke apon ytâ— But thynkythe on the thyng yt sellfe that ys sygnyfyed by that breade And therfore said Crysostum euen a lytle before the wordes whyche they here allegyd lyfte vp youre mynde aÌ„d hartes sayde he where by he monishith vs to loke apon coÌ„syder those heuenly thinges wyche are represented and sygnyfied by the breade aÌ„d wyne and not to marke the breade and wyne in yt sellfe Here they wil saye vnto me that yt is not crysostuÌ„s mynde for by his exaÌ„ple he playnly she wyth that there remanyth no brede nor wyne that I denye For the example in thys place prouith no more but that ye shall not thinke on the brede and wine no more then yf they werre not there but only on that thinge which iâ— signâ—fied by them And that ye may â—uidently pâ—rceue by the wordes folowing where he saith thinke that the misterys are consumed by the substaÌ„câ— of the body Now wither Chrisostum thought that there remayned brede or non â— bothe wayes shall oure purposâ— be prouyd Firste yf he thought there remayned still brede wine then we haue our purpose Now yf he thought that the brede and wine remayned not but were chaunged then are the brâ—de wine nether misteries nor sacramentâ—s of the body bloude of christe For that that is not can nether be misterâ— nor sacrament Finally yf he speake of the outwarde apperauÌ„ce of breade then we knowe that that remaynith styll and is not consumed by the substance of the bodie And therfore he muste nedes be vndâ—râ—tond as I take him I thincke many mâ—n wonder how I caÌ„ dye in this article seyng that yt is no necessary article of oure faythe for I graunte that neyther ê‘te is an article necessary to bâ— beleauyd vnder payne of dampnacion but leue yt as a thinge in different to thincke therin as god shall instyll in euery mans minde and that neyther parte coÌ„dempne other for thys mater but receyue eche other in brotherly loue reseruinge eche others inffirmite to god The cause of my dethe is this because I can not in consciens abiure and swere that our prelates opinion of the sacrament that is that the substaunce of brede and wine is verely chaunged in to the fleshe and bloude of our sauiour Iesus Christ is an vndouted article of the faythe necessary to be beleauid vnder paine of daÌ„pnacyon Now thoughe thys opynion wer in deade true wiche thinge they can nether proue true by scripture nor doctors yet coulâ—e I not in consciens graunte that yt shulde be an artycle of the faythe necessariâ— to be beleuid c. For there are many verites whiche yet may be no â—uche articles of our faithe It s true that I lay in â— I wrote this how be yt I wolde not receaue roÌ„s wheÌ„ this truthe for an article of oure faythe For you may thinke the contrary w t out all Ieoperdy of damnacion ¶ The cause why I can not beleue there opinion of transmutacion is this Fyrste because I thincke verely that yt ys faulse aÌ„d can nether be proued by scripture nor faithfull doctoures yf thâ—y be well pondered The second cause is this because I will not bynde the congregacion of Chrisâ—e by myn example to admitte any necessary article by syde oure crede and specialy none suche as can not be proued true by sâ—ripture And I say that the churche as they cauâ—e yt can not coÌ„pelle vs to receaue any suâ—he articlâ—s to be of necessite vnder payne of dampnacion The thirde cause is because I dare not be so presumptuous in entering in to goddes Iudgment as to make the prelates in this poynte an necessary article of oure faythe For then I shulde dampnably