followe one operaâ—ion And where as is like reason there musâ—e followe like misterie But what so euer is signified bi the water as coÌ„cerninge the fayâ—hfull people is takeÌ„ spuÌ„allâ— Therfore what so â—uer is spokeÌ„ of the bloudâ— iÌ„ the wine muste also nedâ—s betakin spuÌ„allie This reason is not mine but yt is made bi one bartraÌ„ vppoÌ„ a .700 yeres sins wheÌ„ this matt was fursâ—e iÌ„ disputacoÌ„ Where vppon at the instance of great Charâ—es the Emperourâ— he made a boke ê“fessynge euyn the same thinge that I doo and ê“ueth by the olde doctours and faythfull fathers that the sacrameÌ„t is Christes bodye in a misterie that ys â—o saye a signe figure or memoriall of his bodye whiche was brokeÌ„ for vs and not his naturall bodye And therfore that doctrine ys newe w c otherwise teacheth and not myne w c ys not myne but the doctrine of Christe and of the olde fathers of Christes churche tyll Antichriste began to sytt and reigne in the temple of God Besydes that Cypriane sayth that the people ys annexed in the sacrameÌ„t thorough the miâ—ture of water Therfor I meruell me moche that they are so coÌ„tentious and will not see that as the water ys the people so the wyne ys christes bloude that ys to saye in a misterye because yt representeth christes bloude as the water doth the people Furthermore Eusebius saythâ— DuÌ„ in sacrameÌ„tis uino aqua miscetur christo fidelis populus incorporatur iungitur quadaÌ„ ei copula perfecta charitatis unitur That ys to saye whyâ—es in the sacrament water ys admixte w t the wyne the faithfull people ys incorporate Ioyned w t Christe aÌ„d ys made one w t hym w t a certâ—yne knott of ê‘fayte charite Now where he sayeth that we are Ioyned and in corporate w t Christe what fondenes were yt to coÌ„tende syth we are there onlye in a misterye and not naturallye to contend I saye w t suche pertinacite that his naturall bodye muste be there and not rather that he ys Ioyned with vs as we are Ioyned with hym and both in a misterie bi the knott of parfayâ—e charyte The yonge man perceyuith well ynough that an allegorie vsed in some place is not a cause sufficient to leue the proper significations of godes worde in euery other place and seke an allegorye and forsake the playne comen sense For he confesseth that he wolde not so do saue for necessite because as he sayeth that the coÌ„men lyterall sense is impossible For the thinge he sayth that is meÌ„te therbye can not be true That is to wite that the verye bodie of christe can be in the sacrament because the sacrameÌ„t ys in many diuerse places at onece and was at the maundye that ys to wite in the handes of Christe aÌ„d euerye of his appostellis mouthes And at that tyme yt was not glorified And then he saieth that Christes bodye not beinge glorified coulde no more be in to places at once than his awne can And yet he goth after furder and sayeth no more yt can whan yt is glorified to And that he ê“ueth by the sayinge of S. Austen whose wordes be that the bodye with which Christ arose muste be in one place c. Hertherto hath maister More resoned reasonablie but now he beginnith to decline from the dignite of diuinite in to the dirtye dregges of vayne sophistrie For where I saye that I muste of necessite seke an allegorie because the literall sense is impossible and can not be true meaning that yt can not stoÌ„de w t the processe of scripture but that other textes do of necessiâ—e constraine me to construe yt spirituallye There caâ—chet he this worde can and this worde impossible and wolde make men beleue that I ment yt could not be true because reason can not reache yt but thinketh yt impossibâ—e And there he triumpheth beâ—ore the victorie woldâ— know what article of our faith I could assâ—gne in w c reason shall not dreue awaie the streÌ„gthe of mi pruffe â— aâ—d make me leue the literall sense wherin my proffe shuld sâ—oÌ„d sende me to seke an allegorie that might stond w t reason and driue awayâ— the faith But now deare brethern siht I speake not of the impossibilite of reason but of the impossibilite to stoÌ„de w t other textes of scripture ye maye see that this ryall reason is not worth a rishe Then wolde he faine knowe the place were s. Ausâ—eÌ„ so saieth w c thiÌ„ge allthought â—t were harde for mâ— to tell sith I haue not his bokes to loke for yt â— yet I thaÌ„kâ— god my memorie is not