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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #69199 (https://www.gutenberg.org/ebooks/69199)
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-The Project Gutenberg eBook of A boke made by John Fryth prysoner in
-the Tower of London: answerynge unto M. Mores letter, which he wrote
-agaynst the fyrste lytle treatyse that John Fryth made, concernynge the
-sacramente of the body and bloude of Christ, by John Fryth
-
-This eBook is for the use of anyone anywhere in the United States and
-most other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms
-of the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org. If you are not located in the United States, you
-will have to check the laws of the country where you are located before
-using this eBook.
-
-Title: A boke made by John Fryth prysoner in the Tower of London:
-       answerynge unto M. Mores letter, which he wrote agaynst the
-       fyrste lytle treatyse that John Fryth made, concernynge the
-       sacramente of the body and bloude of Christ
-
-Author: John Fryth
-
-Release Date: October 21, 2022 [eBook #69199]
-
-Language: English
-
-Produced by: David King and the Online Distributed Proofreading Team at
-             https://www.pgdp.net. (This file was produced from images
-             generously made available by The Internet Archive.)
-
-*** START OF THE PROJECT GUTENBERG EBOOK A BOKE MADE BY JOHN FRYTH
-PRYSONER IN THE TOWER OF LONDON: ANSWERYNGE UNTO M. MORES LETTER, WHICH
-HE WROTE AGAYNST THE FYRSTE LYTLE TREATYSE THAT JOHN FRYTH MADE,
-CONCERNYNGE THE SACRAMENTE OF THE BODY AND BLOUDE OF CHRIST ***
-
-
-
-
-
-       A boke made by John Fryth, prysoner in the Tower of London
-
-
-
-
-      ¶ A boke made by John Fryth prysoner in the Tower of London,
-
-                            answerynge vnto
-                M. Mores letter, which he wrote agaynst
-               the fyrste lytle treatyse that John Fryth
-                 made concernynge the Sacramente of the
-                 body and bloode of Christ: vnto whiche
-               boke are added in the ende the artycles of
-                  hys examynacyon before the Byshoppes
-                 of London, Wynchester and Lyncolne, in
-                  Paules churche at London, for whyche
-                       John Fryth was condempned
-                     and after brente in Smythfelde
-                            wythout Newgate,
-                           the fourth daye of
-                           July. Anno. 1533.
-
-                 Now newly reuysed corrected & prynted.
-                    In the Yeare of our Lorde, 1546,
-                         the last daye of June.
-
-                     ¶ Deade men shall ryse agayne.
-
-
-
-
-                              The Preface
-
-
-Grace and increace of knowelege frō God the Father through oure Lorde
-Jesus Christ, be with the Christen reader, and with all thē that loue
-the Lorde vnfaynedly Amen.
-
-[Sidenote: 1. Tim. 3. Tit. 1.]
-
-I chaunced beynge in these partyes, to be in companye with a Christen
-brother which for hys commendable conversaciō, and sobre behaueoure
-myght better be a Byshoppe thē many that weare myters, yf the rule of
-.S. Paule were regarded in their electyon. Thys brother after moche
-cōmunycacyō, desyred to knowe my mynde as touchynge the sacramēt of the
-body ād bloode of our sauyoure Christ. Which thynge I opened vnto hym
-accordynge to the gyfte that God had geuen me. Firste I proved vnto hym
-that yt was no article of oure fayth necessarye to be beleued vnder
-payne of dampnacyon. Then I declared that Christe had a naturall bodye,
-euen as myne ys (savynge synne) and that yt coulde no more be in two
-places at ones then myne can. Thyrdly, I shewed hym that it was not
-necessarye, that the wordes shulde so be vnderstonde as they sownde. But
-that yt myght be a phrase of scrypture, as there are innumerable. After
-that I shewed hym certen suche phrases ād maner of speakynges. And that
-yt was well vsed in oure Englyshe tongue. And fynally, I recyted after
-what maner they myght receyue yt accordynge to Christes institucyon, not
-fearynge the frowarde alteracyon that the Prestes vse, contrarye to the
-fyrste forme and institucion.
-
-When I had suffycyently publyshed my mynde, he desyred me to entitle the
-some of my wordes, ād write them for hym, because they semed ouerlonge
-to be well reteyned in memorye. And albeit I was loth to take the matter
-in hāde, yet to fullfyll his instaunte intercession, I toke vpon me to
-touche this terryble tragedye, and wrote a treatyse, whiche beside my
-paynfull impresonment, is lyke to purchace me moste cruell death, which
-I am readye ād gladde to receyue with the spiryte and inwarde man
-(although the fleshe be frayle) when so euer yt shall please God to laye
-yt vpon me. Notwithstondynge to saye the truthe, I wrote yt not to the
-intent that yt shulde haue bene publyshed. For thē I wolde haue towched
-the matter more earnestlye, and haue wryten, as well of the spyrytuall
-eatynge & drynkynge whiche is of necessyte, as I ded of the Carnall,
-whiche is not so necessarye. For the treatyse that I made was not
-expedyent for all men, albeit yt were suffycient for thē whō I toke in
-hande to instructe. For they knewe the spyrytuall and necessarye eatynge
-and drynkynge of his bodye and bloode, whiche is not receyued with the
-teth and belye, but with the eares and fayth, and onely neaded
-instructyon in the outwarde eatynge, which thynge I therfore onely
-declared. But now it is commen a brode and in many mens mowthes, in so
-moche that master More which of late hathe busyed hym selfe to medle in
-all soche mattres (of what zele I wyll not defyne) hath sore laboured to
-confute yt. But some mē thynke that he is ashamed of his parte, ād for
-that cause doth so dylygently suppresse the worke whiche he prynted. For
-I my selfe sawe the worke in prynte in my Lorde of Wynchesters howse,
-upon S. Stephens day last paste. But neyther I, nor all the fryndes I
-coulde make, myght attayne any copye, but onely one wryten copye whiche
-as yt semed was drawen out in greate haste. Not withstondynge I can not
-well Judge, what the cause shulde be, that hys boke is kept so secrete.
-But this I am ryght sure of, that he neuer touched the foundacyō that my
-treatyse was buylded upon. And therfore syth my foundacyon stondeth so
-sure and invyncyble (for els I thynke verely he wolde sore haue laboured
-to haue undermyned yt) I wyll therupon buylde a lytle more, and also
-declare that hys ordynaunce is to slender to breake it downe although it
-were sett vpon a worse foundacyon.
-
-❧ The foundacyon of that lytle treatyse was, that it is no artycle of
-our fayth necessarye to be beleued under payne of dampnacyon, that the
-Sacramēt shuld be the naturall bodye of Christe: which thynge is proued
-after this maner as foloweth.
-
-Firste we muste all aknowlege that it is no artycle of our fayth whiche
-can saue vs nor whiche we are bounde to beleue under the payne of
-eternall dampnacyon. For yf I shulde beleue that hys verye naturall
-bodye bothe fleshe and bloode were naturally in the breade and wyne,
-that shulde not save me, seynge many beleue that, and receyue it to
-their dampnacyon, for it is not hys presēce in the breade that cā saue
-me, but hys presence in my harte through fayth in hys bloode, which
-hathe washed out my synnes and pacyfyed the Fathers wrathe towarde me.
-
-[Sidenote: Obiection.]
-
-And a gayne yf I do not beleue hys bodelye presence in the breade and
-wyne, that shall not dampne me, but the absence out of my harte through
-vnbeleue. Now yf they wolde here obiecte that thoughe yt be true that
-the absence out of the breade coulde not dampne vs: yet are we bounde to
-beleue it because of Goddes worde, whiche who beleueth not, as moche as
-in hym lyeth, maketh God a lyer. And therfore of an obstynate mynde not
-to beleue hys worde, maye be an occasyon of dampnacyon.
-
-[Sidenote: Soluciō]
-
-To this we may answere, that we beleue Goddes worde and knowlege that it
-is true: but in this we dissent, whether it be true in the sense that we
-take it in, or in the sense that ye take it in. And we saye agayne, that
-though ye haue (as yt apereth vnto yow) the evidēt wordes of Christe,
-and therfor consiste in the barke of the letter: yet are we compelled by
-conferrynge of the scryptures together, within the letter to serche out
-the mynde of our sauiour whiche spake the worde. And we saye thyrdly,
-that we do it not of an obstinate mynde. For he that defendeth a cause
-obstinatly (whether yt be true or false) is euer to be reprehended. But
-we do yt to satysfye our consciences whiche are compelled by other
-places of scripture, reasons, and doctours, so to Iudge of yt.
-
-And euen so ought yow to Iudge of youre partye, and to defend youre
-sentence not of obstinacye, but by the reason of scriptures which cause
-you so to take yt. And so ought neyther partye to dispyse other, for
-eche seaketh the glory of God, and the true vnderstondynge of the
-scripture. This was the foundacyon of my fyrste treatyse that he hathe
-left vnshaken, which ys agreate argument that yt is very true. For els
-hys pregnant witte could not haue passed yt so cleane over. But wolde
-haue assayled yt with some sophisticall cavillacyon which by hys paynted
-poetrye he myght so haue colloured, that at the least he myght make the
-ignoraunt some apparēce of truthe, as he hathe done agaynste the resydue
-of my fyrste treatyse, which neuertheles ys true ād shall so be proved.
-¶And firste that it is none article of our faythe necessarye to be
-beleued vnder payne of dampnacyon, may thus be furder cōfyrmed. The same
-faithe shall saue vs whiche saued the old fathers before Christes
-incarnacyon: But they were not bounde vnder payne of dāpnacyon to beleue
-this poynte, therfore yt foloweth that we are not bounde therto vnder
-the payne of dampnacyon. The fyrste parte of myne argument ys proued by
-S. Austen ad Dardamum. And I dare boldly say almost in an .C. places
-more. For I thynke there be no proposicyon which he doth more often
-inculcate then thys, that the same faythe saved vs which saued our
-fathers. The secōde parte ys manyfest, that yt nedeth no probacyon. For
-how coulde they beleue that thynge which was neuer sayde nor done, and
-without the worde they coulde haue no faythe. Upon the truthe of these
-two partes muste the conclusyon neades folowe. Not withstōdynge they all
-ded eate Christes bodye and dronke hys bloode spirytually, although they
-had hym not presēt to their teth. And by that spirytuall eatynge (which
-is the fayth in hys body ād blode) were saued as well as we are. For
-assoone [Sidenote: Adam.] as our fore father Adam had transgressed Godes
-precepte, & was fallē vnder cōdēpnacyō, oure moste mercyfull father of
-hys gracyous favoure gaue hym the promyse of helthe and conforte, wherby
-as many as beleued yt, were saued frō the thraldome of their
-transgressyon. The worde and promyse was this. I shall put enmyte
-betwene thy sede and her sede, [Sidenote: Gene. 3.] that sede shalt
-treade the on the heade, and thou shall trede yt on the hele. In this
-promyse they had knowlege that Christe shulde destroye the devyll with
-all his power, ād delyuer hys faythfull from their synnes. And where he
-sayd that the devyl shulde treade yt on the hele, they vnderstode ryght
-well that the devyll shulde fynde the meanes by his wyles and wycked
-mynysters to put Christe to deathe. And they knewe that God was true,
-and wolde fulfyll hys promyse vnto them, and hartely longed after this
-sede, and so dede bothe eate hys bodye and drynke his bloode,
-acknowlegynge with infynyte thankes, that Christ shulde for their synnes
-take the perfecte nature of manhode upon hym and also suffer the deathe:
-This promyse was geuen to Adam, and saued as many as ded beleue and were
-thankefull to God for his kyndnes, ād after yt was [Sidenote: Abrahā.
-Gene. 12] establyshed vnto our father Abraham by the worde of God, which
-sayde, in thy sede shall all nacyons of the earthe be blessed. And with
-hym God made a couenāt, that he wolde be his God and do hym good. And
-Abraham a gayne promysed to kepe his preceptes and walke in hys wayes.
-Then God gaue hym the sacrament of circumsicion and called that hys
-couenaunte, which thynge notwithstōdynge was not the very couenaunt in
-dede although yt were so called. But was only a sygne, token, sacrament,
-or memoryall of the couenaunte that was betwene God and hym, whiche
-myght expounde our matter, yf men had eyes to see. After that God
-promysed him a sone whē hys wyfe was past chylde bearynge and he also
-very olde. Neuerthelesse he doubted not of Goddes worde. But surely
-beleued, that he which promysed it was able to perfourme it. And that
-was recounted vnto hym for ryghtuousnes. This Abraham ded bothe eate hys
-bodye ād drynke hys blode (through faythe) belevynge verely that Christ
-shulde take our nature and sprynge oute of hys seede (as touchynge his
-fleshe) and also that he shulde suffer deathe to redeme vs. And as
-Christ testifyeth, [Sidenote: Ioan. 8.] he hartely desyred to see the
-day of Christ. And he sawe it and reioysed. He sawe yt in faythe ād had
-the day of christ, that is to say, all those thynges that shulde chaunce
-hym, playnly revelated vnto hym, albeit he were deade many hundred yeres
-before yt were actually fulfylled ād reuelated vnto the worlde. And by
-that fayth was he saued, and yet neuer ded eate hys fleshe with hys
-teth, nor neuer beleued that breade shulde be hys bodye and wyne hys
-bloode. And therfore syth he was also saued without that fayth, and the
-same faythe shall saue vs which saued hym, I thynke that we shall also
-be saued yf we eate hym spiritually (as he ded) although we neuer
-beleued that the breade ys hys bodye. Furthermore that mercyfull
-[Sidenote: Moses.]Moses (which brought the chyldern of Israell out of
-Egypte in to the wyldernes) obtayned of God by prayers, both manna from
-heauen to feade hys people, also water out of the stone to refresh and
-comforte them. This māna and water were even the same thynge vnto thē
-that the breade and wyne ys to vs. For as S. Austyn saythe: [Sidenote:
-Aug. de uite agē darum.] _Quicunque in manna Christum intellexerunt
-eumdem quem nos cibum spiritualem manducauerunt. Quicunque autem de
-manna solam saturitatem quesiuerunt manducabant et mortui sunt. Sic
-etiam eundem potum: petra enim erat Christus._
-
-That is to say, as many as in that manna vnderstoode Christ, ded eate
-that same spirytuall meate that we do, but as many as sought onely to
-fyll their bellyes of that māna (the fathers of the unfaythful) dyd eate
-and are dead. And lykewyse the same drynke, for the stone was Christ.
-Here maye you gather of S. Austyn, that the manna was vnto them, as the
-breade ys to vs, and lykewyse that the water was to them, as the wyne ys
-to vs, whiche anone shall apeare more playnly. s. Austyn sayth further.
-[Sidenote: Aug. super Ioā. tract. 26.] _Manducauit & Moyses manna
-manducauit & Phinees, manducauerunt ibi multi qui deo placuerunt &
-mortui non sunt. Quare quia uisibilem cibum spiritualiter intellexerunt,
-spiritualiter esurierunt, spiritualiter gustauerunt, ut spiritualiter
-satiarentur, omnes eandem escam spiritualem māducauerunt, & omnes eundem
-potum spiritualem biberunt, spiritualem utique eandem nā corporalem
-alterā (quia illi manna, nos aliud) spiritualem uero eandem quam nos. Vt
-omnes eundem potum spiritualem biberunt aliud illi, aliud nos: sed spem
-uisibili quod tamen hoc idem significaret uirtute spirituali. Quomodo
-eundem potum biberant (inquit Apostolus) de spirituali sequenti petra:
-petra autem erat Christus._ That ys to saye, Moses also dede eat manna,
-and Aaron, ād Phinees, ded eate of yt, which plesed God and are not
-deade. Wherfore? Because they understode the visyble meate spiritually.
-They were spiritually an hongred, they tasted yt spiritually, that they
-myght spiritually be replenyshed. They ded all eate the same spyrytuall
-meate and all drāke the same spyrytuall drynke. Euen the same spyrituall
-meate albeit an other bodely meate, for they ded eate manna, and we eat
-an other thyng, but they ded eate the same spirituall which we doo. And
-they all ded drynke the same spirituall drynke. They dranke one thynge,
-and we an other: But that was in the outwarde apparence, which
-neuerthelesse ded sygnyfye the same thynge spiritually. Nowe dranke they
-the same drynke. They (sayth Thapostle) drāke of the spirytuall stone
-folowynge them, and that stone was Christ. And therunto Bede added these
-wordes. _Videte autem fide manente signa uariata._ That is to saye.
-Beholde that the sygnes are altered, and yet the faythe abydeth one.
-[Sidenote: Beda super. 1. Cor. 10.] Of these places you may playnely
-perceyue not onely that yt is non artycle necessary to be beleued vnder
-payne of dampnacyō, seynge the olde Fathers neuer beleued yt. And yet
-ded eate Christ in fayth bothe before they had the manna, and with no
-lesse frute whan the manna was ceased. And albeit the māna was to them
-as the sacrament ys to vs, and they eate even the same spirytuall meate
-that we do, yet were they neuer so madde as to beleue that the manna was
-chaunged in to Christes owne naturall body. But vnderstode yt
-spirytually, that as the outwarde man ded eate the materyall manna which
-comforted the bodye, so ded the inwarde man through fayth, eate the
-bodye of Christ, belevynge that as that manna came downe from heavē and
-conforted their bodyes, so shulde their savyoure Christe which was
-promysed thē of God the Father, come downe from heauē and strēgthē their
-soules in euerlastynge lyfe, redeamynge them from their synne by his
-death and resurrectyon. And lyke wyse do we eate Christe in fayth both
-before we come to the sacrament, ād more expresly through the sacrament,
-and with no lesse frute after we haue receyued the sacrament, and neade
-no more to make yt hys naturall bodye, thē the manna was, but myght
-moche better vnderstonde yt spirytuallye, that as the outwarde mā dothe
-eate the materyall breade which cōforteth the bodye, so doth the inwarde
-mā through faythe eate the bodye of Christe, belevynge that as the
-breade ys broken, so was Christes bodye broken on the crosse for our
-synnes which cōforteth our soules vnto lyfe euerlastynge. And as that
-faythe ded saue thē without belevynge that the manna was altered into
-hys bodye, even so dothe this faythe saue vs, although we beleue not
-that the substaunce of breade ys turned in to his naturall bodye. For
-the same fayth shall saue vs which, saved them. And we are bounde to
-beleue no more vnder payne of dampnacyon, thē they were bounde to
-beleue. They beleued in God the Father almyghty maker of heaven and
-earth, and all that ys in them. [Sidenote: Gene. 1.] They ded beleve
-that Christe was the sōne of God. They ded beleue that he shuld take our
-nature of a virgyn. [Sidenote: Psalm. 2.] They beleued that he shulde
-suffer the death [Sidenote: Esay. 7.] for our delyuerāce, which thynge
-was [Sidenote: Actes. 3.] sygnyfied in all the sacryfyces, and besydes
-that testyfyed in euery Prophete. For [Sidenote: Actes. 2.] there was
-verely not one Prophete, but he spake of that poynte: [Sidenote: Psal.
-15.] They beleued that hys soule shuld not be lefte in hell, but that he
-shulde aryse from death and reynge euerlastyngly with his Father.
-
-And to be shorte, there is no poynte in oure Crede, but that they
-beleued yt, as well as we do, and those artycles are onely necessarye
-vnto saluacyon. For them, am I bounde to beleue, and am dampned without
-excuse yf I beleue them not. But the other poyntes contayned in
-scripture although they be vndoubted verytees, yet may I be saued
-without them. As be it in case that I neuer harde of them, I canot
-vnderstande them nor comprehende them, or yf that I heare them, yet by
-the reason of another texte mysconstrue thē, as the Bohemes do the
-wordes of Christe in the .6. chapiter of Iohan. All these thynges I saye
-may be done without any Ieoperdye of dampnacyō. In every texte ys but
-onely one veryte, for which it was spoken, ād yet some textes there be
-which of catolycke doctours are expounded in vi. or, vij. sondry
-fashyons. Therefore if we beleue the artycles of our crede, in the
-others ys no parell, so that we haue a probable reason to dyssent from
-them. But now to retourne to our purpose. Yf we wyll examyne the
-autorytees of S. Austyn and Beda before alleged, we shall espye that
-besyde the probacyon of this forsayde proposicyon, they open the
-mysterye of all our matter to them that haue eyes to see. For, S. Austyn
-sayth, that we and the olde fathers do dyffer as touchynge the bodely
-meate, for they ded eate manna, and we breade, but albeit yt varyed in
-the outwarde apperaunce, yet neuerthelesse spirytually yt ded sygnyfye
-one thynge. For both the māna ād breade sygnyfyed Christe. And so both
-they and we do eate one spirytuall meate, that ys to saye, we bothe eate
-the thynge which sygnifyeth and representeth vnto vs the very one
-spirituall meate of out soules, which is Christe.
-
-And beda doth playnely call both the māna and the breade sygnes, sayēge.
-Beholde that the sygnes are altered and yet the fayth abydeth one. Now
-yf they be sygnes, than they do sygnyfye and are not the very thyng yt
-selfe which they do sygnyfye. For the sygne is a thynge dyuerse from the
-thynge yt selfe which it doth sygnyfye and represent. As the ale polees
-are not the ale yt selfe which they do sygnyfy or represēt. Here thou
-wylt obiecte agaynste me, that yf this fayth be suffycyent, what nedeth
-the institucyō of a sacramēt? I answere, that sacramētes are instituted
-for. iij, causes: The fyrste ys assygned of S. Austyn, which sayth on
-this maner. [Sidenote: Aug. cōtra Faustum. Li. 19. ca. 11.] _In nullum
-autem nomen religionis, seu uerū, seu falsum, coagulari homines possunt,
-nisi signaculorum seu sacramentorum uisibilium cōsortio colligantur,
-quorum sacramentorum uis inenarrabiliter ualet plurimum, & ideo
-contempta sacrilegos facit. impie quippe cōtemnitur sine qua persici nō
-potest pietas._ That ys to saye: mē cā not be ioyned in to any kynde of
-relygyō whether yt be treue or false, excepte they be knytte in
-felowshyppe by some vysyble tokēs or sacramētes, the power of which
-sacramentes ys of suche efficacyte, that cā not be expressed. And
-therfor yt maketh them that dyspyse yt to be abhorred, for it is
-wyckednes to despyse that thynge without which godlynes can not be
-brought to passe. Thus yt apereth that necessyte ys the fyrst cause. For
-there can no congregacyon be severed out of the multytude of men, but
-they muste nedes haue a sygne, tokē, sacramēt, or commō badge, by the
-which they may knowe eche other. And there is no defferēce betwene a
-sygne or a badge ād a sacrament, but that the sacrament sygnyfyeth an
-holy thynge, and a sygne or a badge dothe sygnyfye a worldly thyng.
-[Sidenote: Augustī ad Marcellinū.] As S. Austē sayeth. Sygnes when they
-are referred to holy thynges are called sacramētes. The seconde cause of
-their instytucyōys, that they may be a meane to brynge vs vnto hys
-fayth, & to enprēte yt the deper in vs, for yt doth customably the more
-move a man to beleue, when he perceyueth the thynge expressed to dyuerse
-sēses at ones. As yf I promyse a mā to mete hym at aday appoynted, he
-wyll sōwhat trust my worde, but yet he trusteth not so moche vnto it, as
-yf I ded both promyse hym with my worde and also clappe handes with hym,
-or holde vp my fynger, for he counteth that this promyse ys stronge ād
-more faythfull then ys the bare worde, because yt moveth mo senses. For
-the worde doth but onely certyfye the thynge vnto a mā by the sence of
-hearynge; but whē with my promyse immedyatly after I holde vp my fynger,
-then do I not onely certyfye hym by the sense of hearynge: But also by
-hys syght, he perceyueth that that facte confyrmeth my worde. And in the
-clappynge of handes he perceyueth both by hys sight ād fealynge, besyde
-the worde, that I wyll fulfyll my promyse. And lykewyse yt ys in this
-sacramente, Christ promysed them, that he wolde geue hys bodye to be
-slayne for their synnes. And for to establyshe the fayth of this promyse
-in them, he ded instytute the sacrament which he called hys bodye, to
-thentēt that the very name yt selfe myght put them in remembraunce what
-was mēt by yt, he brake the breade before them, sygnyfyenge vnto them
-outwardly euen the same thynge, that he by his wordes hadde before
-protested And euen as hys wordes hadde enformed thē by their hearynge,
-that he entended so to do: so the breakynge of that breade enformed
-their eye syght that he wolde fulfyll hys promyse. Then he dede
-dystrybute yt amonge them to enprynte the matter more depely in them,
-sygnyfyenge therby, that even as that breade was devyded amonge them, so
-shuld hys bodye and frute of hys passyon be dystrybuted vnto as many as
-beleued hys wordes. Fynally he caused them to eate yt, that nothynge
-shuld be lackynge to cōfyrme that necessarye poynte of fayth in them,
-sygnyfienge therby, that as verely as they felte that breade within
-them, so sure shuld they be of hys bodye through fayth. And that euen as
-that breade doth nouryshe the bodye, so doth the fayth in hys bodye
-breakynge nouryshe the soule vnto euerlastying lyfe. Thus ded our
-mercyfull savyour (which knoweth our fraylte ād weakenes) to establyshe
-ād strengthē their fayth in hys bodye breakynge ād bloode shedynge,
-which is our shoteāker and laste refuge, without which we shulde all
-peryshe. The thyrde cause of this institucyon and profyte that cōmeth of
-yt ys this. They that haue receyued these blessed tydynges and worde of
-health, do loue to publyshe thys felycyte vnto other men. And to geue
-thankes before the face of the congregacyon vnto their bounteous
-benefactoure, and as moche as in them is, to drawe all people to the
-praysynge of God with them, which thynge though yt be partely done by
-the prechynge of Godes worde ād frutefull exhortcyons, yet doth that
-vysyble token & sacramente (yf a man vnderstāde what ys mēt therby) more
-effectuously worke in them both fayth and thankesgeuynge, thē doth the
-bare worde: But yf a man wote not what yt meaneth, ād seketh healthe in
-the sacrament and outwarde sygne, thē may he well be lykened vnto a
-fonde felowe, which when he ys very drye, & an honest man shewe hym an
-ale pole, and tell hym that there is good ale ynough, wold go ād sucke
-the ale pole, trustynge to get drynke out of yt, and so to quench hys
-thurste. Now a wyse man wyll tell hym that he playeth the foole. For the
-ale pole doth but sygnyfye that there ys good ale in the howse, where
-the ale pole stādeth, ād wyll tell hym that he must go nere the howse,
-ād there he shall fynde the drynke, ād not stāde suckynge the ale pole
-in vayne. For yt shall not ease him, but rather make him more drye. For
-the ale pole doth sygnyfye good ale: yet the ale pole yt selfe ys no
-good ale, neyther ys there any good ale in the ale pole. And lykewyse yt
-ys in all sacramentes. For yf we vnderstande not what they meane, ād
-seke health in the outwarde sygne: thē we sucke the ale pole ād laboure
-in vayne. But yf we do vnderstāde the meanynge of thē, thā shal we seake
-what they sygnyfye, and go to the thynge sygnyfyed, and there shall we
-fynde vndoubted health. As to our purpose, in this Sacrament wherof we
-speake, we muste note what yt sygnyfyeth, ād there shall we fynde our
-redēpcyon. It sygnyfyeth that Christes bodye was broken vpon the crosse
-to redeame vs from the thraldome of the deuyll, ād that his blode was
-shedde for vs to washe away our synnes. Therfore we muste ronne thyther
-yf we wyll be eased. For yf we thynke to haue our synnes forgeven, for
-eatynge of the sacrament, or for seynge the sacrament ones a day, or for
-prayenge vnto yt: then surely we sucke the ale pole. And by thys you may
-perceyue what profytte commeth of these sacramentes the which eyther
-haue no sygnyfycacyons put vnto them, or els when their sygnyfycacyons
-are 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 seake we health in the outwarde dede, and so are iniuryous vnto
-Christe and hys bloode. As by example, the sacryfyces of the Iewes were
-well allowed and accepted of God as longe as they vsed them a ryght and
-vnderstoode by thē the death of Christe, the sheadynge of hys blood, ād
-that holy oblacyō offred on the crosse ones for euer. But when they
-begane to forget this sygnyfycacyon and sought their healthe and
-ryghtuousnes in the bodely worke and in the sacryfyce yt selfe, then
-were they abhomynable in the syght of God, and then he cryed out of them
-bothe by the Prophete Dauid and Esaye: And lykewyse yt is with our
-sacramentes. Let vs therfore seke vp the sygnyficacyōs, & go to the very
-thyng which the sacramēt ys set to presēt vnto vs. And there shall we
-fynd such frutefull foode as shall neuer fayle vs, but cōforte our
-soules into lyfe euerlastynge.
-
-Now wyll I in order answere to master Mores boke, and as I fynde occasyō
-geuen me, I shall indeuoure my selfe to supplye that thynge which lacked
-in the fyrste treatyse. And I trust I shall shewe suche lyght that all
-men whose eyes the Prynce of thys worlde hath not blynded, shall
-perceyue the truthe of the scripture and glorye of Christe. And where as
-in my fyrste treatyse the truthe was set forthe with all symplycyte, and
-nothynge armed agaynste the assaultes of sophysters, that haue I somwhat
-redressed in this boke, ād haue brought bones fytte for their teth,
-which yf they be to busy, may chaunce to choke them.
-
-    Thus endeth my lytle treatyse that I wrote vnto my frynde, beynge
-    sufficyent for hys instructyon.
-
-
-
-
-            Here begynneth the preface of Master Mores boke.
-
-
-[Sidenote: Master. More.] In my moste hartye wyse I recommende me vn to
-you, & sende you by thys brynger the wrytynge agayne whyche I receyued
-from you. Wherof I haue bene offered a cople of copyes mo, in the meane
-whyle, as late as ye wote well yt was.
-
-[Sidenote: Fryth.] ¶ Deare bretherne consyder these wordes & prepare you
-fo the crosse that Christe shall laye vpon you, as ye haue ofte bene
-counselled. For even as whan the wolue [Sidenote: 1. Pet. 2.] howleth
-the shepe hadde neade to gather [Sidenote: Luc. 22.] them selues to
-their shepharde, to be delyuered from the assaulte of the blodye beaste,
-lykewyse hadde you neade to flye vnto the shepharde of your soules
-Christe Iesus, and to sell your cootes and bye hys spirituall sworde
-[Sidenote: Ephe. 6.] (whiche is the worde of God) to defende and delyuer
-you in thys present necessyte. For now is the tyme that Christ tolde vs
-of, [Sidenote: Mat. 10.] Math. 10. that he was come (by hys worde) to
-sette varyaunce betwene the sonne and hys father, betwene the doughter
-and her mother, betwene the doughter in lawe & her mother in lawe,
-[Sidenote: Mich. 3.] and that a mans owne housholde shalbe hys enemyes.
-But be not dysmayed nor thynke it no wonder, for Christ chose .12. and
-one of them betrayed hys master. [Sidenote: Ioan. 6.] And we that are
-hys dyscyples may loke for no better than he hadde hym selfe: [Sidenote:
-Mat. 10.] For the scoler is not a boue hys master.
-
-Saynt Paul protesteth that he was in [Sidenote: 2. Cor. 11.] parell
-amonge the false bretherne, and surely I suppose that we are in no lesse
-Ieopardye. For yf it be so that hys mastershype receyved one copye and
-hadde acople of copyes mo offered in the meanewhyle, then may ye be sure
-that there are many false bretherne which pretende to haue knowlege, and
-in dede be but pyke thākes, prouydynge for their belye. Prepare ye
-therfore clokes, for the wether wexeth clowdye, and rayne is lyke to
-folowe. I meane not false excuses and forswerynge of your selfes: but
-that ye loke substancyally vpon Goddes worde, that you may be able to
-answere their sotle obectyons. And rather chose māfully to dye for
-Christe and hys worde, than cowardly to denye hym, for this vayne and
-transytory lyfe, consyderyng that they haue no further power but ouer
-this corruptible bodye, which yf they put it not to deathe, muste yet at
-the length peryshe of yt selfe. [Sidenote: 2. Cor. 10.] But I truste the
-Lorde shall not suffer you to be tēpted a boue that you may beare, but
-accordynge to the spirite that he shall poure vpon you, shall he also
-sende you the scourge, ād make hym that hath receyued more of the
-spyryte, to suffer more, ād hym that receyueth lesse therof, to suffer
-accordynge to hys talent. I thought it necessarye fyrst to admonyshe you
-of thys matter, and now I wyll recyte more of master Mores boke.
-
-[Sidenote: More.] ❧ Whereby men may see how greadely these newe named
-bretherne wryte it out, and secretely spreade it a brode.
-
-[Sidenote: Fryth.] ¶ The name is of great antiquite, althoughe you lyste
-to iest. For they were called bretherne before our Byshoppes were called
-Lordes, ād had the name gyuē thē by Christe sayenge, Mat. xxiij. All ye
-are bretherne. And Luc. xxij. Cōfyrme thy bretherne. And the name was
-cōtynued by the Apostles, & is a name that norysheth loue ād amyte. And
-very gladde I am to heare of their greadye affectyon in wrytynge out the
-worde of God, for by that I do perceyue the prophesye of Amos [Sidenote:
-Amos. ] to haue place, which sayth in the person of God. I wyll sende
-hōger ād thurste in to the earth, not honger for meate nor thurste for
-drynke. But for to heare the worde of God. Now begynneth the kyngdome of
-heuē to suffer vyolēce: [Sidenote: Mat. 11.] Now rōne the poore
-Publicanes whiche knowelege them selfes synners, to the worde of God,
-puttynge both goodes and bodye in [Sidenote: Luc. 18.] Ieoperdye for the
-soule health. And though our Byshopes do calle it heresye, and all them
-heretyques that honger after yt, yet do we knowe that it is the Gospell
-of the leuynge God, for the health and saluacyon of all that beleue.
-[Sidenote: Rom. 1.] And as for the name doth nothynge offende vs, though
-they call it heresy a thousande tymes.[Sidenote: Act. 24.] For saynte
-Paule testyfyeth that the Pharysees and Prestes whyche were counted the
-very churche in hys tyme, ded so call it, and therfore it forseth not
-though they, rulyng in their rowmes, vse the same names.