condempne all the germanes aÌ„d Allmaynes wyth infinite moo whyche in deade do not bealeue nor thyncke that the substance of brede and wine ys chaunged in to the substance of Christes naturall body And surely I can not be so folishe hardâ— as to condempne suche an infinite nombre for oure prelates pleasures Thus all the Germaynes and Allmaynes bothe of Lutherrs syde and also of Oecolampadius doo hooly approue my mater And surely I thincke ther ys noman that hathe a pure conscience but he wyll thyncke that I dye ryghtuously For that this transubstaÌ„ciation shuld be a necessary article of the faythe I thyncke no man can say yt w t a good conscience all though yt were true in dede Per me Iohn Frythe ¶ Imprintid at Monster Anno. 1533 By me Conrade Willâ—ms 1. Tim. â— Tit. 1. ObiectioÌ„ SolucioÌ„ Adam Gene. 3. AbrahaÌ„â— Gene. 12. Ioan. 8. Moses Aug. de viteagen derum Aug. soper IoaÌ„â— tâ—acta 2â— Beda â—uper 1. cor 10. Gene. 1. Psal. 1. Esay 7. Actes 3. Actes 2. Psal. 1â— Aug. contra Faâ—â—stum Liâ— 19. cap. â—â— Augusti ad Marcellâ—nâ—â—â— 2 Master â—ore Frith Petri. 2 Luc. 22. Luc. â— Ephe. â— Math. â— Mich. â— Ioan. â— Mat. 1â— 2. Cor â— Cor. 10 â—ore â—ryth â—mos 8. â—at 11. â—uc 18. Roma â— Actes 2 morâ— Frith Moreâ— Fryth Deneâ— 12 More Frythâ— â— Thes. â— 1. Ioan. 4â— ActuuÌ„ 20 Siluest Mat. â—7 Marc. 15 Ioâ—â— 19 1 Câ—r 11. More Fryth 1 Cor. 10. 1. Cor. 11. ActuuÌ„ 2 Luc. 22. More Wicliffe Math. 1â— Mala. â—â— Ecolampadius Tindale Zwâ—nglius Iudicum 20. 1. Machabeorum â— Master More Frith Math. 26 Ioan. 6. Ioan. 15. Ioan. 10. Gene. 35. Gene. 32. Ezeche 5. More Fâ—yth More Fryth Roma 4. Corin. x. Ioh. xâ— Iohâ—â— Ozee 11â— Math. â—â— More Fryth Eucharistia â—ore Frith Mor◠〈◊〉 More Fritâ— Ioan. 6. Augusti in sermo ad infan Augu. â—â— Augustinus libro 3. de doctrina Chrisâ—iâ—â—a Augustinus iÌ„ sermone ad infantes Origi â—n l. â—1 ho. 7 Augusti sermo â—ir 〈◊〉 sacrafe riapasche Idem Bâ—da superâ— Cor. 10. Roâ—a â— Augusti de ciuita â—ei lib. 21 â—api 25. Beda suâ— 1. cor 6. Ambrosi â—â— sacra prosê‘ in libro seâ—tentiaruÌ„ Idem Bâ—da superâ— Cor. 11. More Fryth tertulianus libro 2. contra marcioneÌ„ Tertulianus librâ— 4. contra marcioneÌ„ Augustiâ— in prefa Psalm â— AugustiÌ„ suê‘ psal 98. Augustâ—â— coÌ„tra adamantum Ambrosi super â—lâ— mortâ—â—â—â— annuÌ„cia Ambrosiâ— de sacra Ambrosi libro 3. de sacramen Hieroni suê‘ eccle Hieronimus supeâ— MatheuÌ„â— Beda super Luc. Ad Marcellum Crisosâ—o suê‘ Mat sacrafice Crisosto ad Hebre. home 17. Roma â— As s. Austen declareth a fore ad Bonifaciâ—m Chrisost. suê‘ matt Fulgentius â— li brode fide â—â—gen Eusebiâ— CoÌ„secrâ—â— Druthmarius Augustiâ—us iÌ„ serâ—one ad â—â—â—antes Augustiâ— in sermoâ— de sacrate riapaschâ— Angustiâ— de sacraâ—â— riapaschâ— BartraÌ„ â—â—prianus adâ—ecâ—iâ—uâ— eusebius More Frith Ad HieronimuÌ„ August ad Dardanium Augustinus â—bideÌ„ More Frâ—â—h Augusti tract suê‘ 6. Ioan. Athanasius â— li. quâ— dix verbâ— BartraÌ„ Ioan. 6. Ioanâ— 6. Ioan. 6. Math. 26 〈◊〉 14. Ioanâ— 12 Ioan â— â—ct 10. â—â—ection solution More Frith â— Tim. â— More Frithâ— Ioan. 8â— 2. Cor. 3. Roma 6 Augustinus de spiritu litera More Frith More Frith More Frith Maâ— 14. Luc. â—6 â—an 11. More Frith More Frith Moreâ— Frith Morâ—â— Frith Ioan. 1â— Moreâ— Frith More Frithâ— Note ☞ More Frith ☜ More Frith Moreâ— Frith More Frith ☞ To blesse More Frith Mat. 14 2 Thes. 2 Detrorm Acte 24. Math. 4 Actes â— Actes 1â— More Frith ☜ More Frith 1. Cor. 5. Ioan. 1â— 1. Cor â—1 Paule ☜ Paule 1. Cor. â— 1. Ioan. 3 1. Cor. 11. Luc. 2â— 1. Cor. 1â— 1. Cor. â— Actes â— Mat. 2â— Mar. 1â— Luc. 22. Gelasiuê° in conciâ—io Ro. Ioan. 6 Augustâ— in ser. dâ— sacra fe pasche Bedaâ— Augusti de ciuitate Dei in libro 21. cap. 25. Ioan. 6 â—seâ—e 27 August Augustinus ad bonifacium 1 Articlâ— article Another question ¶ An answere S. Austins tex Chrisostomus Chrisostomâ—s wordes The exposicyoâ— of â—ayncâ— Chrysosto text the true meaning of Chrisostomê° wordes SolutioÌ„ Concluâ—ion Beholde he cause of my dethe Note 3. caâ—â—es