so bad but I can shewe him whâ—re he shall fiâ—de yt And because I thinke that he is more accustomed to the popes lawes then â—o S. Ausâ—ens workes â— sith he is become the pÌ„lates proctoure and patrone I saye he shall not fayle but finde yt in hys lawes de coÌ„secratione And where as he wolde wreste the wordes of s. Austen which saith that the bodie in w c Christe arose muste nedes be in one place sayinge that he might meane not that his bodie might not le iÌ„â—iuerse places at onces but that yt muste be in one place that is to saie in some one place or other he speaketh sayth master more nothinge of the sacrameÌ„t nor saieth not his bodie w t w c he rosse muste nedes be in one place that yt can by no possibilite be in any mo This seameth to some a good lie glose aÌ„d yet yt shall ê“ue but a vayne euasioÌ„ For yf a man wold saye that the kinges graces bodye muste be in one place and then a nother wolde expouÌ„de that natwtstoÌ„dynge his wordes hys graces bodye myght be in two places at once I thinke mâ—n myght sone Iudge that he delicted to delaye and myght saye what nede he to determye that he muste be iÌ„ one plaâ—e except he thought in dede that he myght be in no mo but onlye onâ— And though men myght so argue on other mens wordes yet of sainct AusteÌ„s wordes this muste nedes follow for he bryngyth them in as god wold by a contrarie antithesis sayinge Corpus in quo râ—surrexit in uno loco esse oportet ueritas autem eius ubique diffusa est That ys to saye hys bodye wherin he rose muste be in one place but hys truth ys disperâ—ed in all places Where he playnlye concludeth by the contrarye antithesis that as hys truth ys dispâ—rsed in all places so muste hys bodye nedes be in one place onlye As by example yf a man shulde saye The kynge hys graces bodye muste nâ—des be in one place but hys power ys thorough out hys Realme Where no man doubteth but that in saying one place he meaneth one place onlye And therfore though in some place that worde muste doth not signifie suche a necessite as excludeth all possibilite yet iÌ„ this place yt doth so signifie as the contrarye antithesis doth euidently
that thing wher in they were offended By this wearke you shall espye their blasphemies the venemous tonges wher w t they sâ—launder not onlye them that publyshe the truthe but euyn the truth yt seelfe They shame not to saye that we affyrme yt to be onlye bred and nothinge els And we saye not so but we saye that besyde the substance of bred yt is the sacrament of Christes bodye and bloud As the yuye hangyng before the tauerne doore ys more then bare yuye For beside the substance of yuye yt ys a signe and signifyeth that there is wyne to be sould And this sacrament signifyeth vnto vs and poynteth oute before oure eyes that as verely as that bred is broken so verely was christes bodye broken for our synnes And as that bred is distributed vnto vs so is hys bodie and fructe of hys passyon distributed vnto all hys faythfull And as the bred comforteth the bodie so doth the fayth in Christes deth coÌ„forte oure soules And as surelye as we haue that bred and eate yt wyth oure mouth and teth and knowe by our senses that we haue yt w t in vs and are partakers therof no more nede we to doubte of hys bodye and bloud but that thorough fayth we are as sure of theÌ„ as we are sure of that bred As yt is sufficientlye declared in my boke Agayne you maye perceyue how wyckydlye they report on vs w c affyrme that we dishonoure yt w c geue yt the right honoure that yt ought to haue And you do playnlye dishonoure yt w c geue vnto yt the honoure that is onlye dew vnto god We geue yt the same honoure that we geue vnto the holye scripture worde of god because yt expresseth vnto our senses the deth of our sauyoure and doth more dypelye prent yt w t in vs. And therfore we calle yt an holye sacrament as we calle goddes worde holye scripture And we receyue this sacrament w t great reuerence euyn as we reuerrentlye reade or heare preached the holye worde of God w c conteyneth the helth of our soules And we graunt that hys bodye ys present with the bred as yt ys w t thâ— word and with both yt ys verelye receyued and eaten thorough fayth But yf we shuld knele downe and praye vnto the holye scrypture men might count vs soles and might lawfullye saye that we do not honoure the sâ—ripture by that meanes but