-
-[Sidenote: More.] ❧ Which yonge man I here say hathe latelye made dyuers
-other thynges that yet ronne in hoker moker so close amonge the
-bretherne that there cometh no copyes abrode.
-
-[Sidenote: Fryth.] ¶ I answere, that surely I can not spynne, and I
-thynke no man more hateth to be ydle than I do. Wherfor in suche thynges
-as I am able to do, I shalbe dylygent as longe as God lendeth me my
-lyfe. And if ye thynke I be to busye, you may rydde me the sooner, for
-euen as the shepe is in the bochers hādes ready bounde & loketh but euen
-for the grace of the bocher when he shall shedde hys blode: Euen so am I
-bounde at the Byshoppes pleasures, euer lokynge for the day of my
-deathe. In so moche that playne worde was sent me, that the chaunceloure
-of London sayde, it shulde coste me the best bloode in my body, which I
-wolde gladly were shedde tomorowe, yf so be it myght open the Kynges
-graces eyes.
-
-And verely I maruell that any thynge can ronne in hoker moker or be
-hydde frō you. For seynge you myght haue suche store of copyes,
-concernynge the thynge which I moste desyred to haue bene kepte secrete,
-how shuld you than lacke a copye of those thynges wich I moste wolde
-haue publyshed? And hereof ye maye be sure, I care not though you and
-all the Byshoppes within England loke vpon all that euer I wrote, but
-rather wolde be gladde that ye so ded. For yf there be any sparcle of
-grace in your breastes, I trust it shulde be an occasyon somwhat to
-kyndle it, that you may consyder and know your selfes, which is the
-first poynte of wysdome.
-
-❧ And wolde God for hys mercye [Sidenote: More.] (sayeth M. More) that
-syth there can nothynge refrayne their studye, from devyse and
-compassynge of euill ād vngracyous wrytynge, that they wolde ād coulde
-keape it so secretely that neuer man shulde see it. But suche as are so
-farre corrupted, as neuer wolde be cured of their canker.
-
-[Sidenote: Fryth.] ¶ It is not possyble for hym that hath hys eyes and
-seeth hys brother which lacketh syght in Ieoperdye of peryshynge at a
-perellous pytte, but that he muste come to hym ād guyde hym, tyll he be
-past that Ieoperdye, and at the least wyse, yf he can not come to hym,
-yet wyll he call and crye vnto hym to cause hym chose the better waye,
-excepte hys harte be cankered with the contagyon of suche hatred that he
-can reioyse in hys neyghbours dystructyon. And euē so is it not possyble
-for vs which haue receyued the knowelege of Goddes worde, but that we
-muste crye and call to other, that they leaue the perellous patthes of
-their owne folyshe fantasyes. [Sidenote: Deut. 12.] And do that onely to
-the Lorde, that he commaundeth them, neyther addynge any thynge nor
-dymynyshynge. And therfor vntyll we see some meanes founde, by the which
-a reasonable reformacyon may be had on the one partye, and suffycyent
-instructyon for the poore cōmons, I insure you, I neyther wyll nor can
-cease to speake. For the worde of God boyleth in my bodye, lyke a
-fervente fyre, & wyll neades haue an yssue and breake out, whā occasyon
-is geuē.
-
-But this hath bene offered you, is offered, and shall be offered.
-Graunte that the worde of God, I meane the texte of scrypture, maye go
-abrode in oure Englyshe tonge, as other nacyons haue it in their tōges,
-and my brother Wyllyā Tyndall ād I haue done, & wyll promyse you to
-wryte no more. Yf you wyll not graunte this condycyō, then wyll we be
-doynge whyle we haue breathe, and shewe in fewe wordes that the
-scripture doth in many: and so at the least saue some.
-
-[Sidenote: More.] ❧ But a lacke this wyll not be. For as S. Paule
-sayeth, the contagyō of heresye creapeth ou lyke a cāker. For as the
-cāker corrupteth the bodye forthere and forther, & tourneth the hole
-partes in to the same deadly sycknes, so doth these heresyes crepe forth
-amonge good symple soules, tyll at the laste it be almost past remedye.
-
-[Sidenote: Fryth.] ¶ Thys is a very true sayēge ād maketh well agaynst
-hys owne purpose. For in dede thys contagyō begā to sprynge euē in S.
-Paules tyme. In so moche that the Galathyans were in a maner wholy
-seduced from hys doctryne. And he sayde to the Thessalonyans, [Sidenote:
-1. The. 2.] the mystery of iniquyte euen now begynneth to worke.
-[Sidenote: 1. Ioā. 4.] And saynt Iohn testyfyeth that there were all
-readye many Antichrystes rysen in hys dayes. And also Paule prophesyed
-what shulde folowe after hys tyme. [Sidenote: Act. 20.] Actes. xx.
-sayenge: Take ye hede to your selues and to all the flocke, ouer whyche
-the holye Gost hath put you overseers, to feade the congregacyon of God
-whyche he purchased wyth hys owne bloode. For I knowe thys well, that
-after my departynge shall enter in greuouse wolues amonge you, which
-shall not spare the flocke. And euen of your selues shall aryse men,
-speakynge perverse thynges, to drawe dyscyples after them, and therfore
-watche, & ce. Thys canker then began to sprede in the congregacyon, and
-ded full sore noye the bodye, in so moche that within .iiij. C. yeare
-there were very many sectes scatered in euerye coste. Notwithstandynge
-there were faythfull fathers that dylygently subdued thē wyth the swerde
-of Goddes worde. [Sidenote: Siluest.] But surely sens Siluester receyued
-suche possessyons, hath the canker so crepte in the churche, that it
-hath almoste lefte neuer a founde member. And as Cistercensis wryteth in
-the .viij. boke, that day that he receyued revennues, was a voyce harde
-in the ayre cryeng ouer the courte which sayde, Thys daye is venome shed
-in to the churche of God. Before that tyme there was no Byshope greadye
-to take a cure. For it was no honoure & profytte as it is now, but onely
-a carefull charge which was lyke to cost hym his lyfe at one tyme or
-other. And therfore no man wolde take it, but he that bare suche a loue
-and zele to God and his flocke, that he coulde be content to shedde hys
-bloode for them. But after that it was made so honorable and profytable,
-they that were worste bothe in lernynge and leuynge, moste laboured for
-it. For they that ware vertuous wolde [Sidenote: Mat. 7.] not entangle
-them selues with the vayne pryde of thys worlde, ād weare .iij.
-[Sidenote: Mar. 15.] Crownes of golde, where Christe ded weare one of
-thorne. [Sidenote: Ioā. 19.] And in conclusyon it came so farre, that
-who so euer wolde geue moste money for it or beste coulde flatter the
-Prynce (which he knewe well all good mē to abhorre) had the prehemynence
-and gotte the best Byshopryke, and then in steade of Goddes worde, they
-publyshed their owne commaundemētes, and made lawes to haue all vnder
-them, and made men beleue they coulde not erre what so euer they ded or
-sayde, ād euē as in the rowines ād stede of Moses, Aarō, Eliazer, Iosue,
-Calib, and other faythfull folke, came Herode, Annas, Caiphas, Pylate
-and Iudas, which put Christ to death: So now in the steade of Christe,
-Peter, Paule, Iames, ād Iohn, and the faythfull folowers of Christe, we
-haue the Pope, Cardynalles, Archebyshoppes, Byshoppes, and proude
-prelates, with their proctoure the malycyous mynyster of their master
-the Deuyll, which not withstondynge transforme thē selues in to a
-lykenes, [Sidenote: 1. Cor. 11.] as though they were the mynysters of
-ryghtuousnes, whose ende shalbe acordyng to their workes. So that the
-bodye is cākered longe agone, ād now are lefte but certayne small
-mēbres, which God of hys puyssante power hath reserued vncorrupted. And
-because they see that they can not be cankered as their owne fleshe is,
-for pure anger they burne them, leaste yf they cōtynued there myght
-seame some deformyte in their owne cankered carcase, by the comparynge
-of these whole membres to their scabbed body.
-
-[Sidenote: More.] ¶ Techeth in a fewe leaues shortely all the poyson
-that Wyclefe, Ecolāpadius, Tyndall, & Zwynglius haue taught in all their
-bokes before, cōcernynge the blessed Sacramente of the aulter: not
-onelye affyrmynge it to be verye breade styll (as Luther doth) but also
-(as these other beastes do) sayeth it is nothynge els. And after the
-same syr Thomas More sayeth. These dregges hath he dronken of Wyclefe,
-Ecolāpadius, Tyndall, and Zwynglius, and so hath he all that he argueth
-here besyde, whych .iiij. what maner folke they be, is metely well
-perceyued and knowen, and God hath in parte, wyth hys open vengeaunce
-declared.
-
-[Sidenote: Fryth.] ¶ Luther is not the prycke that I ronne at, but the
-scrypture of God. I do neyther affyrme nor denye any thynge, because
-Luther so sayeth but be cause the scrypture of God doth so conclude and
-determe. I take not Luther for soche an autoure that I thynke he cānot
-erre, but I thynke verely that he both may erre and doth erre in
-certayne poyntes, although not in suche as concerne saluacyon and
-dampnacyō. For in thē (blessed be God) all these whome ye call heretykes
-do agre ryght well. And lykewyse I do not alowe thys thynge because
-Wyclefe, Decolampadius, Tyndall, and Zwinglius so saye, but because I
-see them in that place more purely expounde the scrypture, and that the
-processe of the texte doth more fauoure their sentence.
-
-And where you saye that I affyrme yt to be breade styll as Luther doth,
-the same I saye agayne, not be cause Luther so sayeth, but because I can
-proue my wordes true by scrypture, reason of nature, and doctours. Paule
-calleth it breade saynge: [Sidenote: 1. Cor. 10.] The breade which we
-breake, is it not the felowshyppe of the bodye of Christe: For we though
-we be manye, are yet one bodye and one breade: as manye as are pertakers
-of one breade. And agayne he sayeth. [Sidenote: 1. Cor. 11.] As often as
-ye eate of this breade, or drynke of this cuppe, you shall shewe the
-Lordes death vntyll he come. Also Luke calleth it breade in the actes
-sayenge: [Sidenote: Act. 2.] they contynued in the felowshyp of the
-Apostles and in breakynge of breade, & in prayer. [Sidenote: Luc. 22.]
-Also Christe called the cuppe, the frute of vyne, sayenge. I shall not
-from hence forthe drynke of the frute of the vyne, vntyll I drynke that
-a newe in the kyngdome of my Father.
-
-Furthermore nature doth teche you that both the breade and wyne contynue
-in their nature. For the breade mouldeth yf it be kepte longe, yea, and
-wormes breede in it. And the poore mouse wyll ronne away with it, and
-desyre none other meate to her dyner, whiche are euydēt ynough that
-there remayneth breade. Also the wyne yf it were reserued wolde wexe
-sower, as they confesse thē selues, and therfore they howsell the laye
-people but wyth one kynde onely, because the wyne can not contynue nor
-be reserued, to haue readye at hande when neade were. And surely as yf
-there remayned no breade it coulde not moulde nor wexe full of wormes:
-Euē so yf there remayned no wyne, it coulde not wexe sower, and therfore
-it is but false doctryne, that our Prelates so lōge haue publyshed.
-Fynallye that there remayneth breade myght be proued by the auctoryte of
-many doctours, which call it breade and wyne, as Christ and hys Apostles
-ded. And thoughe some sophysters wolde wreste their sayenges and
-expounde them after their fantasye, yet shall I alledge thē one doctoure
-(which was also Pope of Rome) that maketh so playne wyth vs that they
-shalbe compelled with shame to holde their tonges. For Pope Gelasius
-wryteth on this maner. _Certe sacramenta quæ sumimus corporis et
-sanguinis Christi diuinæ res sunt & propterea per illa, participes facti
-sumus diuinæ naturæ, & tamen non desinit esse substantia uel panis &
-uini, sed permanēt in suæ proprietati naturæ. Et certe imago &
-similitudo corporis & sanguinis Christi in actione misteriorum
-celebrantur._ That is to saye, surely the sacramentes of the bodye and
-bloode of Christe, are a godly thynge, and therfore through them are we
-made partakers of the Godly nature. And yet doth it not cease to be the
-substaunce, or nature of breade and wyne, but they contynue in the
-propertye of their owne nature. And surely the Image and symylytude of
-the bodye and bloode of Christe, are celebrated in the acte of the
-mysteryes. Thys I am sure was the olde doctryne which they cā not
-avoyde. And therfor wyth the scrypture, nature, ād fathers, I wyll
-conclude that there remayneth the substaunce, and nature, of breade and
-wyne.
-
-[Sidenote: More.] And where ye saye that we affyrme it to be nothynge
-els, I dare saye that ye vntrulye reporte of vs all. And here after I
-wyll shewe you what it is more then breade. And where ye saye that it is
-meately well knowen what maner of folke they be, and that GOD hath in
-parte wyth hys open vengeaunce declared.
-
-[Sidenote: Fryth.] ¶ I answere that Master Wyclefe was noted whyle he
-was lyuynge, [Sidenote: Wiclefe.] to be a man not onely of moste famous
-doctryne, but also of a very syncere lyfe and conversacyon.
-Neuerthelesse to declare your malycyous myndes and vengeable hartes (as
-men saye) xv. yeares after he was buryed, you toke hym vp and brente
-hym, whiche facte declared your furye, although he felte no fyre.
-[Sidenote: Mat. 10.] But blessed be GOD whiche hath geuen suche
-tyrauntes no further power, but over thys corruptyble bodye. For the
-soule ye can not bynde nor burne, [Sidenote: Mal. 2.] but God maye
-blesse where you curse, and curse where you blesse.
-
-[Sidenote: Ecolampadius.] ¶ And as for Oecolampadius, that notable
-learned man, hys moste aduersaryes haue euer commended hys conversacyon
-and Godlye lyfe, which when God has appoynted hys tyme, gaue place vnto
-nature (as euery man muste) and dyed of a canker.
-
-[Sidenote: Tyndal.] And Tyndall I truste lyueth, well contente with
-suche a poore Apostles lyfe, as GOD gaue hys sone Christe, and hys
-faythfull mynysters in thys worlde, whiche is not sure of so many mytes,
-as ye be yearly of poundes, although I am sure that for hys learnynge
-and Iudgement in scripture, he were more worthye to be promoted, then
-all the Byshoppes in Englande. I receyued a letter from hym, whiche was
-wrytten sens Chrystmas, wherin amonge other matters he wryteth thus. I
-calle GOD to recorde agaynst the daye we shall appere before our Lorde
-Iesus to geue a rekonynge of our doynges, that I neuer altered one
-syllable of Godes worde agaynste my conscyēce, nor wolde do this daye,
-yf all that is in earth, whether it be honoure, pleasure, or ryches,
-myght be geuen me. Morover I take GOD to recorde to my conscience, that
-I desyre of GOD to my selfe in this wurlde no more then that without
-whiche I can not keape hys lawes, & ce. Iudge Christen reader whether
-these wordes be not spokē of a faythfull clere innocent harte. And as
-for hys behauyoure is suche, that I am sure no man can reproue hym of
-any synne, howbeit no man is innocent before God which beholdeth the
-harte.
-
-[Sidenote: Zwynglius.] Fynallye Zwinglius was a man of suche learnynge
-and grauyte (besyde eloquence) that I thynke no man in Christendome
-myght haue compared with hym, notwithstondynge he was slayne in battayle
-in defendynge hys cytye, and cōmōwelth, agaynste the assaulte of wycked
-enemyes, whiche cause was moste ryghtuouse.
-
-And yf hys mastershyp meane, that that was the vēgeaunce of God, and
-declared hym to be an euyll parson because he was slayne: I maye say
-nay, and shewe euydēt examples of the contrarye. For somtyme God geueth
-the vyctorye agaynst them that haue moste ryghtuouse cause, as it is
-evydent in the boke of Iudicum, [Sidenote: Iudi. 20.] where all the
-chylderne of Israell were gathered together to punyshe the shamefull
-sodometrye of the trybe of Beniamyn, whyche were in nōbre but .25.
-thousande. And the Israelytes were .CCCC. thousāde fyghtynge men, whiche
-came in to Silo, and asked of God who shulde be their capytayne agaynst
-Beniamyn. And they beynge but .xxv. thousāde slewe of the other
-Israelytes .12. thousande in one day: Thē fledde the chylderne of
-Israell vnto the Lorde in Silo, and made greate lamentacyon before hym
-euen vntyll nyght. And asked hym counsell sayenge. Shall we go any more
-to fyght agaynste the trybe of Beniamyn oure brotherne or not? God sayde
-vnto them yes, go vp and fyght agaynste them. Then went they the nexte
-day and faught agaynste them, and there were slayne agayne of the
-Israelites .18. thousande men: Then came they backe agayne vnto the
-house of God, and sate downe and wepte before the Lorde, and fasted that
-daye vntyll euen, and asked hym agayne whether they shulde anye more
-fyght agaynste theyr bretherne or not. God sayde vnto them yes, to morow
-I wyll delyuer thē in to your hādes. And the nexte day was the trybe of
-Bēiamyn vtterly dystroyed, sauynge .600. men which hydde themselues in
-the wyldernes. Here yt is evydent that the chylderne of Israell loste
-the vyctorye twyse, and yet not withstondynge had a iuste cause, and
-faught at Godds commaundement. Besydes that, Iudas Machabeus, was
-slayne, in a ryghtuouse cause, as yt is manyfest in the fyrst boke of
-the Machabees. [Sidenote: Machabe. 9.] And therfore yt can be no evydent
-argument of the vēgeaunce of God, that he was slayne in battayle in a
-ryghtuouse cause, and therfore me thynketh that this manne ys to
-malaperte so bluntly to enter in to Goddes Iudgement, ād geue sentence
-in that matter before he be called to counsell. Thus haue I suffycyētly
-touched hys preface, for those poyntes that he afterwarde towched more
-largely haue I wyllyngly passed, because I shall towche them earnestly
-hereafter. Nowe lette vs see what he proueth.
-
-[Sidenote: Master More.] ❧ It ys a greate wonder to see vpon how lyght
-and sleyght occasyons, he ys fallen vnto these abhomynable heresyes. For
-he denyeth not nor can not say nay, but that our sauyour sayde hym
-selfe, my fleshe ys verely meate and my bloode ys verely drynke. He
-denyeth not also that Christ hym selfe at his last souper, takynge the
-breade in to hys blessed handes, after that he had blessed yt sayde vnto
-hys discyples. Take you thys and eate yt, thys is my bodye, that shall
-be geuen for you. And lykewyse gaue them the chalyce after hys blessynge
-and consecracyon, and sayde vnto them, thys ys the chalyce of my bloode
-of the newe testament, whyche shalbe shedde out for manye, do ye thys in
-remembraunce of me.
-
-[Sidenote: Fryth.] ¶ It is a greate wonder to see howe ygnoraunte their
-proctoure ys, in the playne textes of scrypture. For yf he had any
-iudgement at all he myght well perceyue that when Christe spake these
-wordes, my fleshe ys verely meate and my bloode ys verely drynke, he
-spake nothynge of the sacramēte. For yt was not instytuted vntyll hys
-laste souper. And these wordes were spoken to the Iewes longe before,
-and ment them not of the carnall eatynge or drynkynge of hys bodye or
-bloode, but of the spirytuall eatynge, which is done by faythe and not
-wyth tothe, ād bellye. Wherof Saynt Austen sayeth vpon thys Gospell of
-Iohan, why preparest thou other tothe or bellye? beleue and thou haste
-eaten hym. So that Christes wordes must here be vnderstonde spirytually.
-And that he calleth hys fleshe verymeate, is because that as meate by
-the eatynge of yt & digestynge yt in our body dothe strengthen these
-corruptyble membres, so lykewyse doth Christes fleshe (by the beleuynge
-that yt taketh our synne vpon yt selfe and suffered the death to delyuer
-vs) strengthen our immortall soule. And lykewyse as drynke when yt is
-dronken, doth comforte and quycken our frayle nature, So lykewyse both
-Christes bloode by the drynkynge of yt in to the bowells of our soule,
-that ys by the belevynge and remembrynge that yt ys shedde for our
-synnes, comforte and quycken our soule vnto euerlastynge lyfe. And thys
-is the eatynge and drynkynge that he speaketh of in that place. And that
-yt is so you may perceyue by the texte folowynge which sayeth. He that
-eateth my bodye & drynketh my bloode dwelleth in me and I in hym, which
-ys not possyble to be vnderstonde of the Sacrament. For it is false to
-saye, that he that eateth the Sacrament of hys bodye and drynketh the
-sacrament of hys bloode, dwelleth in Christe and Christe in hym. For
-some man receyueth yt vnto hys condempnacyō. And thus doth .S. Austen
-expounde yt sayenge. _Hoc est enim Christum manducare, in illo manere, &
-illum manentem in se habere._ Thys is the very eatynge of Christe, to
-dwell in hym, and to haue hym dwellynge in vs. So that who so euer
-dwelleth in Christ (that ys to saye) beleueth that he is sent of God to
-saue vs from our synnes doth verely eate ād drynke hys bodye and bloode,
-although he neuer receyued the sacrament. Thys ys the spirytuall eatynge
-necessarye for all that shalbe saued. For there ys no man that cōmeth to
-God without this eatynge of Christ, that is the beleuynge in hym. And so
-I denye not but that Christ speaketh these wordes, but surelye he ment
-spyrytually. As S. Austen declareth, ād as the place playnely proueth.
-
-And as towchynge the other wordes [Sidenote: Mat. 26.] that Christe
-spake vnto hys dyscyples at hys laste souper, I denye not but that he
-sayde so, but that he so steshely mēt as ye falsely fayne, I vtterly
-denye. For I saye that hys wordes were then also spyrite and lyfe, and
-were spyritually to be vnderstonde. And that he called yt hys bodye,
-[Sidenote: Ioan. 6.] for a certayne propertye, euen as he called hym
-selfe [Sidenote: Ioan. 15.] a very vyne, and hys dyscyples very vyne
-braunches, and as he called hym selfe a dore: [Sidenote: Ioan. 10.] not
-that he was so in dede, but for certayne propertyes in the symylytudes.
-[Sidenote: Gen. 35.] As a man for some propertye sayeth of hys
-neyghbours horsse, this horsse is myne vp and downe, meanynge that yt is
-in euery thynge so lyke. [Sidenote: Gen. 32.] And lyke as Iacob buylded
-an aulter and called yt the God of Israel, and as Iacob called the place
-where he wrasteled with the Angell, the face of God, and as the pascall
-lambe was called the passynge bye of the Lorde. [Sidenote: Ezech. 5.]
-And as a broken potsherde was called Hierusalem, not for that they were
-so in dede, but for certayne symylytudes in the propertyes, and that the
-very name yt selfe myght put men in remembraunce what ys ment by the
-thynge, as I suffycyently declared in my fyrste treatyse.
-
-[Sidenote: More.] He muste neades confesse, that they that beleue that
-yt ys the very bodye and hys very bloode in dede, haue the playne wordes
-of our sauyoure hym selfe vpon their syde, for the grounde and
-foundacyon of their faythe.
-
-[Sidenote: Fryth.] ¶ That is very true, and so haue they the very wordes
-of God, whiche saye a broken potsherde ys Hierusalem, and that Christe
-is a stone, and that Christe is a vyne and a dore. And yet yf they shuld
-beleue or thynke that he were in dede any of these thynges, they were
-neuerthelesse deceyued. For though he so sayde, yet I saye hys wordes
-were spirituall ād spiritually to be vnderstonde.
-
-[Sidenote: More.] ❧ And where you saye that I flye from the faythe of
-playne and open scryptures, and for the allegorye destroye the true
-sence of the letter.
-
-[Sidenote: Fryth.] ¶ I answere that some textes of scripture are onelye
-to be vnderstonde after the letter: As when Paule sayeth, Christ
-[Sidenote: Rom. 4.] dyed for our synnes & rose agayne for ourre
-iustificacyō. And some textes are onely to be vnderstonde spirytually or
-in the way of an allegory: As whē Paule sayth, [Sidenote: 1. Cor. x.]
-Christe was the stone. And when Christe sayeth hym selfe. [Sidenote:
-Johā. xv.] I am a very vyne. [Sidenote: Johan. x.] I ā the doore. And
-some must be vnderstōde both lytterallye, and spirytuallye: As when God
-sayde, out of Egypte called I my sonne, [Sidenote: Ozee. 11.] whyche
-although it were lytterallye fulfylled in the chylderne of Israel when
-he brought them out of Egypte with greate power and wōders, yet was yt
-also mente ād veryfyed in Christ hym selfe, [Sidenote: Math. 2.] hys
-very spyrytuall sonne, which was called out of Egygte after the death of
-Herode. And agayne yt is very spiritually fulfylled in vs whyche through
-Christes bloode are delyuered from the Egypte of synne, and from the
-power of Pharao the devyll. And I say that this texte of scripture, this
-is my bodye, ys onely spirytually to be vnderstonde, ād not lytterallye.
-And that doth S. Austen also confyrme, which wryteth vnto Adamantus and
-sayeth. These sentences of scripture, Christ was the stone, the bloode
-ys the soule, and thys is my bodye, are fyguratyuelye to be vnderstonde
-(that is to say) spiritually, or by the way of ā allegorye, & thus haue
-I. S. Austē whollye vpon my syde, whiche thynge shall yet hereafter more
-playnely appere.
-
-[Sidenote: More.] ❧ Nowe hys example of hys brydgromes rynge I very well
-alowe. For I take the blessed sacramēt to be left with vs for a very
-token and a memoryall of Christe in dede. But I say that the whole
-substaūce of the same token & memoryall, is hys owne blessed bodye. And
-so I saye that Christe hathe lefte vs a better token then this man wolde
-haue vs take yt for. And therin he fareth lyke a mā, to whō a brydgrome
-had delyuered a goodly golde rynge with a ryche Rubye therin, to delyuer
-to hys bryde for a token. And then he wolde lyke a false shrewe, keape a
-waye that golden rynge and geue the bryde in steade thereof, a proper
-rynge of aryshe, and tell her that the brydgrome wolde sende her no
-better. Or els lyke one that when the brydgrome hadde geuen soche a
-rynge of golde to hys bryde for a tokē, wyll tell her playne, ād make
-her beleue, that the rynge were but coper or brasse, to mynyshe the
-brydgromes thanke.
-
-[Sidenote: Fryth.] ¶ I am ryght gladde that ye admytte myne exāple, ād
-graūte that the sacramēt is lefte to be a very tokē and memoryall of
-Christe in dede. But where you saye, that the whole substaunce of the
-same token ād memoryall is hys owne blessed bodye, that is sooner sayde
-than proued. And where you saye that we fare lyke a false shrewe that
-wolde keape the golde rynge from the bryde, and geue her a rynge of a
-ryshe, or tell her that her golde rynge were coper or brasse, to mynyshe
-the brydgromes thāke. I answere that we deny not but that the ryng ys
-most fyne golde, and is sette wyth as ryche Rubyes as can be gotten. For
-that rynge (I meane the Sacrament) ys not onely a moste perfecte token
-and a memoryall of the brydegromes benefyttes ād vnfayned fauoure on hys
-partye, but yt is also on the other partye a thankes geuynge for the
-gracyous gyftes which she vndoubtedly knowlege her selfe to haue
-receyued. For as verely as that breade ys broken amōge thē, so verely
-was Christes bodye broken for their synnes. And as verely as they
-receyue that breade in to their bellye through eatynge yt, so verelye do
-they receyue the frute of hys death in to their soules by beleuynge in
-hym. And therfor they assemble to that souper, not for the valoure of
-the breade, wyne, or meate, that ys there eate, but for the intent to
-geue hym thankes commonly a monge them all, for hys inestymable goodnes.
-But to procede vnto our purpose, yf a man wolde come vnto the bryde, and
-tell her that thys goodly golde rynge were her owne brydgrome, both
-fleshe bloode ād bones (as you do) then I thynke yf she haue anye wytte,
-she myght answere hym, that he mocked, and the more he sayde yt, the
-lesse she myght beleue hym, and saye that yf that were her owne
-brydgrome, what shulde she thē neade any remēbraunce of hym, or why
-shulde he geue it her for a remembraunce. For a remembraunce
-presupposeth the thynge to be absent, and therfore yf thys be a
-remembraunce of hym, than can he not here be present.
-
-[Sidenote: More.] ❧ I meruell therfore moche, that he is not a frayde,
-to affyrme that these wordes of Christe, of hys bodye and of hys bloode,
-muste neades be vnderstonde by waye of a symylytude or an allegorye, as
-the wordes be of the vyne and the doore. Nowe this he knoweth well, that
-though some wordes spokē by the mouthe of Christe be to be vnderstonde
-onely by waye of a symylytude or an allegorye, yet foloweth it not
-thervpon, that euery lyke worde of Christe in other places was non other
-but an allegorye, for suche was the shyfte and cauyllacyon that the
-wycked Arryans vsed which toke from Christes parson hys omnypotent
-Godhed.
-
-[Sidenote: Fryth.] ¶ I graunte that the Arryans erred, for as Master
-More sayeth, though in some place a worde betakē fyguratyuely, it
-foloweth not therfor that in euery other place, it shulde lykewyse be
-takē. But one questyō muste I aske hys mastershyppe, how doth he knowe
-that there is any worde or texte in scripture that muste be takē
-fyguratyuely, that is by the waye of a symylytude, or as he calleth yt a
-necessarye allegory? I thynke (though some mē may assygne other good
-causes ād euydences) that the fyrst knowelege ys by other textes of
-scrypture. For yf other textes be cōferred vnto yt, and wyll not stonde
-with the litterall sence, then I thynke yt muste neades be taken
-spirytually or fyguratyuelye, as there are infynyte textes in scripture.
-Now when I see that .S. Thomas whiche felte Christes woundes ād put hys
-fynger in hys syde, called hym hys Lorde and God, and that no texte in
-scrypture repugneth vnto the same, but that they may well stonde
-together, me thynketh yt were foly to affirme that this word, God, in
-that texte shulde be taken fyguratyuely or by waye of an allegorye: But
-nowe in our matter the processe of scripture wyll not stonde with the
-lytterall sence, as shall here after appeare. And therfor necessyte
-compellethe vs to expounde yt fyguratyuelye, as doth also S. Austen and
-other holy doctours, as hereafter shall playnely appeare.
-
-[Sidenote: More.] ❧ If euery man that can fynde out a newe fonde
-fantasye vpon a text of holy scrypture, may haue his owne mynd takē, and
-hys owne exposicyon beleued agaynste the exposycyons of the olde
-connynge doctours and sayntes, then may you surely see that none artycle
-of the Christen fayth, can stonde and endure longe. And then he
-alleageth .s. Hierome, which sayth, that yf the exposycion of other
-interpretours, and the consent of the common catholycke churche, were of
-no more strēgth but that euery mā myght be beleued that coulde brynge
-some textes of scrypture for hym, expounded as it pleaseth hym selfe,
-then coulde I (sayth this holy mā) brynge vpe a newe secte also, and
-saye by scrypture, that no man were a true Christen man, nor a membre of
-the churche, that keapeth two cootes. And in good fayth (sayth master
-More) yf that waye were alowed I were able my selfe to fynde out fyftene
-newe sectes in one fore none.
-
-[Sidenote: Fryth.] ¶ Saynte Peter sayeth that the scripture is not
-expounded after the appetyte of any pryuate parson, but euē as yt was
-geuen by the spyrite of God, and not by mānes wyll: so muste yt be
-declared by the same spiryte. And therfore I wyll not that any mā shalbe
-beleued, by bryngynge hys owne mynde and fantasye. But yf he wyll be
-beleued, let hym brynge eyther an other playne texte, which shall
-expounde the fyrste, or els at the leaste he muste brynge suche a
-manyfest sentence, as wyll stonde wyth the processe of the scripture.
-Whye was Saynt Hierome alowed agaynst the determynacyon of the counsell
-of Meldeley, syth he was alone, and they a greate multytude, but onely
-because he brought euydent scrypture, which at the tyme of their
-sentence, none of them remembred ād yet when yt was brought, they coulde
-not auoyde yt. And lykewyse excepte I brynge euydent scripture which
-they all shall expounde as I do, I desyre not to be beleued. And where
-master More sayeth, that in good fayth he were able to fynde out fyftene
-newe sectes in one fore none, he may thanke GOD that he hathe suche a
-pregnaunte wytte: But yet I truste he shulde not fynde one (yf there
-were any parell of dāpnacyō therin) but that we wolde with a playne
-texte confute yt, which he shulde not be able to avoyde.
-
-[Sidenote: More.] ❧ And ouer this, the very cyrcumstaunces of the places
-in the Gospell in which our sauyour speaketh of that sacramente, may
-well make open the defference of hys speache in this matter, and of all
-the other, and that as he spake all those but in an allegorye, so spake
-he this, playnely meanynge that he spake of hys very bodye and hys very
-bloode, besyde all allegoryes. For when our Lorde sayde, he was a very
-vyne, and when he sayd he was the dore, there was none that harde hym,
-that any thynge merueled therof. And whye: For because they perceyued
-well, that he ment not that he was a materyall vyne in dede, nor a dore
-neyther: But when he sayde that hys fleshe was very meate, and hys
-bloode very drynke, and that they shulde not be saued but yf they ded
-eate hys fleshe and drynke hys bloode, then were they all in suche a
-wonder therof, that they coulde not abyde. And wherfor, but because they
-perceyued well by hys wordes and hys maner of circumstaunces, that
-Chryste spake of hys very fleshe and hys very bloode in dede.
