c pleassed God and are not dede Wherfore Because they vnderstode the visible meate spiritualy They were spiritualy an hongred they tasted yt spiritualy that they might spiritualy be replenished They did all eate the same spirituall meate and all dranke the same spirituall â— drynke Eâ—eâ— the same spirituall meate albeit an other bodely meate for they dede eate manna and we eate anÌ„ other thynge but they did eate the samâ— spirituall which we doo And they all did dâ—ynke the same spuÌ„all drynke They dranke one thynge wâ— an other but that was in the owtward apparence which neuerthelesse dyd signifie the same thyng spuÌ„ally Howe dranke they the same drynke They saythe thapostlâ— draÌ„ke of the spuÌ„all stone followyng theÌ„ aÌ„d that stone was chryst And ther vnto Beda added these wordes Videte autem fide manente signa uariata That ys to say Behold that the sygnâ—s are altered and yet the fayth abydeth one Of these â—laces yow may playnly ê‘â—eyve not only that yt ys non article necessarie to be beleved vnder payne of dampnacyon seinge the old faders never beleved yt And yet did eate crist in fayth bothe before they had the maÌ„na aÌ„d more expÌ„ssely thorough the maÌ„na and w t no lesse frute whaÌ„ the maÌ„na was ceased And albeit the maÌ„na was to theÌ„ as the sacrameÌ„t ys to vs aÌ„d they eate evyn the same spuÌ„all meate that we do yet were they never so madde as to beleve that the maÌ„na was chauÌ„ged in to christes owne naturall bodye But vnderstode yt spuÌ„aly that as the owtward manÌ„ did eate the materiall maÌ„na w c coÌ„forted the bodye so did the inwarde manÌ„ thorough fayth eate the bodye of christ belevinge that as that maÌ„na came downe froÌ„ heviÌ„ aÌ„d coÌ„forted ther bodies so shulde their savyour christe w c was ê“mised theÌ„ of god the fad come downe froÌ„ hevyn aÌ„d streÌ„gth their soules in everlasâ—yng lyffe redemynge theÌ„ froÌ„ ther synne by hys deth aÌ„d resurrexâ—cioÌ„ And lyke wise do we eate christe in fayth both before we câ—me â—o the sacrameÌ„t aÌ„d more expressly thorough the sacrameÌ„t aÌ„d w t no lesse frute after we haue recâ—yved the sacrameÌ„t aÌ„d nede no more to make yt hys naturall bodye then the maÌ„na was but might moche better vnderstoÌ„d yt spuÌ„alye that as the owtward man dothe eate the materyall brede wcâ—oÌ„forteth the bodie so doth the inwarde maÌ„ thorough faythe â—ate the bodie of christe belevynge that as the brede ys brokyn so was christes bodie brokeÌ„ on the crosse for our synnes w c coÌ„forteth our soules vnto lyffe euerlastynge And as that faythe did save theÌ„ w t oute belevynge that the maÌ„na was altered into hys bodie evyn so dothe thys faythe save vs although we beleve not that the substaÌ„ce of bred ys torned into hys naturall bodie For the same fayth shall save vs w c savid theÌ„ aÌ„d we are bouÌ„de to beleve no more vnd payne of daÌ„pnacyoÌ„ then they were â—ouÌ„de to beleve They beleved in god the fader almighty maker of hevyn aÌ„d yerth aÌ„d all that ys in theÌ„ They did beleve that christe was the sone of god They did beleve that he shoulde take our nature of a vyrgyn They beleved that he shulde suffer the deth for our delyueraÌ„ce w c thynge was signified in al the sacrifices aÌ„d besydes that testified in every ê“phet for ther was not one prophet but he spake of that poynt They beleved that hys soule should not be lefte in hell but that hâ— shoulde arise from deth and reigne euerlastiÌ„g w t his fader And to be shorte there ys no poynt in ouâ—e crede but that they beleved yt as well as wee doo those articles are only necessarie vnto salvacion For them am I bounde to beleve aÌ„d am daÌ„pned w t ouâ—e excuse yf I beleve theÌ„ not But the other poyntes coÌ„tayned in scrypture allthough they be vndoubted verites yet may I be saved w t oute them As beyt in case that I never hard of them or when I here of them I can not vnderstond them nor comprehend them or that I here them and vâ—derstond them and yet by the reason of an other text misconstrnÌ„e them as the bohemes doo the wordes of christe in the .6 chapiter of IoanÌ„ All thes I saye may be don w t oute anye ieoê‘die of dampnacyon In euery text ys but only one verite â—or w c yt was spokynÌ„ aÌ„d yet some textes ther be w c of catholike doctours are expounded in .vi. or .vij. sondry fashions Therfore we beleve thes articles of our crede in thother ys no pareâ—â— so that we haue aprobable reason to dissent from them But now to retorne to our porposâ—e yf we wyll examen the auctorytyes of s. Austyn and Beda before alleged we shall espie that besyde the probacyon of this forsayd ê“posicyon they open the misterie of all our mater to them that haue eyen to see For. s. Austyn sayeth that we and y â— olde faders do differ as touchynge the bodely meate for they eate maÌ„na and we bred but albeit yt varyed in the outeward apperance yet neverthelesse spnÌ„ally yt did signyfye one thynge For bothe the manna and bred do signifie christe And so both they and we do eate one spuÌ„all meate that ys to saye we bothe eate the thynge wcâ—ignyfieth repÌ„senteth vnâ—o vs the verye one spuÌ„all meate oâ— our foules w c ys christe And beda doth playnly call both the manna and the brede signes saynge be holde that the sygnes are aâ—tered and yet the fayth abydeth one Now yf they be signâ—s thaÌ„ they do signifie and are not the very thynge yt sellffe w c they do sygnifye for the â—igne oâ— a thinge defferenth from the thynge yt seâ—â—f w c yt doth signifie aÌ„d repÌ„sent As the ale poleys not the aâ—e yt sellfe w c yt dothe signifie or represenâ— Here thou wylt obiecte agaynste me that yf this faith be sufficient what nedeth the institucyon of a sacrament I answer that sacrameÌ„tes are insâ—ituted for .iij. causes The firste ys assygned of s. Austyn which fayth on this maner In nullum auteÌ„ nomen religionis seu veruÌ„ seu falsum coagu lari homines possunt nisi signaculoruÌ„ seu sacrameÌ„torum visibiliuÌ„ consortio colligantur quoruÌ„ sacramentorum uis inenarrabiliter ualet plurimumâ— ideo contempta sacrilegos facit Impie quippe conteÌ„nitur sine qua perfici noÌ„ potest pietas That ys to saye men can not be ioyned in to any kynde of religion whether yt be trew or faâ—se except they be knyt in felowshyp by som viâ—ible tokenes or sacramentes the power of which sacrameÌ„tes ys of suche efficacite that can not be exprâ—ssed And therfor yt makyth them that dispice yt to be abhorred for yt ys wickydnes to despice that thynge w t oute which godlines can not be brought to passeâ— Thus yt aperith that necessite ys the first cause For ther can no coÌ„gregacyoÌ„ be severed oute of the multitude of men but
w c I speake vnto you are spirite and liffe For in this place also he meaneth both of his owne fleshe and his owyn spirite and he deuided the spirite from the fleshe that they might knowe thorough fayth not onlye the visible parte but also the inuisible parte y â— was in hym and also that the wordes w c he spake were not carnall but spuÌ„all For what bodye shuld haue suffâ—sed to haue byn the meate of all the wordle And euyn therfore did he make mâ—ntion of the asâ—eâ—sion of the sonne of man in to heuen that he might wtdrawe them from the bodelye imaginaâ—ion that they might here after lerne that the fleshe was called heuynlye meate whych comâ—th from a boue spirituall meate w c he wolde gâ—ue For saythe Christe the wordes that I haue spoken vnto you are spirit and liffe Here you maye see that christe spake yt of his owâ—n fleshe and ment playnlie that yt did nothinge profiâ—e as infideles did vnderstond him For els yt geuithe lyffe as yt is receyued of the faithfull in a misterie For as bartram sayeth in this misterie of the bodie bloude is a spirituall operation w c geueth lyffe With oute the w t operation those misteries do nothinge profite for surelye sayth he they may fede the bodye but the soule they can not fede Besides that the scripture sayth that that entreth in by the mouth doth not defâ—le a man for as christe sayeth yt is caste forthe in to the drawght And by the same reason yt foloweth that yt doth not sanctifie or make a man holye But the sacrameÌ„t entreth iÌ„ by the mouth therfore yt doth folowe that of yt sellfe yâ— doth not saÌ„ctifie or make holie of this text shuld followe two incoÌ„uenieÌ„ces yf the sacrameÌ„t were the naturalâ— bodie of christe Furste yt shuld folow that the bodie of christ shuld not sanctifie the faithful because yt entreth in by the mouthe And agayne yt shuld followe that the bodie of christe shulde be caste oute in to the drawght w c thinge is abominable Wherfore yt muste nedes followe that the sacrameÌ„t can not be his naturall bodie Furthermore Christ wold not suffer that deuoute woman w c of loue sought hym at his sepulture to touche his naturall bodye because she lacked a poynt of fayth and did not count him to be equall w t his father And moche more yt shall followe that the wicked w c haue no faith nor loue towardes hâ—m shall not be suffered to eate his fleshe w t ther teth swallow yt in â—o their vnclene bodies for that were moche more then to touche hym And yet not withstaÌ„dinge they receyue and eate the sacrament Where vppon yt shuld followe yf the sacrament were his naturall bodie that they shulde in dede eate his bodieâ— w c thinge may be recounted a blasphemye agaynst God More ouer Christe sayth he that eateth my fleshe drinketh my bloude dwelleth in me I in him Nowe we knowe right well that the wicked do eate the sacrament and yet nether dwell in christe nor christ in then Wherfore yt muste followe that the sacrament is not the very fleshe of Christe And surelye I can not excuse thâ—m of blasphemie whiche so directâ—lye contrarye Chriâ—â—es wordes Howe can you auoide these textes w c christ speaketh vnto his disciples sayinge yâ—t a litell whâ—le am I w t you And then I dâ—parte to him that sent me And agayne yt ys expedyent for you that I deâ—arte For except that I departe that comâ—orter shall â—ot come vnto you And agayne he sayth I forsake the worlde and goo to mi father And to be shâ—rt he sayâ—th pore men ye shall euer haue w t you â—ut me shall you not euer haueâ— â—ow we knowe right well that hys godhed ys in all placâ—s and tâ—aâ— as â—ouchynge his godhed he forsoke not the wordâ—e when he ascended vnto hys faâ—â—er Wherfore yt muste nedes followe that he forâ—oke yt as â—ouchyng hys fleshe and manhode And therâ—o agreeth the expositions of Sainct Austen â— aâ—d Fulgentius before alleged yee and all oâ—her olde faythfull fathers Now yf he haâ—e forsakeâ— the worlde as touchynge the presâ—nce of hys naturall fleshe and maÌ„hode as all doctours