rather dishonoure yt For the right honoure of a thinge ys to vse yt â—or that entent that yt was institute of god And he â—hat abuseth yt to any other purpose doth in dede dishonoure yt And lykewise yt is in the sacâ—ameÌ„t w c was institute to kepe in memorye â—he dâ—th of christ wcâ—f we do any other wise honoure then we do the holye scripture vnto the w c we maye in no wise make our prayers I saye that then we shulde vâ—terâ—ie dishonoure yt Auoyde therfore this poynt of Idolatrye and all ys saffe Finallye we saye that they speakâ— well and faythfullye w c saye that they goo â—o the bodie receue the bodye of Christ and that they speake vilynously wickedlye w c saye that tâ—ey onlye receyue bred or the signe of his bodye for in so sayinge they declare theyr inside lyâ—e For the faythfull wyll reakyn that he is euyll reported of and reputed â—or a traytoure and a nother Iudas yf meâ— shuld saye of hym that he did onlye receyue the sacrameÌ„t and not also the thynge which the sacrameÌ„t doth signifye For albe it he onlie eateâ—h the bred sacrameÌ„t w t his mouth and teth yet w t his harte and fayth iâ—wardlye he eatethe the very thinge yt sellfe w t the sacrament owtwardlye dothe represent And of this springe the maner of speakinges that the old fathers do somtyme vse w c at the â—irst sight mought seame coÌ„trarie to our sentense But yf they be will poÌ„dered yt maâ—e sone be senâ— â—ow they shuld be taken For many tymes when they speake of the sacrament outward eatyng they applye vnto the sacrament owtward eatinge the frute and coÌ„ditions of the inwarde eatinge and thinge yt sâ—llfe â— because that in a â—aythfull man they are so Ioynâ—tâ—ye Ioyned that the one is neuer w t oute the other As by â—xaÌ„ple Marye is named the mother of god and yet she is not the mother of hys godhed by the w c parte onlye he is called god but because she is hys mother as touchinge his manhode and the godhed is so annexed w t the maÌ„â—ed that they both make but one person therfore ys she called the mother of god w c in dede yf yâ— bâ— wyselye weyed shaâ—be founde to be â—bused speache And yet neuerthelesse yt may very will be vsyd yf men vnderstond what ys ment therbye but yf thorough the vse of thys speache men shuld falâ— in to suche an erroure that wold affyrme oure ladye to be in dede the mother of hys godhed then necessyte shuld compell vs to make a dystynctyon betwâ—ne the nature of hys godhed and the nature of hys manhod and so to expound the mater vnto them and bringe them home agayne in to the ryght vnderstondynge As we are now consâ—rayned to do in thys sacrament because you misâ—construe the sayinges of the scrypture and Doctoures Whych notwythsâ—ondyng yf a man vnderâ—â—ond them saye verye well And many suche maner of speaches are contaâ—ned in the scripture As where christ saâ—eth Ioan 3. there shall no man ascend in to heuin but he that disceÌ„deth froÌ„ heueÌ„ the sone of maÌ„ w c ys in heuin Thys text doth saye thaâ— the sonne of maÌ„ was theÌ„ in heueÌ„ wheÌ„ he â—pake thes wordâ—s vnto nâ—codemus here oâ— yerâ—h w c thinge all wise meÌ„ coÌ„sent to be vnderstond propter unitatem personae That is to saye for the vnite of the person For albe it his godhed was in euerie place at that tyme yet was not his maÌ„hod by the w c he was called the sonne of man in heuin at that tyme. And yet christ sayd that yt was in heuen for the vnite of his ê‘son For his godhed was in heuen aÌ„d because the godhed aÌ„d manhode made one ê‘son therfore yt was ascrybed vnto the manhod w t was onâ—ye vereâ—ied vppon the godhed as saint Auâ—ten ad Dardanum doth delygentlye declare And lyke wise in the sacrameÌ„t oâ— baptime because the inward workinge of the holye gosâ— is euer aÌ„nexed in the faythfull vnto the outward ceremonye therfore somtyme the frute of the inward baptyme ys ascrybed onto the outward warke And so the scripture vseth to speake of the outward baptâ—me as though yt were the inward that is to saye the spryt of god And therfore s. Paule sayeth that we are buried w t christe thorough baptime And yet as s. Austene expoundeth yt the outeward baptime dothe but signifie this buriall And agayne paule sayeth as manye as are baptised haue put christ vppoÌ„ theÌ„ And yet in
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