-
-[Sidenote: Fryth.] ¶ It is openly knowen and confessed amonge all
-learned men, that in the [Sidenote: Ioan. 6.] .6. chapytre of Ioan,
-Christe spake not one worde concernynge the sacrament of hys bodye and
-bloode (which at that tyme was not yet instytuted) but all that he there
-spake was of the spyrytuall eatynge ād drynkynge of hys bodye, and
-bloode, as I haue towched before. And the circumstaunces of this place
-do in dede proue that they were fleshly mynded, and vnderstoode not the
-spirytuall wordes of our sauyoure Christ, and therfor wondered and
-mourmured. In so moche that Christe sayde vnto them, doth this offende
-you: What wyll ye say then whē ye shall see the sone of man ascendynge
-thyther where he was before: Thē (addeth S. Austen) you shall knowe that
-he ment not to geue hys fleshe to eate with your teth: for he shall
-ascende whole. And Christ addeth, it is the spirite that quyckeneth, the
-fleshe profyteth nothynge, the wordes that I speake, are spirite ād
-lyfe: that is to say, sayeth S. Austen, are spirytually to be
-vnderstonde. And where Christ sayeth, that the fleshe profyteth nothynge
-(meanynge of hys owne fleshe, as S. Austē sayeth) he meaneth that it
-profyteth not, as they vnderstoode hym, that is to saye, it profyteth
-not, if it were eatē. But it doth moche profyte to be slayne, that
-through it and the shedynge of hys blode, the wrath of God our Father is
-pacyfyed, ād our synnes forgeuen. And where his mastershyp sayeth that
-the people perceyued well what he ment, and therfor wōdered so sore ād
-coulde not abyde, because they perceyued well by hys wordes ād maner of
-cyrcumstaunces what hys meanynge was. I wyll say as I ded before, that
-they vnderstoode hym not. Nowe here he wyll saye vnto me, if it be but
-your naye and my yea, then I wolde thynke to be beleued as soone as you,
-and surelye that were but reason. Not withstondynge (thankes be to God)
-I am able to brynge in auctoryte to Iudge betwene vs bothe, whose
-Iudgemēt I truste hys mastershyp wyll admytte. Thys autoure is .S.
-Austen which sayeth. [Sidenote: Augusti in sermo ad infan.] _Discipuli
-enim eius qui cum sequebantur expauerunt & exhorruerunt sermonem non
-intelligentes._ That is to saye, his dyscyples whiche folowed hym, were
-a stoyned, and abhorred hys wordes, ād vnderstoode thē not. And because
-your mastershype shall not thynke that he over schotte hym selfe, and
-spake he wyste not what, we shall alledge hym sayenge the same wordes in
-an other place. [Sidenote: Aug. 54.] _Cum diceret. Nisi quis
-manducauerit carnem .& c. Illi non intelligentes dixerunt ad inuicē.
-Durus est hic sermo, quis potest eum audire?_ That is, when Christ
-sayde, excepte a man eate my fleshe and drynke my bloode, he shall haue
-no lyfe in hym, they because they vnderstoode hym not, sayde to eche
-other, this is an harde sayenge, who can heare hym? Thus I truste you
-wyll geue place (although not to me) yet at the leaste vnto Saynte
-Austen, and receyue the truth whiche is so playnelye proved.
-
-And where hys mastershyp alleageth this texte for the Sacramente, that
-excepte they ded eate hys fleshe and drynke hys blode they coulde not be
-saued, yt seameth that he is fallen in to the erroure of Pope Innocēt,
-which lykewyse vnderstōdynge this texte vpon the Sacrament (as master
-More doth) caused yonge chylderne and infantes to receyue the Sacrament,
-as though they had all bene dampned which dyed and had not receyued it.
-And of thys Carnall mynde were many mo Byshoppes a greate whyle (as are
-now the Bohemes, whome he after dysprayseth, and yet expoundeth the
-texte as they do) but afterward they loked more spirytually vpō the
-matter and confessed their ignoraunce, as I truste master More wyll. But
-now wyll I shew you .S. Austens mynde vpō this texte, which shall helpe
-for the exposycyon of all thys matter. [Sidenote: Augustinus libro 3 de
-doctrina christiana.] S. Austen in the thyrde boke de doctrina
-christiana the .16. chapytre, teachynge how we shall knowe the tropes,
-fygures, allegoryes, and phrases of the scrypture sayeth. _Si aūt
-flagitium aut facinus iubere uidetur, figurata locutio est. Nisi
-manducaueritis (inqt) carnem filij hominis et biberitis eius sanguinē,
-non habebitis uitam in uobis. Facinus uel flagitium uidetur iubere.
-Figura est ergo precipiens passionis dominicæ esse comunicandū et
-suauiter atque utiliter in memoria recondendum, quod pro nobis caro eius
-crucifixa & uulnerata sit._ That is to saye: when so euer the scrypture
-or Christe seameth to commaunde any fowle or wycked thynge, than muste
-that texte be taken fyguratyuelye, and that it is a phrase, allegorye,
-and maner of speakynge, ād muste be vnderstonde spyrytually and not
-after the letter. Excepte (sayeth Christ) ye eate the fleshe of the
-sonne of man and drynke hys bloode ye shall haue no lyfe in you. He
-seameth (sayeth S. Austen) to cōmaunde a fowle and a wycked thynge. It
-ys therfore a fygure, commaundyng vs to be partakers of hys passyon, and
-swetely ād profytablye to prynte in our mynde that hys fleshe was
-crucyfyed and wounded for vs. This truth (thankes be to God) doth S.
-Austen declare vnto vs, which thynge besyde the openyng of thys texte
-agaynst master Mores mynd, doth playnely shew what he thought in the
-holye wordes of Christes souper. For syth he called yt a fowle and
-wycked thynge to eate hys fleshe, than may you soone perceyue, that he
-thought yt ys fowle and as wycked a thynge to eate hys bodye, seynge hys
-bodye ys fleshe, and then consequently yt shall folowe, that eyther thys
-worde eate (where Christe sayde take thys and eate yt) muste be taken
-spirytually, or els that thys sayēge of Christe, thys is my body, muste
-be fyguratyuely spoken, but this worde, eate, ys taken after the letter
-(for they ded in dede eate the breade) therfore yt muste neades folowe,
-that thys sentēce (thys is my bodye) muste be fyguratyuely spoken. Or
-els ys .S. Austen not to be approued in thys place, which thynge our
-Byshoppes I thynke, wyll not saye naye.
-
-Besydes that .S. Austen sayeth. [Sidenote: Augustinus in sermone ad
-infantes.] _Quando loquebatur dominus noster Iesus Christus de corpore
-suo, nisi (inquit) quis manducauerit carnem meam et biberit sanguinè
-meum, non habebit in se uitam. Caro enim mea uere est cibus, & sanguis
-meus uere est potus. Intellectus spiritualis credentem saluum facit,
-quia littera occidit, spiritus est qui uiuificat._ That is to saye: when
-our Lorde Iesus Christe spake of hys bodye, excepte (sayeth he) a man
-eate my fleshe and drynke my bloode, he shall haue no lyfe in hym selfe,
-for my fleshe is verye meate, and my bloode is very drynke. The
-spyrytuall vnderstondynge saueth hym that beleueth, for the letter
-kylleth, but the spirite quyckeneth. Here may you playnlye perceyue,
-that thys texte muste onely be taken spyrituallye. For he sayeth, that
-to take it after the letter it kylleth and profyteth nothynge at all, &
-therfor I wonder that we haue bene ledde so longe in this grosse
-erroure.
-
-[Sidenote: Orig. in leuiti. homi .7.] This sayenge doth that famous
-clarke Origene, confyrme sayēg. _Agnosce, figuræ sunt que in uoluminibus
-Domini scriptæ sunt: & ideo tanquā spirituales & non tanquam carnales,
-examinate & intelligite quæ dicuntur. Si enim secundum litteram sequaris
-hoc ipsum quod dictum est, Nisi manducaueritis carnē &c. Occidit hæc
-littera._ That is to saye: Marke that they are fygures which are wrytē
-in the scrypture of God. And therfore examyne them as spyrytuall men and
-not as Carnall, ād vnderstonde those thynges that are spoken. For if
-thou folowe after the letter, this thynge that is spokē: excepte ye eate
-the fleshe of the sone of man and drynke hys bloode, you cā haue no lyfe
-in you, this letter kylleth. Alas deare bretherne why shulde any mā be
-offended with thys doctryne, seynge it is approued so playnelye, by
-suche auncyent and holy Fathers.
-
-[Sidenote: Augusti sermo circa sacraferia pasche.] Agayne .S. Austē
-sayeth. _Qui manducat carnem meā & bibit meum sanguinem in memanet & ego
-in illo. Hoc est ergo manducare illā escam & illū bibere potum, in
-Christo manere & illum manentē in se habere, ac per hoc qui non manet in
-Christo & in quo non manet Christus proculdubio non manducat eius carnem
-nec bibit sanguinē, etiā si tanterei sacramentum ad iudicium sibi
-manducet & bibit._ That is to saye, he that eateth my fleshe and
-drynketh my bloode, abydeth in me, and I in hym. This is therfore the
-eatynge of that meate and drynkynge of that bloode, to abyde in Christe
-and haue hym abydynge in vs. And therfor he that abydeth not in Christe,
-and in whome Christe abydeth not, without doubte he eateth not Christes
-fleshe nor drynketh not hys bloode, although he eate and drynke that
-sacramēt of so greate a thynge vnto hys dampnacyon. And euē the same
-wordes [Sidenote: Idē Beda super Cor. 10.] hath Bede vpon the Corynthyās
-1. Corin. 10. Thys one place is suffycyent for to proue my purpose
-though he sayde not one worde more. For here he doth playnelye
-determyne, that he whiche abydeth not in Christe: that is to saye: he
-that is wycked or vnfaythfull, doth not eate hys fleshe nor drynke hys
-bloode, although he eate and drynke the Sacramēt of so greate a thynge.
-And so muste it neades folowe, that the Sacramente is not the verye
-naturall bodye of Christ. For then the vnfaythfull shulde eate hys
-fleshe, seynge he eateth the Sacrament of hys bodye. But that doth S.
-Austen denye, wherfor it muste neades folowe, that it is but onely a
-token of a remembraunce, ād a sygne of hys bodye breakynge, and a
-representacyon of hys passyon, [Sidenote: Rom. 5.] that we myght keape
-hys facte in memorye, and geve hym thankes for hys tender loue and
-kyndenes, whiche when we were hys enemyes toke vpon hym to suffer moste
-vyle death, to reconcyle vs vnto his Father, and make vs hys frendes.
-Thys sayenge hath S. Austen in a nother place also, [Sidenote: Augusti
-deciuita: dei lib. 21.] where he wryteth on this maner. _Qui non in me
-manet, & in quo ego non maneo, non se dicat aut existimet māducare
-corpus meum, aut bibere sanguinem meum. [Sidenote: capi. 25.] Non itaq;
-maneat in Christo qui non sunt eius membra: non sunt autem membra
-Christi qui se faciunt membra meritricis._ That is to saye, he that
-abydeth not in me, and in whome I abyde not, let hym not saye or thynke
-that he eateth my bodye or drynketh my bloode. They abyde not in Christe
-which are not hys mēbers. And they are not hys membres whiche make them
-selues the membres of an harlote. And these are also the verye wordes of
-Bede. Here is it playne proued agayne by the auctoryte of S. Austen and
-Bede, [Sidenote: Beda super. 1. Cor. 6.] that the wycked and vnfaythfull
-(whiche are not the membres of Christe) do not eate hys bodye nor drynke
-hys bloode, and yet they do eate the Sacramēt as well as the other.
-Wherfore you muste neades, graunte, that the Sacramēt is not the
-naturall bodye of Christ but a fygure, tokē, or memoryall therof. Now
-good Christē people counte not thys new learnynge which is confyrmed by
-suche olde doctoures and faythfull fathers.
-
-Now were thys ynough for a Christē man that loued no contencyon. But
-because there are so manye sophysters in the worlde whiche care not what
-they saye, so they holde not their peace, I muste neades sette some
-bulwarke by this holy doctoure, to helpe to defende hym, for els they
-wyll shortelye ouer rone hym (as they do me) ād make hym an heretyck
-also. Therfore I wyll alleage hys master saynt Ambrose. Saynte Ambrose
-sayeth [Sidenote: Ambrosi de sacra.] _Non iste panis qui uadit in corpus
-a nobis tā anxie queritur, sed panis uitæ æterne que anime nostre
-substanciam fulscit, qui autem discordat a Christo non manducat carnem
-eius, nec bibit sanguinem eius, & si tante rei sacramentum iudicium sue
-perdicionis accipit._ That is, this breade that goeth in to the bodye ys
-not so gredelye sought of vs, but the breade of euerlastynge lyfe which
-vpholdeth the substaunce of our soule. For he that dyscordeth from
-Christ, doth not eate hys fleshe, nor drynke hys bloode, although he
-receyue the sacramente of so greate a thynge vnto hys dampnacyon and
-destruccyon. Furthermore, the greate clarke Prosper confyrmeth the same,
-sayenge. [Sidenote: Prosper in libro sentenciarum.] _Qui discordat a
-Christo nec carnem Christi manducat, nec sanguinem bibit, etiam si tantæ
-rei sacramentum ad iudicium sue presumptionis quotidie indifferenter
-accipiat._ That is, he that dyscordeth from Christ, doth neyther eate
-hys fleshe, nor drynke hys bloode, although he receyueth indyfferently
-euery daye the sacrament of so greate a thynge vnto the condempnacyon of
-hys presumpcyon. And these are also the very wordes of Bede [Sidenote:
-Idē Beda super 1. Cor. 11.] vpō the xi. Chapiter of the fyrste Epystle
-to the Corynthyans.
-
-Now you may see, that it ys not saynt Austens mynde onely, but also the
-sayēge of many mo. And therfore I truste you wyll be good vnto hym. And
-yf ye cōdempne not these holye Fathers, then am I wrongfullye punyshed.
-But, yf you condempne them, then muste poore Iohan Fryth be contente to
-beare the burthen wyth them.
-
-
-
-
- The mynde & exposiciō of the olde doctours upon the wordes of Christes
-                                maundye.
-
-
-[Sidenote: More.] And where master More sayeth, that yf Chryste had not
-ment after the playne litterall sense, that both the hearers at that
-tyme, and the expositours sens, and all Christen people besyde thys
-xv.c. yeare wolde not haue taken onelye the litterall sens beynge so
-straunge and mervelous that yt myght seame impossyble, ād declyne from
-the letter for allegoryes in all suche other thynges, beynge (as he
-sayeth) and as in dede they be, so manye farre in nombre mo.
-
-[Sidenote: Fryth.] ¶ As towchynge the hearers they were deceyued and
-vunderstoode hym not (I meane as manye as toke hys wordes fleslye as you
-do). And they had their answere of Christe (when they mourmured) that
-hys wordes were spyrite and lyfe: that is (as S. Austen sayeth)
-spirytually to be vnderstonde & not fleslye, as ys before declared. And
-as for the exposytours, I thynke he hath not one of the olde fathers for
-hym, but certen newe felowes: as Dominicus, S. Thomas, Occam, ād suche
-other which haue made the Pope a God. And as I haue shewed S. Austen
-maketh full for vs, and so do all the olde fathers. As Oecolompadius
-hath well declared in hys boke. _Quid ueteres senserint de sacramento
-eucharistiæ._ And some of their sayenges I shall alleage a none. And
-where you saye that all Christen people haue so beleued this .1500.
-yeares, that is very false. For there ys no doubte, but that the people
-thought as holye Saynt Austen and other faythful fathers taught thē.
-Which as I sayde, make with vs. Notwithstondynge in dede syth oure
-prelates haue bene made lordes and haue sette vp their lawes and decrees
-contrarye to the prerogatyue of all Prynces, and lyke moste subtle
-traytours, haue made all men beleue that they may make lawes & bynde
-mens cōscyences to obeye them: and that theyr lawes are Gods lawes,
-blyndynge the peoples eyes wyth two or thre textes wrongfully wrested,
-to avaunce their pryde, where they ought to obeye Kynges & Princes & be
-subiect to their lawes, as Christ & hys Apostles were euē vnto the
-death. Syth that tyme I say, they haue made mē beleue what they lyst, &
-make artycles of the faythe at their pleasure. One artycle must be that
-they be the church, ād cā not erre. And this ys the grounde of all their
-doctryne. But the truth of this artycle ys now suffycyently knowē. For
-yf quene Katheryne be Kynge Hēryes wyfe, thē they do erre, & yf she be
-not, they haue thē erred. It is nowe become an artycle of our fayth that
-the Pope of Rome must be the hede of the churche ād the vycar of
-Christe: & that by Gods lawe. It is an artycle of our fayth, that what
-soeuer he byndeth in earth, is boūde in heauē, in so moche that yf he
-curse wrōgfully, yet yt must be feared, ād infynite suche other which
-are not in our crede, but blessed be god that hath geuē some lyght in to
-oure Prynces harte. For he hath lately put forth a boke called the
-glasse of truth, which proueth many of these artycles very folysh
-fātasyes, ād that euē by theyr owne doctours, and so I truste you shall
-be proued in this poynt of the sacramēt. For though it be an artycle of
-our fayth, yt is none artycle of our Crede in the .xij. artycles, whiche
-are suffycyent for our saluacyon. And therfore we may thynke that you
-lye without all Ieoperdye of dampnacyon.
-
-Neuerthelesse seynge hys mastershyp sayeth that all make for hym, & I
-say cleane contrarye, that allthe olde fathers make agaynste hym, it
-were necessarye that one of vs shulde proue hys purpose. But in dede in
-this poynte he wolde loke to haue the vātage of me. For he thynketh that
-mē wyll sooner beleue him which is a greate mā, thē me which am but a
-poore mā, ād that therfor I had more neade to proue my parte true, thē
-he to proue hys. Well, I am content, and therfor geue eare dere reader
-and iudge betwene vs.
-
-[Sidenote: Tertullianus libro. 2. cōtra Marcionem. Tertullianus libro 4.
-cōtra Marcionem.] First I wyll begynne with Tertulyan, because he is of
-moste antiquyte. Tertullyan sayeth. _Ipse (Christus) nec panem
-reprobauit quod ipsum corpus suum representat._ That is to saye: Christ
-hym selfe ded not reproue or discōmēde breade which doth represent hys
-bodye. For the vnderstōdynge of thys place, you must know that there was
-an heretyke called Marcyō, which ded reproue creatures, & sayde that all
-maner of creatures were euell. This thynge doth Tertullyā improue by the
-sacramēt & sayeth. Christ ded not reproue or dyscōmende breade the which
-doth represēt his bodye: as though he shulde say, yf Christ had counted
-the breade euell, then wolde he not haue lefte yt for a sacrament to
-represent hys bodye, meanynge that it is a sacramente, sygne, token, and
-memoryall of hys bodye, and not the body ytselfe. And that this is hys
-mynde, doth playnly appeare in his fourth boke, where he sayeth.
-_Christus acceptū panē et distributū discipulis, corpus suū illud fecit:
-hoc est corpus meū dicēdo, id est figura corporis mei. Figura autē non
-fuisset, nisi ueritatis e ēt corpus. Vacua res quod est phātasma,
-figuram capere non posset._
-
-That ys to saye: Christe takynge breade and dystrybutynge vnto hys
-discyples made yt hys bodye, sayēge. This ys my body. But thys breade
-coulde not haue bene a figure of yt, excepte Christ had had a true
-bodye. For a vayne thynge or a fantasye can take no fygure. For the
-vnderstondynge of this place, you muste marke that this heretycke Marcyō
-agaynst whome thys auctoure wryteth, ded holde opynyon that Christ had
-no naturall bodye, but onelye a fantastycall bodye, ād this opynyon doth
-thys doctoure improue by the sacrament of the aulter sayenge. The
-sacrament ys a fygure of hys bodye: ergo Christ had a true bodye, ād not
-a fantastycall bodye: For a vayne thynge or fantasye can take no fygure.
-Loo, here doth this olde father which was longe before .S. Austen or .S.
-Hierome, expounde these wordes of Christe. This is my bodye: that is to
-saye, a fygure of my bodye. Therfor ye are to blame to call it new
-lernynge. Nowe because they shall not of temeraryous presumpcyon reiecte
-this olde father, I shall establyshe hys wordes by S. Austen, which
-commendeth Christes meruelous pacyence for sufferynge so lōge that
-traytour Iudas, as though he had bene a good man, and yet was not
-ignorāt of hys wycked thoughtes. [Sidenote: Augusti.] _Adhibuit (inquit)
-ad cōuiuium in quo corporis & sanguinis sui figura discipulis
-commendauit ac tradidit._ That is to saye: [Sidenote: in prefa. Psalm.
-3.] he admytted hym sayeth S. Austē vnto the mandye wherin he dede be
-take and delyuer vnto the dyscyples the fygure of hys bodye and bloode.
-Here doth thys holye father .S. Austē call yt the fygure of hys body.
-And I am sure there is no mā so chyldyshe, but that he knoweth that the
-fygure of Christe ys not Christe hym selfe, the fygure of .S. Peter ys
-not saynt Peter hym selfe. And yet we do neuerthelesse commōly call
-those fygures by the name of the thynge that they do represente. As I
-maye saye when I see the fygure of .S. Peter, thys ys S. Peter to whome
-Christe delyuered the keyes of the kyngdome of heauē. And yet he were a
-foole that wolde thynke that fygure to be S. Peter hym selfe. For yt is
-onelye a representacyon of hym. Besydes that S. Austen sayeth.
-[Sidenote: Augusti in prefa. Psalm. 98.] _Non hoc corpus quod uidetis
-estis manducaturi, nec bibituri illum sanguinem quem effusuri sunt qui
-me crucifigent. Sacramentum aliquod uobis commendaui, spiritualiter
-intellectum uiuificat nos, caro autem non prodest quicquam._ That ys to
-saye: you shall not eate thys bodye that you see, nor drynke that bloode
-which they that crucyfye me shall shedde out. I haue geuen a certayne
-sacramente vnto you, yf yt be spirytually vnderstonde, yt quyckeneth
-you: but the fleshe profyteth nothynge. What thynges can be more
-playnely spoken?
-
-Furdermore S. Austen sayeth. _Sepe ita loquimur ut Pascha appropinquante
-crastinam uel perendinam Domini passionem dicamus: cum ille ante tam
-multos annes passus sit, nec omnino nisi semel illa passio facta sit.
-Nempe ipso die dominico dicimus bodie dominus resurrexit cum ex quo
-surrexit tot anni transierunt. Quare nemo tam ineptus est, ut nos ita
-loquentes arguat esse mentitos, quia istos dies secundum illorum quibus
-hæc gesta sunt similitudinem nuncupamus: ut dicatur ipse dies qui non
-sit ipse, sed reuolucio ne temporum similes eius: & dicatur illo die
-fieri propter sacramenti celebrationem, quod non illo die, sed iam olim
-factum est. Nonne semel immolatus est Christus in seipso? & tamen in
-sacramento non solum per amnuas Paschæ solennitates, sed omni die pro
-popuslis immola tur: nec utique mentitur qui interrogatus, responderit
-eum immolari. Si enim sacramenta quandam similitudinem earum rerum
-quarum sunt sacramenta non haberent, omnino sacramenta non essent. Ex
-hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt.
-Sicut ergo secundum quendam modum sacramētum corporis CHRISTI corpus
-CHRISTI est. Et sacramentum sanguinis CHRISTI sanguis CHRISTI est, ita
-sacramenta fidei fides est, Nihil est autem aliud ud credere, quam fidem
-habere, ac per hoc respondetur fidem habere propter fidei sacramenta. Et
-conuertere se ad Deum propter conuersionis sacramentum. Quia & ipsa
-responsio pertinet ad celebrationem sacramenti. Sicut de ipso baptismo
-Apostolus dicit. Consepulti (inquit) sumus Christo per baptismum in
-mortem, Non ait sepulturam significauimus, sed prorsus ait, consepulti
-sumus. Sacramentum ergo tantæ rei non nisi eiusdem rei uocabulo
-nuncupauit._
-
-That is to saye: We often vse to saye, when Easter draweth nyghe, that
-to morow or the nexte day is the Lordes passyō, ād yet yt is many yeares
-sens he suffered, and that passyon was neuer done but ones. And vpon
-that sondaye we saye, thys daye the Lorde ded ryse agayne, and yet yt ys
-many yeares sens he rose. Now ys there no man so folyshe to reproue vs
-as lyers for so sayenge, because we name these dayes after the
-symylytude of those in which these thynges were done, so that yt is
-called the same daye, which is not the verye same, but by the reuolucyon
-of tyme lyke it. And yt is named to be done the same daye through the
-celebracyon of the sacramēt (through kepynge the memoryall of the thynge
-ones done) which ys not done that daye, but was done lōge before. Was
-not Christe ones crucyfyed in hys owne parson? ād yet in a mysterye
-(which is the remembraunce of hys very passyon) he ys crucyfyed for the
-people not onely euery feaste of Easter, but euery daye. Neyther doth he
-lye which (whē he is asked) answereth that he is crucyfyed. For yf the
-sacramentes, had not certayne symylytudes of those thynges wherof they
-are sacramentes, then shulde they be no sacramentes at all. And for thys
-symylytude for the most parte they take the names of the very thynges,
-and therfore after a certayne maner the sacramente of Christes bodye ys
-Christes bodye, & the sacramēte of Christes bloode, is christes bloode,
-so the sacramēt of faythe, is fayth. For yt ys nō other thyng to beleue,
-thē to haue fayth, & therfore whē a mā āswereth that the infante
-beleueth which hath not the affecte of fayth, he answereth that yt hath
-faythe for the sacramēt of fayth: And that yt turneth yt selfe to GOD,
-for the sacrament of conuersyon. For the answere yt selfe perteyneth
-vnto the mynystrynge of the sacrament. As the Apostle wryteth of
-Baptyme: we are buryed (sayeth he) wyth Christ through Baptyme vnto
-death. He sayeth not, we sygnyfye buryenge, but vtterlye sayeth, we are
-buryed. He called therfore the sacrament of so greate a thynge euen wyth
-the propre name of the verye thynge it selfe. & ce. If a man wolde
-avoyde contencyon and loke soberly vpon those wordes of Saynte Austen,
-he shall soone perceyue the mysterye of thys matter. For euē as the
-nexte good frydaye shalbe called the daye of Christes passyon: and yet
-he shall not suffer death a gayne vpon that daye, for he dyed but ones
-and is nowe immortall, euē so is the Sacrament called Christes bodye.
-And as that daye is not the verye daye that he dyed vpon, but onelye a
-remembraunce therof: So the Sacrament is not hys very naturall bodye,
-but onelye a remembraunce of hys bodye breakynge and bloode sheadynge.
-And lykewyse, as the nexte Easter daye shall be called the daye of hys
-resurrectyon, not that it is the very same daye that Christe ded ryse
-in, but a remembraunce of the same: Euen so the Sacrament is called hys
-bodye: not that it is hys bodye in dede, but onely a remembraunce of the
-same. And furdermore, euē as the Preste doth offer hym, that is to saye,
-crucyfye hym at Masse, euē so is the sacramēt hys bodye. But the Masse
-doth but onely represent hys passyon. And so doth the Sacrament
-represent hys bodye. And yet though the Masse dothe but represent his
-crucyfyēge, we maye trulye saye he is crucyfyed, euen so though the
-Sacrament do but sygnyfye or represent hys bodye, yet may we trulye saye
-that it is hys bodye. Why so? verely (sayeth he) for the sacramentes
-haue a certayne symylytude of those thynges wherof they are sacramentes.
-And for thys symylytude for the moste parte, they take the names of the
-verye thynges. Blessed be God which hathe so clearelye dyscussed this
-matter by thys faythfull Father. Notwithstondynge he doth yet expresse
-it more playnelye sayēg: After a certayne maner the sacrament of
-Christes bodye is Christes bodye. Beholde deare bretherne he sayeth,
-after a certayne maner the sacramēt is Christes bodye. And by that you
-maye soone knowe that he neuer mēte that it shulde be hys verye naturall
-bodye in dede, but onelye a token and memoryall to keape in memorye the
-death of hys bodye, and so to nouryshe our fayth. Besydes that, hys
-symylytude which he after allegeth of Baptyme, doth througlye expoūde
-this matter, for (sayeth he) the Apostle sayeth not, we sygnyfye
-buryenge: but he sayeth, we are buryed, & yet in dede the Baptyme doth
-but sygnyfye it. And therevpon .S. Austen addeth, that he called the
-sacrament of so greate a thynge euen with the name of the verye thynge
-it selfe. And lykewyse it is in our sacrament. Fynallye to be shorte, I
-wyll passe ouer many places which I haue gathered out of this holye
-father, and wyll towche but this one more. Saynte Austē sayeth.
-[Sidenote: Augusti cōtr. adamantū.] _Non enim Dominus dubitauit dicere,
-Hoc est corpus meum, cum daret signum corporis sui. Et in eoden capite
-exponit. Sic est enim sanguis anima, quomodo petra erat Christus, nec
-tamen petra (ait) significabat Christū, sed ait petra erat Christus._
-That is to saye: The lorde doubted not to saye, this is my bodye, whē he
-gaue a sygne of hys bodye. And after in the same chapyter he expoundeth
-it. For trulye so the bloode is the soule, as Christe was the stone. And
-yet the Apostle sayeth not, the stone ded sygnyfye Christ, but he sayeth
-the stone was Christ.
-
-Here S. Austen sayeth playnelye, that Christe called the sygne of hys
-bodye, his bodye, and in this chapyter doth compare these thre textes of
-scrypture, this is my bodye, the bloode is the soule, and Christe was
-the stone: And declareth them to be one phrase, and to be expounded
-after one fashyō. Now is there no mā so madde, as to saye, that Christe
-was a naturall stone (excepte he be a naturall foole) whose Judgemēt we
-neade not greately to regarde. Therefore we may well cōclude that the
-sacrament is not his naturall bodye, but is called his bodye, for a
-symylytude that it hath, wherin it sygnyfyeth & representeth his bodye.
-And that the sacramēt of so greate a thynge is called euē with the name
-of the very thynge it selfe. As s. Austē sayde. Thys were prove ynough
-to conclude that all the olde Fathers ded holde the same opynyon, for
-who wolde ones surmyse (seynge we haue. S. Austen so playne for vs which
-is the cheafest amonge thē all) who wolde ones surmyse I say, that they
-dyssented in thys greate matter frō the other faythfull fathers, or they
-from hym? Neuerthelesse I dare not lett hym stōde post alone, leaste ye
-dyspyse hym. And therfore I wyll shewe you the mynde of certayne other
-also: and fyrste of hys master Saynt Ambrose.
-
-[Sidenote: Ambrosi super illud mortē domini annuncia.] S. Ambrose
-wrytynge vpon the Epystle of Paule to the Corynthyans in the .xi.
-Chapter sayeth. _Quia enim morte Domini liberati sumus, huius rei in
-edēdo & potādo, carnem & sanguinem qui pro nobis oblata sunt,
-significamus._ That is to saye: because we be delyuered by the death of
-the Lorde, in eatynge and drynkynge of thys thynge, meanynge of the
-Sacrament, we sygnyfye the fleshe and bloode which were offered for vs.
-Here doth S. Ambrose saye ynough, yf men were not sophysters, but wolde
-be content with reason. For he sayeth that in eatynge and drynkynge the
-Sacramēt of Christes bodye, we sygnyfye or represent the fleshe and
-bloode of our sauyoure Iesus. Notwithstondynge be cause you are so
-slyppery, we shall bynde you a lytle better by thys mās wordes.
-
-[Sidenote: Ambrosi de sacra.] S. Ambrose sayeth. _Sed forte dices
-speciem sanguinis non uideo, sed habet similitudinem. Sicut enim mortis
-similitudinem sumpsisti, ita etiam similitudinem preciosi sanguinis
-bibis._ That is to saye. But perauenture thou wylte saye, I see no
-apperaunce of bloode, but it hathe a symylytude. For euē as thou haste
-taken the symylytude of death, euen so thou drynkest the symylytude of
-the precyous bloode. Here maye ye see by the conferrynge of these two
-Sacramentes, what .S. Ambrose iudged of it. For he sayeth, euen as thou
-haste taken a symylytude of hys death in the sacramēt of baptyme, so
-doste thou drynke a symylytude of hys precyouse bloode in the Sacrament
-of the Aulter. And yet as S. Austen sayde before, the Apostle sayeth,
-not we sygnyfye buryenge, but sayeth, we are buryed. And lykewyse here
-Christe sayde, not this sygnyfyeth my bodye, but this is my bodye,
-callynge the Sacrament, a sygne, token, and memoryall of so greate a
-thynge, euen with the name of the verye thynge it selfe. Thus doth S.
-Ambrose choke our sophysters.
-
-Neuerthelesse I wyll alleage one place more out of Ambrose, where he
-sayeth. [Sidenote: Ambrosi lib .3. de sacramē.] _Dicit sacerdos fac
-nobis hanc oblationē scriptam rationabilem, quod est figura corporis
-Domini nostri Iesu Christi._ That is: the Preste sayeth, make vs this
-oblacyon acceptable. & ce. For it is a fygure of the bodye of our Lorde
-Iesus Chryst. Here he calleth it playnelye a fygure of Christes bodye,
-which thynge you can not avoyde. Therfore geue prayse vnto God and lette
-hys trouth sprede, which is so playnelye testyfyed, by these holye
-Fathers. Now lette vs see what S. Hierome sayeth.