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
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
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
in the glassâ— And euyn so though the sacrament do represent the bodie of Christe yet the substance of the sacrament is not his verâ—e bodie no more then the glasse ys my face nâ—ther is his verye bodye in the sacramâ—nt no more thâ—n my verye face is iÌ„ the glasse aÌ„d thus this example maketh well for vs. And for that oâ—e worde coÌ„myng hole to an hundreâ—h eares I say that worde is but a sound aÌ„d a qualite and not a substance and therfore yt is nothinge to our purposse and can not be likened â—o Christes bodie w c is a substance as concerninge the sight of the lytle eye I sayâ— that though the eye discrye and see an hole coÌ„trye yet is not that hole contrye in the eye but as the coÌ„trie is knowen by the sight of eye though the contrye be not in yt So is the deth of Christe and his bodye breaking and bloude shedinge knowyn by the sacramentâ— though his naturall bodye be not in yt And thus his examples make nothinge w t him but rather moche agaynsâ—e him And where he sayeth that the yonge man hym sellfe can geue hiÌ„ no reason by what meane they may be don I maye saye vnto hys mastership that whan I was seueÌ„ yere yonger then I am â—his daye I wolde haue byn ashamed yf I could not haue geuyn an euident reason at the austens in oxford before the hole vniuersite And albeyt I now wochesaffe not to spend labour and paper abought Aristoles doctrine yet haue I so moche touched his examples that he may be werye of them Also I can not see why yt shuld be more repugnant that one bodye maye be by the power of God in two places at once then that two bodyes maye be to gether iÌ„ one place at once And that pâ—int I thinke this yonge â—an denyethe not The beinge of our bodye in two places at once ys agenst nature and scripture can not a lowe yt But that two bodies shuld be in one place seameth more reasonable For I haue good experience that though my bodie can not be iÌ„ two places at once both in the tower where I wolde haue yt beside yet blessed be god in this one place I am not w t ouâ—e coÌ„panye But yf master more meane that in one proê‘ seuerall place maye be two bodies at once that I will denye tyll he haue laiesure to proue yt And yet at the length I am sure hys proffe shall not be worth a podyng prycke For I am sure yt muste be Ratione porositatis ut in igne ferro naÌ„ penetrationem dimenâ—ionum nunq probabit And then he is as nere as he was before Now hys laste reason w t w c he prouâ—th yt impossibâ—e for the bodye of chriâ—te to be in two places at once is this you can sayth he shewe no reason whye he shulde be in many places at once not iÌ„ all But in all places he can not be Wherfore we muste coÌ„clude that he can not be iÌ„ many places at onâ—e This is a merâ—elous concluded argumâ—nt I am sure that euery chyldâ— maye sone see that this consequent can neuer follow vppon thes