defyne then ment he not that hys naturall fleshe shulde be present in the sacrament â— to be â—aten with oure teth And therfore though Christe so tell you yet musâ—e you take hym as he meaneâ—h or â—ls you be begyled For yf ye thynke that GOD both maye and wyll fullfâ—ll and veryfâ—e all thynges accordynge to the letter as he spâ—aketh theÌ„ I maye call you an â—bedyent man as Saynct BARNARD doth hys monke Adam And maye saye as he doth that yf that be the right waye so symplye to receyue all thynge we maye put oute the text of scripture which warnyth vs to be wise as sarpeniâ—s For the text followynge is sufficient â—hich biddeth vs to be simple an doues Why doth youre mastership graunt a necessarye allegorye when Paull sayth CHRISTE ys a stone or when CHRIST saith that he ys a dore The scripture sayth he ys both twayne And syth GOD so sayth he ys able so to make yt And therâ—ore by your reason we shall nede none allegorie in all scripture then he that is moste simple folishe may be counted moste faythfull And so shall we nede no faythfull fathers to expound the text but yt shal be moste merite to beleue the letter Thys I denye not but that God could haue don yt yf he had so entended when he spake the wordes But nowe the scrypture stondynge as yt doth I thinke he can not do yt As by exaÌ„ple I thinke that god by the bloude of his sone Christe myght haue saued all men both faythfull and vnfaithfull yf he had so intended that yt had so pleassed him But nowe the scripture sâ—ondyng as they doo I saye he can not doo yt and that yt is impossible for hym For then he might Make his sone a lyer w c sayth he thaâ— beâ—eueth not is daÌ„pned And againe he that beleueth not shall not se lyffe but the wrathe of god abideth vppoÌ„ him And euen as yt is impossible to stoÌ„de w t the proces of scriptures wherin god hath declared his will that the vnfaithfull shulde be saued although god myght haue doÌ„ yt at the furst yf he hade so wolde Lykewise yt ys impossible the scriptures stoÌ„dinge as they doo that the naturall bodye of Christ shulde be pÌ„sent to our teth in the sacrameÌ„t And as for our fayth yt nedeth not to haue him pÌ„sent in the brede For I maye as well eate hiÌ„ and drinke hym thorough fayth that ys to saye beleue in him as though he were as present in the sacrament as he was haugyng on y â— crosse And because you saye that my naturall reasons be not worth the reasoning I will allege you some mo to se what you can saye to them Furste
euery sacrament is the signe of an hollye thinge but the sacrament of the aulter is a sacrament as all faythfull men confesse ergo yt must follow that the sacrament of the aulter is y â— synge of an hollye thinge Nowe yf yt be the sygne of an hollye thinge then yt is not the hollye thinge yt sellfe w c yt doth signifye represent Why shulde we then feare to call that bred a figure that ys to saâ—e a sacrament of that holye bodye of our lord sauiour Besides that I wolde knowe of what necessite or profite his fleshe muste be present in the sacrament For the pÌ„sence of his fleshe can no more profit vs then doth the remembraunce of his bodie but this remembraunce maye as well be don by the sacrameÌ„t as though hys bodie were present And therfore sith God and nature make nought in vayne yt followethe consequentlye that his naturall fleshe is not there but onlye a memoriall therof Furthermore the ende aÌ„d finall cause of a thinge is euer beter then those thinges w c are prouided for the ende as the howse is better than the lyme stone and timber which are prouided for the howse but the ende and finall cause of the sacrament is the remembraunce of Christes bodye and ther vppon yt muste followe that yf the sacrameÌ„t be his naturall bodie that the remembraunce of Christes bodie shulde be better then his bodie yt sellfe Whiche thinge is to be abhorred of all faythfull men It were fondenes to fayne that the soule did other wise eate then do the angellys in heuen aÌ„d their meate is onlye â—â—e Ioye and delectatyon that they haue of god and of his glorie And euen so doth the soule w c is here vppon the yerth eate thorough fayth the bodye of Christe w c ys in heuen For yt deliteth reioyseth whyles yâ— vnderstondeth thorough faith that christ hath taken our synnes vppon him and pacified the fathers wroth Nether yt is necessarie that for that or for thys cause that hys fleshe shulde be pÌ„sent For a man maye as well loue and reioyse in the thinge w c ys from hym not present as though yt were pÌ„sent by him of that maner Moreouer the brede is Christes bodye euin as the breaking of the brede is the deth of his bodie Nowe y â— breakiÌ„ge of bred at the mauÌ„dey is not the verye deth of Christes bodie but onlye a representation of the same allbeyt the minde thorough fayth doeth spâ—allye beholde his verye deth and euyn likewise that naturall brede is not the verye bodie of our lorde but onlye a sacrament signe memoriall or representatyon of this same albe yt thorough the monision therof the mynde thorough fayth doth spâ—alye beholde the verye bodye And surely therof yf a maÌ„ be faythfull the sprite of God worketh in hys harte verye swetlye at his communion Finallye yt was not lawfull to eate or drinke the bloude not onlye of man but also of a brute beaste and the apostelles themâ— selues moued by the rule of charite did institute that men shulde abstayne from bloude somwhat fauorynge the infyrmyte of the Iewes Now yf the apostellys had taught as ye doo that in the sacrament hys verye fleshe and bloudâ— ys â—aten and dronke with the teth and mouthe of faythfull and vnfaythfull what coulde haue be ne a gâ—eater occasyon to haue excluded the Iewes from crystes fayth euyn at once Thynke you that the appostellys wolde not haue byn to scrupulous to haue dronken hys very bloude seynge yt was so playne agaynst Moses lawe yf they had vnderstonde hym so grosselye as ye doo Petâ—r had a clothe sent downe from heuyn in whych were all maner of beastes â—orbidden by the lawe and was commaunded to sâ—e and â—atâ— them And he answered God forbyd for I neuer eate any vnclene thynge meanynge therbye that he neuer â—ate any thynge forbydden by the lawe Wherof yt moste nedes followe that ether he neuer recâ—yued the sacrament w c ys playne false or els that he more spiritually vnderstode the wordes of Chrisâ—es maundie then ye falselye fayne For yt was playnely forbydden by the lawe to eate or drinke any maner of bloude And I knowe but one reason that they haue w c they count an insoluble how beyt by goddes grace we shall sone auoyde yt There reason is this Paule sayth he that eateth and drinketh this sacrament vnworthylye shal be gyltye of the bodye bloude of the lord Now saye they â— how sâ—uld they be gyltie of the lordes bodie bloud w c receiue yt vnworthelie except yt were the verye bodye and bloude of the lorde This argument I saye is verye weake slender For I can shewe many exampleâ— by the w c yt may be dissolued for he that dispisseth the kinges sealle or letters offendeth agaynst his oweÌ„ parson and yet the letter or seale ys not hys owen parson He that vyolently plucketh downe hys graces armes or breakyth hys brode sâ—ale wyth a furyoâ—se mynde or vyolence committeth treason agaynst hys owyn parson And yet hys armes and brode seale are not hys owyne person he that clepyth the kyngys coyne coÌ„mitteth treason agaynst the kynges parson and the commen welth and yet the mony ys nether hys graces parson nor the coÌ„mon welth And therfore your argument ys but weake and slender For euyn as a man doth offend agaynste the prynces parson by dispising hys armes seale or letters so doth a man offende agaynste Christes bodye and bloude by abusynge the sacrament of hys bodye and bloude although he be not there present as the kynges parson ys not present in his armes seale or letters Besides that s. paule saieth that euerye maÌ„ w c praieth or pÌ„cheth w t couered hâ—ed shameth his heed his heed is christe shall we therfore ImageÌ„ that christe is naturallye in euerye mans heâ—â— as your argument concludeth For soth that were a pretye phaÌ„tasâ—e Finally S. Ausâ—en saiâ—th that he doth no lesse synne w c negligentlye heareth the worde of god theÌ„ doth the other w c vnworthelye receyuith the sacrament of Christes bodye aÌ„d bloude Nowe yf thys be true theÌ„ ys your reason not worth a rishe for christes naturall bodie ys not in the worde w c is pÌ„ched as all men knowe And yet he sâ—unâ—â—h no lesse that negligeÌ„tly heareth yt theÌ„ dooth he that vnworthelye receyuyth the sacrament And thus you see their insoluble easely dissolued ¶ But now muste this yong maÌ„ consider agayne that hym self confesseth that the cause for w t himsellf saieth that christ in so saying did so meane ys because that yf he shuld haue meÌ„t soo yt was impossible to god to brynge his meanenynge a bought that ys to saye that christes bodye might be in two places at once And therfore but yf he proue that thynge impossible for god to doo els he confessyth that god not onlye sayd yt but allso ment yt in dede And yet ouer thys yf christ had neuer sayde
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