-
-[Sidenote: Hieronimus super eccle.] Saynte Hierome wrytynge vpon
-Ecclesiastes sayeth on this maner. _Caro Domini uerus cibus est, &
-sanguis eius uerus potus est, hoc solum habemus in presenti sæculo
-bonum, si uescamur carne eius cruoreque potemur, nō solum in misterio,
-sed etiam in scripturarum lectione, uerus enim cibus est & potus, qui ex
-uerbo Dei sumitur scientia scripturarum._ That is to saye: the fleshe of
-the lorde is verye meate, and his bloode verye drynke. This is onelye
-the pleasure or profytte that we haue in this worlde, that we maye eate
-hys fleshe and drynke his bloode, not onely in a mysterye, but also in
-the readynge of scryptures. For it is very meate and drynke, which is
-taken out of Godes worde, by the knowelege of scryptures. Here maye ye
-see S. Hieroms mynde in fewe wordes. For fyrste he sayeth that we eate
-hys fleshe and drynke hys bloode in a mysterye, whiche is the sacrament
-of hys remembraunce, and memoryall of his passyon. And after he addeth,
-that we eate his fleshe ād drynke hys bloode in the readynge ād
-knowelege of scriptures, ād calleth that very meate ād very drynke. And
-yet I am sure ye are not so grosse, as to thynke that the letters whiche
-you reade are tourned in to naturall fleshe ād blode. And lykewyse it is
-not necessarye that the breade shulde be tourned in to hys bodye, no
-more than the letters in scrypture are tourned in to his fleshe. And
-neuerthelesse through faythe we may as well eate hys bodye in receyuynge
-of the sacrament, as eate hys fleshe in readynge of the letters of the
-scrypture. Besydes that S. Hierome calleth the vnsterstōdynge of the
-scripture verye meate and very drynke: whiche you muste neades
-vnderstonde in a mysterye and spyrituall sense. For it is no materyall
-meate nor drynke that is receyued with the mouth and teth, but it is
-spyrytuall meate and drynke, and is so called for a symylytude and
-propertye: because that as meate and drynke counforte the bodye and
-outwarde man, so doth the readynge and knowelege of scrypture conforte
-the soule and inwarde man. And lykewyse it is of Christes bodye, whiche
-is called verye meate and verye drynke, whiche you muste neades
-vnderstonde in a mysterye or spyrytuall sense (as Saynte Hierome called
-it) for hys bodye is no materyall meate nor drynke that is receyued with
-the mouth or teth: But it is spyrytuall meate and drynke, and so called
-for a symilytude and propertye, because that as meate and drynke
-conforte the bodye, so doth the fayth in hys bodye breakynge & bloode
-sheadynge refreshe the soule vnto lyfe euerlastynge. We vse it
-customablye in our daylye speache to saye, when a chylde setteth all hys
-mynde and delyght vpō sporte and playe: It is meate and drynke to thys
-chylde to playe. And also we saye by a man that loueth well hawkynge and
-huntynge: It is meate and drynke to thys man to hawke and hunte. Where
-no man doubteth, but it is a fyguratyue speache. And therfore I wonder
-that they are so blynde in thys one poynte of Christes bodye. And can
-not also take the wordes fyguratyuelye, as these olde doctours ded.
-[Sidenote: Hieronimus super Matheum.] Agayne S. Hierome sayeth.
-_Postquam mysticum pascha fuerat impletum & agni carnes cum apostolis
-comederat, assumit panem qui confortat cor hominis, & ad uerū paschæ
-transgreditur sacramentum, quomodo in prefiguratione eius Melchisedech
-uinum & panem proferens fecerat, ipse quoq; ueritatem corporis
-repræsentaret._ That is to saye: after the mystycall Easter lābe
-fullfylled, and that Christe had eaten the lambes fleshe with the
-Apostles, he toke breade which conforteth the harte of man, and passeth
-to the true sacramēt of the Easter lambe: that as Melchisedech brought
-forthe breade and wyne fygurynge hym, so myght he lykewyse represent the
-truth of hys bodye. Here doth S. Hierome speake after the maner that
-Tertullyā ded before: that Christe with breade and wyne ded represent
-the truth of hys bodye. For excepte he had had a true bodye, he coulde
-not leaue a fygure of it nor represent it vnto vs. For a vayne thynge or
-fantasye can haue no fygure, nor can not be represented. As by example.
-How shulde a mā make a fygure of hys dreame or represent it vnto our
-memorye? But Christ hath lefte vs a fygure and representacyon of hys
-bodye in breade and wyne: therfore it foloweth that he had a true bodye.
-And that this was .S. Hieroms mynde doth manefestly appeare by the
-wordes of Bede, which doth more copyouslye sette out this sayenge of
-Hierome. [Sidenote: Beda super Luc.] For he wryteth on this maner.
-_Finitis paschæ ueteris solennijs que in commemorationē antiquæ de
-ægypto liberationis agebantur, transit ad nouū quod in suæ redemptionis
-memoriā ecclesia frequētare desiderat, ut uidelicet pro carne agni uel
-sanguine suo, carnis sanguinisq; sacramentum in panis ac uini figura
-substituens, ipsum se esse monstraret cui iurauit Dominus. Tu es
-sacerdos in æternum secundum ordinem Melchisedech. Frangit autem ipse
-panem quem porrigit, ut ostendat corporis sui fractionem non sine sua
-sponte futuram. Similiter & calicem postquam cœna uit dedit eis. Quia
-ergo panis carnē cōfirmat, uinum uero sanguinē operatur in carne, hic ad
-corpus Christi mystice, illud refertur ad sanguinem._ That is to saye.
-After the solempnyte of the olde Easter lambe was fynyshed, which was
-obserued in the remēbraunce of the olde delyueraūce out of Egypte, he
-goth vnto the newe which the churche gladlye obserueth in the
-remēbraunce of hys redempcyon, that he in the steade of the fleshe and
-bloode of the lambe, myght instytute and ordeyne the sacramēt of hys
-fleshe and bloode in the fygure of breade and wyne, and so declare hym
-selfe to be the same vnto whome the Lorde sware, thou arte a perpetuall
-Preste after the order of Melchisedech. And he hym selfe brake the
-breade which he gaue, to shewe that the breakynge of hys bodye shulde
-not be done without hys owne wyll. And lykewyse he gaue them the cuppe
-after he had supped. And because breade doth confyrme or strengthen the
-fleshe, and wyne worketh bloode in the fleshe, therfore is the breade
-mystycallye referred vnto the bodye of Christe, and the wyne referred
-vnto hys bloode.
-
-Here maye you note, fyrste that as the lambe was a remembraunce of theyr
-delyueraunce out of Egipte (and yet the lābe delyuered them not) so is
-the sacrament a remembraunce of our redemptyon, and yet the sacrament
-redeamed vs not. Besydes that he sayeth, that Christ in the steade of
-the fleshe and bloode of the lambe, ded instytute the sacrament of hys
-fleshe and bloode in fygure of breade and wyne.
-
-Marke well, he sayeth not that in the steade of lambes fleshe and bloode
-he ded instytute hys owne fleshe and bloode, but sayeth that he ded
-instytute the sacrament of hys fleshe and bloode. What thynge is a
-sacrament? Verelye it is the sygne of an holye thynge, and there is no
-dyference betwene a sygne and a sacrament, but that the sygne is
-referred vnto a worldlye thynge, and a Sacrament vnto a spyrytuall or
-holye thynge.
-
-[Sidenote: Ad Marcellum.] As Saynte Austen sayeth. _Signa cum ad res
-diuinas pertinent, sacramenta appellantur._ That is to saye: sygnes when
-they partayne vnto godlye thynges are called sacramentes.
-
-Therfore when Bede sayeth, that they ded instytute the Sacrament of hys
-fleshe and bloode in the fygure of breade and wyne, it is as moche to
-saye (by Saynte Austens dyffynycyon) as that he ded instytute the fygure
-of hys holye fleshe and bloode in the fygure of breade and wyne, that is
-to saye: that breade and wyne shulde be the fygure and sygne
-representynge hys most blessed holye fleshe and bloode vnto vs, for a
-perpetuall remēbraunce. And afterwarde he declared the propertye for
-whiche the breade is called the bodye ād the wyne the bloode: savynge he
-speaketh not so darkelye as I now do, but playnelye sayeth that the
-breade is mystycallye referred vnto the bodye of Christe: because that
-as breade doth strēgthē the fleshe, so Christes bodye which is fygured
-by the breade, doth strēgthen the soule through fayth in hys death. And
-so doth he clearlye proue my purpose.
-
-[Sidenote: Crisost. super Matth.] Now lette vs see what Chrisostome
-sayeth, whiche shall descrybe vs the fayth of the olde Grecyans, who had
-not loste the true fayth, howsoeuer the wordle go now adayes.
-Chrisostome sayeth in thys maner. _Si enim mortuus Iesus nō est cuius
-signum & simbolū hoc sacrificū est? uides quantum ei studium fuerit ut
-semper memoria teneamus pro nobis ipsum mortuum fuisse._ That is to
-saye: Yf Iesus haue not dyed, whose memoryall and sygne is this
-sacryfyce? Thou seest what dylygence he gaue that we shulde cōtynuallye
-keape in memorye that he dyed for vs. Here you maye see that Chrisostome
-calleth the sacramet _symbolum et signum_: That is to saye, a memoryall
-and sygne of Christ, and that it was instytute to keape hys death in
-perpetuall remembraunce. But of one thynge thou muste be ware or els
-thou arte deceyued, he calleth it also a sacryfyce, and there thou muste
-wyselye vnderstonde hym. [Sidenote: Sacryfyce.] For yf it were the
-sacryfyce of Christes bodye, then muste Christes bodye be slayne agayne,
-which thynge God forbyd. And therfore thou muste vnderstōde hym whē he
-calleth it a sacryfyce, that he meaneth it to be a remēbraunce of that
-holye sacryfyce, where Christes bodye was offered on the crosse ones for
-all. For he can be sacryfyced no more, seynge he is immortall.
-Notwithstondynge our Prelates wyll here note me of presumptiō, that I
-dare be so bolde to expounde hys mynde on this fashyon. For in dede they
-take hym otherwyse, and thynke that it is a verye sacryfyce. And
-therfore I wyll brynge one other texte, where Chrisostome shall expounde
-hym selfe. Chrisostome sayeth: [Sidenote: Crisost. ad Hebre. hom. 17.]
-_Nonne per singulos dies offerrimus? offerrimus qdem, sed ad
-recordationem mortis eius facientes. Hoc autem sacrificium (sicut
-pontifex) sed id ipsum semper facimus: imo recordationē sacrificij._
-That is to saye: do we not daylye offer or do sacryfyce: yes suerlye.
-But we do it for the remembraunce of hys death, for this sacryfyce is as
-an example of that we offer, not an other sacryfyce (as the Byshopp in
-the olde lawe ded) but euer the same: yea rather a remembraunce of the
-sacryfyce. Fyrste he sayeth that they daylye do sacryfyce, but it is in
-remembraunce of Christes death. Then he sayeth that the sacryfyce is an
-example of that. Thyrdlye he sayeth, that they offer not an other
-sacryfyce (that is to saye an oxe or a gotte) as the Byshoppes of the
-olde lawe, but euer the same.
-
-Marke thys poynte: For though it seame at the fyrste syght to make wyth
-them, yet doth yt make so derectelye agaynste them, that they shall
-neuer be able to avoyde it. Chrisostome sayeth, they do not offer an
-other sacryfyce as the Bysshoppes ded, but euer the same. They offer
-other breade and wyne thys daye, then they ded yesterdaye: they shall
-saye an other Masse to morowe, then they ded this daye.
-
-Now yf thys breade and wyne or the Masse be a sacryfyce, then do they
-offer an other sacryfyce, as well as the Byshoppes of the olde Lawe. For
-thys sacryfyce ded sygnyfye that Christe shulde come and shedde hys
-bloode, as well as the breade, wyne, and Masse, do represent that he
-hath done it in dede. And therfore yf it be a sacryfyce, then do they
-offer an other sacryfyce, representynge hys passyon, as well as the
-Byshoppe of the olde Lawe. But that doth Chrisostome denye, and sayeth
-that they offer euerye daye the same. What same? Verelye euen the same
-that was done and sacryfyced when Christe shedde hys bloode. In thys
-sacryfyce is Christe euerye daye bounde and buffetted, and ledde from
-Anna to Cayphas: he is brought to Pylate and condempned; he is scourged
-ād crowned with thorne, and nayled on the crosse, and hys harte opened
-with a spere, and so sheadeth hys bloode for our redempcyon. Why
-Chrisostome, and do you the selfe same sacryfyce euerye daye? Yea
-verelye. Then why doth Saynte Paule saye to the Romaynes [Sidenote: Rom.
-6.] in the syxte Chapter: that Christe is rysen from death, and dyeth no
-more? Yf he dye no more, how do you daylye crucyfye hym? For sothe Paule
-sayeth trouthe.
-
-For we do it not actuallye in dede, but onelye in a mysterye. And yet we
-saye, that we do sacryfyce hym, and that thys is hys sacryfyce, for the
-celebracyon of the Sacrament and memorye of the passyon whiche we keape:
-and for thys cause it hath the name of the thynge that it doth
-represente and sygnyfye. And therfore, as Saynte Austen declareth a fore
-ad Bonifacium, [Sidenote: Augustinus ad Bonifacium.] I expounde my mynde
-by a rethorycall correctyon and saye, _Imo recordationem sacrificij_.
-That is to saye: Yea rather the remembraunce, and fygure of the
-sacryfyce.
-
-Graunde mercyes good Chrisostome, now do I perceyue the pyth of thys
-matter: euen as the Masse is the verye death and passyon of Christe, so
-is it a sacryfyce. Now it doth but onelye represente the verye death and
-passyon of Christe, therfore it doth folowe that the Masse in verye dede
-doth but onely represente a sacryfyce. And yet not withstandynge manye
-tymes it is called a sacryfyce of holye doctours, and hathe the name of
-the verye same thynge that it doth represent ād sygnyfye. And euen so we
-maye saye of this sacrament, that as the Masse is the verye sacryfyce
-and passyon of Christ, so is the sacrament hys verye bodye and sacryfyce
-that is offered. Nowe the Masse doth but onely represent and sygnyfye
-the passyon: so the sacrament doth but onelye represent and sygnyfye the
-bodye and very sacryfyce ones offred for euer. Notwithstondynge manye
-tymes the Masse is called the bodye and a sacryfyce. And hath the name
-of the verye same thynge that it doth represent and sygnyfye.
-
-[Sidenote: Crisostome.] Furthermore Chrisostome sayeth. _Ipse quos;
-bibitex eo, ne auditis uerbis illis dicerēt. Quid igitur sanguinem
-bibimus & carnem commedimus? ac ideo perturbarentur, nam & quando prius
-de his uerba fecit, etiam uerbis ipsius offendabantur. Ne igitur tunc id
-quoque accideret, primus ipse hoc fecit, ut ad communionem misteriorum
-induceret intrepidam._ That ys to saye: he also dranke of yt, leaste
-when they harde hys wordes, they shulde saye: why do we than drynke
-bloode and eate fleshe? and so shulde be troubled. For when he spake
-before of those thynges, they were offended wyth hys wordes. And because
-that shulde not now also chaunce, he hym selfe dranke fyrst of yt, that
-he myght cause thē to come without feare to the partakynge of those
-mysteryes. Here Chrisostome noteth that Christe dranke of yt, to drawe
-them from the grosse vnderstōdynge of hys wordes, and by hys drynkynge
-to testyfye vnto them, that yt was not hys naturall fleshe in dede, but
-onely memoryalles and representacyons of hys bodye and bloode. And
-therfore he calleth them mysteryes: that is to saye sacramentes. For in
-thys place a sacramente ād a mysterye ys all one thynge.
-Notwithstondynge some tyme thys worde mysterye ys more common ād large
-in signyfyenge then this worde sacrament. And I haue shewed you before,
-that a sacrament ys the sygne of an holy thynge, and not the thynge it
-selfe that yt representeth: albeit somtyme yt beare the name of the
-verye thynge yt selfe. As the Image of .S. Peter ys not saynt Peter hym
-selfe, and yet yt beareth hys name.
-
-Chrisostome sayeth. _Caro non prodest quicquam: hoc est, secundum
-spiritum uerba mea audienda sunt. Qui secundum carnem audit, nihil
-lucratur, nihil utilitatis accipit. Quid est autem carnaliter
-intelligere: simpliciter ut res dicuntur, neque aliud quippiam
-excogitare. Misteria omnia interioribus oculis consideranda, hoc est
-spiritualiter._ That is to saye. The fleshe profyteth nothynge, that is:
-my wordes muste be vnderstonde after the spiryte, he that vnderstondeth
-them after the fleshe wynneth nothynge, nor taketh no profytte. What
-meaneth this, to vnderstonde after the fleshe or carnallye? Verelye to
-take the thynges symplye as they are spoken, and to thynke none other
-thynge. All mysteryes or sacramentes muste be consydered with the
-inwarde eyes, that is to saye: spyrytuallye.
-
-And after he expoundeth hym selfe on this maner. _Interiores autem oculi
-ut panem uiderint, creaturas transuolant, & non de illo pane a pistore
-cocto cogitant: sed de eo qui dixit se panem uitæ, qui per mysticum
-panem significatur._ That is to saye. The inwarde eyes as soone as they
-see the breade, they passe ouer the creatures, ād thynke not of that
-breade which is baken of the baker, but of hym that called hym selfe the
-breade of lyfe, which is sygnyfyed by the mystycall or sacramētall
-breade. Wolde you haue hym saye any more? he telleth you playne, that
-Christe which ys the very breade of lyfe, ys sygnyfyed by this
-sacramentall breade. And that is the thynge which our Byshoppes so
-fleshlye denye now adayes, which thynge yet you maye see, the olde
-Fathers cōclude with one assente. Notwythstōdynge yet I wyll alleage mo
-olde doctours, so that from hence forthe they maye be a shamed to call
-yt newe learnynge. Fulgentius sayeth. [Sidenote: Fulgentius 2. libro de
-fide.] _In illis enim carnalibus (tèpore legis) uictunis, significacio
-suit carnis Christi quam pro pctis nostris & ipse sine pctō fuerat
-oblaturus, & sanguinis quem erat effusurus in remissionè peccarorum
-nostrorum. In isto autè sacrificio gratiarum actio atq; cōmemoracio est
-carnis Christi quam pro nobis obtulit, & sanguinis quē pro nobis idē
-Deus effudit._ That is to saye. In these carnall sacrifyces in the tyme
-of the lawe, was a sygnyficacyon of the fleshe of Christe, which he
-without synne, shuld offer for our synnes, ād of the bloode which he
-shulde shedde out in remyssyon of our synnes. But this sacryfyce is a
-thankes geuynge ād remembraūce of the fleshe of Christe which he offered
-for vs, and of the bloode which the same God shedde for vs. Fyrste note
-that he calleth yt a sacryfyce, which notwithstōdyng is but a remēbraūce
-of that sacryfyce offered on the crosse ones for all: Thā he playnely
-calleth yt a thankes geuynge, and remembraunce of Christes very fleshe
-and bloode: and so concludeth with vs. Neuerthelesse because sophysters
-wolde soone thynke to avoyde thys place, I wyll alleage one other
-sayenge of the same autoure which they shall neuer be able to avoyde.
-
-[Sidenote: Fulgen.] ¶ Fulgentius sayeth, as Haymo testyfyeth. _Hic calix
-nouum testamentum est, id est, hic calix quem uobis trado, nouum
-testamentum significat._ That is to saye. Thys cuppe or chalyce is the
-newe testament: That is: thys cuppe or chalyce which I delyuer you doth
-sygnyfye the newe testament. In this place he doth playnelye shewe hys
-mynde, which cā not be avoyded. For euen as the cuppe is the newe
-testament, so ys the breade the bodye. Nowe the cuppe dothe but sygnyfy
-the new testament. And therfore I may conclude, that the breade doth but
-sygnyfye the bodye.
-
-[Sidenote: Eusebius.] Eusebius sayeth. _Quia corpus assumptum ablaturus
-erat ex oculis nostris & syderibus allaturus, necessarium erat ut uobis
-in hac die sacramentum corporis & sanguinis consecraret, ut coleretur
-iugiter per mysterium quod semel offerebatur in precium._ That is to
-saye: Because he wolde take awaye out of our eyes the bodye that he
-toke, and carye yt in to heauen, it was necessarye that in thys tyme he
-shulde consecrate to vs the sacramēte of hys bodye ād bloode: that that
-which was ones offered for the pryce of our redemptyon, myght
-contynuallye be honoured through the mysterye.
-
-[Sidenote: Consecrate.] To consecrate a thynge, is to applye it vnto an
-holye vse. Here you maye see that he calleth yt the sacrament of hys
-bodye and bloode, which bodye is caryed vp into heauen. And also he
-calleth it a mysterye, which is ynough for them that wyll see.
-
-[Sidenote: Druthmarius.] Also Druthmarius expoundeth these wordes, thys
-is my bodye on this maner: _Hoc est corpus meum in mysterio._ That is to
-saye: thys is my bodye in a mysterye. I thynke you knowe what a mysterye
-meaneth. Christe is crucyfyed euery daye in a mysterye: that is to saye:
-euery daye hys death ys represented by the sacramentes of remembraunce.
-The Masse is Christes passyon in a mysterye: that is to saye: the Masse
-doth represente hys passyon and keapeth yt in our memorye. The breade ys
-Christes bodye in a mysterye: that is to saye: it representeth hys body
-that was broken for vs, and keapeth yt in our remēbraunce.
-
-You haue harde already the mynde of the doctours, how the sacrament ys
-Christes bodye. And now I shall shewe you how the sacrament ys our
-bodye, which doth not a lytle healpe to the vnderstōdynge of these
-wordes whych are in controversye. The sacramēt of the Aulter ys our
-bodye as well as it is Christes bodye. And euē as it is our bodye, so yt
-is Christes. But there is no man that cā saye that it is our naturall
-bodye in dede, but onely a fygure, sygne, memoryall, or represētacyon of
-our bodye: Wherfore yt must also folowe, that it is but onely a fygure,
-sygne, memoryall or represētaciō of Christes bodye. The fyrste parte of
-this argument maye thus be proued. [Sidenote: Augustino in sermone ad
-infantes.] S. Austen wrytynge in a sermon sayeth on this maner. _Corpus
-ergo Christi si uultis intelligere, apostolum audite dicentem. Vos estis
-corpus christi & mēbra .1. Cor. 12. Si ergo estis corpus christi &
-membra, mysteriū uestrumque in mensa Domini positū est, mysteriū Domini
-accipitis, ad id quod estis. Amē respōdetis et respōdēdo subscribitis._
-That is to saye: Yf you wyll vnderstōde the bodye of Christe, here the
-Apostle which sayeth. We are the bodye of Christe and mēbres .1. Cor.
-12. Therfore yf ye be the bodye of Christe and membres, your mysterye is
-put vpon the Lordes table, ye receyue the mysterye of the Lorde, vnto
-that you are you answer Amē. And in answerynge subscrybe vnto yt. Here
-you maye see that the sacramēt ys also our body, ād yet is not our
-naturall body, but onely our body in a mysterye, that is to saye: a
-fygure sygne, memoryall, or represētacyō of our body. For as the breade
-ys made of many graynes or cornes, so we (though we be manye) are one
-breade ād one bodye. And for this propertye and symylitude it is called
-our bodye, and beareth the name of the verye thynge which yt doth
-represēt & sygnyfy. Agayne s. Austē sayth. [Sidenote: Augusti in ser. de
-sacra feria Pasche.] _Quia Christus passy est pro nobis, cŏmēdauit nobis
-in isto sacramēto corpus & sanguinem suum, quod etiam fecit & nos ipsos.
-Nam & nos ipsius corpus facti sumus, & per misericordiā ipsius quod
-accipimus nos sumus. Et postea dicit. Iam in nomine Christi tanquam ad
-calicem Domini uenistis, ibi nos estis in mensa & ibi uos estis in
-calice._ That is, because Christ hath suffered for vs, he hath betakē
-vnto vs in thys sacramēt hys bodye and bloode, which he hath also made
-euen our selfes. For we also are made hys bodye, and by his mercye we
-are euē the same thynge that we receyue. And after he sayeth. Now in the
-name of Christe ye are come, as a man wolde saye, to the chalyce of the
-Lorde: there are ye vpon the table, and there are ye in the chalyce.
-Here you maye see, that the sacrament is our bodye. And yet yt is not
-our naturall bodye, but onelye in a mysterye, as it is before sayde.
-
-[Sidenote: Augusti de sacra feria pasche.] Furthermore S. Austen sayeth.
-_Hunc itaq; cibŭ & potū societatē uult intelligi corporis & mēbrorū
-suorū quod est sācta ecclesia in predestinatis & uocatis & iustificatis
-& glorificatis sanctis & fidelibus eius. Huius rei sacramentum alicubi
-quotidie, alicubi certis interuallis dierum in dominico preparatur, & de
-mensa Domini sumitur, quibusdà ad uitam, quibusdam ad exitium. Res uero
-ipsa cuius est sacramentum, est omni homini ad uitam, nulli ad exitium,
-quicumque eius particeps fuerit._ That is to saye: he wyll that this
-meate and drynke shulde be vnderstōde to be the felowshyp of hys bodye
-and membres, which ys the holy churche in hys predestynate and called
-and iustyfyed and gloryfyed sayntes and faythfull. The sacrament of thys
-thynge ys prepared in some place daylye, and in some place at certayne
-appoynted dayes, as vpon the sondaye. And yt is receyued at the table of
-the Lorde, of some vnto lyfe, and of some vnto destruccyō. But the
-thynge yt selfe whose sacrament thys ys, is receyued of all men vnto
-lyfe, and of no mā vnto destruccyon, whosoeuer is partaker of yt. Here
-doth S. Austen fyrste saye, that this sacrament ys the felowshyppe of
-his bodye and membres which are we. And yet is not our naturall bodye,
-as ys before sayde. And then he sayeth, that the sacrament of thys
-thynge ys receyued of some vnto lyfe and saluacyon, and of some vnto
-death and dampnacyon. For both faythfull and vnfaythfull maye receyue
-the sacramēt. And after he sayeth, that the thynge yt selfe whose
-sacrament yt ys, is receyued of all men vnto lyfe, and of no man vnto
-destruccyon, who so euer ys partaker of yt. And of thys sayenge yt muste
-neades folowe, that onely the faythfull eate Christes bodye, and the
-vnfaythfull eate hym not. For he is receyued of no mā vnto destruccyon.
-And of thys yt muste also folowe that the sacrament ys not Christes
-bodye in dede, but onelye in a mysterye. For yf the sacrament were hys
-naturall bodye, then shulde yt folowe, that the vnfaythfull shulde
-receyue hys bodye. Which is contrarye to the mynde of saynt Austen, and
-agaynst all truth. Thus haue we suffycyentlye proued the fyrste parte of
-our argumēte, that the sacrament is our bodye, as well as yt is
-Christes. And nowe wyll I proue the secōde parte more playnely (although
-yt be ynough declared already, to them that haue eares) that euen as yt
-is our bodye so it is Christes.
-
-Fyrste you shall vnderstonde that in the wyne, which ys called Christes
-bloode, is admyxed water, which doth sygnyfye the people that are
-redeamed with hys bloode: so that the heade which is Christe, ys not
-without hys bodye which is the faythfull people, nor the bodye without
-hys heade. Now yf the wyne when it is consecrated, be tourned bodelye in
-to Christes bloode, then is it also necessarye that the water which is
-admyxed be bodelye tourned in to the bloode of the faythfull people. For
-where as is one cōsecracion muste folowe one operacyō. And where as is
-lyke reason, there muste folowe lyke mysterye. But what so euer is
-sygnyfyed by the water as cōcernynge the faythfull people, is taken
-spirytually. Therfore whatsoever is spokē of the bloode in the wyne,
-muste also neades be taken spyrytuallye. This reason is not myne, but it
-is made by one Bartrame [Sidenote: Bartrame.] vpō a .700. yeares sens,
-when this matter was fyrste in dysputacyon. Whervpō at the instaunce of
-greate Charles the Emperoure, he made a boke professynge euen the same
-thynge that I do, and proueth by the olde doctours & faythfull fathers,
-that the sacrament is Christes bodye in a mysterye, that is to saye: a
-sygne, figure, or memoryall of hys bodye, whiche was broken for vs, and
-not hys naturall bodye. And therfore that doctryne is newe which
-otherwyse teacheth, and not myne, which is not myne, but the doctryne of
-Christe and of the olde fathers of Christes churche, tyll Antichriste
-began to sytte and reigne in the temple of God.
-
-[Sidenote: Cyprianus ad Cecilium.] Besydes that Cypriane sayeth, that
-the people is ānexed in the sacramēt through the myxture of water.
-Therfor I mervell moche that they are so cōtēcyous ād wyll not see, that
-as the water is the people, so the wyne ys Christes bloode, that is to
-saye: in a mysterye, because yt represēteth Christes bloode, as the
-water doth the people. Furthermore Eusebius sayth. [Sidenote: Eusebius.]
-_Dū in sacramētis uino aqua miscetur, Christo fidelis populus
-incorporatur & iūgitur & quadā ei copula perfecta charitatis unitur._
-That is to saye: whyles in the sacrament water is admyxte with the wyne,
-the faythfull people is incorporate ād Ioyned with Christ, ād is made
-one with him, with a certayne knotte of perfecte charyte. Now where he
-sayeth, that we are Ioyned ād incorporated with Christe, what fondnes
-were it to cōtēde, syth we are there onelye in a mysterye, ād not
-naturallye. To cōtēde I say with suche pertynacyte that his naturall
-bodye must be there: ād not rather that he is Ioyned with vs, as we are
-Ioyned with hym, ād both in a mysterye, by the knotte of perfecte
-charyte. [Sidenote: More.] ❧ The yōge man perceyueth well ynough that an
-allegory vsed in some place is not a cause suffycyēt to leaue the proper
-sygnyfycacyōs of Godes worde in euery other place ād seke an allegorye,
-ād forsake the playne cōmō sence. For he cōfesseth that he wold not so
-do saue for necessyte: because (as he sayeth) that the cōmon lytterall
-sence is impossyble. For the thynge he sayeth that is mente therbye can
-not be true. That is to saye: that the verye bodye of Christe can be in
-the sacrament, because the sacrament ys in many dyuerse places at ones,
-and was at the maundye: that is to wete, in the handes of Christe ād in
-everye of hys Apostles mouthes. And at that tyme yt was not gloryfyed.
-And thē he sayeth that Christes bodye not beynge gloryfyed, could no
-more be in two places at ones than hys owne cā. And yet he goth after
-furder, ād sayeth, no more yt can whan yt is gloryfyed also. And that he
-proueth by the sayenge of S. Austen whose wordes be, that the body with
-the which Christ arose muste be in one place. &c.
-
-[Sidenote: Fryth.] ¶ Hetherto hath master More reasoned reasonablye: but
-now he begynneth to declyne from the dygnyte of dyuynyte into the dyrty
-dregges of vayne sophystry. For where I saye that I muste of necessyte
-seake an allegorye, because the lytterall sence is impossyble and can
-not be true, meanynge that it can not stonde with the processe of holy
-scrypture, but that other textes do of necessyte constrayne me to
-cōstrue yt spyrytuallye. There catcheth he thys worde, can, and thys
-worde impossyble, and wolde make men beleue that I mente, yt coulde not
-be true because reason can not reache yt, but thynketh it impossyble.
-And there he triūpheth before the vyctorye, and wolde knowe what artycle
-of our fayth I coulde assygne, in which reason shall not dryue awaye the
-strengthe of my proue, and make me leaue the lytterall sence wherin my
-profe shulde stonde, and sende me to seake an allegorye that myght
-stonde wyth reason, and dryue awaye the fayth. But now deare bretherne,
-seynge I speake not of the impossybylyte of reason, but of the
-impossybylyte to stōde with other textes of scripture, ye maye see that
-this royall reasō is not worth a ryshe. Then wolde he fayne knowe the
-place where S. Austen so sayeth, which thyng although, yt were harde for
-me to tell, syth I haue not hys bokes to loke for it, yet I thanke God
-my memorye is not so bad, but I can shewe hym where he shall fynde yt.
-And because I thynke that he is more accustomed to the Popes lawes then
-to S. Austens workes, syth he is become the prelates proctoure and
-patrone: I saye he shall not fayle but fynde it in his lawes de
-consecracione. And where as he wolde wreste the wordes of S. Austē,
-which sayeth that the bodye in which Christ arose muste neades be in one
-place: sayēge, that he myght meane not that hys body myght not be in
-dyuerse places at ones, but that yt muste be in one place, that is to
-saye: in some one place or other. He speaketh (sayth master More)
-nothynge of the sacrament, nor sayeth not that his bodye with which he
-rose muste nedes be in one place, & that it cā by no possybylyte be in
-any mo. Thys seameth to some a goodly glose, ād yet yt shall proue but a
-vayne evasyon. For yf a mā wolde saye that the Kynges graces body muste
-be in one place, and then a nother wolde expounde that (notwithstondynge
-hys wordes) hys graces bodye myght be in two places at ones, I thynke
-men myght soone Iudge that he delyted to delaye, ād myght saye, what
-neade he to determyne, that he muste be in one place excepte he thought
-in dede, that he myght be in no mo but onely one; And though mē myght so
-argue vpō other mens wordes, yet of saynte Austēs wordes thys must
-neades folowe, for he bryngeth them in (as God wolde) by a contrarye
-antithesis sayenge. [Sidenote: Ad Hieronimū.] _Corpus in quo resurrexit
-in uno loco esse oportet, ueritas autem eius ubique diffusa est._ That
-is to saye: hys bodye wherin he rose must be in one place, but hys truth
-ys dyspersed in all places. Where he playnelye concludeth by the
-contrarye antithesis, that as hys truth ys dyspersed in all places, so
-muste hys bodye neades be in one place onelye. As by example, yf a mā
-shulde saye. The Kynges graces bodye muste neades be in one place, but
-hys power is through out hys Realme. Where no man doubteth, but that in
-sayenge one place, he meaneth one place onelye: And therfore though in
-some place that worde, muste, doth not sygnyfye suche a necessyte as
-excludeth all possybylyte, yet in this place yt doth so sygnyfye, as the
-contrarye antithesis doth evydently expresse.
-
-And where ye saye, that he speaketh no thynge of the sacrament, I wolde
-ye shulde stycke styll to that sayenge. For this is playne, that he
-speaketh of hys naturall bodye. And therfore yf he speake not of the
-sacrament, then haue you cōcluded that the sacramēte is not hys naturall
-bodye: the contrarye wherof you wolde haue men beleue. Thus haue I
-shewed evydence, bothe where he shall fynde the wordes of S. Austen and
-also that I haue ryght alleaged them.
-
-Notwytstondynge syth he maketh so moche of hys paynted sheth, I shall
-alleage hym more auctorytes that Christes naturall bodye is in one place
-onely. Which thynge proued doth vtterly conclude that the sacrament ys
-not hys naturall bodye, but onelye a memoryall representynge the same.
-And fyrste let vs see S. Austēs mynde.
-
-[Sidenote: August. ad Dardanium.] S. Austen wrytynge vnto Dardanius doth
-playnly proue that the naturall body of Christe muste neades be in one
-place onelye, and also that hys soule can be but in one place at ones.
-The occasyon of hys Epystle is this: Dardanius ded wryte vnto S. Austen
-for the exposycyon of those wordes that Christe spake vnto the thefe
-sayenge: This daye shalt thou be with me in paradyse: & wyste not how he
-shulde vnderstonde yt, whether Christe mēte that the thefe shulde be in
-paradyse with Christes soule, or with hys bodye, or with hys Godhed.