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 dede then is he neuer the nere his purpose but moche the furder from yt And thys yâ— euyn yt that I sayd before that yt was not possible to stonde w t the processe of the scripture w c we haue receiued And now his mastership hath graunted yt himsellf which you maye be sure he wold not doo yf he coulde otherwise auoyde ytâ— And here you maye se howe sore I haue ouer sene my sellfe God forbid that any man shuld be the more prone readye to beleue thys yonge maÌ„ in this great mater because he sayeth in the begynyng that he wyll brynge all men to a concord and aquietnes of conscience For he bryngeth men to the worst kinde of quietnes that may be deuised when he telleth vs as he doth that euery maÌ„ in this mater maye w t oute parell beleue whyche waye he lyste Euery man maye in euerye mater w t oute any counsell sone set hym sellfe at reaste yf he lyste to take that waye and to beleue as he list hym sellfe and care not how But and yf that waye had byn sure S. Paule wolde neuer haue shewed that manie were in parell of sekenes and deth to For lacke of discernynge reuerently the bodye of our lorde in that sacrameÌ„t when they came to receyue hym When Christe shulde departe this worlde goo to his father he gaue his disciples a commaundemeÌ„t that they shuld loue eche other sayinge by this shall all men knowe that ye are my disciples yf ye loue eche other as I haue loued you This rule of charite wold I not haue broken w c notwtstondyng ys often in Ieopardie amoÌ„ge faythfull folke for this sacrameÌ„t of vnite This thynge conâ—â—â—ered I thought necessarye to aduertise both partyes to saue thys rule of charite and proued in the fyrste chapter of my treatisâ—e that yt was none article of the fayth necessarie to be beleued vnder payne of daÌ„pnacion and thâ—rfore that they were to blame that wolde be contencious for the mater For sith yt ys non article of the fayth they maye lawfullye dissent w t oute all Ieoperdye nede not to breake the rule of charite but rather to receyue eche other like weake brethern As by exaÌ„ple some thiÌ„ke that the mariage betwene our moste redoubtâ—d prince aÌ„d quen kateryn is lawfull and maye stonde w t the lawes of god and some thinke that yt is vnlawfull ought to be disanulled Now if we shuld for this maâ—er breake the rule of charitâ— and euery maÌ„â— haâ—e his neighboure that wolde not thynke as he doth then were we greatly to blame in Ieoperdie of coÌ„â—empnacion This I saye I proued in the fyrst chapter againste w c more maketh no busines and improueâ—h yt not Wherbye you maye sone gather that yt is verye true For els sith hys mastership so laboureth in thesse other poyntâ—s he wold not haue lefte that vntouched you maye be sure This is the concord that I wolde bringe theÌ„ vnto And as touchynge quietnes of conscience I haue knowen manye that haue sore byn coÌ„bured w t it And amoÌ„ge all a certayne master of arte which dyed in oxforth confessed vppon his deth bed that he had wept lying in hys bed an hundreth nyghtes with in one yere space because he coulde not beleue yt Now yf he had knowen yt had byn no necessarye article what comfort quyetnes shuld yt haue byn vnto him Furthermore euery man can not so quyet hymsellf as master more Imageneth For there are many that thynke theÌ„ sellfes no smalle foles w c whaÌ„ they haue receyued some folishe superstitioÌ„ ether bi ther owyn ImaginacyoÌ„ or by bâ—leuinge ther gosshepes gospell olde wyffes tales by bye thynke the contrarye to be dedly synne and vâ—terly for bydden by chrystes gospell As by exaÌ„ple I knowe an house of relegyoÌ„ wherin is a person that thynketh yt dedly synne to goo ouer astrawe yf it ley acrosse And yf ther be on the pauemeÌ„t any paynted picture or any Image graueÌ„ on a deed maÌ„s graue he wyl not trede vppon yt although he shuld goo a forelonge aboute What ys thys but vayne supersticyon wherew t the coÌ„science ys combred corrupted May not this be weded oute with the worde of god shewyng him that it ys none article of the fayth so to thinke and then to tell hym that yt ys not forboden by the scripture and that yt is no synne Now albeit hys coÌ„scieÌ„ce be so caÌ„kerd that the ruste wyll not be rubbed oute yet with godes grace some other whom he hath enfecte with the same maye come agayne to godes worde and be â—ured full well w c shuld neuer haue byn able to quiete