so moche that wheÌ„ christ knewe that yt was his fathers will pleasure that he shuld suffer for ourâ—innes wherin his honour glorie prayse shulde be published then was yt a pleasure vnto hiÌ„ to declare vnto his disciples that great benefite vnto hiâ— fathers prayse and glorie and so did institute that we shuld come to gether aÌ„d breake the brede in the remeÌ„brauÌ„ce of his bodye breakynge bloudeshediÌ„ge that we shuld eate it to gether reioysinge w t eche other declariÌ„ge his bnÌ„fitesâ— Now were the corinthians fallin froÌ„ this houÌ„ger and caÌ„ not to gether to th enteÌ„t that goddes prayse shuld be published by theÌ„ in the myddes of the congrygacion but caÌ„ to fede their fleshe to make carnall chere In so moche that the ryche wolde haue meate and drincke ynough aÌ„d take suche aboundauÌ„ce that they wolde be droÌ„ke and so made yt ther owyn souper not the lordes as paule sayth aÌ„d did eate onlye the brede and meate aÌ„d not the bodye breakynge as I sayd before and the poore which hade not that is to saye that had no meate to eate where shamed hongrye aÌ„d so could not reiose aÌ„d prayse the lorde by the reason that the delicate fare of the riche was an occasion for the pore eo lameÌ„t their pourtye aÌ„d thus the riche did nether prayse god theÌ„selues nor suffered the poore to doo yt but were an occasioÌ„ to hynder them They shulde haue brought their meate drinke aÌ„d haue deuided yt w t their poore brothern that they might haue byn mery to gether aÌ„d so to haue geuyn theÌ„ occasion to be merye aÌ„d reioyse in the lorde w t thaÌ„kes geuinge But they had nether luste to prayse god nor to coÌ„forte their neighboure Ther fayth was feble aÌ„d their charite cold and had no regard but to fyll their bodye fede there fleshe And so dispised the poore congrygacion of god whom they shuld haue honoured for the spyrite that was in theÌ„ fauour that god had shewed indifferentlye vnto them in the bloude of his sonne christe When Paulâ— perceyued that they were thus fleshlie minded had no mynde vnto that spuÌ„all maundye which chefelye shuld ther be aduertised he reproueth theÌ„ sore rehersinge the wordes of christe That w c I gaue vnto you I receyued of the lorde For the lorde Iesus the same night in the w c he was betrayed toke bred thaÌ„ked and brake yt sayd take ye and eate ye this ys my bodie w c ys brokeÌ„ for you this do ye in the remeÌ„brauÌ„ce of me After the same maner he toke the cup wheÌ„ souper was don sayinge this cup is the new testameÌ„t in my bloude this do ye as ofte as ye drinke yt in the remembraunce of me For as ofte as ye shall eate thys bred and drynke this cup ye shall shewe the lordes deth tyll he come As though he shuld saye ye corinthians are moche to blame w c at this souper seke the foede of your fleshe For yt was institute of christe not for the enteÌ„t to noryshe the belye but to streÌ„ghtheÌ„ the harte soule in god And bi this you maye knowe that christe so meÌ„t For he callyth yt his bodye w c is geuin for you so that the name yt sellf might testifie vnto yow that in this souê‘ you shuld more eate hys bodye w c is geuyn for you by digestyng that in to the bowelles of your soule theÌ„ the breed w c by the breakiÌ„ge the distributyng of yt doth repÌ„sent his bodie breakiÌ„ge the distributyng theroff vnto all that are faythfull And that he so meaneth ys euydent by the wordes following w c saye this do in the remembraunce of me and likewise of the cup. And finallie â—oncluding of both Paule sayth as often as ye shall eate this brede aÌ„d drinke this cup in this place and fellowship ye shall shewe the lordes deth vntill he come praisinge the lorde for the dethe of his sonne and exortinge other to do the same reioysinge in him w t infinite thankes And thefore ye are to blame w c seke onlye to fede the bellye w t that thinge w c was onlye institute to fede the soule And ther vppon yt followyth Wherfore who so euer doth eate of this bred or driÌ„ke of this cup vnworthelie is giltye of the bodye bloude of the lorde He eateth this brede vnworthelie w c regardeth not the purpose for the w c Christ did insâ—itute yt w c comith not to it w t spuÌ„all honger to eate thorough faith his verye bodye w c the bred representeth by the breaking aÌ„d distributinge oâ— yt whiche comith not w t a merye harte geuinge God hartye thankes for their deliuerance from synne Whiche do not moche more eate in their harte the deth of his bodye then they do the bred w t their mouth Now sith the Corinthians dyd onlye seke their bely and fleshe forgat goddes honour and prayse for which â—t was institute that thankes shuld be geuyn by the remembraunce oâ— his bodie breakinge for vs they eate yt to goddes dishonour to their neighboures hinderrance and to ther owin condempnacion and so for lacke of fayth were gâ—ltye of Christes bodie w c by faith they shulde there cheffelye haue eatâ—n to ther soules helth And therfore yt followith ¶ Lett a man therfore examyne hym sellfe and so let hym eate of the brede and drinke of the cup. THis prouynge or examinynge of a mans selfe is fyrste to thinke w t him sellfe w t what luste and disyre he comyth vnto the maundye wyll eate that bâ—ed whether he besure that he is the childe of god in the fayth of Christe And whether hâ—s conscâ—ence do beare hym wytnes that Christes bodye was brokyn for hym And whether the luste that he hath to prayse god aÌ„d thanke hym w t a faythfull harte in the myddes of the brethern do dryue hym thither warde Or els whether he do yt for the meates sake or to kepe the custome for then were yt better that he were awye For he that eateth or drinketh vnworthelye eateth aÌ„d drinkethe his owyn daÌ„nacyon because he maketh no difference of the lordes bodye That ys as yt ys sayd before he that regardeth not the purpose for which it was institute aÌ„d puteth no defference betwene this eatâ—ng and othâ—r eating for other eatynge doth onlye serue the bellye but thys eatynge was institute and ordeyned to sarue the soule and inwarde man And therfore he that abuseth yt to the fleshe eateth and drinketh hys owyn dampnacyon And he comyth vnworthelye to the maundye where the sacrament of Christes bodye ys eaten ye where the bodye of the lorde ys eaten not â—arnallye w t the teth and bâ—llye but spiritually w t the harte and faythe Uppon this followeth the text that master More allegeth and wresteth for his purpose For this cause manye are weake and sike amoÌ„ge you manie slepe Yf we had trulie Iudged
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
scripture glorye of christe And where as in my firste treaâ—ise the truthe was set forthe w t all symplicite aÌ„d nothyng armâ—d agaynste the assauâ—e of sophesters that haue I somwhat redressed in this boke aÌ„d haue brought bones feyt for their teth which yf they be to busye may chaunce to choke them ¶ Thus begynnyth the preface of master Mores boke IN my moste hartye wise I recoÌ„meÌ„de me vnto yow aÌ„d sende yow by thys brynger the wrytynge agyane whiche I receyved from yow Wherof I haue byn offered a cople of copies mo in y e meane while as late as ye wot well yt was Deare brotherne coÌ„sider thes wordes and prepare yow to the crosse that Christe shall laye vppon yow as ye haue ofte byn counseled For evyn as whan the wolffe howleth the shâ—pe hade nede to gather them sellfe to their shepard to be delyâ—ered from the assaulte of the blodye beaste lykewise hade yow nede to flye vnto the shepard of your soules christ Ihesus aÌ„d to sell youre coetes and bye hys spuÌ„all swerd w c is the word of god to defende and deliure yow in this pÌ„sent necessyte for now ys the tyme that Christ tould vs of math 10. that he was come by hys word to se et variaunce betwene the sonne and hys fader betwene the doughter and her mother betwene the doughterlawe aÌ„d her motherlawe and that a mans owne househould shal be hys emnyes But be not dismayed nor thynke yt no wonder for christ chose .12 and one of theÌ„ was the devyll and betrayed hys master And we that are hys disciplis may loke for no better than he hade hym sellfe for the scoler ys not aboue hys master ¶ Saynt Paul protesteth that he was in perell emoÌ„ge the false bretherne and suerly I suppose that we are in no lesse yeopardye For yf yt be so that hys mastership Receyvyd one copye and hade a coeple of copyes mo offered in the meane while then maye ye besure that ther are many faulse brethernÌ„ which pretend to haue knowelege and in dede be but pykthankes ê“uidyng for ther belye prepare ye therfore clokys for the wether wexeth cloudye and rayne ys lyke to folowe I meane not faulse excuses and forsweringe of your fellfes but that ye loke substancially on goddes worde that yow may be able to answer ther sotle obiectioÌ„s And rather chose maÌ„fully to dye for crist aÌ„d hys worde thaÌ„ cowardli to denye hym for this vaine aÌ„d traÌ„sitory lyffe coÌ„sâ—deringe that they haue no furder power but ouer this corruptible bodye w c yf they put yt not to deth muste yet at the length perishe of yt sellfe But I truste the lorde shall not suffer yow to be teÌ„pted aboue that yow may beare but acordinge to the sprite that he shall poure vppon yow shall he allso sende yow the scorge and make hym that hath receyuyd more of the sprite to suffer more hym that receyuyth lesse therof to suffer accordinge to his taleÌ„t I thought yt necessarie first to monyshe yow of thys matter and nowe I wyll recite more of master Mores boke Wher bye men may see how gredely thes newe named brethern wryt yt oute secretly spred yt a brode The name ys of great antiquite allthoughe yow â—iste to iest For thei were called brethernerâ— our bushoppes were called lordes and had the name geuyn them by Christe sayâ—ge Math. xxiij all ye are brethern And luke the .xxij Confyrme they bretheâ—n And the name was continued by the aposteles and ys a name that norysheth loue amite And very glad I am to here of ther gredye affection in wrytynge oute and spredynge a brode the worde of god for by that I do perceyue the ê“phesie of Amos to haue place whiche sayth in the ê‘son of god I wyll send hoÌ„ger thurste in to the yerth â— not honger for mâ—ate nor thurste for drynke But for â—o here the worde of god Nowe begynyth the kyngdom of heuyn to suffer violence Now runne the pore publicanes which knowelege them sellfys synners to the worde of god puttynge bothe goodes and bodye in Ieoperdy for the soule health and though our Bishopes do caule yt heresye and all them herytyckys that honger after yt yet do we knowe that yt ys the gospell of the leuynge god for the helth and saluacyon of all that beleue And as for the name doth nothing offende vs though they calle yt heryse a thousand tymys For sainct Paulle testifyeth that the pharises and prystes whyche were counted the very churche in hys tyme did so calle yt and therfore yt forsyth not though they rulynge in ther roumes vse thesame namys ¶ Whiche youge man I here say hathe lately made diuers other thynges that yet runne in hoker moker so close amoÌ„ge the brothern that ther comyth no copies abrode ¶ I answer that surely I can not spynne and I thinke noman more hateth to be idle than I doo Wherfor in suche thyngys as I am able to doo I shal be deligent as longe as god lendyth me my lyffe And yf ye thynke I be to busye yow may rid me the sonner for euyn as the shepys in the bochers handes ready bounde and loketh but euyn the grace of the bocher when he shall shede hys blode Euyn so am I bounde at the bushopes pleasures euer lokynge for the day of my dethe In so moche that playne worde was sent me that the chaunâ—elour of London sayd yt shuld coste me the best blode in my body which I wolde gladly were shede to morow yf so be yt myght opyn the kynges graces eyen And verely I marvyll that any thynge can rune in hoker moker or be hyde from yow For sythe yow mought haue suche store of copyes coÌ„cernynge the thynge which I moste desyred to haue byn kept secreat how shuâ—d yow thaÌ„ lake a copye a those thynges w c I moste wolde haue published And here of ye may be sure I care not though yow alâ— the bushoppes w t in engloâ—d loke on all that euer I wrote but rather wolde be glade that ye so did For yf there be any sparke of grace in youre breastes I trust yt shulde be an ocâ—aâ—ioÌ„ somwhat â—o kyndle yt that you may coÌ„syder and knowe your sellâ—es w t ys the fyrst poynt of wysdom And wolde God for nys mercye sayth M more that syth ther can nothynge refrayne ther â—tudye from deuise and compassyng of euyll vngracyous wryting that they wolde coulde kepe yt so secreatly thaâ— neuer man shulde se yt But suche as are so ferre corrupted as neuer wolde be cured of ther canker It ys not possyble for hym that hathe hys eyen and seth hys brother w c lackyth sight in Ieoê‘dye of peryshynge at a peryâ—ous pyt but that he must com to hym and guyde hym tyll he be past that Ieoê‘dye and at the lest wiâ—e yf he can