-Thervpon S. Austen wryteth that as towchynge Christes bodye, that daye
-it was in the sepulchre. And sayeth that it was not paradyse, although
-it were in a gardē that he was buryed. For Christe (he sayeth) mēt of a
-place of Ioye. And that was not (sayeth S. Austen) in hys sepulchre. And
-as for Christes soule, yt was that daye in hell. And no mā wyll saye,
-that paradyse was there. Wherfore (sayeth Austen) the texte muste neades
-be vnderstonde, that Christ spake yt of hys godhed. Now marke thys
-argumēt of S. Austen, and ye shall see my purpose playnelye proued. For
-seynge he expoundeth thys texte vpō Christes Godhed, because hys māhod
-as towchynge the body was in the graue, and as towchynge hys soule was
-in hell: you may soone perceyue that Austē thought, that whyls hys body
-was in the graue, yt was not in paradyse also: & because hys soule was
-in hell, yt coulde not be in paradyse also. And therfor he verefyeth the
-texte vpon hys dyuynyte. For yf he had thought that Christes bodye or
-soule myght haue bene in dyuerse places at ones, he wolde not haue
-sayde, that the texte must neades be vnderstōde of his dyuynyte, but it
-myght full well, yea and moche better haue bene vnderstōde of hys
-manhode. Marke well thys texte whiche doth determyne the doubt of this
-matter. Notwithstondynge the faythfull Father leaueth not the matter on
-thys fashyō, but also taketh a waye soche fonde ymagynacyons as wolde
-cause mē to surmyse, that Christes bodye shulde be in mo places at ones
-then one. For he sayeth. _Cauendum est ne ita diuinitatem astruamus
-hominis ut ueritatem auferamus corporis. Non est autem consequens ut
-quod in deo est, ita sit ubiq;. Nam & de nobis ueracißime scriptura
-dicit, quod in illo uiuimus, mouemur & sumus. Nec tamē sicut ille, ubiq;
-sumus, sed aliter homo ille in Deo, quam & aliter deus in illo homine,
-proprio quodam & singulari modo. Vna enim persona deus & homo est, et
-utrumq; est unus Christus Iesus, ubiq; per id quod deus est, in celo aūt
-per id quod homo._ That is to saye: we muste beware that we do not so
-affyrme the dyuynyte of the man, that we take awaye the truth of hys
-bodye. For it foloweth not that the thynge whiche is in God, shulde be
-in euery place as God is. For the scrypture doth trulye testyfye vnto
-vs, that we lyue, moue, and be in hym. And yet are we not in everye
-place as he is. Howbeit, that man is otherwyse in God, and God otherwyse
-in that man by a certayne peculyer and synguler waye. For God and man is
-one parson, and bothe of them one Christe Iesu, whiche is in euery place
-in that he is God, and in heauen, in that he is man. Here Austen doth
-saye, that yf we shulde graunte Christe to be in all places as towchynge
-hys manhode, we shulde take a waye the truth of hys bodye. For though
-hys manhode be in God and God in hys manhode, yet it foloweth not, that
-it shulde be in everye place, as God is. And after he concludeth, that
-as towchynge hys Godhed he is in euery place, and as towchynge hys
-manhode, he is in heauē. What neade he to make these wordes and
-antithesis, but because he thought verelye that though hys Godhed were
-in euery place, yet his māhode was in heauen onelye.
-
-[Sidenote: Augustinus ibidē.] But yet thys holye doctoure goth furder
-(so that they maye be ashamed of their parte) and sayeth. _Secundū
-hominē namq; in terra erat, non in cœlo (ubi nunc est) quādo dicebat,
-nemo ascendet in cœlum nisi qui descendit de cœlo, filius hominis qui
-est in cœlo._ That is to saye; as towchynge hys manhod he was in the
-earth and not in heauen (where he now is) when he sayde, no man
-ascendeth into heauē but he that descended from heauen, the sone of man
-whiche is in heaven. Now I truste ye wyll be content and let the truth
-spreade. For I am sure it is not possyble for you to avoyde it, for he
-sayeth, that as towchynge hys manhod he was in the earth and not in
-heauē, whē he spake those wordes: and so proueth that he was not in mo
-places at ones then onelye one place. For els yf S. Austen had thought
-that he coulde haue bene in mo places at ones then one wyth hys bodye,
-then myght he not haue sayde, that he was in earth and not in heauen.
-For then a mā myght soone haue deinded hym and haue sayde. Austen you
-can not tell, for he maye be in euery place. But they that so thynke
-after Austens mynde, do take awaye the truthe of hys naturall bodye, and
-make it a very fantastycall bodye: from the which heresye God delyuer
-hys faythfull. Besydes thys S. Austen doth saye. _Christum Dominum
-nostrum unigenitum DEI suium equalem patri, eundemq; hominis filium quo
-maior est pater, & ubiq; totum presentem esse non dubites tanquam DEVM,
-& in eodem templo DEI esse uerum DEVM, & in aliena parte cœli propter
-corporis modum._ That is to saye: Doubt not but that Christe our Lorde
-the onlye begottē sonne of God equall to the Father, and the same beynge
-the sonne of mā wherin the father is greater, is whole present in all
-places as to towchynge hys Godhed, and dwelleth in the same temple of
-God as God, ād in some place of heauen, for the condycyon of hys very
-bodye. Here is it euydent by .S. Austēs wordes, that as towchynge hys
-Godhed he is in all places. And as towchynge hys manhod, he is onelye in
-heauen: yea and not that onelye, but that he beynge in heauen as
-towchynge the measure, nature, condycyon, and qualyte of hys naturall
-bodye, is onelye in one certayne place in heauen, and not in many places
-at ones. Thus moche is proued out of Saynte Austen.
-
-This truth is not onelye proued by S Austens auctoryte, but also by the
-noble clarke Fulgentius, which wryteth on this maner. _Vnus idemq; homo
-localis ex homine, qui est Deus immensus ex patre, unus idemq; secundum
-humanam substantiam absens cœlo cum esset in terra, et derelinquens
-terram cū ascendisset in cœlum. Secundum diuinam uero immensamq;
-substantiam, nec cœlum dimittens cum de cœlo descendit, nec terram
-deserens, cum ad cœlum ascendit. Quod ipsius Domini certisisimo sermone
-potest cognosci, qui ut localem ostenderet suam humanitatem, dicit
-discipulis suis: Ascendo ad patrem meum & patrem uestrum, Deum meun &
-Deum uestrum. De Lazaro quoq; cum dixisset, Lazarus mortuus est,
-adiunxit dicens, & gaudeo propter uos (ut credatis) quoniam non eram ibi
-immensitatem uero suæ diuinitatis ostendens discipulis dicit: Ecce ego
-uobiscum sum usq; ad consummationen sæculi. Quomodo autem ascendit in
-cœlum nisi quia localis & uerus est homo, aut quomode adest fidelibus
-suis, nisi quia idem inmensus & uerus Deus est._ That is to saye. The
-same one man is locall (that is to saye: conteyned in one place) as
-towchynge hys manhod, whiche is also God vnmesurable from the Father.
-The same one man as towchynge the substaunce of hys manhod, was absent
-frō heauen, whē he was in earth, and forsakynge the earth, when he
-ascended in to heauē, but as towchynge hys Godly ād vnmeasurable
-substaunce he neyther forsoke heauen whē he descēded frō heauen, nor
-forsoke the earth, whē he ascēded vnto heauē, which may be knowē by the
-moste sure worde of the Lorde, whiche to shewe hys humanyte to be locall
-(that is to saye: contayned in one place onelye) ded saye vnto hys
-dyscyples. I ascēde vnto my Father and your Father, my God and your God.
-Of Lazarus also when he sayde, Lazarus is ded, he sayde further. I am
-gladde for your sake (that you may beleue) for that I was not there. And
-agayne, shewynge the vnmeasurablenes of hys Godhed, he sayde vnto hys
-discyples. Beholde, I am with you vnto the worldes ende, how ded he
-ascende in to heauen, but because he is locall and a verye mā? Or howe
-is he present vnto hys faythfull, but because he is vnmeasurable and
-verye God? Here maye you conclude by the auctoryte of thys doctoure
-also, that Christes bodye is onelye in one place at ones. For he sayeth,
-that Christ as towchynge hys manhod is locall: that is to saye:
-contayned in one place onelye. And that he proueth by the scrypture euen
-of Christes owne wordes. Now yf thys be true (as my conscyence doth
-testyfye, how so euer other men shall Iudge) then muste it neades folowe
-that this naturall bodye can not be in the sacrament. And the auctorite,
-I am sure no man can avoyde, yt is so playne.
-
-[Sidenote: More.] ❧ Now as for hys naturall reasons be not worthye the
-reasonynge. For fyrste that the bodye of Christe vngloryfyed coulde no
-more be in two places at ones then hys owne can, because he is a
-naturall bodye, as he is. I wyll not examyne no comparyson betwene their
-two bodyes: but yf Christe wolde tell me that he wolde eche of both
-their bodyes to be in fyftene places at ones, I wolde beleue hym, and
-wolde neuer aske hym whether he wolde fyrste gloryfye them or not. But I
-am sure gloryfyed or vngloryfyed, yf he sayde it, he is able to do it.
-For the matter is not impossyble to God.
-
-[Sidenote: Fryth.] ¶ Truthe it is that yf Christe so sayde and in so
-sayenge so mente, there is no doubte, but he were able so to do. But
-that he in dede so grosselye mēt, ye shall neuer proue. And in dede yf
-he had so mēte that hys owne naturall bodye shulde haue contynued in the
-sacrament which is the meate of the soule through faythe, and not of the
-bodye by eatynge it, and maye as well be eaten through fayth, although
-it remayne in heauen, as yf it were here present to our mouthes: yf (I
-saye) he had so mente, then wolde he neuer haue geuen vs suche
-scriptures as he ded. For I saye that thys grosse ymagynacyon may not
-stonde with the processe of the scrypture which is receyued, as it shall
-appeare by certayne textes.
-
-Fyrste where our sauyoure sayeth: the fleshe profyteth nothynge. The
-wayght of those wordes doth compell vs to vnderstonde our matter
-spyrytuallye. For by thys shorte sentence we are no lesse plucked from
-the carnall eatynge, then was Nichodemus that he shulde not ones dreame
-of the carnall regeneracyon, whē Christe sayde vnto hym: that whatsoeuer
-thynge was of the fleshe was fleshe. For this is a playne conclusyon,
-that whē Christe sayde the fleshe profyteth nothynge, he ment it euē of
-hys owne fleshe, that it coulde not profyte (as they vnderstode hym) to
-be eaten with the teth. Albeyt it doth moche profyte to be slayne for
-our redemptyon, & eaten through fayth. Which thyng we may do although
-hys naturall fleshe be not in the sacrament. For I maye as well beleue
-in hym though he be in heauen, as yf he were in earth and in the
-sacrament, and before myne eyes. And that Christe spake these wordes of
-hys owne bodye, it is playne by S. Austens wordes wrytynge vpon the same
-place. [Sidenote: Augustitract. su. 6. Joan.] And therfore he sayeth,
-that they muste be vnderstonde spyrytuallye, and addeth: yf thou
-vnderstonde them spyrytuallye, they are spyryte and lyfe. And though
-thou vnderstonde them carnallye, yet neuerthelesse they are spyryte and
-lyfe: But vnto thē, they are not spyryte and lyfe, which vnderstondest
-not spyrytuallye those thynges that I haue spoken.
-
-[Sidenote: Athanasius. 3. li. qui dix. verb.] Also Athanasius sayeth.
-_Spiritus est qui uiuificat, caro non prodest quicquà: uerba que ego
-locutus sum, spiritus sunt & uita. Nam & hoc loco utrumque de seipso
-dicit carnem & spiritum, & spiritum ab eo quod est secundum carnem
-distinxit, ut non solum uisibile, sed etiam inuisibile quod in ipso erat
-credentes discant, quod & ea que dicit non sunt carnalia sed
-spiritualia. Quod enim comedentibus suffecisset corpus, ut totius mundi
-alimonia fiat? Sed ea propter meminit ascensus filii hominis in cœlum ut
-illos a corporali cogitacione auelleret, & post hac discant carnem dictā
-cibum cœlestem superne uenientem & spiritualem alimoniam quam ipse det,
-nā quæ locutus sum (inquit) uobis spiritus sunt & uita._ That is to
-saye: it is the spyryte that quyckeneth, the fleshe profyteth nothynge.
-The wordes which I speake vnto you, are spiryte and lyfe. For in this
-place also he meaneth both of hys owne fleshe and his owne spyryte, and
-he deuyded the spiryte from the fleshe: that they myght knowe through
-faythe not onelye the vysyble parte, but also the invysyble parte that
-was in hym, and also that the wordes which he spake were not carnall,
-but spirytuall. For what bodye shulde haue suffysed to haue bene the
-meate of all the worlde? And euen therfore ded he make mencyon of the
-ascensyon of the sonne of man in to heauen, that he myght wythdrawe them
-from the bodelye ymagynacyon, that they myght hereafter learne, that the
-fleshe was called heauēly meate which cōmeth frō a boue, & spirytuall
-meate which he wolde geue. For (sayeth Christe) the wordes that I haue
-spokē vnto you, are spiryte & lyfe. Here you maye see that Christe spake
-yt of his owne fleshe, & playnely that yt ded nothynge profyte as
-infideles ded vnderstonde hym: For els yt geueth lyfe, as yt is receyued
-of the faythfull in a mystery. [Sidenote: Bartrame.] For as Bartrame
-sayeth, in this mysterye of the bodye and bloode, is a spirytuall
-operacyon which geueth lyfe. Without the which operacyon those mysteryes
-do no thynge profytte, for surelye (sayth he) they may feade the bodye,
-but the soule they can not feade.
-
-Besydes that the scrypture sayeth, that that entreth in by the mouth
-doth not defyle a man, for as Christe sayeth, it is caste forthe in to
-the drawght. And by the same reason it foloweth that it doth not
-sāctyfye or make a man holye. But the sacrament entreth in by the mouth:
-therfore yt doth folowe that (of it selfe) it doth not sāctyfye or make
-holye any mā. And of this texte shulde folowe two incōueniences, yf the
-sacramēte were the naturall bodye of Christ. Fyrste it shulde folowe
-that the body of Christ shulde not sāctyfye the faythfull because it
-ētreth in by the mouth. And agayne yt shulde folowe, that the bodye of
-Christe shulde be caste out in to the drawght, whych thynge is
-abhominable. Wherfore yt muste neades folowe, that the sacramēt cā not
-be his naturall bodye.
-
-Furthermore Christ wolde not suffer that devoute womā which of loue
-sought hym at hys sepulchre, to touche his naturall bodye, because she
-lacked a poynte of faythe, & ded not counte hym to be equall with hys
-father. And moche more yt shall folowe that the wycked which haue no
-faythe nor loue towardes hym, shall not be suffered to eate hys fleshe
-with their teth, & swallowe yt in to their vncleane bodyes: for that
-were moche more then to touche hym. And yet notwithstandynge they
-receyue and eate the sacrament. Whervpon yt shulde folowe yf the
-sacrament were hys naturall bodye, that they shulde in dede eate hys
-bodye. Which thynge may be recoūted a blasphemye agaynste God. Moreouer
-Christe sayeth, he that eateth my fleshe ād drynketh my blood dwelleth
-in me & I in hym: Now we knowe ryght well that the wycked do eate the
-sacrament, ād yet neyther dwell in Christe, nor Christ in thē. Wherfore
-yt muste folowe that the sacramēt is not the very fleshe of Christe. And
-surelye I can not excuse thē of blasphemye which so dyrectlye do cōtrary
-Christes wordes. Howe can you avoyde these textes which Christ speaketh
-vnto hys dyscyples sayēge. Yet a lytel whyle am I with you. And then I
-departe to hym that sente me. [Sidenote: Ioan. 6.] And agayne it is
-expedyent for you that I departe. For excepte that I departe, that
-counforter shall not come vnto you. [Sidenote: Ioan. 6.] And agayne he
-sayeth. I forsake the worlde [Sidenote: Ioan. 6.] and go to my Father.
-And to be shorte, he sayeth, [Sidenote: Mat. 25.] poore mē ye shall euer
-haue with you, [Sidenote: Mar. 14.] but me shall you not euer haue. Now
-we knowe ryght well that hys Godhed is in all places, [Sidenote: Ioan.
-12.] and that as towchynge hys Godhed he forsoke not the worlde, when he
-ascended vnto hys Father. Wherfore it muste neades folowe that he fors
-oke yt as towchynge hys fleshe and manhode. And therto agreeth the
-exposycyons of Saynte Austen, and Fulgentius before alleaged, yea and
-all other olde faythfull Fathers. Now yf he haue forsaken the worlde as
-towchynge the presence of hys naturall fleshe and māhode (as all
-doctours defyne) then mente he not that hys naturall fleshe shulde be
-presente in the sacrament, to be eaten with our tethe. And therfore
-though Christe so tell you, yet muste you take hym as he meaneth, or els
-you be begyled. For yf ye thynke that GOD both maye and wyll fulfyll and
-veryfye all thynges accordynge to the letter as he speaketh them, I maye
-call you an obedyent man, as Saynte BARNARD doth hys Monke Adam. And
-maye saye (as he doth) that yf that be the ryght waye, so symplye to
-receyue all thynge, we maye put out the texte of scrypture which warneth
-vs to be wyse as serpētes. For the texte folowynge is suffycyent, which
-byddeth vs to be symple as doves.
-
-Why doth your mastershyppe graunte a necessarye allegorye, whē Paule
-sayeth, CHRISTE is a stone, or when Christ sayeth, that he is a dore?
-The scrypture sayeth he is both twayne. And syth God so sayth, he is
-able so to make it. And therfore by your reason we shall neade none
-allegorye in all scrypture, & thē he that is moste symple ād folyshe,
-may be counted moste faythfull. And so shall we neade no faythfull
-Fathers to expounde the texte, but it shalbe moste meryte, to beleue the
-letter. This I denye not, but that God coulde haue done yt, yf he had so
-entēded, when he spake the wordes: But nowe the scrypture stondynge as
-it doth, I thynke he can not do it. As by exāple. I thynke that God by
-the bloode of hys sone Christe myght haue saued all men, both faythfull
-and vnfaythfull, yf he had so intēded, ād that yt had so pleased hym.
-But nowe the scrypture stōdynge as it doth, I saye he can not do yt, and
-that it is impossyble for hym. For then he myght make hys sone a lyer
-which sayeth, [Sidenote: Ioan. 3.] he that beleueth not is dampned. And
-agayne, he that beleueth not shall not see lyfe, but the wrathe of God
-abydeth vpon hym. And euen as it is impossyble to stonde with the
-processe of scriptures (wherin God hath declared hys wyll) that the
-vnfaythfull shulde be saued, although God myght haue done it at the
-fyrst yf he had so wolde. Lykewyse it is impossyble the scryptures
-stondynge as they do, that the naturall bodye of Christ shulde be
-presente to our teth in the sacrament. And as for our faythe, yt neadeth
-not to haue hym presente in the breade. For I maye as well eate hym ād
-drynke hym through faythe, that is to saye: beleue in hym, as though he
-were as presente in the sacramēte, as he was hangynge vpon the crosse.
-
-And because you saye, that my naturall reasons be not worth the
-reasonynge, I wyll alleage you some mo, to see what you can saye to
-them. Fyrste euery sacrament is the sygne of an holye thynge: but the
-sacramente of the aulter is a sacramēt (as all faythfull men confesse)
-ergo it muste folowe that the sacrament of the aulter is the sygne of an
-holye thynge. Nowe yf it be the sygne of an holye thynge, then it is not
-the holye thynge yt selfe which yt doth sygnyfye & represent. Why shulde
-we then feare, to call that breade a fygure, that is to saye: a
-sacrament of that holye bodye of our Lorde and Sauyoure.
-
-Besydes that I wolde knowe of what necessyte or profyte hys fleshe muste
-be present in the sacrament. For the presence of hys fleshe can no more
-profyte vs, thē doth the remembraunce of hys bodye, but this
-remembraunce maye as well be done by the sacrament, as though hys bodye
-were present. And therfore syth God and nature make nought in vayne, it
-foloweth consequentlye, that his naturall fleshe is not there, but
-onelye a memoryall therof.
-
-Furthermore, the ende and fynall cause of a thynge is euer better then
-those thynges which are prouyded for the ende (as the house is better
-than the lyme, stone, & tymber, which are prouyded for the howse) but
-the ende and fynall cause of the sacramente is the remembraunce of
-Christes bodye: and thervpō yt muste folowe that yf the sacramente be
-hys naturall bodye, that the remembraunce of Christes bodye shulde be
-better then hys bodye it selfe. Whiche thynge is to be abhorred of all
-faythfull men.
-
-It were fondnes to fayne that the soule ded otherwyse eate then do the
-Angelles in heauē, and their meate is onelye the Ioye and delectacyon
-that they haue of God and of hys glorye; And euen so doth the soule
-which is here vpon the earth eate through faythe the bodye of Christe
-which is in heauen. For it delyteth & reioyseth whyles yt vnderstōdeth
-through faythe, that Christ hath takē our synnes vpō hym and pacyfyed
-the Fathers wrath. Neyther yt is necessarye, that for that or for thys
-cause, that his fleshe shulde be present. For a man maye as well loue ād
-reioyse in the thynge which is from hym and not present, as though yt
-were presēt by hym of that maner.
-
-More ouer, the breade is Christes bodye, euen as the breakynge of the
-breade is the death of hys bodye. Nowe the breakynge of breade at the
-maundye is not the verye death of Christes bodye, but onelye a
-representacyon of the same (albeit the mynde through faythe doeth
-spirytuallye beholde hys verye death) and euen lyke wyse that naturall
-breade is not the verye bodye of our Lorde, but onely a sacramēt, sygne,
-memoryall, or representacyō of the same, albeit through the admonycyō
-therof, the mynde through fayth, doth spirytually beholde the verye
-body. And surely yf a man be faythfull, the spirite of God worketh in
-his harte very swetelye at his communyon.
-
-Fynallye, it was not laufull to eate or drynke the bloode not onelye of
-man, but also of a brute beaste, and the Apostles them selues moued by
-the rule of charyte, ded instytute that men shulde abstayne from bloode,
-somewhat fauourynge the infyrmyte of the Iewes. Now yf the Apostles had
-taught (as ye do) that in the sacrament hys verye fleshe and bloode is
-eaten and dronken with the teth and mouthe of faythfull and vnfaythfull,
-what coulde haue bene a greater occasyō to haue excluded the Iewes frō
-Christes fayth euen at ones? Thynke you that the Apostles wolde not haue
-bene to srupulous to haue dronken hys very bloode, seynge it was so
-playne agaynst Moses lawe, yf they had vnderstonde hym so grosselye as
-ye do? [Sidenote: Act .10.] Peter had a clothe sente downe from heauen,
-in whiche were all maner of beastes forbydden by the lawe, and was
-commaunded to fle and eate thē. And he answered, God forbyd, for I neuer
-eate any vncleane thynge, meanynge therbye that he neuer eate any thynge
-forbyddē by the lawe. Wherof it muste neades folowe, that eyther he
-neuer receyued the sacrament (whiche is playne false) or els that he
-more spyrytuallye vnderstode the wordes of Christes maundye then ye
-falselye fayne. For it was playnelye forbydden by the lawe, to eate or
-drynke any maner of bloode. [Sidenote: obiectyō.] And I knowe but one
-reason, that they haue which they counte as insoluble: how be it by
-Goddes grace we shall soone avoyde it. Their reason is this. Paule
-sayeth, he that eateth and drynketh this sacrament vnworthelye, shalbe
-gyltye of the bodye and bloode of the Lorde. Now saye they, how shulde
-they be gyltye of the Lordes bodye ād bloode whiche receyue it
-vnworthelye, excepte it were the verye bodye and bloode of the Lorde.
-
-[Sidenote: Solutiō.] This argument I saye, is verye weake and slender.
-For I can shewe manye examples by the whiche it may be dyssolued. For he
-that dyspyseth the Kynges seale or Letters offendeth agaynste hys owne
-parson, and yet the Letters or Seale is not hys owne parson. He that
-vyolentlye plucketh downe hys graces Armes, or breaketh hys brode Seale
-wyth a furyouse mynde or wyth vyolence, commytteth treason agaynste hys
-owne parson. And yet hys Armes and brode Seale are not hys owne parsō.
-He that clyppyth the Kynges coyne, commytteth treason agaynste the
-Kynges parson and the common wealth: and yet the money is neyther hys
-graces parson nor the common wealth. And therfore your argument is but
-weake and slēder. For euē as a man doth offende agaynste the Prynces
-parson by dyspysinge his Armes, Seale, or Letters, so doth a mā offende
-agaynste Christes bodye and bloode, by abvsynge the sacrament of hys
-bodye and bloode, although he be not there present, as the Kynges parsō
-is not presente in hys Armes, Seale, or Letters.
-
-Besydes that S. Paule sayeth, that euerye man whiche prayeth or
-preacheth with covered heade shameth hys heade, & hys head is Christe;
-shall we therfore Imagen that Christe is naturallye in euerye mās heade,
-as your argument cōcludeth? Forsoth that were a preatye fantasye.
-Fynally S. Austen sayeth, that he doth no lesse synne whiche neglygētlye
-heareth the wordes of God, thē doth the other which vnworthelye
-receyueth the sacrament of Christes bodye and bloode. Nowe yf this be
-true, then is your reason not worth a ry she, for Christes naturall
-bodye is not in the worde whiche is preached, as all men knowe. And yet
-he synneth no lesse that neglygentlye heareth it, then doth he that
-vnworthelye receyueth the sacramēt. And thus you see their insoluble
-argument easelye dyssolued.
-
-[Sidenote: More.] ❧ But now muste thys yonge man consyder agayne that he
-hym selfe confesseth, that the cause for which hym selfe sayeth, that
-Christe in so sayenge ded so meane, is because that yf he shulde haue
-mēt so, yt was impossyble to God to brynge hys meanynge a bought: that
-is to saye, that Christes bodye myght be in two places at ones. And
-therfore but yf he proue that thynge impossyble for God to do, els he
-confesseth that God not onelye sayde it but also mente it in dede. And
-yet ouer thys, yf Christ had neuer sayde it, yet doubt I nothynge, but
-he is able to do it, or els were there somwhat that he coulde not do;
-And then were God not almyghtye.
-
-[Sidenote: Fryth.] ¶ Here Master More wolde myre me with his sophystrye,
-ād wyth wyles wolde wynne hys spores. For as he before ded discant on
-these wordes, can, and impossyble, and wolde haue made mē beleue that I
-mente it coulde not be, because it coulde not be by reason, and that I
-mente it was impossyble, because reason coulde not reache it: So now he
-dysputeth with lyke maner of sophystycacyon, concludynge that I confesse
-that it is impossyble and cā not be, because that yf God shulde so haue
-mente, it was impossyble for God to brynge hys meanynge a bought. Deare
-bretherne, thys bablynge is suffycyentlye discussed alreadye. For I
-mente not that it was impossyble for God to brynge it aboute, yf he had
-so mēte, but I mente that it is impossyble to stonde with the processe
-of the scrypture whiche we haue receyued. And I saye more ouer, that
-though it was possyble for God to haue done it (yf it had pleased hym)
-yet now, the scrypture thus stondynge, it is impossyble for hym to do
-it. For then he muste make hys sone a lyer. And I saye, that yf he had
-so ment as the letter stondeth, that he wolde then haue geuen vs other
-scrypture, and wolde not haue sayde that he muste departe to hym that
-sente hym, with other textes as are before rehearsed.
-
-And where master More sayeth, that yf there were somwhat that he coulde
-not do, than were God not almyghtye. I saye it is ashame for our
-Prelates that they haue gottō suche an ignoraunte proctoure to defende
-them. And I am sure that they thēselues coulde haue sayde moche better.
-For els how shulde they enstructe other and leade them in the ryght
-waye, yf they themselues were so rude and vnlearned? Shulde they not
-knowe what thys meaneth, that God is almyghtye, whych is a peace of the
-fyrste artycle of our Crede? Then how shulde their shepe haue any sure
-syght? More thynketh that God is called almyghtye, because he can do all
-thynges. And then in dede it shulde folowe that he were not almyghtye.
-For all thynges he can not do, he cā not saue the vnfaythfull, he can
-not restore vyrgynyte ones vyolated, sayeth S. Thomas and also (as I
-remember) S. Hierome wrytynge of vyrgynyte vnto Paula and Eustochium: he
-can not synne sayeth Dunce: he can not denye hym selfe sayeth .S. Paule.
-[Sidenote: 2. Tim.] Now yf thys mans learnynge were alowed, thē myght
-not God be almyghtye, because there is sumwhat that he cā not do. But
-they that are a customed with scrypture, do knowe that he is called
-almyghtye, not because he can do all thynge: but because there is no
-superyour power aboue hym, but that he maye do all that he wyll: and all
-that hys pleasure is to do that maye he brynge to passe. And no power is
-able to resyste hym. But he hath no pleasure nor wyll to make hys sone
-alyer nor to make hys scripture false, and in dede he maye not do it.
-And yet notwithstondynge he abydeth almyghtye. For he may do all thynge
-that he wyll.
-
-[Sidenote: More.] ❧ Then master More as towchynge the reason of
-repungnaunce sayeth, that many thynges may seame repungnaunte both to
-hym and me, which thynges God seeth how to make them stonde together
-well ynough, and addeth such blynde reasons of repungnaunce as induceth
-manye men in to a greate erroure: some ascrybynge all thynge vnto
-destenye without any power of mans fre wyll at all. And some genynge all
-to mans owne wyll. And haue no fore syght at all to the provydēce of
-God, and all because the poore blynde reason of man can not see so
-farre, as to perceyue how Goddes prescyence and mans fre wyll can stonde
-together, but seame clerelye to be repungnaunte.
-
-[Sidenote: Fryth.] ¶ As for hys dygressyon of mans fre wyll, I wyll not
-greatlye wrestle with hym. But thys one thynge I maye saye, [Sidenote:
-Ioan. 8.] that yf the sone of God delyuer vs, then are we verye free.
-[Sidenote: 2. Cor. 3.] And where the spyryte of God is, there is
-fredome. I meane not fredome to do what you wyll; but fredome [Sidenote:
-Rom. 6.] frō synne, that we maye be the saruaūtes of ryghtuousnes. But
-yf we haue not the spyryte of Christe, then wyll I saye with S. Austen,
-[Sidenote: Augustinus de spiritu & litera.] that our fre wyll is
-wretched, and can do nought but synne. And as towchynge suche textes of
-repugnaunce, yf they be so dyffuse that mans reason (which is the lyght
-of hys vnderstōdyng) can not attayne to set them together, then were you
-beste to make thē none artycles of our faythe. For I thynke as manye as
-are necessarye vnto our salvacyon, are conteyned in the Crede, which I
-thynke euery mā beleueth: I beseche you laye no bygger burthen vpon vs
-then those faythfull Fathers ded, which thought that suffycyent. And
-then I am sure, we shulde haue fewer heretykes. For I neuer harde of
-heretycke that euer helde agaynste any artycle of our Crede, but all
-that ye dyffame by thys name, are onelye put to death, because they saye
-that we are not bounde to beleue euerye poynte that the lawes and
-tyrannye of the cleargye alowe and maynteyne, which thynge how true it
-is (blessed be God) is meatelye well knowen alreadye. For els had I and
-many mo bene deade before thys daye.
-
-[Sidenote: More.] ❧ I wote well that many good folke haue vsed in thys
-matter manye frutefull examples. As of one face beholden in dyuerse
-glasses, and in euerye peace of one glasse broken in to twentye, ād of
-one worde comynge whole to an hundreth eares at ones: and the syght of
-one lytle eye presently beholdynge an whole greate contrye at ones, with
-a thousande suche meruelles mo: suche as those that see thē daylye done
-(and therfore meruell not at thē) shall yet neuer be able, no not this
-yonge man hym selfe, to geue suche a reason by what meane they maye be
-done, but that he maye haue suche repugnaunce layde agaynste it, that he
-shalbe fayne in conclusyon (for the chefe and moste euydent reason) to
-saye, that the cause of all those thynges, is because God that hath so
-caused them to be done, is almyghtye of hym selfe, and maye do what hym
-lyste.
-
-[Sidenote: Fryth.] ¶ As towchynge the examples that master More doth
-here alleage, I maye soone make answere vnto them. For they that are
-lyke our matter, make cleane agaynste hym, and the other can not make
-for hym. The glasse I graunte is a good example. For euen as the glasse
-dothe represent the verye face of man, so doth this sacrament represent
-the verye bodye and bloode of Christe. And lyke as euery peace of the
-glasse doth represent that one face, so doth euery peace of that
-sacrament represent that one bodye of Christe. But euerye mā knoweth
-ryght well, that thoughe the glasse represent my face, yet the
-substaunce of the glasse is not my verye face, neyther is my very face
-in the glasse. And euen so though the sacrament do represent the bodye
-of Christe, yet the substaunce of the sacrament is not hys verye bodye
-(no more then the glasse is my face) neyther is hys verye bodye in the
-sacrament, no more thē my verye face is in the glasse. And thus this
-example maketh well for vs. And for that one worde commynge whole to an
-hūdreth eares, I saye that worde is but a sounde ād a qualyte & not a
-substaunce, and therfore yt is nothynge to our purpose, and can not be
-lykened to Christes bodye which is a substaunce. And as concernynge the
-syght of the lytle eye, I say that though the eye dyscrye and see an
-whole contrye, yet is not that whole contrye in the eye: but as the
-contrye is knowen by the syght of the eye (though the contrye be not in
-it) so is the death of Christe and his bodye breakynge and bloode
-sheadynge knowen by the sacrament, though hys naturall bodye be not in
-it. And thus hys exāples make nothyng with hym, but rather moche
-agaynste hym. And where he sayeth that the yonge mā hym selfe cā geue no
-reasō, by what meane they may be done: I maye saye vnto hys
-mastershyppe, that whan I was seauen yeare yonger then I am thys day, I
-wolde haue bene ashamed yf I coulde not haue geuen an evydent reason at
-the Austēs in Oxforde before the whole vnyuersyte. And albeit I now
-wochesaue not to spende laboure and paper abought Aristotles doctryne,
-yet haue I so moche towched hys examples, that he may be werye of them.