themsellffes And lyke wise there are some which beleue as your suppersticious hartes haue informed them and these can not quiet them selues because they beleue that you haue â—et your doctryne out of scrypture But wheÌ„ yt ys proued to theÌ„ they theÌ„selues ê‘â—eyue that scripture sayeth not so theÌ„ caÌ„ they be coÌ„tent to thinke the coÌ„trarye Iudge yt no synne at all And as touchyng S. Paule suerelye ye take hym wrong For I wyll shew you what ê“cesse he taketh howe he his to be vnderstoÌ„d But because yt is not possible to fynyshe it in fewe wordes I shall deferre it vnto the bokes ende aÌ„d theÌ„ I shall declare hym at large And what a facioÌ„ ys this to saye that we maye beleue yf we list that there ys the verye bodye of our lorde in dede and theÌ„ to tell vs for a trouth that suche a fayth ys impossâ—ble to betrue For god hym sellfe can neuer brynge yt abought to make hys bodye be there Yf a maÌ„ take the bare wordes of christe of simplicite be deceyued aÌ„d thinke that his veriâ— bodye be in the sacrament present to their teth that â—ate yt I dare not saye that he sinneth therin but will referre tâ—e matter vnto godes IudgemeÌ„t yet w t oute doubt I dare saye he ys deceyued As by example yf a maÌ„ deceyued bi the leterall sense wold thynge that men shuld preache to fyshes as S. FrauÌ„ces did because christ bade his disciples goo preache to all creatures yet wolde not I thynke that he synned therin But wyll referre hym vnto goddes IndgemeÌ„t But yet I wene euerye woman that hath any wyte wyll saye that he was deceyued I am verye sure that the olde holye doctours w c beleued christes bodye aÌ„d bloode to be there aÌ„d so taught other to beleue as by ther bokes playnlye doth apere Yf they had thought ether that it could not be there or that yt was not there in dede they wold not for all the good in this worlde haue wryten as they haue done For wold thosse holye men wene you haue taught that meÌ„ be bouÌ„d to beleue that the verye bodie and bloude of christe ys there yf them sellfe thought they were not bounde there to wolde they make meÌ„ honoure
I dare saye that yt is printed and publyshed to our princes great dishonore For what lâ—rnâ—d maÌ„ maye in time to come truste to hys graces saffe coÌ„â—uyte or come at his graces instaÌ„ce or requeste sith not onlye the spuÌ„allye w c of ther professioÌ„ resyâ—â—e hys prerogatiue but also a laye man ê“moted to suche ê“minence by hys graces goodnes dare presume so to depresse hys prerogatyue not onlye to saye but also to publishe yt in preÌ„t that notwtstondyng hys graces saffe conduyte they myght lawfullye haue burnte hym But here he wold saye vnto me as he dethe in his boke that he had forfayted his saffe coÌ„duyte aÌ„d therbye was fallyn in to his enemyes handes Where vnto I answer that this your sayinge is but a vayne glose For I my sellfe did reade the saffe coÌ„duyte that came vnto hym w c had but onlye thys one conditioÌ„ annexed vnto yt that if he came before the feaste of christmas theÌ„ next insuynig he shuld haue fre lyberte to deperte at his pleasure And this coÌ„dicyoÌ„ I knâ—we was fullfylled How shulde he than forfayte hys saufe conduyte But master more hath lerned of hys masters our pÌ„lates whose procture he ys to depresse oure princes pÌ„rogatiue that men ought not to kepe any promisse w t heretyckes And so his saâ—fe coÌ„duyte cold not saue hym As though the kynges grace myght not admitte any maÌ„ to goo and come frelye in to hys graces realme but that he muste haue leue of our pÌ„lates For els they myght laye heresye agaynst the parson and so â—ley hym coÌ„trarye to the kynges salfe coÌ„duyte w c thynge all wyse meÌ„ do knowe to be preiudiciall to his graces prerogatiue roâ—all And yet I am sure that of all the tyme of hys beynge here you can not accuse hym of one cryme albeit vnto your shame you saye that he had forfayted his salfe conduyte These wordes hade be very extreme and worthy to haue byn â—oked vppon allthough they had byn wretyn by som presumptuoÌ„s prelate But that a laye man so heighlye promoted by hys prynâ—e shuld speake them and also cause them openlye to be publyshed amonge hys graces comes to deâ—ecte the estymacyon of hys royall power doth in my minde deserue â—orrection Natwithstondynge I leue the iudgemâ—nt and determinacyon vnto the discrecyon of hys graces honorable counsell And