not come to hym yet wyll he calle crye vnto hym to cause hym chose the better waye excepte hys herte be â—ankered w t the contagion of suche hatered that he can reioyse in hys neighbours distructyon And euyn so ys yt not possyble for vs whiche haue receyuyd the knowelege of goddes worde but that we moste crye and call to other that they leue the ê‘illous pathys of ther owyâ— folishe phantasyes And do that only to the lorde that he coÌ„mandeth theÌ„ nether addinge any thinge nor diminishyng And therfor vntyll we se som meanes founde by the w c a reasonable reformacyon may be had on the on ê‘tye And suffecyent instructyon for the pore comens I insure yow I nether wyll nor can cease to speake for the worde of God boylyth in my bodye lyke a feruent fyere and wyll â—edes haue an issue and breakyth oute whan occasyon ys geuyn But this hath byn offered yow ys offered and shall be offered Graunt that the worde of God I meane the text of scrypture may goo a brode in oure ynglyshe tonge as other nacyons haue yt in ther tonges and my brother WyllyaÌ„ tendale and I haue don wyll promisse you to wryte no more Yf yow wyll not graunt this coÌ„dicyon then wyll we be doynge wâ—yle we haue brethe and shewe in fâ—we wordes that the scrypture doth in many and so at the lest saue some But a lacke this wyll not be for as S. Paul sayth the contagion of heresye crepyth on lyke a canker For as the caÌ„ker corrupteth the bodye forther and forther and torneth the hole partyes in to the same dedly syknes so dothe thes heresyes crepe forth amonge good symple soules tyll at the laste yt be almoste past remedie Thys ys a uery true sayinge makyth well agaynst hys owyn purposse for in dede thys coÌ„tagyon began to sprynge evyn in S. Paulles tyme. In so moche that the Galathians were in a maner hole seduced from hys doctrine Anâ— he sayd to the Thessalonians the mistery of iniquite euyn now beginnith to worke And. S. Iohn testifieâ—h that ther were all redie many antichristes rysyn in his dayes And allso Paule prophesied what should folow after hys tyme Actes xx sayinge take ye hede to your sellffys and to all the flocke ouer whiche the holy gost hathe put yow ouerseers to feede the congrigacion of GOD whiche he purchased with hys owyn bloude For I knowe this well that aâ—ter my departing shall enter in greuous wolues amonge yow which shall not spare the flocke And euyn of your sâ—llffes shall aryse men speaking peruerse thinges to drawe disciples after them and therfore wache ce Thys canker then began to sprede in the congrigacyon and did full sore noyâ— the bodie in so moche that with in .iiii. C. yere there were very many sectes scatered in euery cost Natwithstondinge there were faithfull fathers that diligently subdued them with the swerde of Goddes worde But suerly syns Siluester receyued suche possessâ—ons hath the canker so crept in the churche that yt hath almoste lefte neuer a founde meÌ„ber And as Cistercensis wrytith in the .viij. bocke that day that he receiuid reuenuens was a voice herde in the ayere cryinge ouer the courte which sayd this day ys veâ—ime shed in to the churche of god Before that time ther was no bishope greadye to take a cure For yt was non honour and profit as yt ys now but only a â—â—refull charge which was like to cost hym his liffe at one tyme or other And therfore no man wolde take yt but he that bare suche a loue and zele to god and his flocke that he coulde be content to shede his blode for them But after that yt was made so honorable and profitable they that were worste bothe in lerâ—ynge and â—euynge moste labored for yt For they that wâ—re vertuous wolde not entangle them sellffys with the vayne pryde of thys worlde and weare .iij. Crounes of golde where Christe weare one of thorne And in conclusion yt cam so fare that who so euer wolde geue moste mony for yt or beste could flater the prince which he knewe well all good men to abhore had the prehemineÌ„ce aÌ„d goote the best bushoprike then in sted of goddes worde they publisched ther owyn coÌ„mandemeÌ„tes aÌ„d made lawys to haue all vnd theÌ„ made men beleue thei coulde not erre what so euer they did or sayd aÌ„d euyn as in the roumes stede of Moses Aaron Eliazer Iosue Calib and other faythfull folke came Herode Annas Caiphas Pilat Iudas w c put christe to deth So now iÌ„ the stede of christe peter paulle iames aÌ„d Ihon the faithfull folowers of christe we haue the pope cardinallis archebushoppes bushoppes proude pÌ„lates w t their ê“ctour the malytious minister of ther masters the deuill w c noâ—wtstoÌ„dinge traÌ„sforme theÌ„ selues in to a likenes as though thei were the ministers of rightousenes whose ende shal be acordiÌ„ge to ther workis So that the bodye ys caÌ„kered loÌ„ge agoon now are lefte but certaine smale membris w c God of his puyssant power hath reserued vncorrupted and be cause they see that they can not be cankered as ther owyn flesheys for pure anger they bourne theÌ„ leste yf they contynued there might seâ—me some deformyte in their owne cankered carkase by the coÌ„paring of thes hole membres to ther sâ—â—bed bodye Teacheth in a fewe leeues shortly all the poyson that wycliff huskyn Tendaâ—e aÌ„d Zwyngâ—ius haue taught in all their bokes before Câ—Ì„cerninge the blessed sacrament of the aulter not only affyrmyng yt to be very bredde styll as Luther doth but allso as thes other beastes doo saâ—eth yt ys nothyng els And after the same ser Thomas more sayeth Thes dregges hathe he dronkyn of Wiclyff Eâ—olampadius Tendale and Zwinglius and so hathe he all that he argueth here beside whiche .iiij what maner folke they be ys metely well perceyuyd and knowyn and God hathe in parte with hys open vengaÌ„ce declared Luther ys not the prycke that I ruÌ„ne at but the scripture of God I do nether affyrme nor denye any thing because Luther so sayeth but because the scrypture of God doth so conclude determeâ— I take not Luther for soche an auctour that I thynke he can not erre but I thynke verely that he both may erre and dothe erre in certayne poyntes allthough not in suche as concerne saluaâ—yon and dampnacyon for in thes blessed be God all thes whom ye call heretykys do agre ryght well And lykewise I do not alowe this thinge because Wyclyâ—fe Oecolampadius Tendale Zwinglius so saye but because I see them in that place more purely expouÌ„de the scripture and that the processe of the text do thomre fauour their sentence And wher yow saye that I affyrme yt to be bred styll as Luther doth the same I say agayne not because Luther so saythe but because I can proue
my wordes true by scrypture reason of nature aÌ„d doctours Paulle calleth yt brede saynge the brede w c we breake ys yt not the felowship of the bodye of christe For we though we be manye are yet one bodye and one brede as manye as are pertakers of one brede And agayne he sayeth asoftyn as ye eate of this brede or drinke of this cuppe yow shall shewe the lordes deth vntyll he coÌ„me Allso luke caulleth yt brede in the actes saying they coÌ„tinued in the felowshyp of the apostylles and in breakinge of brede and in prayer Allso Christe caulyd the cuppe the frute of vyne sayinge I shall not froÌ„ hence forthe dryncke of the frute of the vyne vntyll I drynke that newe in the kyngdom of my father Furthermore nature doth teache yow that both the brede and wyne coÌ„tynewe in their nature For the brede mouleth yf yt be kepte loÌ„ge ye and wurmes brede in yt And the poore mouse wyll ronne awaye w t yt and deâ—yre no nother meate to herdynner whiche are euident ynough that there remayneth brede Allso the wyne yf yt were reseruyd wold wex souer as they confesse them selues and therfore they housell the laye people but w t one kynde only because the wyne can not continue nor be reserued to haue ready at hande when nede were And surely as yf ther remayned no brede yt coulde not mould nor wex full of wormes Euyn so yf ther remayned no wyne yt coulde not wex sower and therfore yt ys but faulse doctryne that our prelates so longe haue puplyshed Finally that there remaynethe bred might be proued by the auctorite of many doctours which caule yt bred and wyne as Christ and his apostels did And though some sophysters wolde wreast their sayings and expound them after their phantasie yet shall I allege them one doctour which was allso pope of Rome that makyth so playne with vs that they shal be compelled with shame to holde their tonges For pope Gelasius wryteth on this maner Certe sacramenta que sumimus corporiset sanguinis â—hristi diuinae ressunâ— propterea per illa participes facti sumus diuinae naturae tamen non deâ—init esse substantia uel panis uini sed permanent in suae proprietati naturae Et certe imago similitudo corporis sanguinis christi in actione misteriorum celebrantur That ys to saye suerâ—y the sacramentes of the bodye and bloude of Christe are a godly thynge and therfore thorough them are we made partakers of the Godly nature And yet doth yt not cease to be the substaunce or nature of bred and wyne but they coâ—tynewe in the propertye of ther owyn nature And suerly the Image and similitude of the bodye of blode aÌ„d christe are celebrated in the acte of the mysteries Thys I am sure was the olde doctryne which they can not auoyde And therfor with the scrypture nature and fathers I wyll conclude that there remayneth the substaunce and nature of brede and wyne And where ye saye that we affyrme yt to be nothing els I dare saye that ye vntruly report on vs all And here after I wyll shewe yow what yt ys more thâ—n brede And where ye saye that yt ys metely well knowyn what maner of folke they be and that GOD hath in parte wyth hys open vengeaunce declared I answer that master Wycleff was noted while he was liuyng to be a man not only of moste famous doctryne but allso of a very sencere