-
-[Sidenote: More.] ❧ Also I cā not see why it shulde be more repugnaunt
-that one bodye maye be by the power of God in two places at ones, then
-that two bodyes maye be together in one place at ones. And that poynte I
-thynke thys yonge man denyeth not.
-
-[Sidenote: Fryth.] ¶ The beynge of our bodye in two places at ones is
-agaynste nature, and scrypture cā not allow it. But that two bodyes
-shulde be in one place seameth more reasonable. For I haue good
-experyence that though my bodye can not be in two places at ones (both
-in the tower and where I wolde haue it besyde) yet blessed be god in
-this one place, I am not without cōpanye. But yf master More meane that
-in one proper & severall place, maye be two bodyes at ones, that I wyll
-denye, tyll he haue laysure to proue it. And yet at the length I am
-sure, hys proue shall not be worth a podynge prycke. For I am sure it
-muste be, _Ratione porositatis ut in igne & ferro: nam penetracionem
-dimensionum nunquam probabit._ And then he is as nyghe as he was before.
-
-[Sidenote: More.] ❧ Now hys laste reason wyth which he proueth yt
-impossyble for the bodye of christe to be in two places at ones, is
-this: You can (sayeth he) shewe no reason whye he shulde be in many
-places at ones & not in all. But in all places he can not be: Wherfore
-we muste cōclude that he can not be in many places at ones. This is a
-mervelous cōcluded argumente. I am sure that euery chylde may soone see
-that this consequent can neuer folowe vpō these two premysses of thys
-antecedent.
-
-[Sidenote: Fryth.] ¶ When I made thys reason & compyled my tretyse I had
-no regarde to the cavyllacyons of sotle sophysters. For I thought no
-sophysters shulde haue medled wyth that meate. But neuerthelesse syth
-now I perceyue that they pryncipallye are porynge vpon yt, seakynge some
-praye to sette their teth a warke, in this boke I haue samwhat prouyded
-for thē, and haue brought suche harde bones, that yf they be to busye,
-maye chaunce to choke thē. And yet is not the argumēt so feable as he
-fayneth. For the fyrst part (if he lyst to cōsyder the sēce & mynde, &
-be not to curyous) where I say that they cā shewe no reasō why he shulde
-be in many places & not in all, is thus to be vnderstōd of wyse mē, that
-the very reasō & cause that he shulde be in many places must be, because
-the body is so ānexed with the godhed, that yt is in euery place as the
-Godhed is. Thys I saye, muste be the cause and reason of hys beynge in
-many places. And neyther you nor no man els cā iustely asygne any other.
-Now of this maior or fyrste proposycyon thus vnderstonde doth the
-conclusyon folowe dyrectlye. For yf this shulde be the cause (as they
-muste neades graūte) and thys cause proued false by scrypture: then
-muste they neades graunte that the thynge whiche so foloweth of this
-cause, muste neades be false. And so is my purpose proued, and they
-concluded. As by example. The Astronomers saye: that the naturall course
-of the sonne is from the Weste to the Easte. Nowe yf a man shulde aske
-them what ys then the cause that we see hym daylye take the contrary
-course, from the East to the Weste agaynste hys nature: they answere.
-Because the heyghest spere (whose course is from the Easte to the Weste)
-wyth hys swyfte movynge doth vyolently drawe the inferyoure speres with
-hym. This is the cause that they alleage, and no man can asygne any
-other. And now syth I can proue thys sense false by scrypture (for
-scrypture sayth that the spere is fastened Heb. viij and S. Austen
-expoundynge that texte improueth the Astronomers which affyrme that it
-moueth) they muste neades graunte that the thynge which foloweth of this
-cause muste neades be false. And so we maye conclude agaynste them all,
-that the naturall course of the sonne is not from the Weste to the East
-(as the Astronomers saye) but contrarye from the Easte to the Weste. And
-lykewyse syth the cause that Christes bodye shulde be in many places, is
-asygned of learned men to be, because hys bodye is so annexed with the
-Godhed (which is in euerye place) that it is also in all places with it,
-and no man can asygne any other. And this cause is proued false by
-scrypture. For when the women sought Christ at hys graue, an Angell gaue
-the answere that he was not there. [Sidenote: Mar. 14.] But yf hys bodye
-had bene in euery place, then had the Angell lyed. [Sidenote: Luc. 16.]
-Also Christ sayde vnto hys dyscyples of Lazarus which dyed at Bathania.
-[Sidenote: Ioan. 11.] Lazarus ys deade. And I am gladde for your sakes
-(that you maye beleue) because I was not there. Now yf hys body were in
-euery place as is the Godhed, then Christ sayde not trulye, when he
-sayde he was not there. Therfore syth (as I sayde) this is the cause
-asygned, and yet proued false by scrypture, they muste neades graunte,
-that the thynge which foloweth of this cause, muste also neades be
-false. And so we maye conclude agaynste them all, that Christes bodye is
-in one place onely. And now you maye see how my consequent folowe the
-premysses.
-
-[Sidenote: More.] ❧ For he can no further cōclude, but that we can shewe
-no reason whye he shulde be in many places at ones. What had he wone by
-that: Myght he thā conclude thervpon, that he coulde not be in manye
-places at ones? As though yt were not possyble for God to make hys bodye
-in two places at ones, but yf we were able to tell how, and why, and
-wherbye, and shewe the reason.
-
-[Sidenote: Fryth.] ¶ How farre I cā conclude is shewed immedyatly
-before. For though of the bare wordes as ye toke them, it was harde to
-conclude any thynge, yet haue I nowe declared them, and so farre
-concluded, that you can not avoyde them. And where he sayeth that though
-they can shewe no reason, yet I had wonne nought by it, I thynke he
-wolde be angrye yf I shulde so answere. But surely they are in good
-case, for yt is ynough for them to saye, thus it is, and neade neuer to
-shewe any cause or reason whye they so saye. For they are the churche
-and can not erre: so that yf they teache contrarye thynges, yet all is
-good ynough. And when they see that no man can make the scryptures to
-agre wyth their doctryne, then they saye, that their doctryne is true
-ynough, but no mā can vnderstōnde the scrypture. And though the
-scrypture seame neuer so repugnaunte both to them ād vs, yet God seeth
-well ynough (saye they) how to sette thē together, and it is possyble
-for God to make it agree, though they can not tell how. But thys
-doctryne hath longe ynough deceyued vs. For mē haue seane to lōge wyth
-your spectacles, yet now (thankes be to God) they begynne to see with
-their owne eyes. And as towchyng how thys matter was possyble to God and
-how it is not possyble, is suffycyently declared before to all them that
-lyste to loke.
-
-[Sidenote: More.] ❧ Howbeit as for me (though I be not bounde to yt) I
-am cōtēt yet to proue, that God maye make the body of Christ to be in
-all places at ones. And because thys yōge mā coupleth that proposycyō
-with the other: so wyll I do also. And I wyll proue therfore that God cā
-make hys bodye be bothe in many places at ones, & in all places at ones,
-by that he is almyghtye, and therfore can do all thynge.
-
-[Sidenote: Fryth.] ¶ Now ys the good man in hys olde dreame agayne, and
-thynketh that God is called almyghtye, because he can do all thynges.
-And then in dede yt shulde folowe that he were not almyghtye. For all
-thynges he can not do, he can not saue the vnfaythfull, he can not
-restore virgynyte ones vyolated, he cā not synne, he cā not denye hym
-selfe. Yf thys mās lernynge were alowed, thā myght not god be called
-almyghty, because there is somwhat that he can not do. But they that are
-accustomed with scrypture, do knowe that he is called almyghtye, not
-because he can not do all thynges, but because there is no superyour
-power aboue hym, but that he may do all that he wyll, and all that hys
-pleasure is, maye he brynge to passe. But he hath no wyll nor pleasure,
-to make his sone a lyer, & to make hys scrypture false and yet
-notwitstondynge he abydeth almyghtye and may do what he wyll. And euē as
-it is impossyble to stonde with the processe of the scryptures (wherin
-God hath declaeed hys wyll) that the unfaythfull shulde be saued
-(although at the fyrst god myght haue done it, yf he had so wolde)
-lykewyse it is impossyble the scryptures stōdynge as they do, that the
-naturall bodye of Christ, shulde be present to our teth in the sacramēt.
-And as for our fayth, yt neadeth not to haue hym present in the breade.
-For I may as well eate hym and drynke hym through fayth (that is to say,
-beleue in hym) though he contynue styll in heauen, as though he were as
-present in the sacramēt, as he was hangynge on the crosse. But yet hys
-mastershype hath lefte one thynge vnproued, and that is euen the pyth of
-hys purpose. For though he had proued (as he hath not) that God by hys
-almyghtynes myght make Christes bodye in many places, and in all places,
-& in the sacrament, yet he forgotte to proue that God hath so done. And
-therfore albeyt I dyd graūte hym (as I wyll not) that he myght so do,
-yet therof it doth not folow, that he hath so done in dede. For god maye
-do manye thynges whiche he doth not. And therfore hys argument doth not
-proue hys purpose. Now yf he do but thynke that God hath so done, I am
-well pleased ād wyll not put hym to the payne to proue it. For anone ye
-shall see hym so intaungled in bryars, that he shall not wete where to
-be come.
-
-[Sidenote: More.] ❧ But yet this yonge man goeth aboute to proue thys
-poynte by scrypture. For excepte we graunte hym that poynte to be true,
-he sayeth that els we make the Angell a lyer that sayde, he is not here,
-ād also that els we make as though Christes bodye in hys assensyon ded
-not go vp in the cloude in to heauē from earth, but onelye hyd hym selfe
-in the cloude, and playeth boo pyppe and taryed beneth styll. Here in
-the ende he forgetteth hym selfe so fowle, that whan he was a yonge
-sophyster he wolde I dare say, haue bene full sore ashamed so to haue
-oversene hym selfe at Oxforde at a pervyse. For ye wote well that thynge
-whiche he sayeth, and whiche he muste therfore proue, is that the bodye
-of Christ cā not be in euerye place at ones by no meane that God coulde
-make. And the textes that he bryngeth in for the proue, saye no further
-but that he was not in all places at ones.
-
-[Sidenote: Fryth.] ¶ There are two thynges dysputed betwene master More
-and me: the one is whether God cā make the bodye of Christe in manye
-places, and in the sacramente. And therto hys mastershyppe sayeth yea.
-For God is almyghtye and maye do all thynges. And I saye naye, and
-affyrme that God is not called almyghtye because he maye do all thynges,
-but because he maye do all that he wyll. And I saye that he wyll not
-make hys sonne a lyer, nor hys scrypture false, and that he can not do
-it, and yet abydeth almyghtye. The other thynge is thys, whether he haue
-done it or not. For albeyt I ded graunte hym that it were possyble, yet
-is he neuer the nere excepte he eyther can proue that he hath done it in
-dede, or els thynke that God hath so done. For as I sayde God can do
-manye thynges which he doth not. And the controversye of thys doubte is
-dyssolued by the Aungell and scrypture whiche (as master More graunteth
-hym selfe) proueth that he was not in all places at ones, And therof it
-foloweth, that God hath not done it, although it be possyble. And so is
-hys mastershyppe at a poynte. For yf I shulde graunte it neuer so
-possyble, yet yf scrypture proue that it be not so in dede, then is he
-neuer the nere hys purpose, but moche the further from it. And thys is
-euen it that I sayde before: that it was not possyble to stonde with the
-processe of the scrypture which we haue receyued. And now hys
-mastershyppe hath graunted it hym selfe, which you maye be sure he wolde
-not do yf he coulde otherwyse avoyde it. And here you maye see howe sore
-I haue overseane my selfe.
-
-[Sidenote: More.] ❧ God forbyd that any man shulde be the more prone and
-readye to beleue thys yonge man in thys greate matter, because he sayeth
-in the begynnynge that he wyll brynge all men to a concorde and a
-quyetnes of conscyence. For he bryngeth men to the worste kynde of
-quyetnes that maye be deuysed, when he telleth vs as he doth, that euery
-man in thys matter, maye with out parell beleue which waye he lyste.
-Euery man maye in euerye matter without any counsell, soone set hym
-selfe at reste, yf he lyste to take that waye and to beleue as he lyste
-hym selfe, ād care not how. But ād yf that waye had bene sure, Saynte
-Paule wolde neuer haue shewed that manye were in parell of sycknes and
-death also, for lacke of dyscernynge reuerentlye the bodye of our Lorde
-in that Sacramente, when they came to receyue hym.
-
-[Sidenote: Fryth.] ¶ When Christe shulde departe thys worlde and go to
-hys Father, [Sidenote: Ioan. 15.] he gaue hys dyscyples a commaundement
-that they shulde loue eche other, sayenge by thys shall all men knowe,
-that ye are my dyscyples, yf ye loue eche other, as I haue loued you.
-Thys rule of charyte wolde I not haue broken, which notwithstondynge is
-often in Ieopardye a monge faythfull folke. This thynge consydered, I
-thought it necessarye to advertyse both partyes to saue thys rule of
-charyte, and proued in the fyrste chapter of my treatyse, that it was
-none artycle of the fayth necessarye to be beleued vnder payne of
-dampnacyon, and therfore that they were to blame that wolde be
-contencyous for the matter. For syth it is none artycle of the fayth,
-they may lawfullye dyssente without all Ieoperdye: and neade not to
-breake the rule of charyte, but rather to receyue eche other lyke weake
-bretherne.
-
-This I saye I proued in the fyrste chapter agaynste which master More
-maketh no busynes, and improueth it not. Wherbye you maye soone gather
-that it is very true. For els syth hys mastershyppe so laboureth in
-these other poyntes, he wolde not haue lefte that vntowched you maye be
-sure. Thys is the concorde that I wolde brynge them vnto. And as
-towchynge quyetnes of conscyence, I haue knowen manye that haue sore
-bene combrede wyth it. And amōge all, a certayne master of arte which
-dyed in Oxforth, confessed vpon hys death bedde, that he had wepte
-lyenge in hys bedde an hundreth nyghtes wythin one yeare space, because
-he coulde not beleue it. Now yf he had knowen that it had bene no
-necessarye artycle, what cōforte and quyetnes shulde it haue bene vnto
-hym. Furthermore, euerye man can not so quyet hymselfe, as master More
-Imageneth. For there are manye that thynke them selfes no smalle foles,
-which whan they haue receyued some folyshe superstycyon, eyther by their
-owne Imagynacyon, or by belevynge their gossepes gospell ād olde wyfes
-tales, by and bye thynke the cōtrarye to be deadly synne, and vtterly
-forbydden by Chrystes gospell. As by example, I knowe an house of
-relygyon, wherin is a parson that thynketh it deadly synne to go ouer
-astrawe yf it lye acrosse. And yf there be vpon the pauemente any
-paynted pycture, or any Image grauen vpon a deade mans graue, he wyll
-not treade vpon it, although he shulde go a forelonge a bowte. What is
-thys but vayne superstycyon wherewith the conscyence is combred and
-corrupted? May not thys be weded out wyth the worde of God, shewynge hym
-that it is none artycle of the fayth so to thynke, & then to tell hym
-that it is not forboden by the scrypture, ād that it is no synne? Now
-albeyt hys conscyence be so cankered that the ruste wyll not be rubbed
-out: yet wyth Godes grace, some other whome he hath infected with the
-same, maye come agayne to Godes worde and be cured full well, whiche
-shulde neuer haue bene able to quyete them selfes. And lykewyse there
-are some whiche beleue as your superstycyous hartes haue informed them,
-and these can not quyete thēselues, because they beleue that you haue
-featched your doctryne out of scrypture. But when it is proued to them,
-and they themselues perceyue that scrypture sayeth not so, then can they
-be contente to thynke the contrarye, ād Iudge it no synne at all. And as
-towchynge S. Paule, surelye ye take hym wronge. For I wyll shewe you
-what processe he taketh, and how he is to be vnderstonde. But because it
-is not possyble to fynyshe it in fewe wordes, I shall deferre it vnto
-the bokes ende, and then I shall declare hym at large.
-
-[Sidenote: More.] ❧ And what a fashyon is thys, to saye that we maye
-beleue yf we lyste, that there is the verye bodye of our Lorde in dede,
-and then to tell vs for a trouth, that suche a faythe is impossyble to
-be true: for GOD hym selfe can neuer brynge it abought, to make hys
-bodye to be there.
-
-[Sidenote: Fryth.] ¶ Yf a man take the bare wordes of Christe, and of
-symplycyte be deceyued, and thynke that hys verye bodye be in the
-sacramente present to their teth that eate it, I dare not saye that he
-synneth therin, but wyll referre the matter vnto Godes Iudgement, and
-yet without doubt, I dare saye he is deceyued. As by example, yf a man
-deceyued by the litterall sence, wolde thynke that men shulde preache to
-fysshes (as S. Fraunces ded) because Christe badde hys dyscyples go
-preache to all creatures, yet wolde not I thynke that he synned therin.
-But wyll referre hym vnto Goddes Iudgement. But yet I wene euerye woman
-that hath anye wytte, wyll saye that he was deceyued.
-
-[Sidenote: More.] ❧ I am verye sure that the olde holye Doctours which
-beleued Christes bodye and bloode to be there, and so taught other to
-beleue, as by their bokes playnelye doth apere, yf they had thought
-eyther that it coulde not be there or that it was not there in dede,
-they wolde not for all the good in thys worlde haue wryten as they haue
-done. For wolde those holye men (wene you) haue taught that men be
-bounde to beleue, that the verye bodye and bloode of CHRISTE is there,
-yf they them selfes thought that they were not bounde thervnto? Wolde
-they make men honoure and worshyppe that thynge as the very bodye and
-bloode of Christe whiche they thē selues thought were not it? Thys gere
-is to chyldyshe to speake of.
-
-[Sidenote: Fryth.] ¶ That the olde doctours and faythfull Fathers so
-taught or thought as ye fayne of them, is verye false. For S. Austen as
-I haue shewed, maketh whollye for vs. Besydes that, there is none of the
-olde Fathers but they call it a sacramēte, a mysterye, and mystycall
-meate, which is not eaten with toth or belye: but with eares and faythe.
-And as towchynge the honoure and worshyppe done vnto it, I saye it is
-playne Idolatrye. And I saye, that he falselye reporteth vpon the olde
-holy Doctours. For they neuer taught men to worshyppe it, neyther can he
-alleage one place in any of them all whiche wolde haue men to worshyppe
-the sacramente. Peraduenture he maye alleage me certayne new felowes for
-hys purpose, as Dunce, Dorbell, Durande, and suche draffe, whiche by
-their doctryne haue deceyued the worlde wyth dampnable Idolatrye. But I
-speake of the olde holye Fathers ād doctours, S. Austen, Ambrose,
-Hierome, Cypriane, Cirille, Chrisostome, Fulgentius, and suche other:
-These I saye, do not teache men to worshyppe it, and by that I dare
-abyde. Of thys poynte I am so sure, that I wyll vse it for a contrarye
-argument, that hys naturall bodye is not there presente. For yf the
-holye Fathers before named had taken thys texte after the letter and not
-onelye spyrytuallye, thē in their workes they wolde haue taught men to
-worshyppe it, but they neuer taught mē to worshyppe thys sacrament,
-therfore it foloweth they toke not the texte after the letter, but
-onelye spyrytuallye. Now do I prouoke you to seake a proue of your
-purpose. Neuer the lesse I wyll not denye, but that these holye Doctours
-in dyuerse places, do call it hys bodye, as Christe and Paule do, and so
-do we lykewyse: and saye also that this verye bodye is there eatē. But
-yet we meane, that it is eaten with fayth (that is to saye by beleuynge
-that hys bodye was broken for vs) ād haue his bodye more in memorye at
-thys maundye thē the meate that we there eate. [Sidenote: Note.] And
-therfore it hathe the name of hys bodye: because the name it selfe
-shulde put vs in remēbraunce of hys bodye. And that hys bodye is there
-chefelye eaten, euen more (through fayth) then the meate wyth the mouth.
-And so are they also to be vnderstonde.
-
-[Sidenote: More.] ❧ Yet one greate pleasure he doth vs, in that he
-putteth vs all at lyberte, that we maye with out parell of dampnacyon
-beleue as we ded before: that is to wete, that in the blessed sacramēt
-the whole substaunce of the breade ād the wyne is transmuted ād chaunged
-in to the verye bodye and bloode of Christe. For yf we maye wythout
-parell of dampnacyon beleue thus, as hym selfe graunteth that we maye,
-then graunteth he that we maye also without parell of dampnacyō beleue
-that he hym selfe lyeth, where he sayeth, the trouth of that beleue is
-impossyble.
-
-[Sidenote: Fryth.] ¶ The beleuynge of thys poynte, is of it selfe not
-dampnable, as it is not dāpnable to thynke that Christe is a very stone
-or a vyne, because the litterall sence so sayeth: or yf you beleue that
-you ought to preache to fyshes and go Christen them another whyle, as ye
-do belles. And I insure you, if there were no worse myschefe that ensued
-of thys beleue, then it is in itselfe, I wolde neuer haue spoken
-agaynste it. But now there foloweth vpon it dampnable Idolatrye. For
-through the beleue that thys bodye is there, men fall downe and
-worshyppe yt. And thynkynge to please God, do dampnable synne agaynste
-hym. Thys I saye, is the cause that I so earnestlye wryte agaynste it,
-to avoyde the Idolatrye that is cōmytted through it. Parte of the
-germanes do thynke that hys naturall bodye is present in the sacramēt,
-ād take the wordes fleshelye, as Martyn taught them. But none of them
-worshyppe it, for that Martyn forbyddeth both in hys wordes ād workes,
-and so (blessed be God) they auoyde that Ieoperdye, which thynge yf you
-wyll also graunte, and publyshe but this one proposycyon, that it ought
-not to be worshypped, I promyse you I wyll neuer wryte agaynste it. For
-then is the Ieoperdye taken awaye, and then I am contēt that your
-mastershyppe thynke I lye. But in the meane season I muste thynke that
-ye fulfyll the worlde with dāpnable Idolatrye. And thus haue you also
-answere vnto the conclusyon, which you alleage out of the kynges graces
-boke. For I saye in your waye is no hurte, as longe as you do but onelye
-beleue the bare wordes of the texte, as S. Fraunces ded, when he
-preached to fyshes. But yf through the occasyon of those wordes, ye fall
-in to the worshyppynge of it, then I saye that in your waye is vndoubted
-dampnacyon. And so is there greate Ieoperdye in your waye, and none at
-all in ours. For though he were there in dede, yet do not we synne yf we
-worshyppe it not. For we are not commaunded to worshyppe the sacrament.
-But yf he be not there, then do you dampnable Idolatrye.
-
-
-
-
-                  ¶ The consecracyon of the Sacrament.
-
-
-[Sidenote: More.] Now as for a nother quyetnes of euery mans
-conscyencethys yonge man byddeth euerye man be bolde, whether the
-blessed sacramēt be consecrate or vnconsecrate (for though he moste
-specyallye speaketh of the wyne, yet he speaketh it of both) and byddeth
-not care, but to take it for all that vnblessed as it is, because the
-Preste (he sayeth) can not deceyue vs nor take from vs the profyte of
-Christes instytucyon, whether he alter the wordes or leaue them all
-vnsayde. Is not thys a wonderfull doctryne of thys yonge man. We knowe
-well all, that the Preste can not hurte vs by hys oversyght or malyce,
-yf there be no faulte vpō our owne partye, for that perfectyon that
-lacketh vpon the Prestes parte, the great mercye of God as we truste of
-hys owne goodnes supplyeth it. And therfore as holye Chrisostome sayeth,
-no man can take harme but of hymselfe. But now yf we see the thynge
-dysordered our owne selfe, by the Preste, and Christes instytucyon
-broken, yf we than wetynglye receyue it vnblessed and vnconsecrated, and
-care not whether Christes instytucyon be kepte and observed or no, but
-reaken it is as good wythout it as with it, then make we our selfes
-partakers of the faulte and lose the profyte of the sacrament, and
-receyue it with dampnacyon: not for the Prestes faulte, but for our
-owne.
-
-[Sidenote: Fryth.] ¶ I had thought that no Turke wolde haue wrested a
-mannes wordes so vnfaythfullye. For he leaueth out all the pythe of my
-matter, for my wordes are these. I wyll shewe you a meanes how ye shall
-euer receyue it accordynge to Christes instytucyon, although the Prest
-wolde withdrawe it from you. Fyrste ye neade to haue no respecte vnto
-the Prestes wordes whiche mynystreth it. For yf ye remember for what
-entent Christe ded instytute thys sacramente, and knowe that it was to
-put vs in remembraunce of hys bodye breakynge and bloode sheadynge, that
-we myght geue hym thankes for it, and be as sure of it through fayth
-accordynge to his promyses, as we are sure of the breade by eatynge of
-it: yf as I saye, ye remember thys thynge (for whiche intēte onelye the
-Preste speaketh those wordes) then yf the Prest leaue out those wordes
-or parte therof, he can not hurte you. For you haue already the effecte
-and fynall purpose for the whiche he shulde speake them. And agayne yf
-he shulde whollye altre thē, yet he can not deceyue you. For then ye be
-sure that he is a lyer, and though you se the Preste brynge you the wyne
-vnconsecrated, yet neuer stycke at that. For as surelye shall it
-certyfye your conscyence and outwarde sences though he consecrate it not
-(so thou consecrate it thy selfe: that is to saye, so thou knowe what is
-ment therbye and geue hym thankes) as though he made a thousande
-blessynges ouer it. And so I saye that it is euer consecrated in hys
-harte that beleueth, though the Preste consecrate it not. And contrarye
-wyse yf they consecrate it neuer so moche, and thy consecracyon be not
-bye, it helpeth the not a ryshe. For excepte thou knowe what is ment
-therby, and beleue, geuynge thākes for hys bodye breakynge and blood
-sheadynge, it can not profytte them.
-
-[Sidenote: More.] ❧ Nowe where you saye, that yf we see the thynge
-dysordered by the Preste, & Christes instytucyon broken, and wetynglye
-receyue it, we make our selfes partakers of the cryme.
-
-[Sidenote: Fryth.] ¶ I answere that yf the reformacyon therof laye in
-our handes, then sayde you trouth, but syth thys is wryten to pryuate
-parsones whiche maye not reforme this matter, and that the reformacyon
-therof resteth onelye in the hande of your Prynce and Parlyamente (for
-the erroure consysteth not in the mysorderynge of the matter by one
-Preste onely, but rather of the doctryne of them all, sauynge suche as
-God hath lyghtened) to these pryuate persons I saye that your doctryne
-shulde soner be the occasyon of an insurreccyon (whiche we laboure to
-eschewe) then anye quyetynge of them by Christes doctryne. And therfore
-syth there is an other waye to the woode, sauynge all vpryght, we wyll
-auoyde that parellous pathe. But when ye see Christes instytucyon broken
-and the one kynde lefte out vnto the laye people, why are ye partaker
-therof?
-
-[Sidenote: More.] ❧ How be it as for hys beleue that taketh it no better
-but for bare breade and wyne it maketh hym lytell matter consecrated or
-not, sauynge that the better it is consecrated the more it is ever
-noyous to hym that receyueth it, hauynge hys conscyence combred with
-suche an execrable heresy, by which well apeareth that he putteth no
-dyfferēce betwene the bodye of our lorde in the blessed sacramēt and the
-comō breade that he eateth at his dyner. But rather he esteameth it
-lesse. For the one yet I thynke or he begynne, yf he lacke a Prest, he
-wyll blesse it hym selfe, as for the other he careth not, whether it be
-blessed or not.
-
-[Sidenote: Fryth.] ¶ What I reaken it more then breade and wyne I wyll
-shewe you herafter in declarynge the mynde of S. Paule vpon thys
-sacrament, and that in the conclusyō of thys boke. And in the meane
-season I wyll saye no more but that he belyeth me. And as for their
-blessynges and consecracyon profyte not me, excepte I consecrate it my
-selfe with fayth in Christes bloode, and wyth geuynge hym prayse and
-thankes for hys inestymable goodnes, whiche whē I was hys enemye
-recōcyled me vnto hys Father by hys owne death. This consecracyon muste
-I sette by, yf I wyl haue anye profyte of hys death which the sacrament
-representeth vnto me. And yf I my selfe do thus consecrate it, then
-shall I be sure of the frute of hys death. And I saye agayne, that as
-the Prestes do now vse to consecrate it, it helpeth not the poore comons
-of a ryshe. For their consecracyon shulde stonde in preachynge vnto them
-the deathe of Christe whyche hath delyuered them out of the Egypte of
-synne, and from the fyerye fornace of Pharao the devell.
-
-And as for their waggynge of their fyngers over it, and sayenge syxe or
-seauē wordes in Latyn, helpeth them nothynge at all. For how can they
-beleue by the meanes of hys wordes, when they knowe not what he sayeth?
-And as towchynge the daylye and commō breade that I eate at my dynner,
-whether I haue a Preste or not, I blesse it with my harte (ād not with
-my fyngers) and hartely geue God thankes for it. For yf I haue an
-hundreth Prestes to blesse it, yet am not I excused therbye. For excepte
-I blesse yt my selfe, yt profyteth me no more then yf it were vnblessed.
-And I blesse yt my selfe, thā I care not what the Preste prate. For as
-longe as I vnderstonde hym not, yt profyteth me nothyng. But in good
-fayth I wene the Byshoppes and their proctoure wote not what a blessynge
-meaneth. Therfore deare bretherne harken to me. To blesse God, is to
-geue hym prayse ād thankes for hys benefyttes: [Sidenote: To blesse.] To
-blesse a Kynge or a Prynce, is to thanke hym for hys kyndenes, and to
-praye to God for hym, that he maye longe reygne to the laude of God and
-wealth of hys commons. To blesse a mās neyghboure, is to praye for hym
-and to do hym good. To blesse my breade or meate, is to geue God thankes
-for it. To blesse my selfe, is to geue God thākes for the greate
-benefyttes that I haue receyued of hym, and to praye God that of hys
-infynyte goodes he wyll increase those gyftes that he hath geuen me, and
-fynyshe hys worke which he hath begonne in me, vnto hys laude and
-prayse. And as towchynge thys fleshe, to fulfyll hys wyll in it, and not
-to spare yt, but scourge cutte ād burne it, onelye that it maye be to
-hys honoure & glorye. Thys is the forme of blessynge, and not to wagge
-two fyngers ouer them. But alacke, of this blessynge our Byshoppes be
-ignoraunte.
-
-[Sidenote: More.] ❧ But as for those that are good & faythfull folke,
-and haue any grace or any sparcle of reason in their heades, wyll (I
-verely thynke) neuer be so farre overseane, as in thys artycle (the
-trouthe wherof God hath hym selfe testyfyed by as many opē myracles as
-euer he testyfyed any one) to beleue thys yonge man vpon hys baren
-reasons agaynste the faythe ād reasō both of all olde holy wryters ād
-all good Christen people thys xv.C. yeares.
-
-[Sidenote: Fryth.] ¶ As for the myracles, I mervell not at them, neyther
-may they make me the sooner to beleue it. For Christe tolde vs before
-[Sidenote: Mat. 24.] that suche delusyons shulde come, that yf it were
-possyble, the very electe shulde be deceyued by them. [Sidenote: 2. Tes,
-2.] And S. Paule exorteth vs to be ware of such sygnes ād wōders. And
-therfore I do as Moses teacheth me [Sidenote: Deu. 13.] when I here of
-suche a wonder, then strayght I loke vpon the doctryne that is annexed
-wyth it. Yf it teache me to referre all the honoure to God and not to
-creatures, and teache me nothynge but that wyll stonde with Goddes
-worde, then wyll I saye, that it is of God. But yf it teache me suche
-thynges as wyll not stonde with hys worde, then wyll I determyne that it
-is done by the deuell, to delude the people with dampnable Idolatrye.
-When Paule and Barnabas preached at Lystra [Sidenote: Acte. 24.] and had
-done a myracle amonge them, the people ranne and wolde haue done
-sacryfyce vnto them. But the Apostles ranne amonge them and tare their
-clothes, cryenge vnto them, syrs what do you? We are euen corruptyble
-men as ye are, and preache vnto you, that you shulde leaue thys vayne
-superstycyon, ād worshyppe the leuynge God, which made heauē, earth, the
-see, and all that is in thē et c. Here the Apostles refused suche honour
-& worshyppe. And therfore I am sure they wolde not suffer their Images
-to haue it. Now when I see a myracle done at any Image, and perceyue
-that it bryngeth mē to the worshyppynge of it selfe, cōtrarye to the
-facte and doctryne of the Apostles, whiche wolde not receyue it them
-selues, I must neades conclude, that it is but a delusyon done by the
-deuell to deceyue vs, ād to brynge the wrath of God vpon vs. Euē so I
-saye of the sacramēt, syth the myracles that are don by it, do make mē
-thynke otherwyse thē scripture wyll, ād cause mē to worshyppe it: I
-doubte not but they are done by the deuell, to delude the peple. Thou
-wylt perauēture say, that god wyll hym to abuse the sacrament of hys
-bodye and bloode. Yes verelye, god wyll suffer yt, and doth suffer yt,
-to see whether we wyll be faythfull and abyde by hys worde or not. And
-mervell not therof, [Sidenote: Matt. 4.] for God suffered hym to take
-vppe the verye naturall bodye of his sonne Christ and set hym vpon a
-pynnacle of the temple. And after he toke hym vppe agayne, and ledde hym
-to ā exceadynge moūtayne. And therfore thynke not but that he hath more
-power over the sacramēt thē he had ouer christes owne bodye. And
-therfore when they tell me, lo here is Christ: lo there is Christ (as
-Christ prophecyed) lo, he is at thys aultre, lo, he is at that, I wyll
-not beleue them.
-
-Neuerthelesse yf I shulde graunte that all the myracles whiche were done
-and ascrybed vnto the sacramente, were very true myracles and done of
-God hym selfe (as I doubt not but some of thē be true) yet there vpon yt
-doth not folowe that the Sacrament shulde be the verye naturall bodye of
-Christe. For we haue evydent storyes that certayne persones haue bene
-delyvered from bodelye dyseases through the sacrament of Baptyme. And
-yet the water is not the holye Gost nor the very thynge yt selfe wherof
-it is a sacramente. [Sidenote: Actes. 5.] The shadowe of Peter healed
-many. And yet was not that shadowe Peters owne parson. [Sidenote: Actu.