as for that holy prayer that this deuoute yoÌ„gmaÌ„ as a new christe teacheth to make at the receiuiÌ„ge of this blessed sacrameÌ„t all his coÌ„gregacioÌ„ I wold not geue the pariÌ„ge of a pare for hys praier though yt were better theÌ„ yt is pullynge awaye the true fayth therfro as he doth How be yt hys prayer there ys so dyuised peÌ„ned and paynted w t laysure studye that I truste eueri good christeÌ„ womaÌ„ maketh a moche better prayer at the tyme of hyr howsell by faythfull affectyoÌ„ aÌ„d by goddes good inspiracioÌ„ sodeÌ„lye Fryth ys an vnmete master to teache vs what we shuld praie at the receyuiÌ„ge of the blessed sacrameÌ„t when he will not knowelege it as it is but take christes blessed bodie for nothing but bare bred so lytle esteme the receyuyng of the blessed sacrameÌ„t that he forsyth lytle whether yt be blessed or not Where he discoÌ„mendyth my prayer sayeth that I am an vnmete master to teache meÌ„ to praye seyng I take awaye the true fayth from yt and sayeth that euery woman caÌ„ make a better wheÌ„ she receyuyth the sacrameÌ„t I wolde to god that euery womaÌ„ were so wyll lerned that they coulde teache vs both And sureli I inteÌ„ded not to prescrybe to all men that prayer onlye but hoped to help the ignorant that they might ether speake those wordes or els takyng occasion at theÌ„ to saye some other to the lawde aÌ„d prayse of god And as for your fayth w c you call the true fayth musâ—e I nedes improue For yt wyll not stonde w t the true text of scripture as yt playnâ—â— apereth But to the fayth in christesâ— bloude I exhorte all meÌ„ and teach theÌ„ to eate hys bodye w t fayeth and not w t teth w c is by hauynge his deth in contynuall remembraunce And degestynge yt in to the bowels of the soule And because yow so sore improue mi prayer to conclude my answer agaynst you I wyll wryte agayne And lett al meÌ„ Iudge betewne vs. Blessed be thou moste deare mercifull father w c of thy teÌ„der fauour benignite not wtstoÌ„ding our greuous enormytis coÌ„mitted agaynst the wouchsauedst to send thyn owine onlie deare sone to suffre moste vile deth for our redeÌ„ptioÌ„ Blessed be thou Christ Iesu our lorde sauiour w c of thine abundaÌ„t petye coÌ„sidering oure miserable estate willyngly tokest vppon the to haue thy moste innoceÌ„t bodie brokin bloude shed to purge vs aÌ„d washe vs w c are ladyn w t iniquite And to certifie vs therof hast left vs not only thy worde w c maye enstruce our hartes But allso a visible token to certifie eueÌ„ our outward sences of this great benefyte that we shuld not doubt but that the bodie and frute of thy passyon are oures thorough fayth as surelye as the brede which by our senses we knowe that we haue with in vs. Blessed be also that spirite of verite which ys sent from god our father thorough our sauiour Christ Iesu to lyghten our darke ignoraunce And leade vs thorough fayth in to the knowelege of hym which ys all verite Strengthe we beseche the our frayle nature and encrease our fayth that we maye prayse god our moste mercifull father and Christe his sonne our sauiour and redemer AMEN The paschal lambe and oure sacrament are here compared to gether NOw we shall shortly expresse the pith of our mater and borow the figure of the paschall lambe Which is in all poiÌ„tes so lyke That the offeringe of the pascall lambe did signyfye the offerynge of Christes bodye is playne by Paule which sayeth Christe our paschall lambe ys offered vp for vs When the childern of Israell were very sad and heuye for theyr sore appressyon vnder the power of Pharrao for the mo myracles were shewed the worse were they handeled God sent vnto them by â—oyses that euâ—ry howsâ—old shuld kyl a lambe to be a sacrifyce vnto GOD and that they shuld eate hym with their staues in their handes ther loynes gyrded and showes on their feeâ—e euin as men that were going an hastye Iorney Thys lambe muste they eate hastelye and make a merye maundye Now because thâ—y shuld not saye that they could not be meryeâ— For ther oppressyon and what coulde the lambe help them he added glad tydynges vnto yt and sayd thys ys the passing bye of the lorde Whiche thys nyght shall passe by you and â—â—e all the fyrste begotton with in the Londâ— of Egipt and shall delyuer you oute of your bondage and brynge you in to the lond that he hath promissed vnto your fathers Marke the processe