lyff conuersacyon Neuerthelesse to declare your malicyous myndes vengeable hartes as men say .xv. yere after he was buryed yow toke hym vp and brunt hym whiche facte declared youre furye allthough he feâ—te no fier but blessed be GOD whyche hathe gâ—uyn suche tyrantes no further power but ouer thys corruptible bodye For the soule ye can not binde nor burne but God maye blesse where yow curse and curse where you blysse And as for Oecolampadius whom yow allso calle huskyn hys mosâ—e aduersaries haue euer commended hys conuersacion and Godly lyff which when God had appoyâ—ted hys tyme gaue place vnto mature as euery man muste and died of a canker And Tyndale I truste leuyth well coÌ„tent with suche a poore apostylis lyffe as god gaue hys sone christe and hys faythfull ministers in this worlde w c ys not sure of so many miâ—es as ye be yerly of pouÌ„des allthough I am sure that for hys lernynge and Iudgement in scrypture he were more worthye to be promoâ—ed then all the busâ—oppes in england I receyuyd a leâ—ter from hym â— w c was wrytyn syâ—s â—rystmas wherin amonge other maters he wrytyth thus I calle God to record agaynst the day we shall apere before our lorde Iesus to geue a reconynge of our doynges that I never altered one sillable of goddes worde agaynst my conscyence nor wolde do this daye â— yf all that ys in yerth â— whether yt be honour pleasure or rychis mighte be geuyn me Moreouer I take God to record to my coÌ„science that I desyre of God to my sellf in this world no more â—hen that w t oute w c I can not kepe his lawâ—s c Iudge Christen reader whether thes wordes be not spoken of a faythfull â—lere innocent harte And as for hys behauyour ys suche that I am sure no man can reproue hym of any synne â— howbe yt no maÌ„ ys innocent before god which beholdeth the harte Finallye Zwinglius was a man of suche lernyng and grauite beside eloquence that I thinke noman in christindom myght haue coÌ„pared w t hym not withstondynge he was slayne in batayle in defendynge hys cytye and comeÌ„ welth agaynste the assaute of wycked enemyes w c cause was moste ryghtwyse And yf his mastership meane that that was the vengeauncâ— of God and declared hym to be an euyll parson because he was slayne I may say nay and shewe euideÌ„t examples of the contrarie for somtyme god gevyth the victorye agaynst them that haue moste rygtuouse cause as yt is evydeÌ„t in the boke of IudicuÌ„ whâ—r all the chyldern of ysraell were gathered to gether to punyshe the shamfull zodomitrye of tâ—e trybe of bâ—niamyn which were in nombre but 2â—â— thousand And the Israelâ—â—tes were cccc thousand fygtinig men w c came in to Silo aÌ„d asked of god who shulde be ther captaigne agaynst beniamyn And they beinge but xxv thousand slew of the other Israelites .12 thousand in one day Then fledde the chyldern of Isarell vnto the lorde in Silo aÌ„d made great lamentacyon before hym evyn vntyll nyght And asked hym counsell sayinge shall we goo any more to fyght agaynste the trybe of beniamiÌ„ ourâ— brethern or not God sayd vnto theÌ„ yes goo vp and fyght agaynste theÌ„ Then weÌ„t they the next day and faught agaynst them and there were slaine agayne of the Israelites .18 thousand men Then came they backe agayne vnto the house of god and satâ—
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
the sacrament as well as the other Wherfore you muste nedes grauÌ„t that the sacrameÌ„t ys not the naturall bodye of christ but a figure tokeÌ„ or memoriall therof Nowe good christeÌ„ people count not this new lerninge w c is firmed by suche olde doctors faithfull fathers Nowe were this ynough for a Christen man that loued no coÌ„tencyon But because there are so many sophisters iÌ„ the world w c care not what they saye so they hold not ther peace I muste nedes sette som bulwarke by this holye doctoure to helpe to defende hym for els they will shortly ouer ruÌ„ne hym as they do me and make hym an hereâ—yck to Therfore I wyll allege hys master s. Ambrose Sainct Ambrose sayth NoÌ„ iste panis q uadit in corpus a nobis â—am anxie querituâ— sed panis uitae aeternaeq aiÌ„ae nrÌ„ae substaÌ„ciaÌ„ fulscit q auÌ„t discordat a christo noÌ„ manducat carneÌ„ eiê° nec bibit sanguineÌ„ eius si taÌ„tae rei sacrameÌ„tuÌ„ iudiciuÌ„ sue perditionis accipit That ys thys bred that goth in to the bodye ys not so gredelye sought of vs but the bread of euerlasting liffe w c vpholdeth the substaÌ„ce of our soule For he that discordeth from Christ doth not eate his fleshe nor drinke hys bloude allthough he receyue the sacrament of so great a thinge vnto hys dampnacyon and distructyon Forthermore the great clarke prosper coÌ„fyrmeth the same sayinge Qui discordat a Christo nec carneÌ„ Christi manducat nec sanguineÌ„ bibit etiaÌ„ si tantae rei sacramentuÌ„ ad iudiciuÌ„ suae praesumptioÌ„is quotidie indiffereÌ„ter accipiat That ys he that discordeth from Christ doth nether eate hys fleshe nor drinke hys bloude allthough he receyue indifferently euery day the sacrameÌ„t of so great a thinge vnto the coÌ„dempnation of his pÌ„sumption And thes are allso the very wordes of bede vppon the .xi. Chapiter of the fyrste pystyll to the Corinthians Nowe you may see that yt ys not Saynct Austens mynde onlye But allso the sayinge of many mo And therfore I truste you wyll be good vnto hym And yf ye condempne not thes holye fathers then am I wrongfullye punished But yf you condempne them then muste porefryth be content to beare the burthen w t them ¶ The mynde and exposicyon of the olde Doctours vppon the wordes of Christes maundey ANd where Master More sayth that yf Christe had not ment after the playne literall sense that both the hearers at that tyme and the expositors syns all Christen people beside this xv.c. yere wold not haue taken onlye the leterall sens being so straunge and meruâ—lous that yt might seame impossible and decline from the letter for allegories in all suche other thinges beinge as he saith and as in dede they be so manie ferre in noumbre moo As touchinge the hearers they were deceiued vnderstod hym not I meane as manye as toke his wordes fleslye as you do And they had ther answer of Christe when they murmured that hys wordes were sprite and lyffe that ys as S. Austen sayeth spiritually to be vnderstond and not fleslye as ys before declared And as for the exposâ—tours I thynke he hath not one of the olde fathers for hym but certen new fellowys as Dominic s. Thomas Oâ—â—am and suche other w c haue made the pope a God And as I haue shewed s. Austen maketh full for vs and so doo all the olde fathers as Oecolampadius hath well declared in hys â—oke qâ—id ueâ—eres senserint de sacramento eucharristiae And some of theyr sayinges I shall allege anon And wher you saye that all chrysten people haue so beleued this .1500 yeres that is very faulse For ther ys no doubte but that the people thought as holye Saint austen and other fayth full fathers taught them Which as I sayd make with vs. Not with stondynge in dede sith oure prelates haue byn made lordes haue sett vp their lawes and decres coÌ„trarye to the prerogatyue of all prynces and lyke moste sotâ—e traytours haue made all men beleue that they maye make lawes and bynde mens conscyences to obey them aÌ„d that theyr lawes are godds lawes blyndinge the peoples yen with too or .3 textes wrongfullye wrested to avaÌ„ce their pryde where they ought to obeye kynges prynces and be subiecte to ther lawes as christ and hys aposteles were euen vnto the deth Sith that tyme I saye they haue made meÌ„ beleue what they lyst and made articles of the fayth at their pleasure One article muste be that they be the churche can not erre And this ys the grouÌ„de of all their doctryne But the trueth of this article ys nowe suffecieÌ„tly knoweÌ„ For yf quene katerine be kynge heÌ„ries wyffe theÌ„ they do erre yf she be not theÌ„ thei haue erred to speake no more cruel lye It ys nowe be coÌ„e an article of our fayth that the pope of Rome muste be the hede of the churche the vicar of christe that bi goddes lawe yt ys an article of our fayth that what so euer he byndeth in yerth ys bouÌ„de in heuiÌ„ in so moche that yf he cuâ—â—e wrongfullye yet ye muste be feared infinite suche other w c are not iÌ„ our crede but blessed be god that hath geueÌ„ some light in to our priÌ„ces herte For he hath lateâ—â—e putforth a boke called the glasse of trouth w c ê“ueth many of thes articles verye folishe phaÌ„taâ—ies that euyn by theyr owin doctours aÌ„d so I truste you shaâ—be ê“ued iÌ„ this poiÌ„t of the sacrameÌ„t for though it be an article of our faith yt is noÌ„ article of our crede in the .xij. articles wherof are sufficient for our saluatioÌ„ And therfore we may thynke that you lye w t oute all Ieoperdye of dampnacyon Neuerthelesse seinge his mastership saith that all make for him aÌ„d I say clene coÌ„trarie that all the olde fathers make agaynste hym or at the lest wise not w t him It were necessarie that one of vs shulde proue his purpoâ—se But in dedâ— in this poynt he wold loke to haue the vâ—Ì„tayge of me For he thinketh that men will soner beleue hym w c ys a great man then me w c am but a poore man and that therfore I had more nede to proue my parte true then he to proue his Well I am content and therfore geue eare dere reader and Iudge betwene vs. First I will begin w t Tertulian because he is of moste antiquâ—teâ— Tertullian saith Ipse Christus nec paneÌ„ reproâ—auit qd ipsum corpus suuÌ„ representat That ys to saye Christ him sellfe dyd not reproue or discoÌ„mende bred w t doth repÌ„sent his very bodie For the vnderstonding of thys place you must knowe that there was an hereticke caulled marcion w c did reê“ue creatures said that all maner of creatures were euelâ— This thinge doth Tertullyan improue by the sacrament and sayeth Christ did not reproue or discomende bred