-19.] We reade also that napkyns and hande kerchers were caryed from
-Paule vnto them that were sycke and possessed with vncleane spiretes and
-they receyued their health. And yet it were neuerthelesse madnes, to
-thynke that Paules bodye had bene actuallye or naturallye in those
-thynges. And therfore thys is but a verye weake reason, to Iudge by the
-myracles the presence of Christes bodye. And surelye you myght be
-ashamed to make so slender reasons. For God maye worke myracles through
-manye thynges which are not hys naturall bodye. And as towchynge the
-olde doctoures whome you fayne to make wyth you, & the trouth of your
-opynyon which you saye hath bene beleued of all good Christen people
-this xv. C. yeares, is suffycyently declared before, and proued to be
-but a poynte of your olde poetrye.
-
-¶ Doctoure Barnes ded gracyouslye escape Master Mores handes.
-
-
-[Sidenote: More.] And also Fryre Barnes, albeit that as ye wote well he
-is in many other thynges a brother of thys yonge mās secte: yet in this
-heresye he sore abhorreth hys heresye, or els he lyeth hym selfe. For at
-hys laste beynge here he wrote a letter to me. Wherin he wryteth that I
-laye that heresye wrōgfullye to hys charge. And sheweth hym selfe so
-sore greved therwith that he sayeth, he wyll in my reproche make a boke
-a gaynst me. Wherin he wyll professe and proteste hys faythe concernynge
-this blessed sacramente. But in the meane season it well contenteth me,
-that fryre Barnes beynge a man of more age, and more rype dyscrecyon,
-and a doctoure of dyuynyte, and in those thynges better learned then
-thys yonge man is, abhorreth thys yōge mannes heresye in thys poynte, as
-well as he lyketh hym in many other.
-
-[Sidenote: Fryth.] ¶ The more your mastershyppe prayseth Doctoure
-Barnes, the worse men maye lyke your matter. For in many poyntes he doth
-condempne your dampnable doctryne, as in hys boke appeareth. And
-therfore yf suche credence must be geuē to hym, then moche the lesse
-wyll be geuen to you. But peraduenture you wyll saye, that he is to be
-beleued in this poynte, although he erre in other. Wherevnto I answere,
-that yf you wyll consent vnto hym, I wolde be well apayed and wyll
-promyse you to wryte no more in that matter. For in this we both agre,
-that it ought not to be worshypped, yea and (blessed be God) all the
-other whome you call heretyckes. And so both of vs do avoyde the
-Idolatrye which you with so greate daunger do daylye cōmytte. And
-therfor yf you folowe hys learnynge, then am I content that you dyssent
-from me. For lette it not be worshypped, ād thynke as yow wyll, for then
-is the parell paste. And syth we agre in thys poynte, doubte not but we
-shall soone agre in the resydue, ād admytte eche other for faythfull
-brothers. And where your mastershyppe sayeth, that he wrote you a letter
-protestynge that you laye that heresye wrongfully to hys charge, I
-thynke it was more wysdome for hym twyse to haue wryten to you, then
-ones to haue come hym selfe ād tell you of it. For it was playnelye
-tolde hym, that you had conspyred hys death, ād that notwithstondynge
-hys saue conduyte, you were mynded to haue murthered hym. And for that
-cause he was compelled both beynge here, to kepe hym selfe secretelye,
-and also preuylye to departe the realme.
-
-¶ And blessed be God you haue suffycyentlye publyshed your purpose in
-your answere agaynste Wyllyan Tyndall, where you saye, that you myght
-laufullye haue burnte hym. Here men maye see how percyallye you are
-addycte to our prelates. And how prone ye were to fulfyll their
-pleasures contrarye to our Prynces prerogatyue royall. And thākes be to
-God which gaue you suche grace in the syght of our soveraygne, that he
-shortelye withdrewe your power. For els it is to be feared that you
-wolde further haue proceded agaynste hys graces prerogatyue, which
-thynge whether yt be treason or not, let other men defyne. But thys I
-dare saye, that it is prynted and publyshed to our Prynces greate
-dyshonoure. For what learned man maye in tyme to come truste to hys
-graces saue conduyte or come at hys graces instaunce or requeste, syth
-not onelye the spirytualte (which of their professyon resyste hys
-prerogatiue) but also a laye man promoted to suche preemynence by hys
-graces goodnes, dare presume so to depresse hys prerogatyue and not
-onelye to saye, but also to publyshe it in prente: that notwithstondynge
-hys graces saue conduyte, they myght laufullye haue burnte hym.
-
-But here he wolde saye vnto me as he dothe in hys boke, that he had
-forfayted hys salue conduyte, ād therbye was fallē in to hys enemyes
-handes. Where vnto I answere, that thys your sayenge is but a vayne
-glose. For I my selfe ded reade the salue conduyte that came vnto him,
-which had but onelye thys one condycyon annexed vnto it, that if he came
-before the feaste of Christmas then nexte ensuynge, he shulde haue free
-lyberte to departe at hys pleasure. And thys condycyon I knowe was
-fulfylled. How shulde he than forfayte hys salue cōduyte? But master
-More hath learned of hys masters our Prelates (whose proctoure he is) to
-depresse our Prynces prerogatyue, that mē ought not to keape any promyse
-with heretyckes. And so hys salue cōduyte coulde not saue hym. As though
-the Kynges grace myght not admytte any man to go and come frelye into
-hys graces realme, but that he muste haue leaue of our prelates. For els
-they myght laye heresye agaynst the parson, and so sleye hym cōtrarye to
-the Kynges salue cōduyte, which thynge all wyse men do knowe to be
-preiudycyall to hys graces prerogatyue royall. 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 hys salue
-conduyte. These wordes had be verye extreame and worthy to haue bene
-loked vpon, although they had bene wryten by some presumptuous Prelate.
-But that a laye man so hyghlye promoted by hys Prynce, shulde speake
-them and also cause them openlye to be publyshed amonge hys graces
-comons, to deyecte the estymacyon of hys royall power, doth in my mynde,
-deserue correccyon. Notwithstondynge I leaue the iudgement and
-determynacyon, vnto the dyscrecyō of hys graces honourable counsell.
-
-[Sidenote: More.] ❧ And as for that holy prayer that this devoute yōge
-man (as a newe Christe teacheth all hys congregacyon to make at the
-receyuynge of thys blessed sacrament) I wyll not geue the parynge of a
-peare, though it were moche better thē it is, pullynge away the true
-fayth (as he doth) frō the Sacrament. Howbeit hys prayer there is so
-devysed, penned, and paynted with laysure and studye, that I truste
-euery good Christen woman maketh a moche better prayer, at the tyme of
-her howsell, by faythfull affectyō & by Gods good inspyracyō sodēlye.
-Fryth is an vnmete master to teache vs what we shulde praye at the
-receyuynge of the blessed sacrament, whē he wyll not knowlege it as it
-is, but take Christes blessed body for no thynge but bare breade, & so
-lytle esteame the receyuyng of the blessed sacramēt, that he forsyth
-lytle whether it be blessed or not.
-
-[Sidenote: Fryth.] ¶ Where he dyscommendeth my prayer & sayeth, that I
-am an vnmete master to teache men to praye, seynge I take away the true
-fayth from it, and sayeth that euery woman can make a better when she
-receyueth the sacramente, I wolde to God that euery woman were so well
-learned that they coulde teache vs both. And surely I intended not to
-prescrybe to all men that prayer onely, but hoped to healpe the
-ygnoraunt, that they myght eyther speake those wordes, or els (takynge
-occasyon of them) to saye some other, to the laude and prayse of God.
-And as for your fayth (which you call the true fayth) must I neades
-improue. For it wyll not stōde with the true texte of scrypture, as it
-playnelye appeareth. But to the fayth in Christes bloode I exhorte all
-men, and teach them to eate hys bodye with fayth (& not with teeth)
-which is by hauynge hys death in cōtynuall remembraunce, and digestynge
-it in to the bowels of the soule. And because you so sore improue my
-prayer, to cōclude my answere agaynst you, I wyll rehearse yt agayne.
-And lette all mē Iudge betwene vs. Blessed be thou most deare and
-mercyfull Father, which of thy tender fauoure & benygnyte,
-notwithstōdynge our greuous enormytees cōmytted agaynste thee,
-vouchsauedst to sēde thyne owne deare sone, to suffre moste vyle death
-for our redempcyon.
-
-Blessed be thou Chryst Iesu our Lorde & sauyour, which of thyne
-haboundāt pytye consyderynge our myserable estate, wyllyngly tokest vpon
-the to haue thy moste innocent bodye broken & bloode shedde to pourge vs
-and washe vs which are loadē with inyquyte. And to certyfye vs therof,
-hast lefte vs not onely thy worde which maye enstructe our hartes; But
-also a vysyble token to certyfye euen our outwarde sences of this greate
-benefytte, that we shulde not doubte, but that the bodye and frute of
-thy passyon are ours (through fayth) as surelye as the breade, which by
-our sentes we knowe that we haue within vs. Blessed be also that spiryte
-of veryte which is sente from God our father through our sauyour Christ
-Iesu, to lyghten our darcke ignoraunce, and leade vs through fayth in to
-the knoweleage of hym which is all veryte. Strength we beseche the our
-frayle nature, and encreace our faythe: that we maye prayse God our
-moste mercyfull Father, and Christe hys sonne our Sauyoure and redeamer.
-AMEN.
-
-       A comparyson betwene the Paschall Lambe, & our Sacrament.
-
-
-Now we shall shortely expresse the pyth of our matter and borowe the
-fygure of the paschall Lambe, which is in all poyntes lyke vnto it. That
-the offerynge of the Paschall Lambe ded sygnyfye the offerynge of
-Christes bodye, is playne by Paule which sayeth, [Sidenote: 1. Cor. 5.]
-Christe our Paschall Lambe is offered vp for vs. When the chylderne of
-Israell were very sadde and heauy for their sore oppressyon vnder the
-power of Pharao (for the more myracles were shewed, the worse were they
-handeled) God sente vnto them by Moyses, that euerye housholde shulde
-kyll a Lambe to be a sacryfyce vnto GOD, and that they shulde eate hym
-with their staues in their handes, theyr loynes gyrded, and showes vpon
-their feete: euen as men that were goynge an hastye Iorneye. This Lambe
-muste they eate hastelye and make a merye maundye. Now because they
-shulde not saye, that they coulde not be merye for their oppressyon, and
-what coulde the lābe helpe them: he added gladde tydynges vnto it and
-sayde, This is the passynge bye of the Lorde. Whiche thys nyght shall
-passe by you and slee all the fyrste begotten within the Londe of
-Egypte, and shall delyuer you out of your bondage, & brynge you in to
-the Londe that he hath promysed vnto your fathers. Marke the processe
-and conveyaunce of thys matter, for euen lykewyse it is in our
-sacrament. The apostles were sadde & heauye, partelye consyderynge the
-bondage of synne wherwith they were oppressed, & partelye because he
-tolde them that he muste departe frō thē, [Sidenote: Ioan. 16.] in whō
-they ded put all their hope of their delyueraunce. Whyles they were in
-thys heauynes, Christ thought to conforte them ād to geue them the seale
-of theyr delyueraunce, and toke in hys hande breade, blessed and brake
-it, and gaue it to hys dyscyples sayēge: This is my bodye which shalbe
-geuē for you. For this nyght shall the power of Pharao the deuell be
-dystroyed, and to morowe shall you be delyuered from the Egypte of
-synne, and shall take your Iourneye towardes that heauenlye mansyon
-which is prepared of God for all that loue hym. Now compare them
-together.
-
-[Sidenote: 1.] The Paschall Lambe was instytute ād eaten the nyght
-before the chylderne of Israell were in dede delyuered frō Egypte.
-Lykewyse was the sacramēt instytute ād eaten the nyght before we were
-delyuered from our synnes.
-
-[Sidenote: 2.] The Paschall Lābe was a verye Lābe in dede. And so is the
-sacrament very breade in dede.
-
-[Sidenote: 3.] The Paschall Lābe was called the passynge bye of the
-Lorde which dystroyed the power of Pharao ād delyuered them. The
-sacrament is called the bodye of the Lorde which dystroyed the power of
-the deuell and delyuered vs.
-
-[Sidenote: 4.] As many as ded eate the Paschall Lābe in fayth, were very
-merye and gaue God greate thankes. For they were sure the nexte day to
-be delyuered out of Egypte. Lykewyse as many as ded eate thys sacramēte
-in fayth, were merye and gaue God greate thankes, for they were sure the
-nexte daye to be delyuered from their synne.
-
-[Sidenote: 5.] They that ded not eate the Paschall Lambe in fayth,
-coulde not be merye. For they were not sure of delyueraunce from the
-powre of Pharao. They that ded not eate thys Sacramente in fayth, coulde
-not be mery: For they were not sure of delyueraunce from the power of
-the deuell.
-
-[Sidenote: 6.] They that beleued the worde of the Lord ded more eate the
-passyng bye of the Lorde which shulde delyuer thē, thē they ded the
-Lambe. They that dede beleue the worde of the Lorde ded more eate the
-bodye of the Lorde which shulde be geuen for their delyueraunce, then
-they ded the breade. For that thynge doth a man moste eate that he moste
-hath in memorye & moste revolueth in mynde: as appeareth by Christe Ioā.
-4. I haue meate to eate that ye knowe not.
-
-[Sidenote: 7.] They that beleued not the nexte daye to be delyuered from
-Egypte, ded not eate the passynge bye of the Lord, although they eate
-the Lambe. They that beleued not the nexte daye to be delyuered from
-synne, ded not eate the bodye of the Lorde, although they eate the
-breade.
-
-[Sidenote: 8.] The chylderne of Israell were but ones delyuered from
-Egypte, notwithstōdynge they ded euery yeare eate the Lambe, to keape
-that facte in perpetuall remēbraunce: Euen so Christ bought ād redeamed
-vs but ones for all, and was offered ād sacryfyced but ones for all,
-though the sacramēt therof be daylye brokē amonge vs, to keape the
-benefytte in contynuall memorye.
-
-[Sidenote: 9.] As manye as ded eate the Paschall Lābe in faythe and
-beleued Godes worde as towchynge theyr delyueraunce from Egypte, were as
-sure of their delyueraunce through faythe, as they were sure of the Lābe
-by eatynge it. As many as do eate this sacrament in fayth and beleue
-Goddes worde as towchynge their delyueraunce from synne, are as sure of
-their delyueraunce through fayth, as they are sure of the breade by
-eatynge it.
-
-[Sidenote: 10.] As many as ded eate of that Paschall Lambe ded magnyfye
-their God, testyfyenge that he onely was the God almyghtye, ād they hys
-people styckynge to hym, to be delyuered by hys power from all daunger.
-As manye as do eate of thys sacrament do magnyfye their God, testyfyinge
-that he onelye is the God almyghtye, and they hys people styckynge by
-hym to be delyuered by hys power frō all daunger.
-
-[Sidenote: 11.] When the Israelytes were delyuered from Egypte, they
-eate neuerthelesse the Paschal Lambe whiche was styll called the
-passynge bye (because it was the remēbraunce of the passynge bye of the
-Lorde) and hartelye reioysed, offerynge hym sacryfyce and knowelegynge
-with infynite thankes, that they were the felowshyppe of them that had
-suche a mercyfull God. Now Christes electe are delyuered from synne,
-they eate neuerthelesse the sacramēt which is styll called hys bodye
-that ones dyed for their delyueraunce, and hartelye reioyse, offerynge
-to hym the sacryfyce of prayse and knoweledge with infynite thākes, that
-they are of the felowshyppe of them that haue suche a mercyfull God.
-
-[Sidenote: 12.] The Paschall Lambe (after their delyueraunce beynge
-yearlye eaten) brought as moche myrthe and Ioye vnto them that ded eate
-it in fayth, as it ded to their fathers which felte Pharaoes furye, &
-were not yet delyuered. For they knewe ryght well that excepte God of
-hys mercye and wōderfull power had so delyuered them, they shulde also
-them selfes haue bene bounde in the Londe of Egypte, and vnder that
-wycked Prynce Pharao, of whiche bōdage they greatelye reioysed to be
-rydde alreadye, and thanked God hyghly because they founde them selfes
-in that plentuouse Londe whiche God prouyded for them. The sacramēt
-which after our delyueraunce is yearlye and daylye eatē, bryngeth as
-moche myrth and Ioye vnto vs that eate it in fayth, as it ded to the
-Apostles which were not yet delyuered. For we knowe ryght well that
-excepte God of hys mercye and through the bloode of his sonne had so
-delyuered vs, we shulde also our selfes haue bene bounde in the Egypte
-of synne vnder that wycked Prynce the deuell, of which bondage we
-greatelye reioyse to be rydde alredye, and thanke God hyghlye because we
-fynde our selues in the state of grace, and haue receyued throughe fayth
-the fyrste frutes and taste of the spyryte, which testyfyeth vnto vs
-that we are the chylderne of God.
-
-This maundye of remembraunce was it that Paule receyued of the Lorde and
-delyuered to the Corynthyans in the .xi. chaptre. For though he borowe
-one propertye and symylytude of the sacramente in the .x. chapter, which
-in my mynde maketh neyther with vs nor agaynste vs, albeit some thynke
-that it maketh whole for the exposycyon of Christes wordes, [Sidenote:
-1. Cor. 10.] thys is my bodye. But in my mynde they are deceyued. For
-the occasyon whye Paule spake of it in the tenthe chapter, was thys.
-
-The Corynthyans had knoweleage that all meates were indyfferent, and
-whether it were offered to an Idoll or not, that the meate was not the
-worse, ād that they myght laufullye eate of it, whether it were solde
-them in the shambles or sette before them when they dyned or souped in
-an vnfaythfull mannes house, askynge no questyons: excepte some man ded
-tell thē that it was offerred to an Idoll, and then they shulde not eate
-of it for offendynge hys conscyence that so tolde them (albeyt they were
-els free and the thynge indyfferente) thys knoweledge because it was not
-annexed wyth charyte, was the occasyon of greate offendynge.
-
-For by reason therof they sate downe amonge the Gentyles at their
-Feastes, where they ded eate in the honoure of their Idolles, and so ded
-not onelye wounde the conscyēce of their weake bretherne, but also
-cōmytted Idolatrye in dede. And therfore S. Paule sayde vnto them. My
-deare beloued flee from worshyppynge of Idolles. I speake vnto them
-whiche haue dyscrecyon. Iudge ye what I saye. Is not the cuppe of
-blessynge which we blesse the felowshyppe of the bloode of Christe? Is
-not the breade which we breake the felowshyppe of the bodye of Christe?
-For we though we be manye are yet one breade and one bodye, in as moche
-as we are partakers of one breade. Christ ded call hym selfe bread ād
-the breade hys bodye. And there Paule calleth vs breade and the breade
-our bodye. Now maye you not take Paule that he in this place shulde
-dyrectelye expounde Christes mynde. And that the verye exposycyō of
-Christes wordes, whē he sayde, thys is my bodye, shulde be that it was
-the felowshyppe of his bodye, as some saye, whiche seakynge the keye in
-thys place of Paule, locke them selfes so faste in, that they can fynde
-no waye out. For Christe spake those wordes of hys owne bodye which
-shulde be geuē for vs, but the felowshyppe of Christes bodye (or
-congregacyon) was not geuen for vs. And so he mente not as Paule here
-sayeth, but mēte hys owne bodye. For as Paule calleth the breade our
-bodye for a certayne propertye, euen so doth Christe call it hys bodye
-for certayne other propertyes. In that the breade was brokē, it was
-Christes owne bodye, sygnyfyēge that as that breade was broken, so
-shulde hys bodye be brokē for vs. In that it was dystrybuted vnto hys
-dyscyples, it was hys owne bodye, sygnyfyēge that as verelye as that
-breade was destrybuted vnto them, so verelye shulde the death of hys
-bodye, and frute of hys passyon be dystrybuted to all faythfull folke.
-In that the breade strengtheneth our bodyes, it is hys owne bodye,
-sygnyfyenge that as our bodyes are strengthened and conforted by breade,
-so are our soules by the fayth in hys bodye brekynge. And lykewyse of
-the wyne in that it was so dystrybuted, conforteth vs and maketh vs
-merye. Furthermore, the breade and wyne haue a nother propertye, for the
-whiche it is called our bodye. For in that the breade is made one breade
-of manye graynes or cornes, it is our bodye, sygnyfyenge that we though
-we be manye, are made one breade, that is to saye: one bodye. And in
-that the wyne is made one wyne of manye grapes, it is our bodye,
-sygnyfyenge that though we are manye yet in Christe & through Christe we
-are made one bodye and membres to eche other. But in thys thynge Paule
-and Christe agre. For as Paule calleth the breade our bodye and vs the
-breade, because of thys propertye that it is made one of manye: euen so
-doth Christe call it hys bodye, because of the propertyes before
-rehearsed. Furthermore in thys they agre, that as Paules wordes muste be
-taken spyrytuallye, for I thynke there is no man so madde, as to Iudge
-that the breade is our bodye in dede although in that propertye it
-representeth our bodye: Euen so muste Christes wordes be vnderstonde
-spyrytuallye, that in those propertyes it representeth hys verye bodye.
-Now when we come together to receyue thys breade, then by the receyuynge
-of it in the congregacyon, we do openlye testyfye that we all whiche
-receyue it, are one bodye, professynge one God, one Fayth, & one
-Baptyme, and that the bodye of Christe was brokē and hys bloode shedde
-for remyssyon of our synnes. Now syth we so do, we maye not acompanye
-nor sytte in the congregacyon or felowshyppe of thē that offer vnto
-Idolles and eate before them. For as Paule sayeth, ye cā not drynke the
-cuppe of the Lorde and the cuppe of the deuels: ye can not be partakers
-of the table of the Lorde and of the table of the deuelles. I wolde not
-that you shulde haue felowshyppe with deuelles. The heythen which
-offerred vnto Idolles were the felowshyppe of deuelles, not because they
-eate the deuelles bodye or drāke the deuelles bloode, but because they
-beleued and put their confydence in the Idoll or devyll as in their God,
-and all that were of that fayth had their ceremonyes, and gaue hartye
-thankes to their God with that feaste which they kepte. They came to one
-place and brought their meate before the Idoll and offered it. And with
-their offerynge gaue vnto the devyll Godlye honoure. And then they sate
-downe and eate the offerynge together, geuynge prayse and thākes vnto
-their God, and were one bodye and one felowshyppe of the devell, which
-they testyfy by eatynge of that offerynge before that Idoll. Now dothe
-S. Paule reprehende the Corinthyans for bearynge the gentyles companye
-in eatynge before the Idoll. For they knowe that the meate was lyke
-other meate. And therfore thought them selues fre to eate it or leue it.
-But they perceyued not that that congregacyō was the felowshyppe of
-develles whiche were there gathered (not for the meate sake) but for to
-thanke, and prayse the Idoll their God in whome they had their
-confydence.
-
-And all that there assembled and ded there eate, and ded openlye
-testyfye, that they all were one bodye, professynge one fayth in their
-GOD that Idoll: So S. Paule ded sharpelye rebuke them, for because that
-by their eatynge (in that place and felowshyppe) they testyfyed openlye,
-that they were of the develes bodye, and reioysed in the Idoll their
-God, in whome they had fayth and confydence. And therfor sayeth Paule,
-that they cā not both drynke the cuppe of the Lorde, testyfyenge hym to
-be their God in whome onelye they haue truste and affyaunce, ād the
-cuppe of the devell, testyfyenge the Idoll to be their God and refuge.
-
-Here you maye note that the meate and the eatynge of it in thys place
-and felowshyppe, is more then the common meate ād eatynge in other
-places. For els they myght lawfullye haue dronken the deuelles cuppe
-with them the one daye, and the cuppe of the Lorde the nexte daye with
-his dyscyples. What was it more? Merelye it was meate, whiche by the
-eatynge of it in that place and felowshyppe, ded testyfye openlye vnto
-all men, that he was their God whose cuppe they dranke, and before whome
-they eate in that felowshyppe; and so in their eatynge they praysed and
-honoured the Idoll. And therfore they that had their truste in the
-leuynge God and in the bloode of hys sonne Christ, myght not eate with
-them. And lykewyse it is in the sacrament, the breade and the eatynge of
-it in the place and felowshyppe where it is receyued, is more then commō
-breade. What is it more? Verelye it is breade which by the eatynge of it
-in that place & felowshyppe, doth testyfye openlye vnto all men, that he
-is our verye God whose cuppe we drynke, and before whome we eate in that
-felowshyppe, and that we put all our affyaunce in hym and in the bloode
-of hys sonne Christe Iesu, geuynge God all honoure ād infynyte thankes
-for hys greate loue wherwith he loued vs, as it is testyfyed in the
-bloode of hys sonne, which was shedde for our synnes. So that in this
-place and felowshyppe maye no man eate nor drynke with vs, but he that
-is of our fayth and knowleageth the same God that we do. As by example,
-If a mā were well beloued amonge hys neyghboures (albeyt he haue some
-enemyes) & were longe absent from hys fryndes in a straunge contrye:
-when he were come home, hys neyghboures that loued hym wolde greatelye
-reioyse, and peraduēture wolde bye a copon or a nother peace of meate to
-geue hym hys welcome home, ād gette the to some honeste mans house or to
-a taverne, and make good chere together, to testyfye opēlye that he is
-welcome home, and that they all whiche are at that banket reioyse of hys
-commyge home. Nowe I saye, that this banket is more then another meate,
-for at thys banket hys enemyes maye be loth to come, because they can
-not reioyse at hys comynge home, ād therfore can not make good chere
-amonge thē, testyfyenge that he is welcome home; but rather abhorreth
-the meate and drynke that is there eatē, because their harte doth not
-fauoure the parson for whose sake it is prepared. Notwithstondynge yf a
-capons legge were reserued for one of hys enemyes and afterwarde geuen
-hym whā the banket were done, he myght laufullye eate it. For then it
-were but bare meate, suche as he eateth at home. And lykewyse the
-enemyes of Christe which beleue not that they haue remyssyō of synnes
-throughe hys bloode sheadynge, can not reioyse of hys bodye breakynge.
-And therfore can not make good chere amonge them, but yf any be reserued
-after the maundye, he maye laufullye eate it, for it is but breade. And
-hys louers that are there present do rather come thy der to geuehym hys
-welcome home then for the meate, ād they more eate hys welcome home,
-then the meate.
-
-But yf anye of hys enemyes fortune to be there, they eate onelye the
-meate, ād not hys welcome home. For they reioyse not at hys commynge
-home. Lykewyse the faythfull that are there present, do rather come
-thyther to reioyse in the fayth of hys bodye breakynge, then in
-breakynge or eatynge of the breade or meate. But yf anye of the
-vnfaythfull fortune to be there, they eate onelye the breade, and not
-hys bodye breakynge. For they reioyse not at hys bodye breakynge. Here
-peraduenture some wolde suppose that I were contrarye to my selfe. For
-before I sayde, that it was more thē meate that was eaten at the
-gentyles feastes, ād more thē meate that was eaten at my neyghbours
-welcome home, and more then breade that is eaten at the receyuynge of
-the sacrament of the bodye and bloode of Christe. And nowe I saye, that
-yf a mans enemye be there, he eateth onelye the meate and not the
-welcome home. And lykewyse the vnfaythfull eateth onelye breade and not
-the bodye and bloode of Christe. How maye these wordes stonde together?
-I answere, that they eate but onelye breade or meate that profyteth
-them, but in dede they eate more to their hynderaunce, and euen theyr
-owne dāpnacyon. For they that ded eate in the fellowshyppe of Gentyles,
-ded but onelye eate the meate to their profytte, but in eatynge their
-meate their facte ded opēlye testyfye, that they honoured that Idoll for
-their GOD (although their harte were other-wyse) wherin they comytted
-Idolatrye. [Sidenote: 1. Cor. 8.] And besydes that they wounded the
-conscyences of their weake bretherne, and so synned agaynste God.
-
-Besydes that, he that ēvyeth hys neyghboure and commeth to that banket,
-eateth but onely the meate that profyteth hym: not withstondynge in hys
-owne harte, he eateth the rancoure & malyce of hys mynde, to hys greate
-greavaunce, whē he seeth them so reioyse. And of hys owne companyons
-whiche are also these mannes enemyes, he doth purchace hym selfe hatred,
-because with hys facte he testyfyeth that he loueth hym, although hys
-harte be otherwyse, ād of God shalbe condempned. [Sidenote: 1. Joā. 3.]
-For he that hateth hys brother, is a murtherer. Furthermore he that is
-vnfaythfull and commeth to the maundye, eateth but onelye the breade
-that profyteth hym, notwithstondynge he eateth besyde that hys owne
-dampnacyon, because he beleueth not that the bodye of our sauyoure which
-the sacrament representeth, is broken for hys synnes, and hys bloode
-shedde, to washe them awaye. This I am compelled to do, to stoppe the
-chaterynge mouthes of sophysters, albeit to them that be sober it had
-bene ynough to haue sayde, they eate onelye breade, and not the bodye
-breakynge & ce. For they ryght well vnderstonde it by the contrarye
-antithesis, and knowe that I ment not by that (onelye) that he shulde
-eate the breade and nothynge els but onelye breade: but that I ment by
-this worde (onelye) that he shulde eate the breade without the bodye.
-And so lykewyse in other examples. Thus haue we suffycyentlye declared
-Paules mynde in the .x. Chapter.
-
-[Sidenote: 1. Cor. 11.] In the .xi. chapter Paule maketh moche mencyon
-of the maundye and dyscrybeth it to the vttermoste. Fyrste (he sayeth)
-whē ye come together in one place, a man can not eate the Lordes souper.
-For euerye mā begynneth afore to eate hys owne souper, and one is
-houngrye and an other is drōken. Haue ye not howses to eate and drynke
-in? Or els dyspyce ye the congregacyō of God and shame them that haue
-not? What shall I saye vnto you? Shall I prayse you? In thys I prayse
-you not. Paule ded instructe accordynge to Christes mynde, that the
-Corinthyans shulde come together to eate the Lordes souper. Whiche lyeth
-not so moche in the carnall eatynge as in the spyrytuall: and is
-greately desyred to be eaten, not by the hounger of the bodye, but by
-the hounger of the faythfull harte. Whiche is greadye to publyshe the
-prayse of the Lorde and geue hym hartye thankes, and moue other to the
-same, that of many, prayse myght be geuen vnto our moste mercyfull
-Father, for the loue whiche he shewed vs in the bloode of hys owne moste
-deare sonne Christe Iesu. Wherwith we are washed from our synnes, ād
-surelye sealed vnto euerlastynge lyfe. With suche hounger ded Christe
-eate the Paschall Lambe, sayēge to hys dyscyples: I haue inwardelye
-desyred to eate this Easter Lambe with you before that I suffer.
-[Sidenote: Luc. 22.] Christes inwarde desyre was not to fyll hys belye
-with hys dyscyples, but he had a spyrytuall honger: bothe to prayse hys
-Father with thē, for their bodely delyueraunce out of the lande of
-Egypte: and specyallye to altre the Paschall Lambe & memorye of the
-carnall delyueraunce, in to a maundye of myrth and thankes geuynge for
-our spyrytuall delyueraunce out of the bondage of synne. In so moche
-that when Christe knewe that it was hys Fathers wyll and pleasure, that
-he shulde suffer for our synnes (wherin his honoure, glorye, & prayse,
-shulde be publyshed) then was it a pleasure vnto hym to declare vnto hys
-dyscyples that greate benefytte, vnto hys Fathers prayse and glorye: and
-so ded instytute that we shulde come together and breake the breade in
-the remembraunce of his bodye breakynge & bloode sheadynge: & that we
-shulde eate it together reioysynge with eche other & declaryng his
-bēfytes.
-
-Now were the Corynthyās fallē from this honger, & can not together to
-thētent that Goddes prayse shulde be publyshed by thē in the myddes of
-the cōgregacyon, but can to feade their fleshe & to make carnall chere.
-In so moche that the ryche wolde haue meate ād drynke ynough, ād take
-suche habundance that they wolde be drōke, ād so made it their owne
-souper ād not the Lordes, as Paule sayeth, ād ded eate onelye the breade
-& meate, ād not the bodye breakynge as I sayde before, ād the poore
-which had not, (that is to saye that had no meate to eate) were shamed
-ād hōgrye, and so coulde not reioyse ād prayse the Lorde: by the reason
-that the delycate fare of the ryche was an occasyō for the poore to
-lament their pouertye, ād thus the ryche ded neyther prayse God
-themselfes, nor suffered the poore to do it, but were an occasyō to
-hynder them.
-
-They shulde haue brought their meate and drynke ād haue deuyded it with
-their poore bretherne, that they myght haue bene mery together, and so
-to haue geuē thē occasyō to be merye and reioyse in the Lorde with
-thankes geuynge. But they had neyther luste to prayse God, nor to
-confyrte their neyghboure. Their fayth was feable, ād their charyte
-colde, ād had no regarde but to fyll their bodye ād feade their fleshe:
-And so dyspysed the poore cōgregacyō of God, whome they shulde haue
-honoured for the spyryte that was in thē and fauoure that God had shewed
-indyfferētlye vnto thē in the bloode of hys sonne Christe. When Paule
-perceyued that they were thus fleshlye mynded and had no mynde vnto that
-spyrytuall maundye whiche chefelye shulde there be aduertysed, he
-reproueth thē sore, rehersynge the wordes of Christe. That which I gaue
-vnto you I receyued of the lorde. For the lorde Iesus the same nyght in
-the which he was betrayed toke breade and thanked and brake it and
-sayde: take ye and eate ye, this is my bodye which is broken for you,
-this do ye in the remembraunce of me. After the same maner he toke the
-cuppe whē souper was done sayenge: this cuppe is the newe testament in
-my bloode, this do ye as ofte as ye drynke it in the remembraunce of me.