two premisses of tâ—is antecedent When I made this reason coÌ„piled mi treatise I had no regard to the cauillacioÌ„s of sotâ—e sophisters for I thought no sophisters shuld haue medled w t that meate but neuerthelesse sith now I perâ—â—yne that they principallye are porynge on â—t seking some praie to sett their teth a warke In this boke I haue sumwhat ê“uided for them â— aÌ„d haue brought suche harde bones that yf they be to busâ—e maye chaunce to choke them And yet is not the argument so feble as he fayneth For the first part yf he list to coÌ„sâ—der the sense minde aÌ„d be not to curious where I saie that they can shewe no reason why he shuld be in many places not in all â— is thus to be vnderstoÌ„d of wise men that the verye reason cause that he shuld be in manye places â— muste be because the bodie is so annexed w t the godhed that yt is in euery place as the godhed is This I saie muste be the cause reason of his beinge iÌ„ many places And nether you nor no maÌ„ else caÌ„â—uâ—â—lâ—e assigne any other Now of this maâ—or or fâ—â—st ê“position thus vnderstond doth tâ—e cocâ—usion follow directlye For yf this shulde be the caâ—se as thâ—y muste nedes graunt And thys cause proued false by scripture then muste they nedâ—â— graunt that the thynge whiche so followeth of thys cause muste nedes be false And so ys my purpose proued and they concluded As by example the astronomers saye that the naturall course of the sonne ys from the west to the eâ—st Nowe yf a man shuld aske them wâ—at ys then the cause that we see hym daylye take the contrarye course from the eâ—st to the west agaynste hys nature they answer Beâ—ause the â—eyghest spere whose course ys from the â—est to the west with hys swifte mouynge doth vyolâ—ntly drawe the inferiour speres w t hiÌ„ This is the cause that they allege and no man can assigne any other And now syth I can proue this sense fallse by scrypture And S. Austen for scripture sayth that the spere is fastened Hebrewes viiâ— Chapiter And s. Austen expoundinge that text improueth the astronomers w c affyrme that yâ— moueth syth I saye this cauâ—e yâ— proued false by scripture they muste nedes graunt that the thinge w c followeth of this cause muste nedes be false And so we may conclude agaynste theÌ„ all that the naturall course of the sonne ys not froÌ„ the weste to the â—â—st as the astronomers saye But contrâ—rie from the eest to the west And lykewise syth the cause that Christes bodie shâ—ld be in many places ys assigned of lerned men to be because hys bodye ys so annexed w t the Godhed w â— ys in euery place that yt is allso iÌ„ all places w t yt â— and no maÌ„ can assygne any other And thâ—t this cause is proued false by scripture for when the womâ—n sought Christ at his graue an angell gaue the answâ—r that he was not there But yf his bodâ—â— hâ—d byn in euerâ—e place then had the angell lâ—ed Also Christ sayd vnto his disciples of Lazarus w c died at bathania Laâ—arus ys dede And I am glade for your sakes that you maye beleue because I was not ther. Now yf his bodye were in euery place as is the Godhed then Christ sayd not trulye when he sayd he was not there Therfore sith as I sayd this ys the cause assigned and yet proued â—alse by scripture they mâ—ste nedes graunt that the thiÌ„ge w c followeth of this cause muste also nedes be false And so we maye coÌ„clude agaynste them all that Christes bodâ—e is in one place onlye And now you maye see how my consequent followe the premisses For he can no farther conclude