fayth For yt ys no nother thynge to beleue then to haue fayth and therfore when a man answereth that the infant beleueth which hath not the affecte of fayth he answerethe that yt hathe faythe for the sacrament of fayth And that yt turneth yt sellfe to GOD for the sacrament of conuersyon For the answere yt sellfe perteyneth vnto the mynistryng of â—he sacrament As the apostle wryteth of baptyme we are buryed sayeth he with Christe thorough baptyme vnto deth He sayâ—th not we signyfye buryinge but vtterlye sayeth we are buryed He called therfore the sacrament of so great a thynge euyn with the name of the verye thynge yt sellfe c. Iff a man wolde auoyde contencyon and loke soberly on thosse wordes of Sayncte Austen he shall sone perceyue the mysterye of thys matter For euyn as the next good frydaye shal be caulled the day of Christes passyon and yet he shall not suffer deth agayne vppoÌ„ that daye for he dyed but onece and ys nowe immortall euyn so ys the sacrament called Chrystes bodye And as that daye ys not the verye daye that he dyed on but onlye a remembrance therof So the sacrament ys not hys verye naturall bodye but onlye a remembrance of hys bodye breakynge and bloude she dynge And lykewyse as the next ester daye shall be called the day of hys resurrectyon not that yt ys the very same daye that Chryste dyd ryse in but a remembraunce of the same Euyn so the sacrament ys called hys bodye not that yt ys hys bodye in dede but only a remembraÌ„ce of the same And furdermore euyn as the prest doth offer hym that ys to saye crucyfye hym at masse euyn so ys the sacrameÌ„t hisâ— bodye But the masse doth but only repÌ„sent his passyoÌ„ And so doth the sacrameÌ„t represent hys bodye And â—et though the masse dothe but repÌ„sent his crucifying we maye trulye saye he ys cruâ—ified euâ—n so though the sacrameÌ„t do but signifie or repÌ„sent hys bodye yet may we trulye saye that yt ys hys bodye Why so verely sayeth he for the sacramentes haue a certayne similitude of thosâ— thinges wherof theâ— are sacramentes And for this simiâ—itude for the moste ê‘te they take the namys of the verâ—e thynges Blessed be god w t hathe so clerely discussed this matt by this faith full father Notwtstonding he doth yet expresse yt more playnlye saying after a certayne maâ—er the sacrameÌ„t of Christes bodye ys Christes bodye Be holde deare brethern he sayth after a certayne maner the sacrament ys Christes bodye And by that you may sone knowe that he neuer ment that yt shulde be hys verye naturall bodie in dede but onlye a token and memoriall to kepe in mâ—morie the deth of his bodye and so to norishe our fayth Besides that his similitude w c he after alâ—egeth of baptime doth holye expounde this matter for saieth he the apostle saieth not we signifie buryinge but he saieth we are buried aÌ„d yet in dede the baptyme doth but signifie yt And there vppon s. Austen addeth that he called the sacrameÌ„t of so great a thinge euyn w c the name of the very thinge yt sellfe And lyke wise yt ys in our sacrameÌ„t Finallye to be shorte I wyll passe ouer many places w c I haue gatherred oute of this holye father and wyll touche but this one moare Saincte Austen sayth Non â—nim Dâ—Ì„s dubitauit dicere Hoc est corpus meuÌ„ cuÌ„ daret signuÌ„ corporis sui Et in eodeÌ„ capite exponitâ— Sic est emÌ„ sanguis anima quomodo petra erat christus nec tameÌ„ petra ait significabat Christum sed ait petra erat Christus That is to sayâ— The lorde doubted not to saye this ys my boâ—ye when he gaue a signe of his bodye And after in the same chapiter he expoundeth yt For trulye so the bloude ys soule as Christe was the stone And yet the apostle sayth not the stone did signifye Christ but he sayth the stone was Christe Here. s. Austen saith playnlye that Christe called the signe of his bodye his bodye aÌ„d in this chapiter doth coÌ„pare these thre textes of scripture this ys my bodye the bloudâ— ys the soule and Christe was the stone and declareth theÌ„ to be one phrase and to be expounded after one fasshyon Now ys there no maÌ„ so mad as to saye that Christ was a naturall stone except he be a naturall foole whose Iudgâ—mâ—nt we nede not greatly to regard therfore we may well coÌ„clude that the sacrameÌ„t ys nat his naturall bodie but is caulled his bodie for a similitude that yt hath wherin yt signifieth representeth his bodye And that the sacrament of so great a thinge ys caulled euyn w t the name of the verye thinge yt sellf as s. Austen sayde immâ—diatly before This were proffe ynough to coÌ„clude that all the olde fathers did holde the same opinion for who wolde once surmise seinge we haue s. austeÌ„ so pâ—ayne for vs w c is the chesest emoÌ„ge theÌ„ all who wolde once surmise I say that the dissented in this great matter from the other faithfull fathers or they froÌ„ him neuerthelesse I dare not leâ—t hiÌ„ stoÌ„de post alone ieste ye dispice him And therfore I will shewe you the minde of certaine othâ—r allso and furâ—â—e of his master s. Ambrose S. Ambrose wrytynge vppon the Epistle of Paule to the CorinthiaÌ„s in the xiâ— chap. sayth Quia emÌ„ morte DnÌ„i libeâ—ati sumê° huiê° rei in eden do potaÌ„do carneÌ„ sanguineÌ„ q ê“ nobis oblata sunt significamus That is to saye because we be deliuered by the deth of the lorde in eatyng and drynkinge of this thynge meanynge of the sacrament we signifye the fleshe bloude w c were offered for vs. Here doth s. ambrose saie ynough yf men were not sophisters but wolde be coÌ„tent w t reason For he sayeth that in eatyng aÌ„d drinkyng the sacrament of Christes bodye we signifie or represent the fleshe and bloude of our sauyour Iesus Natwtstondynge be cause you are so slybberye we shall bynde you a lytle â— better by this mans wordes S. Ambrose saythâ— Sed forte dices specieÌ„ sanguinis noÌ„ uideo sâ—d habet similitudineÌ„ Sicut emÌ„ mortis similitudineÌ„ sumpsisti ita etiaÌ„ similitudineÌ„ preciosi sanguinis bibis That ys to saye But ê‘aduenture thou wylte saye I se no apperauÌ„ce of bloude but yt hathe â— similitude For euyn as thou haste taken the similitude of deth euen so thou drinkest the similitude of the pÌ„cyous bloude Here maye ye see by the coÌ„ferrynge of thesse two sacramentes what s. Ambrose iâ—â—ged of it For he sayeth euyn as thou haste taken a similituâ—e of hys deth in the sacrameÌ„t of baptyme so doste thou drinke a similitude of his preciouse bloude in the sacrameÌ„t of the auâ—ter And yet as s. AusteÌ„ sayd before the apostle saith not we signifie buryinge but saâ—th we are buried And likewise here Christ sayd not this signifyeth my bodye but
this ys my bodye callâ—ng the sacrameÌ„t signe tokeÌ„ and memoriall of so great a thinge euyn w t the name of the verye thinge yt sellfe thus doth s. Ambrose choke our sophisters Neuerthelesse I will allege one place more oute of s. ambrose where he sayth Dicit sacerdos fac nobis haÌ„c oblationeÌ„ scriptaÌ„ rationabileÌ„ qd est figura corporis DnÌ„i nostri resu xpi That ys the prest saith make vs this oblacioÌ„ acceptable c. For yt is a figure of the bodie of our lorde Iesu christ Here he caulleth yt playnly a figure of christes bodie w c thinge you can not auoyde Therfore geue prayse vnto God aÌ„d â—ett his trouth sprede w c ys so playnlye testified bi theis holye fathers How lett vs se what s. Hierom sayth Saincte Hierom writynge vppon Ecclesiaste sayth on thys maner Caro DOMINI uerus cibus est sanguis eius uerus potus est hoc solum habemus in praesenti saeculo bonum si uescamur carne eius cruoreque potemur non solum in misterio sed etiaÌ„ in scripturaruÌ„ lectione verus emÌ„ cibus est potus q ex uerbo dei sumitur scientia scripturaruÌ„ That ys to saye the fleshe of the lorde ys verye meate and his bloude ys verye drynke This ys onlye the pleassure or profite that we haue iÌ„ this wordle that we maye eate his fleshe aÌ„d drinke his bloude not only in a misterry but allso in the readinge of scriptures â—or yt is very meate and drinke â— w c ys taken oute of Goddes worde by the knowelege of scriptures Here maye ye se s. Hieroms mâ—nde in fewe wordes For furste he sayth that we eate his fleshe and drinke his bloudâ— in a misterye w c ys the sacrameÌ„t of his râ—mâ—mbraunce and memoryall of his passion And aâ—ter he addeth that we eate hys fleshe drinke his bloude in the redinge aÌ„d knowelâ—ge of scriptures and calleth that very meate very driâ—ke And yet I am sure ye are not so grosse as to thinke that the letters w c you reade are torned in to naturall fleshe bloude And likewise yt ys not necessarie that the bred should be torned in to his bodye no more than the letters in scripture are tournâ—d in to his fleshe And neuerthelesse thorough fayth we may as well â—ate his bodie in recâ—yuinge of the sacrameÌ„t as eate his fleshe in readinge of the letters oâ— the scripture Besides that s. Hierom cauâ—eth the vnderstondinge oâ— the scripture verye mâ—ate and very drinke w c you muste nedes vnderstond in a misterie and spuÌ„all sense for yt ys nother materiall meate nor driÌ„ke that ys receiuyd w t the mouth and teth but yt is spnÌ„all meate drinke and ys so called for a similitude and propertie be cause that as meate drinke comforte the bodye and outward man so doth the readinge and knowelege of sâ—ripture coÌ„forte the soule and inward man And likewise yt ys of christes bodye w c ys caulled verye meate and very drinke w c you muste nedes vnderstond in a mysterie or spuÌ„all sense as s. Hierom called yt for his bodye is no materiall meate nor drinke that ys receyued w t the mouth or teth but yt is spirituall meate drinke and so called for a similitude ê“pertiâ— because that as meate and drinke coÌ„forte the bodye so doth the fayth in his bodye breakinge bloudsheding refreshe the soule vnto liffâ— euerâ—asting We vse yt cuÌ„stomablye in our daylye speache to saye when a chylde setteth all hys mynde and delyght on sport and playe It ys meate aÌ„d drinke to this childe to plaie And allso we saye by a man that loueth well hawkinge huntyng It ys meate and drinke to this maÌ„ to hawke hunte Where no man doubteth but yt ys a figuratiue speache And therfore I woÌ„dâ—r that they are so blinde in this one poynt of Christes bodye And can not allso take the wordes figuratiuelye as thesse olde doctours did Agayne s. Hierom sayth Postquam mystiâ—um pascha fuerat impletuÌ„ agni carnes cuÌ„ apostolis comederaâ— assumit paneÌ„ qui coÌ„fortat cor hominis ad ueruÌ„ paschae transgreditur sacramentuÌ„ quomodo in praefiguratione eius Melchisedech uinuÌ„ paneÌ„ pro ferens fecerat ipse quoque ueritatem corporis repraesentaret That ys to saye after the misticall ester lambe fullfylled and that Christe had eaten the lambes fleshe w t the apostles he toke brede w c coÌ„forteth the herte of maÌ„ and passeth to the true sacrameÌ„t of the easter lambe that as Melchisedech brought for the bred and wyne figuring hiÌ„ so might he likewise repÌ„sent y â— trueth of his bodie Here doth s. Hiâ—rom speake after the maner that tertulliaÌ„ did before that â—hrist w t brede and wine did represent the truth oâ— his bodie For â—xcept he had had a â—rue bodie he could not lâ—aue a figure of yt nor repÌ„sent yt vâ—to vs. â—or a vayne thinge or phaÌ„tasâ—e can haue no figure nor caÌ„ not be repÌ„sented as by exaÌ„ple how shoulde a maÌ„ make a figure of his drâ—ame or repÌ„sent yt vnâ—o our memorie Buâ— christ hath leâ—t vs a figure aÌ„d repÌ„sentacioÌ„ of his bodie in bred and wine therfore yt folowyth thaâ— he had a true bodye And that this was s. Hieroms mâ—â—de doth maâ—â—feastlye apere by the wordâ—◠〈◊〉 â—â—da w c doth more copiousâ—iâ— sett out this sayinge of Hierâ—m For he writeth on this maner Fiâ—itis paschae ueterisso lennijs q in coÌ„memorationeÌ„ antiquae de aegypto liberatioÌ„is agebant traÌ„sit ad nouuÌ„ qd in suae redemptionis memoriaÌ„ ecclesia frequentare desidâ—rat ut uidelicet pro carne agni uel sanguine suo carnis sanguinisque sacramentuÌ„ in panis ac uini figuâ—a substituens iâ—sum se esse moâ—sâ—â—aâ—et cui iurauit DnÌ„s Tu es sacerdos in aeterâ—uÌ„ seâ—unduÌ„ ordineÌ„ Melchisedech â—rangit auteÌ„ ipse panem queÌ„ porrigit ut osâ—endat corporis sui fractioneÌ„ non sine sua sponte futuram Similiter calicem posiq 〈◊〉 nauit dedit eis Quia ergo panis carnem confirmat uiâ—um uero sanguinem operatur in carne hic ad corpus Christi mystice illud refertur ad sanguinem That ys to saye After the solemnite of â—he olde â—aster â—ambe was fynished which was â—l sâ—rued in the râ—membraunce of â—he olde delyueraunce oute of Egypt he goth vnto the newe whiche the churche gladlye obseruith in the remembrauÌ„ce of hys râ—dâ—mptyon that he in the sâ—ede of the flâ—iche aÌ„d bloude of the lambe myght institute and ordeyne the sacrament of his fleshe bâ—oude in the fygure of brede and wyne and so decâ—are hym sellf to be the â—ame vnto whom the lorde sware thou arte a perpetuall prest after the order of Melchisedech And he hym sellf brake the brede which he gaue â— to shewe that the breakynge of hys bodye shuld not be don with out hys owyn wyll And lâ—kewise he gaue them the cuppe after â—e
hade soopâ—d And because brede doth confyrme or strengthe the fleshe and wyne worketh bloude in the â—lâ—she therfore ys the brâ—de misticallye referred vnto the bodye of Christe and the wyne referred vnto hys bloude Here maye you note furste that â—s the lambe was a remembraunce of theâ—r delyueraunce oute of Egipt and yet the lambe delyuered theÌ„ not so ys the sacrament a remembrauÌ„ce of our redeÌ„ptyon and yet the sacrameÌ„t redemed vs not â—esydes that he sayth that Christ in the stede of the fleshe and bloude of the lambe did institute the sacrament of hys fleshe and bloude in fygure of brede and wyne â—arke well he sayth not that in the stede of lambes fleshe and bloude he dyd institute hys owyn fleshe and bloude but â—ayeth that he dyd institute the sacrament of hys fleshe and bloude What thynge ys a sacrament verelye yt ys the sygne of an holye thyng and there ys no defferrence bâ—twene a sygne and a sacrament but that the sygne ys referred vnto a wordly thynge and a Sacrament vnto a spirituall or holye thynge As s. Austen sayth Signa cuÌ„ ad res diuinas pertinent sacramenta appellantur That ys to saye signes when they partayne vnto godly thinges are called sacramentes Theâ—fore when Beda saieth that thei did institute the sacrameÌ„t of his fleshe and bloude in the figure of bred and wine yt ys as moche to saye by s. Austens diffinitioÌ„ as that he did institute the figure of his holye fleshe and bloude in the figure of bred aâ—d wine that ys to saye that brâ—ade and wyne shuld be thâ— figure and signe repÌ„sentyng his holy fleshe bloude vnto vs for a perpetuall remembraÌ„ce And afterward he declareth the proê‘tye â—or w t the brede ys called the bodye and the wyne the bloude sauynge he speaketh â—ot so darkelye as I now doo but playnlye sayth that the brede is misâ—icallye refferred vnto the bodye of Christe be cause that as brede doth strengthe the flâ—she so Christes bodye which ys figured by the brede doth sâ—rengthe the soule thorough sayth in his deth And so doth he clerlye proue my purpose Now lett vs se what Chrisostome sayth w c shall describe vs the fayth of the olde greacyaÌ„s and I doubte not he had not loste the treue fayth how so euer the wordle goo now adayes Chrisostome sayth in this maner Si enim mortuus â—esus noÌ„ est cuius signuÌ„ simbolum hoc sacrâ—ficiuÌ„ est uides â—uantuÌ„ ei studium fuerit ut semper memorâ—a teneamus pro nobis ipsum mortuuÌ„ fuisse That ys to saye for yf Iesus haue not died whosse memoriall and signe ys the sacrifyce Thow seyst what diligeÌ„ce he gaue that we shulde contynuallye kepe in memorie that he dyed for vs. Here you maye see that Chrisostome calleth the sacrameÌ„t symboluâ— et signuÌ„ that is to saye a mâ—moryâ—ll and signe of christ aÌ„d that yt was inâ—titute to kepe hys deth in perpetuall remeÌ„brauÌ„ce But of one thinge thou muste beware or els thou arte deceyued hâ— calleth it allso a sacrafice and there thou muste wyselye vnderstond hym For yf yt were the sacrafice of Christes bodye then mâ—ste christes bodye be slayne ther agayne w c thynge God forbyd And therfore thou muste vnderstond hym wheÌ„ he calleth yt a sacrafice that he meaneth yt to a remembraunce of that holye sacrafice where christes bodye was offered on the crosse once for all For he caÌ„ be sacrafied no more seinge he ys immortall Not withstondyng our prelattes will here note me of presumption that I dare be so boolde to eâ—pounde hys mynde on thys fasyon For in dede they take hym otherwise thynke that yt ys a vâ—rye sacrafice And therfore I wyll brynge one other text where Chrisostome shall expouÌ„d hiÌ„ sellf Chrisostome sayth Nâ—ne ê‘ singulos dies offerrimê° offerrimê° qde sed ad recordationeÌ„ mortis eiê° facieÌ„tes Hoc auÌ„t sacrificiuÌ„ sicut poÌ„tifex â—ed id ipsum semê‘ facimus Imo recordati oneÌ„ sacrificij That ys to saye do we not dayly offer or do sacrafice yes suerlye But we do yt for the remembraunce of his deth for this sacraficâ— ys as an example of that we offer not an other sacrafiâ—e as the bushop in the olde lawe did but euer the â—ame ye rather a remembraunce of the sacrafice Furst he sayeth that they daylye do sacrafice but yt ys in remembraunce of Christes dâ—th Tâ—en he sayth that the sacrifice ys an example of that Thyrâ—â—ye he sayth that they offer â—ot an other sacryfyce that ys to saye an oxe or a goote as the bushoppes of the olde lawe but euer the sameâ— Merke thys poynteâ— for though yt seame at the fyrst syght to make with thâ—m yet doth yt make so derectlye agaynst them â— that they shall neuer be able to auoyd yt Câ—rysostâ—mâ— sayth they do not offer an other sacrifyâ—e aâ— the bushoppes did but euer the sâ—me They oâ—fer other brede wyne thys daâ—e then they â—yd yesterdaye they shall saye an other maâ—â—e to morowe then they dyd thys daye Now yf thys brede and wyne or the masse be a sacrifyce â— then do they offer an other sacrifyce as well as the bushoppys of the olde lawe For thys sacrifyes dyd signifie that Christ shulde come and shâ—d hâ—s bâ—oude â—s well as the bred wine and masse do represent that he hath done yt in dede And therfore yff yt be a sacrifyce then do they offer an other sacrifyce representyng hys passyon as well as the Bâ—shop of the old lawe But that doth chrysostâ—me denye and sayth that â—hey offer euery day the same What same verâ—â—â—e euâ—n the same that was done and sacriâ—â—â—ed when Christe sheâ— his bloude In thys sacrifyce ys Christe euery daye bounde and buffeâ—â—d and lede from â—nna to Cayphas he ys broughâ— to Pylaâ—e and condempned he ys scorged and crowned with thorne nayled on tâ—e crossâ— and hys herte opeynned w t aspere and so shâ—deth his bloude For our redempcion Why chrisostome and do you the seelfe same sacrifice euery daye ye verelie TheÌ„ why doth S. Paulle saye that christe ys risyn from deth and dieth no more yf he dye no more how do you daylie crucâ—fye hym For sothe Paulle sayeth trouthe For we do yt not actuallye in dede but â—nlyâ— in a misterie And yet we saye that we do saâ—rifice hyâ— and that thys ys his sacryfice for the celâ—bâ—aâ—ioÌ„ of the sacrameÌ„t aÌ„d memorye of the passyoÌ„ which we kepe for this cause yt hathe the name of the thyâ—ge that yt doth represent signifie And therfore I expoâ—nde my minde be a rethoricall correâ—tiâ—n and saye Imo recoâ—dationeÌ„ sacrifiâ—â— that is to saye yee rather the remeÌ„brauÌ„â—e of the sacrifice Grauntmercyâ—s good Chrisostome now do I perceyue the pyth of thys matter euyn as the masse ys the very deth and passyoÌ„ of christe so ys yt a sacryfice Now yt doth but onlye represent the verey deth passyoÌ„ of
expresse And where ye saye that hâ— speaketh nothiâ—g of the sacrameÌ„t I wolde ye shulde sticke still to that saynge For this ys plaine that he speakyth of hys naturall bodye And therfore yf he speake not of the sacrament then haue you concluded that the sacrament ys not hys naturall bodye the contrarie wherof you wold haue meÌ„ beleue Thus haue I shewed euidence bothe where he shall finde the wordes of s. Austen and all so that I haue ryght allegeth them ¶ Nat wtstondyng syth he maketh so moche of â—ys payntâ—d sheth I shall a lâ—â—e hym more auetorite that christes naturall bodye ys in one place oâ—lye w c thynge proued doth vtterly conclude that the sacrament ys not his naturall bodye but onlye a memoryall representynge the same And â—urste let vs â—ee s. Austens mynde Saynte AusteÌ„ wryting vnto dardanus deth playnlye proue that the naturall bodye of Christe muste nedes be in one place onlie allso that his soule canÌ„ be but in one place at once The occasion of hys pistle ys this dardaâ—s did wryte vnto s. Austen for the exposition of thosse wordes that christe spake vnto the theiffe saynge this daye shalt thou be with me in paradise aÌ„d wiâ—t not how he shulde vnderstond yt whether christe meÌ„t that the theffe shulde be in paradise w t christâ—s soule or w t hys bodye â— or w t hys godhed Ther vppon s. AusteÌ„ wryteth that as touchinge christes bodye that daye yt was in the sepulchre And sayeth that yt was not paradise although it were in a gardeÌ„ that he was buried For christe he sayeth ment of a place of Ioye And that was not sayth s. AusteÌ„ in hys sepulchre And as For christes soule yt was that dye in hell And no man will saye â— that paradise was there Wherfore sayth s. Austen the text muste nedes be vnderstond that christ spake yt of hys godhed Now marke this argumeÌ„t of s. Austen and ye shall se my purpose playnlie proued For seinge he expoundeth thys text vppon christes godhed because hys maÌ„hod astouchinge the bodye was in the graue as touchyng hys soule was in hell you maye sone ê‘ceyue that Austâ— thought that whiles his bodie was in the graue yt was not in ê‘adise to aÌ„d because his soule was in hell yt coulde not be in paradise also And therfore he verefyeth the texte vppoÌ„ his diuinite For yf he had thought that christes bodie or soule might haue byn iÌ„ diuerse places at once he wolde noâ— haue said that the text muste nedes be vnderstoÌ„d of his diuite but yt might full well ye and moche better haue bin vnderstond of his manhode Marke well thys place w c doth determine the doubte of this matter Notwtstondinge the faythfull father leueth not the matter on this faâ—â—yon but allso taketh a waye soche fonde ymaginationis as wolde cause men to surmise that Christes bodie shulde be in mo places at once then one For he sayeth Cauendum est ne ita diuinitatem astruamus hominis ut ueritateÌ„ auferamus corporis Non est auÌ„t consequens ut quod in deo est ita sit ubique Nam de nobis ueracissime scriptura dicit quod in illo uiuimus mouemur sumus Nec tameÌ„ sicut ille ubiqueâ—umus sed aliter homo ille in Deo qmÌ„ aliter deê° in illo hoâ—e proprio quodaÌ„ singulari modo Vna enim persona deus homo est et VtruÌ„que est unus Christus resus vbique ê‘ id quod deus est in celo auÌ„t ê‘ id quod homo That ys to saye we muste beware that we do not so aâ—fyrme the diuinyte of the maÌ„ that we take awaye the truth of his bodie For yt followyth not that the thynge w c is in god shuld be iÌ„ euery place as god ys For the scripture doth trulye â—estefie on vs that we lyue moue be in hym And yet are we not in euerie place as he is How bey â—hat maÌ„ is other wise in god god otherwise in that maÌ„ by a certen peculier syngler waye For god aÌ„d maÌ„ is one person aÌ„d bothe of theÌ„ one christe Iesu w c ys in euery place in that he is god aÌ„d in heuyn in that he is maÌ„ Here AusteÌ„ doth saye that yf we shuld graâ—Ì„t christe to be in all places as touchyng his maÌ„hode we shuld take awaye the truth of his bodye For though his maÌ„hode be in god and god in hys manhode yet yt followeth not that yt sâ—ulde be in euerie place as god is And aâ—â—er he coÌ„cludeth that as touching his godhed he ys in euery place aÌ„d as thouchyng his manhode he is in hevin What nede he to make thes wordes antâ—thesies but because he thought verelye that though hys godhed were in euery place yet hys maÌ„hode was in heuyn onlye But yet thys holye doctoure goth furder so that they maye â—e ashamed of ther pertye and saâ—eth SecunduÌ„ homineÌ„ namque in terra erat non in coelo vbi nuÌ„c est quaÌ„do dicebat nemo ascendet in coeluÌ„ nisi qui desceÌ„dit de coelo fiilius hoiÌ„es q est in coelo That is to saye as touchyng hys manhod he was in the yerth not in heuyn where he now ys when he sayd no maÌ„ ascendeth into heuyn but he that descended from heuyn the sone of man w c is in heuin Now I truste ye will be coÌ„tent and lett the truth spred For I am sure yt ys not possible for you to auoyde yt for he sayeth that as touching his maÌ„hod he was in the erth aÌ„d not in heuin when he spake those wordes so proueth that he was not in 〈◊〉 places at once then onlie one place For els yf s. Austen had thought that he coulde haue byn in mo places at onece theÌ„ one w t his bodye then myght he not haue sayd that he was in yerth and not in heuyn For then a man might sone haue deluded hym haue saidâ— Austen you can not tell for he maie be in euery place But they that so thinke aâ—ter AusteÌ„s mynde do take awaye the truthe of his naturall bodye and make yt a very phantasticall bodye froÌ„ the w c heresie god deliuer his faythfull Besides this S. Austen doth saye Christum DominuÌ„ nostrum unigenituÌ„ DEI filium equaleÌ„ patri eundemque hoiÌ„s filium quo maior est pater ubique totum presentem esse non dubiteâ— tanquam Deum in eodem templo DEI esse uerum DEVM in aliena parte coeli propter corporis moduÌ„ That is to saye doubt not but that christe our lorde the onlie begottoÌ„ soune of god equall to the father and the same beinge the sonne of man wherein the father ys greater is hole pÌ„sent in all places as touchyng hys godhed and dwellythe in the same temple of GOD as GOD and in some place of heueÌ„ for the coÌ„dicion of his very bodie Here is yt euideÌ„t bi s. austeÌ„s
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
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
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
dede oure outeward baptyme doth but signifie that we haue put christe vppon vs. But by the inward baptime which is the water of liffe and spirite of god we haue in dede put him vppon vs and lyue in hym and he in vs. Whiche notwithstondynge ys verye false for all the outeward baptyme in them that receyue yt not in fayth And vnto them yt is but abare sygne Wherof they get no profyte but dampnacyon And here you maye euydentlye ê‘ceyue howe yt ys some tyme in scripture ascrybed vnto the outeward worke ceremonye w c ys onlye true in the inward veryte And this place shall expound all the old doctoures whiche seame contrarye to our sentense And therfore Marke yt well Thus haue you my mynde further vppoÌ„ the sacrament of the bodie and bloud of Christe Wherin yf you reaken that I haue byn to longe in repeting one thinge so often I shall praie you of pardon But surelie me thought I cold not be shorter For the worlde is suche now a dayes that some wolde heare and can not and some do heare and will not And therfore I am coÌ„pelled so often to repete that thinge whiche a wise man wolde vnderstond with halue the wordes ¶ Praye Christen reader that the worde of GOD maye encrease that God maye be glorifyed thorough my bondes AMEN ¶ The articles wherfore Iohan Frith died which he wrote in newgate the .23 â—aye of Iune the yere of oure Lorde 1533. I Doute not deare brethern but that yt dothe some deale vexe you to see the one parte haue all the wordes and frâ—aly to speake â—hat they lyste aÌ„d the other to be put to syâ—ence and not to be hardâ— indifferently But referre youre maters to god whiche shortly shall Iudge after a nother fasyon But in the mâ—ane ceason I shall reherse vnto you the articles for whyche I am condempned ¶ They examined me but of two articles whyche are these Fyrste whyther I thoughte there were no purgatory to purgâ— the sowle after this present lyâ—fe And I sayd that I thoughte there was none For man ys made but of two partes the body and the sowle And the body ys purged by the crosse of Christe whyche he layeth apon â—uery chylde that he receauyth as affliction worldly opressyon persecucion emprisonment cet and dethe finishith synne And the sowle is purged by the worde of god whiche we receaue thorow faythe vnto the healthe and salluacyon bothe of body sowle Now yf I dyd knowe any thirde ê‘te wherof we are made I wolde also gladly grauÌ„t them 3. purgatory but seyng I knowe none suche I must denye the popes purgatory Neuertheles I counte nether parte a necessary article of our faythe necessarely to be beleauyd vnder payne of dampnacyon whyther ther be suche a purgatory or not The secoâ—de article was thys whyther that I thoughte that the sacrameÌ„t of the aulter was the body of Christe And I sayd ye that I thoughte that yt was bothe christes body and also our body as s. Paulle saythe 1. Cor. 10. cha In that yt ys made one brede of many graynes yt is our body sygnifying that we though we be many are yet one body and lyke wyse of the wyne in that yt is made one wyne of many grapes And agayne in that yt is broken yt is Chrâ—stes body signyfyeng that hys body shulde be broken that is to say suffer dethe to redeme vs from our inquites In that yt was distributed yt was christes body sygnâ—fyeng that as verely as that sacrament is distributyd vnto vs so verely ys Christes body and the frute of hys passyon distributed vnto all faythfull men In that yt ys receauyd yt is Christes body sygnifying that as verely as tâ—e outwarde maÌ„ receauyth the sacrament with his tethe mouthe so verely dothe the inward maÌ„ thorow faythe receaue Christes body frute of his passyon and ys as sure of yt as of the brede that he eaâ—yth Well sayd they do you not thincke that hys very naturall body bothe flesshe and bloude ys really contayned vnder the sacrament and there actually present besyde all similitudes No sayd I I do not so thincke Notwtstonding I wolde not that any shulde counte that I make my saynge whiche is the negatiue any artycle of the faythe For euen as I saye that you oughte not to make any necessary article of y â— faythe of youre parte whiche is the affyrmatiue So I saye agayne that we make none necessary article of the faithe of owre parte but leue yt indifferent for all men to Iudge therin as God shall open his harte and no syde to condempne or dispise the tother but to nourishe in all thinges brotherlye loue and to beare others infyrmytes The texte of saiÌ„t Austyn whiche they ther alegyd agenst me was this that in the sacrament Christe was borne in his owne handes Whervnto I sayd that s. Austyn dothe full well expounde him sellfe For in a nother place he saythe Ferebatur tanquam in manibus suis. That is he was borne after a certen maner in his owne handes And by that he saythe after a certen maner ye may sone perceaue what he meanythe How be yt yf s. Austyn had not thus expoundid hym sellfe yet the saythe ad BonifacinÌ„ that the sacrament of a thinge hathe a similitude or propertie of the thinge whiche yt sygnifyethe And for that cause yt hathe many tymes the name of the verye thiÌ„ge which yt sygnifieth And so he saythe that he bare him sellf because he bare the scrament of his body and bloude whiche dyd so ernestly expresse him sellfe that nothyng myght more do yt If you reade the place of Sâ— Austen ad Bonifacium whâ—che I allege in my laste boke ye shall sone see them answeryd A nother place they allegyd out of Chrisostum which at the fyrste blusshe semyth to make well for them But yf yt be well wayed yt maketh moche lesse for them then they wene The wordes are these Doist thou see brede wine do they departe from the into the draugâ—te as other meates do God forbidde for as in ware when yt coÌ„mâ—th to the fyer nothynge of the substance remaynâ—th nor abundytâ— so lyke wâ—se thyncke that the mysteryes are consumyd by the substance of the bodâ— These wordes I expoundâ—d by the wordes of the same doctor sainct Chrisostum whiche in a nother homâ—lye saythe on this maner The inwarde eyes as sone as they se the breade they flye ouer all creatures and thyncke not of the breade that is baken of the baker but of the brede of euerlastyng lyffe whiche ys sygnifyed by the misticall brede Now conferre these places to gâ—ther ad you shall â—erceaue that the laste expoundyth the firste clerely Fyrste he saythe doyst thou see brede and wâ—ne I answere by the seconde nay For the inwarde â—es as sone as they see the brede thynckâ— not of yt but of the thynge yt sellfe that
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