-For as ofte as ye shall eate thys breade and drynke thys cuppe, ye shall
-shewe the Lordes death, tyll he come. As though he shulde saye, ye
-Corynthyans are moche to blame which at this souper seake the foode of
-your fleshe. For it was instytute of Christe, not for the intent to
-nouryshe the belye, but to strenght the harte and soule in God. And by
-this you maye knowe that Christe so mente: For he calleth it his bodye
-whiche is geuen for you, so that the name it selfe myght testyfye vnto
-you, that in this souper you shulde more eate his bodye which is geuē
-for you (by digestynge that in to the bowelles of your soule) then the
-breade, which by the breakynge and the dystrybutynge of it, doth
-represent his bodye breakynge ād the dystrybutynge therof vnto all that
-are faythfull. And that he so meaneth is evydēte by the wordes
-folowynge, which saye, thys do in the remembraunce of me: and lykewyse
-of the cuppe. And fynallye concludynge of both, Paule sayeth, as often
-as ye shall eate thys breade and drynke thys cuppe (in thys place and
-felowshyppe) ye shall shewe the Lordes death vntyll he come, praysynge
-the Lorde for the deathe of hys sonne, and exhortynge other to do the
-same, reioysynge in hym with infynyte thākes. And therfore ye are to
-blame which seake onelye to feade the bellye with that thynge, which was
-onelye instytute to feade the soule. And thervpon yt foloweth.
-
-Wherfore whosoeuer doth eate of this breade or drynke of thys cuppe
-vnworthelye, is gyltye of the bodye and bloode of the Lorde. He eateth
-thys breade vnworthelye, which regardeth not the purpose for the which
-Christe ded instytute it: which commeth not to it with spyrytuall
-honger, to eate through fayth hys verye bodye, which the breade
-representeth by the breakynge and dystrybutynge of yt: whiche commeth
-not with a merye harte geuynge God hartye thankes for their delyueraunce
-from synne: whiche do not moche more eate in their harte the death of
-hys bodye, thē they do the breade with their mouth. Now syth the
-Corynthyans ded onelye seake their bealy and fleshe, ād forgatte Goddes
-honoure and prayse (for which it was instytute, that thankes shulde be
-geuen by the remembraunce of hys bodye breakynge for vs) they eate it to
-Goddes dyshonoure and to their neyghbours hynderaunce, and to their owne
-cōdempnacyon, and so for lacke of fayth were gyltye of Christes bodye
-which (by fayth) they shulde there chefelye haue eaten to their soules
-health. And therfore it foloweth.
-
-
-¶ Lette a man therfore examyne hym selfe, & so lette hym eate of the
-breade, and drynke of the cuppe.
-
-
-Thys provynge or examynynge of a mans selue, is fyrste to thynke with
-hym selfe with what luste ād desyre he commeth vnto the maundye ād wyll
-eate that breade: whether he be sure that he is the chylde of God and in
-the fayth of Christe: and whether hys cōscyence do beare hym wytnes that
-Christes bodye was broken for hym: and whether the luste that he hath to
-prayse God ād thāke hym with a faythfull harte in the myddes of the
-bretherne, do dryue hym thytherwarde. Or els whether he do it for the
-meates sake or to keape the custome: For then were it better that he
-were awaye. For he that eateth or drynketh vnworthely, eateth ād
-drynketh hys owne dampnacyon, because he maketh no dyfference of the
-Lordes bodye. That is, as is sayde before, he that regardeth not the
-purpose for which it was instytute, and putteth no dyfference betwene
-thys eatynge and other eatynge, for other eatynge doth onelye serue the
-bellye, but thys eatynge was instytute and ordeyned, to serue the soule
-and inwarde man. And therfore he that abvseth it to the fleshe, eateth
-ād drynketh hys owne dampnacyon. And he commeth vnworthelye to the
-maundye where the sacrament of Christes bodye is eaten: yea, where the
-bodye of the Lorde is eatē, not carnallye with the teth and bellye, but
-spyrytually with the harte ād faythe. Upon thys foloweth the texte that
-master More alleageth and wresteth for hys purpose.
-
-For thys cause manye are weake and sycke amonge you, and manye sleape.
-Yf we had trulye Iudged our selues, we shulde not haue bene Iudged. When
-we are Iudged of the Lorde, we are chastened because we shulde not be
-dampned with the worlde. Wherfore my bretherne, whē ye come together to
-eate, tarye one for another. Yf any man hunger, lette hym eate at home,
-that ye come not together vnto condempnacyon.
-
-For thys cause (that is) for lacke of good examenynge of our selues (as
-is before towched) manye are weake and speke in the fayth, and manye
-sleape, and haue loste their fayth in Christes bloode, for lacke of
-remembraunce of thys bodye breakynge and bloode sheadynge: Yea and not
-that onelye, but manye were weake and sycke euen stryken with bodely
-dyseases for abvsynge the sacrament of hys bodye, eatynge the breade
-with their teth ād not hys bodye with their mynde, and peraduenture some
-slayne for it by the stroke of God, which yf they had trulye iudged and
-examyned them selues for what intēt they came thyther, and why it was
-instytuted, shulde not haue bene so Iudged ād chastened of the Lorde.
-For the Lorde doth chasten, to brynge vs vnto repentaunce, & to mortyfye
-the rebellyous membres, that we maye remember hym. Here ye maye shortely
-perceyue the mynde of Paule.
-
-
-FINIS.
-
-
-¶ An Epytome and shorte rehearsall of all thys boke, shewynge in what
-poyntes Fryth dyssenteth from our Prelates.
-
-
-Now to be shorte, in these iij. poyntes Fryth dyssenteth from oure
-Prelates ād from master More, which taketh vpon hym to be their
-proctoure. Our Prelates beleue that in the sacrament remayneth no
-breade, but that it is tourned in to the naturall bodye of Christ both
-fleshe bloode & bones. Fryth sayeth, that it is none artycle of our
-Crede: and therfore lette them beleue yt that wyll. And he thynketh that
-there remayneth breade styll. And that he proueth. iii. maner of wayes.
-Fyrste by the scripture of Paule, [Sidenote: 1. Cor. 10.] which calleth
-it breade sayenge: the breade which we breake, is it not the felowshyppe
-of the bodye of Christe? For we though we be manye, are yet one bodye
-and one breade, as manye as are partakers of one breade. And agayne he
-sayeth, [Sidenote: 1. Cor. 11.] as often as ye eate of thys breade or
-drynke of this cuppe, you shall shewe the Lordes death vntyll he come.
-And Luke calleth it breade sayenge. [Sidenote: Actes. 2.] They contynued
-in the felowshyppe of the Apostles, and in the breakynge of the breade
-and prayer. [Sidenote: Mat. 26.] Also Christe called the cuppe the frute
-of the vyne, sayenge. [Sidenote: Mar. 14. Luc. 22.] I shall not frō
-hence forwarde drynke of the frute of the vyne vntyll I drynke that newe
-in the Kyngdome of my Father.
-
-Furthermore nature doth teache you that both the breade and wyne
-contynue in their nature. For the breade mouldeth yf it be kepte lōge,
-yea and wormes breade in it. And the poore mouse wyll ronne awaye with
-it and eate it, which are evydence ynough that there remayneth breade.
-Also the wyne yf it were reserued, wolde waxe sower, as they confesse
-them selues. And therfore they howfell the laye people but with one
-kynde onelye: because the wyne can not contynue nor be reserued to haue
-readye at hande, when neade were. And surelye as yf there remayned no
-breade, it coulde not moulde nor waxe full of wormes: euē so yf there
-remayned no wyne, it coulde not waxe sower. And therfore it is but false
-doctryne that our Prelates so lōge haue taught & publyshed.
-
-Fynallye that there remayneth breade, myght be proued by auctoryte of
-manye doctoures which call yt breade ād wyne, euen as Christe and hys
-Apostles ded. And though some sophysters wolde wreste their sayenge, and
-expounde thē after their owne fantasye, yet shall I alleage thē one
-doctoure which was Pope, that maketh so playne with vs that they shall
-neuer be able to avoyde hym.
-
-[Sidenote: Gelasius in concilio Ro.] For Pope Gelasius wryteth on thys
-maner. _Certe sacramenta que sumimus corporis et sanguinis Christi,
-diuinæ res sunt, propter quod et per eadem diuine efficimur cōsortes
-naturæ. Et tamen nō desinit esse substantia uel natura panis et uini,
-sed permanet in suæ proprietate nature. Et certe imago et similitudo
-corporis et sāguinis Christi in actione misteriorum celebrantur._ That
-is to saye: surelye the sacrament of the bodye and bloode of Christe
-which we receyue, are a Godly thynge, and therfore through thē are we
-made partakers of the godly nature. And yet doth it not cease to be the
-substance or nature of breade and wyne, but they cōtynue in the properte
-of their owne nature. And surelye the Image and symylytude of the bodye
-and bloode are celebrated in the acte of the mysteryes. Thys I am sure,
-that no man cā avoyde it, nor so wreste it, but that all men shall soone
-espye hys folye, and therfore I maye conclude that there remayneth the
-substaunce and nature of breade and wyne.
-
-
-The seconde poynte wherin Fryth dyssenteth from our Prelates and their
-proctoure.
-
-
-The Prelates beleue that hys very fleshe is present to the teth of them
-that eate the Sacramēte, and that the wycked eate hys verye bodye. Fryth
-sayeth that it is none artycle of our Crede, and therfore he reakeneth
-that he is in no Ieoperdye though he beleue it not. And he thynketh that
-hys fleshe is not presente vnto the teth of thē that receyue the
-Sacramente. For hys fleshe is onelye in one place at ones. And that he
-proueth both by the auctoryte of Saynte Austen ad Dardanum, and also by
-the auctoryte of Fulgentius ad Thrasauandum libro. 20. as before
-appeareth in the boke. And Fryth sayeth that the wycked eate not hys
-verye fleshe, although they receyue the Sacramente. And that he proueth
-by the scrypture, doctours, and good reason, grounded vpon the
-scryptures.
-
-[Sidenote: Ioan. 6.] The scrypture is thys, he that eateth Christes
-bodye hath euerlastynge lyfe, ergo then the wycked eate not hys bodye.
-Agayne the scrypture sayeth, he that eateth Christes fleshe ād drynketh
-hys bloode abydeth in Christe and Christ in him: but the wycked abyde
-not in Christe nor Christe in them, ergo the wycked eate not hys fleshe
-nor drynke hys bloode.
-
-[Sidenote: Augustin ser. desacra fe. Pasche.] This maye also be cōfyrmed
-by good auctoryte. For saynte Austen sayeth, he that abydeth not in
-Christe ād in whome Christe abydeth not, without doubte he eateth not
-hys fleshe nor drynketh hys bloode, although he eate and drynke the
-Sacramente of so greate a thynge vnto hys dampnacyon.
-
-[Sidenote: Beda.] And euē the same wordes hathe Bede vpon the tenth
-chapter of the fyrste Epystle to the Corynthyans.
-
-[Sidenote: Augusti de ciuitate Dei in libro. 21. cap. 25.] Agayne S.
-Austen sayeth, he that abydeth not in me ād in whome I abyde not, let
-hym not saye nor thynke, that he eateth my bodye or drynketh my bloode.
-And euen the same wordes hath Bede vpon the syxte Chapter of the fyrste
-Epystle to the Corynthyans. And euen the same sentence hath Ambrose, and
-Prosper, & Bede vpon the xi. chapter of the fyrste Epystle to the
-Corynthyans.
-
-Fynallye thys may be proued by good reasō grounded vpō the scrypture.
-Christ wolde not suffer marye (though she loued hym well) to towche hym,
-because she lacked one poynte of faythe, and ded not beleue that he was
-equall with hys Father. And therfore by reason yt muste folowe, that he
-wyll not suffer the wycked (which neyther haue good fayth nor loue
-towardes hym) both to towche hym and eate hym in to their vncleane
-bodyes.
-
-Now syth thys is proued true that the wycked eate not hys bodye, it must
-also therof neades folowe, that the sacramente is not hys naturall
-bodye. For they do eate the sacramēte as all men knowe. Besydes that the
-faythfull do not eate Christes bodye with their teth. And therfore it
-muste folowe that the wycked do not eate it with their teth. The
-antecedēt or fyrst parte of the reason is proued by the wordes of
-Christe which sayeth, [Sidenote: Ioan. 6.] that the fleshe profyteth
-nothynge at all, meanynge that it doth not profyte as they vnderstode
-hym: that is to saye: yt profyteth nothynge to be eaten carnallye with
-their teth and bellye, as they vnderstode hym. For els it profyteth
-moche to be eaten spyrytuallye, that is to saye: to beleue that through
-hys bodye breakynge ād bloode sheadynge our synnes are pourged. And thus
-doth Origene, S. Austē, Bede, Chrisostome, ād Athanasius expounde it, as
-appeareth in the boke before. And therfore Fryth sayeth, that onelye
-faythfull men eate hys bodye: not with their teth and mouth, but with
-their fayth ād harte, they dygeste it in to the bowelles of their soules
-through beleuynge that it was broken on the crosse, to washe awaye their
-synnes. And the wycked eate not hys bodye but onelye the breade and
-their dampnacyon, because they eate him not spirytually, that is:
-because they beleue not in hys bodye breakynge and bloode sheadynge.
-
-
-¶ The thyrde poynte wherin Fryth dyssēteth frō your Prelates & their
-proctoure.
-
-
-The Prelates beleue that mē ought to worshyppe the Sacramēte, but Fryth
-sayeth naye, and affyrmeth that it is Idolatrye to worshyppe it. And he
-sayeth that Christ and hys Apostles taught vs not so to do: neyther ded
-the holy fathers so teache vs. And Fryth sayth, that the autours of thys
-worshyppynge are the chylderne of perdycyō which haue ouerwhelmed thys
-worlde with synne. Neuerthelesse we muste receyue it reuerētlye, because
-of the doctryne that it bryngeth vs. For it preacheth Christes death
-vnto vs, & descrybeth it before our eyes, euē as a faythfull preacher by
-the worde doth instyll yt in to vs by our eares and hearynge. And that
-yt supplyeth the rowme of a preacher, is evydēt by the wordes of S.
-Austen which sayeth. _Paulus quamuis portaret sarcinā corporis quod
-aggrauat animā, potuit tamen significando predicare Dominū Iesum
-Christum, aliter per linguā suam, aliter per epistolā, aliter per
-sacramētū corporis Christi._ That is to saye: though Paule ded beare the
-burthen of the bodye which doth honorate the soule, yet was he able in
-sygnyfyenge to preache the Lorde Iesus Christe, one waye by hys tonge,
-and another waye by a Ēpystle, & a nother waye by the Sacrament of
-Christes bodye .&c. For as the people by vnderstondynge the sygnyfycacyō
-of the wordes which he spake ded heare the gloryous gospell of God, & as
-by the readynge of hys Epystle they vnderstode hys mynd, & receyued the
-wordes of the soules health, so by the mynystracyon of the sacrament
-they myght see with their eyes the thynge which they harde & red, & so
-haue their sēces occupyed a boute the mystery, that they myght the more
-earnestlye prynte it in their mynde. As by exāple: [Sidenote: Hier. 27.]
-The prophete Ieremye beynge in Ierusalē in the tyme of Sedechias Kynge
-of the Iewes, prophesyed ād preached vnto thē, that they shuld be takē
-presoners of Nabugodonosar the Kyng of Babylō. And the Iewes were angrye
-with hym & wolde not beleue hys wordes. And therfore he made a chayne or
-fetter of woode ād put thē a boute hys necke, ād prophecyed agayne, ād
-preached that they shulde be taken presoners ād ledde captyue in to
-Babylon. And as hys wordes ded certyfye their eares that they shulde be
-subdued, so the chayn ded represēt their captyuite euē before their
-eyes, which thynge ded more vehementlye worke in them then the bare
-wordes coulde do, ād euen so it is in the sacrament. For lykewyse as the
-wordes ded instyll it in to our eares, that hys bodye was geuen for vs,
-ād hys bloode shedde for the remyssyon of our synnes, euen so ded the
-mynystracyon of the Sacrament expresse the same thynge vnto our syght
-and dothe more effectuouslye moue vs, thē the bare wordes myght do, and
-make vs more attentyue vnto the thynge, that we maye whollye geue
-thankes vnto God ād prayse hym for hys boūteous benefyttes. And therfor
-seynge it is as a preacher, expressynge vnto our syght the same thynge
-that the wordes do to our eares, you muste receyue yt with reverence ād
-sober behavyoure, aduertysynge the thynge that it representeth vnto you.
-And euen the same honoure is due vnto it which is geuē vnto the
-scrypture that is the worde of God. For vnto that must a man devoutlye
-geue eare, ād reverentlye take the boke in hys hande: yea, & yf he kysse
-the boke for the doctrynes sake that he learneth thereout, he is to be
-commended. Neuerthelesse yf he shulde go sense hys boke, men myght well
-thynke that he were verye chyldyshe. But yf he shulde knele downe and
-praye to hys boke, then he ded cōmytte playne Idolatrye.
-
-Consyder deare bretherne what I say, and avoyde thys Ieoperdye. Which
-thynge avoyded, I care not as towchynge the presence of hys bodye,
-though you beleue that hys naturall fleshe be there in dede, and not
-onelye in a mystery, as I haue taught. For when the Ieoperdye is paste,
-he were a foole that wolde be cōtencyous for a thynge, as longe as there
-commeth no hurte therbye.
-
-The Germaynes which beleue the presence of hys bodye, do not worshyppe
-it, but playnly teache the contrarye, and in that poynte (thankes be to
-God) all they whome you call heretyckes do agre full well. Onelye avoyde
-thys Idolatrye, and I desyre no more.
-
-
-
-
-                    The cōclusyon of thys Treatyse.
-
-
-Nowe deare bretherne I beseche you for the mercye that ye loke for in
-Christ Iesu, that you accepte thys worke with a syngle eye ād no
-contencyous harte. For necessyte hath compelled me to wryte it, because
-I was informed both of my Lorde of Wynchester ād other credyble parsons,
-that I had by the meanes of my fyrst treatyse offended many mē. Which
-thynge maye well be true: For it was to slender to enstructe all them
-which haue sens seane it, albeit it were suffycyent for their vse to
-whome it was fyrst delyuered. And therfore I thought it not onelye
-expedyent but also necessarye, to enstructe them further in the truth,
-that they myght see playne euydence of that thynge, wherin they were
-offended.
-
-By thys worke you shall espye their blasphemyes ād venemous tonges
-wherwith they slaunder not one ly thē that publyshe the truthe, but euen
-the truth yt selfe. They shame not to saye, that we affyrme yt to be
-onelye breade, and nothynge els. And we saye not so: but we saye that
-besyde the substaunce of breade, it is the Sacrament of Christes bodye
-ād bloode. As the yvye hangynge before the taverne doore is more then
-bare yvye. For besyde the substaunce of yvye, it is a sygne, and
-sygnyfyeth that there is wyne to be solde. And thys sacrament sygnyfyeth
-vnto vs, and poynteth out before our eyes, that as verely as that breade
-is broken, so verelye was Christes bodye brokē for our synnes: And as
-that breade is dystrybuted vnto vs, so is hys bodye and frute of hys
-passyon dystrybuted vnto all hys faythfull. And as the breade comforteth
-the bodye, so doth the fayth in Christes death comforte our soules. And
-as surelye as we haue that breade and eate it with our mouth and teth,
-and knowe by our sences that we haue it within vs, and are partakers
-therof; no more neade we to doubte of hys bodye and bloode, but that
-through fayth, we are as sure of thē, as we are sure of that breade. As
-it is suffycyentlye declared in my boke.
-
-Agayne you maye perceyue how wyckedly they reporte vs which affyrme that
-we dyshonour it which geue yt the ryght honoure that it ought to haue.
-And you do playnlye dyshonoure it, which geue vnto it the honoure that
-is onelye due vnto God. We geue yt the same honoure that we geue vnto
-the holye scrypture ād worde of God, because it expresseth vnto our
-sences the death of our sauyoure, and doth more depely prynte it within
-vs. And therfore we call it an holye sacrament, as we call Goddes worde,
-holye scrypture. And we receyue thys sacrament with greate reuerence,
-euen as we reuerentlye reade or heare preached the holye worde of God,
-which conteyneth the healthe of our soules. And we graunte that hys
-bodye is presente with the breade as it is with the worde, and wyth both
-it is verelye receyued and eaten through faythe. But if we shulde knele
-downe and praye vnto the holye scrypture, men myght cownte vs foles, and
-myght lawfullye saye, that we do not honoure the scrypture by that
-meanes but rather dyshonoure yt. For the ryght honoure of a thynge is,
-to vse it for that intent that was instytute of God. And he that abvseth
-it to any other purpose, doth in dede dyshonoure it. And lykewyse it is
-in the sacrament which was instytute to keape in memorye the death of
-Christe, which yf we do any other wyse honoure, then we do the holye
-scrypture (vnto the which we maye in no wyse make our prayers). I saye
-that then we shulde vtterlye dyshonoure it. Avoyde therfore thys poynte
-of Idolatrye, and all ys safe.
-
-Fynallye we saye that they speake well and faythfullye, which saye that
-they go to the bodye and receyue the bodye of Christ, and that they
-speake vyllenouslye and wyckedlye which saye that they onelye receyue
-breade or the sygne of hys bodye. For in so sayenge they declare their
-infydelyte. For the faythfull wyll reaken that he is euell reported of
-and reputed for a traytoure and a nother Iudas, yf men shulde saye of
-hym that he ded onelye receyue the sacrament, and not also the thynge
-whiche the sacrament doth sygnyfye. For albeit he onelye eateth the
-breade ād sacrament with hys mouth and teth: yet with hys harte and
-fayth inwardlye, he eateth the verye thynge it selfe whiche the
-sacrament outwardlye dothe represente.
-
-And of thys sprynge the maner of speakynges that the olde fathers do
-somtyme vse, which at the fyrste syght mought seame contrarye to our
-sentence. But yf they be well pondered, it maye soone be seane, how they
-shulde be taken. For manye tymes when they speake of the sacramente and
-outwarde eatynge, they applye vnto the sacrament and outwarde eatynge,
-the frute and condycyons of the inwarde eatynge and thynge it selfe,
-because that in a faythfull man they are so Ioyntlye Ioyned, that the
-one is neuer without the other. As by example. Marye is named the mother
-of God, and yet she is not the mother of hys Godhed, by the which parte
-onelye he is called God, but because she is hys mother, as towchynge hys
-manhode, and the Godhed is so annexed with the manhode that they both
-make but one parson, therfore is she called the mother of God, whiche in
-dede yf it be wyselye weyed, shalbe founde to be abvsed speache.
-
-And yet neuerthelesse it maye verye well be vsed, yf men vnderstonde
-what is ment therbye, but yf through the vse of thys speache, men shulde
-fall in to suche an erroure that they wolde affyrme our lady to be in
-dede the mother of hys Godhed, then necessyte shulde compell vs to make
-a dystynccyon betwene the nature of hys Godhed and the nature of hys
-manhod, and so to expounde the matter vnto them, and brynge them home
-agayne in to the ryght vnderstondynge. As we are now constrayned to do
-in thys sacrament, because you mysconstrue the sayenges of the scrypture
-ād Doctours. Which notwythstondynge (yf a man vnderstōde them) saye
-verye well.
-
-And manye soche maner of speaches are contayned in the scrypture: As
-where Christ sayeth in, Iohā in the .iii. chap. There shall no man
-ascende in to heauen, but he that dyscendeth from heauen, the sone of
-man whiche is in heauen.
-
-Thys texte doth saye that the sonne of man was then in heauen, when he
-spake these wordes vnto Nicodemus here vpon earth, whiche thynge all
-wyse men consente to be vnderstonde, _propter unitatem personæ_: That is
-to saye: for the vnite of the parson. For albeit hys Godhed was in
-euerye place at that tyme, yet was not hys manhod (by the whiche he was
-called the sonne of man) in heauen at that tyme. And yet Christe sayde
-that it was in heaven for the vnite of hys parson. For hys Godhed was in
-heauen, and because the Godhed and manhode made one parson, therfore it
-was ascrybed vnto the manhod which was onelye verefyed vpō the Godhed,
-as [Sidenote: August.] S. Austen ad Dardanum doth delygentlye declare.
-
-And lykewyse in the sacrament of baptyme, because the inwarde workynge
-of the holye Goste is euer ānexed in the faythfull vnto the outwarde
-ceremonye: therfore somtyme the frute of the inwarde baptyme is ascrybed
-vnto the outwarde worke. And so the scrypture vseth to speake of the
-outwarde baptyme as though it were the inwarde: that is to saye: the
-spyryte of GOD. And therfore Saynte Paule sayeth that we are buryed wyth
-Christe through baptyme.
-
-And yet as Saynte Austen expoundeth it, the outwarde baptyme dothe but
-[Sidenote: Augustinus ad Bonifacium.] sygnyfye thys buryall. And agayne
-Paule sayeth, as manye as are baptysed haue put Christe vpon them. And
-yet in dede our outwarde baptyme doth but sygnyfye, that we haue put
-Christe vpon vs.
-
-But by the inwarde baptyme (whiche is the water of lyfe and spiryte of
-God) we haue in dede put hym vpon vs and lyue in hym and he in vs.
-Whiche not withstondynge is verye false for all the outwarde baptyme, in
-them that receyue it not in fayth. And vnto them it is but abare sygne,
-wherof they gette no profytte, but dampnacyon.
-
-And here you maye evydentlye perceyue, howe it is sometyme in scrypture
-ascrybed vnto the outwarde worke and ceremonye, whiche is onelye true in
-the inwarde veryte. And this place shall expounde all the olde doctours
-whiche seame contrarye to our sentence. And therfore marke it well.
-
-Thus haue you my mynde further vpon the sacrament of the bodye and
-bloode of Christe. Wherin yf you reaken that I haue bene to lōge in
-repetynge one thynge so often, I shall praye you of pardone. But surelye
-me thought I coulde not be shorter. For the worlde is suche now adayes,
-that some wolde heare and can not: and some do heare and wyll not. And
-therfore I am compelled so often to repete that thynge whyche a wyse man
-wolde vnderstonde wyth halue the wordes.
-
-
-❧ Praye Christen reader that the wordes of GOD maye increace, and that
-GOD maye be gloryfyed through my bondes. AMEN.
-
-
-
-
- The Artycles wherfore Iohan Fryth dyed, whiche he wrote in Newgate the
-            .23. daye of Iune, the yeare of our Lorde .1533.
-
-
-I doubt not deare bretherne, but that it doth some deale vexe you, to
-see the one parte haue all the wordes, and frely to speake what they
-lyste, and the other to be put to sylence, and not to be harde
-indyfferently. But referre your matters to God, whiche shortelye shall
-Iudge after a nother fashyon. But in the meane seasō, I shall rehearse
-vnto you the artycles for which I am condempned.
-
-
-❧ They examyned me but of two artycles whiche are these.
-
-
-[Sidenote: 1. Article.] Fyrste whyther I thought there were any
-Purgatorye to pourge the soule after thys present lyfe. And I sayde,
-that I thought there was none. For man is made but of two partes, the
-bodye and the soule. And the bodye is pourged by the crosse of Christe,
-whiche he layeth vpon euery chylde that he receyueth: as afflyctyon,
-worldlye opressyon, persecucyon, emprysonment & cet. and deathe
-fynysheth synne. And the soule is pourged by the worde of God, which we
-receyue through fayth, vnto the healthe and saluacyon bothe of bodye and
-soule.
-
-Now and yf I ded knowe any thyrde parte wherof we are made, I wolde also
-gladly graunt the .3. purgatory, but seynge I knowe none suche, I must
-denye the Popes purgatorye. Neuertheles I cownte neyther parte a
-necessarye artycle of our faythe, necessaryly to be beleued vnder payne
-of dampnacyon, whyther there be soche a purgatory or not.
-
-[Sidenote: 2. article.] The seconde artycle was thys, whyther that I
-thought, that the sacrament of the aulter was the bodye of Christe. And
-I sayde yea, that I thought that it was bothe Christes bodye and also
-our bodye, as Saynt Paule sayeth to the Corynthyans. i. Cori. 10.
-
-In that it is made one breade of manye graynes it is our bodye,
-sygnyfyenge that we though we be manye, are yet one bodye: lykewyse of
-the wyne in that it is made one wyne of manye grapes.
-
-And agayne in that it is broken, it is Christes bodye, sygnyfyenge that
-hys bodye shulde be broken, that is to saye: suffer deathe, to redeame
-vs from our iniquitees.
-
-In that it was dystrybuted, it was Christes bodye, sygnyfyenge that as
-verelye as that sacramēt is dystrybuted vnto vs, so verelye is Christes
-bodye and the frute of hys passyō dystrybuted vnto all faythfull men.
-
-In that it is receyued, it is Christes bodye, sygnyfyenge that as
-verelye as the outwarde man receyueth the sacramente with hys tethe and
-mouthe, so verelye dothe the inwarde mā, through faythe receyue Christes
-bodye and frute of hys passyon, ād is as sure of it, as of the breade
-that he eateth.
-
-[Sidenote: Another questyō.] Well sayde they, do you not thynke that hys
-verye naturall bodye, bothe fleshe and bloode is reallye contayned vnder
-the sacrament, and there actuallye present, besyde all symylytudes?
-[Sidenote: ¶ An answere.] No sayde I, I do not so thynke.
-Notwithstondynge I wolde not that anye shulde counte that I make my
-sayenge (whiche is the negatyue) anye artycle of the faythe. For euen as
-I saye that you oughte not to make anye necessarye artycle of the faythe
-of your parte (whiche is the affyrmatyue). So I saye agayne, that we
-make none necessarye artycle of the faythe of oure parte, but leaue it
-indyfferent for all men to Iudge therin, as GOD shall open hys harte,
-and no syde to condempne or dyspyse the other, but to nouryshe in all
-thynges brotherlye loue, and to beare others infyrmytees.
-
-[Sidenote: S. Austens texte.] The texte of Saynt Austē which they there
-aleaged agaynste me, was thys: that in the sacrament Christe was borne
-in his owne handes. Whervnto I sayde: that S. Austen dothe full well
-expounde hym selfe. For in a nother place he sayeth. _Ferebatur tanquā
-in manibus suis._ That is, he was borne after a certayne maner, in hys
-owne handes. And by that he sayeth after a certayne maner, ye maye soone
-perceyue what he meaneth.
-
-How be it yf. S. Austen had not thus expounded hym selfe, yet he sayeth
-ad Bonifacium, that the sacrament of a thynge, hath a symylytude or
-propertye of the thynge which it sygnyfyeth. And for that cause it hath
-manye tymes the name of the verye thynge whiche it sygnyfyeth. And so he
-sayeth that he bare hym selfe, because he bare the sacrament of hys
-bodye and bloode, whiche ded so earnestlye expresse hym selfe, that
-nothynge myght more do it. If you reade the place of S. Austen ad
-Bonifacium, whiche I alleage in my laste boke, ye shall soone see them
-answered.
-
-[Sidenote: Chrisostomus.] A nother place they alleaged out of
-Chrisostome, which at the fyrste blushe seameth to make well for them.
-But yf it be well wayed, it maketh moche lesse for thē then they wene.
-The wordes are these.
-
-[Sidenote: Chrisostomes wordes.] Doste thou see breade and wyne: Do they
-departe from thē into the draughte as other meates do? God forbydde. For
-as in waxe when it cōmeth to the fyer, nothynge of the substaunce
-remayneth nor aboundeth: so lykewyse thynke that the mysteryes are
-consumed by the substaunce of the body.
-
-These wordes I expounded, by the wordes of the same doctoure Saynt
-Chrisostome, which in a nother homelye sayeth on thys maner. The inwarde
-eyes as soone as they see the breade, they flye over all creatures ād
-thynke not of the breade that is baken of the baker, but of the breade
-of euerlastynge lyfe, which is sygnyfyed by the mystycall breade.
-
-Now conferre these places together ād you shall perceyue, that the laste
-expoundeth the fyrste clerely. Fyrste he sayeth, dost thou see breade
-and wyne? I answere by the seconde, nay. For the inwarde eyes as soone
-as they see the breade, thynke not of it, but of the thynge it selfe
-that is sygnyfyed therby. And so he seeth it and seeth it not. He seeth
-it with hys outwarde and carnall eyes, but hys inwarde eyes seeth it
-not. That is to saye: regarde not the breade or thynke not vpon it. Euen
-as we commonlye saye, when we playe a game necglygentlye (by my truthe I
-see not what I do) meanynge that our myndes is not vpon that thynge
-whiche we see with our outwarde eyes. And lykewyse we maye answere the
-nexte parte, where he sayeth.
-
-[Sidenote: The exposycyō of S. Chrisosto, texte.] Do they departe from
-thē in to the draughte, as other meates do? Nay for sothe sayde I. For
-other meates do onelye come to nouryshe the bodye, and to departe in to
-the draught: But thys meate that I here receyue, is spyrytuall meate,
-receyued with faythe, and nourysheth vs euerlastynglye bothe bodye and
-soule, and neuer entereth into the draughte. And euen as before the
-outwarde eyes do see the breade, and yet the inwarde eyes do not regarde
-that or thynke vpon it: So lykewyse the outwarde man dygesteth the
-breade, and casteth it in to the draughte. And yet the inwarde mā doth
-not regarde that nor thynke vpō it: But thynketh vpon the thynge it
-selfe that is sygnyfyed by that breade.
-
-[Sidenote: The true meanynge of Chrisostomes wordes.] And therfore sayde
-Chrysostome euen a lytle before the wordes whiche they here alleaged.
-Lyfte vp your mynde and hartes (sayde he) whereby he monysheth vs, to
-loke vpon and consyder those heauenly thynges, whiche are represented
-and sygnyfyed by the breade and wyne, and not to marke the breade and
-wyne in it selfe.
-
-Here they wyll saye vnto me, that that is not Chrisostomes mynde. For by
-hys example he playnlye sheweth that there remayneth no breade nor wyne.
-That I denye. For the example in thys place proueth no more but that ye
-shall not thynke vpon the breade and wyne, no more then yf they were not
-there, but onelye vpon that thynge whiche is sygnyfyed by thē. And that
-ye maye euydently perceyue by the wordes folowynge where he sayeth,
-thynke that the mysteryes are consumed by the substaunce of the bodye.
-
-[Sidenote: Soluciō] Now whyther Chrisostome thought that there remayned
-breade or none, bothe wayes shall our purpose be proued. Fyrst yf he
-thought there remayned styll breade and wyne, thē we haue our purpose.
-Now yf he thought that the breade and wyne remayned not, but were
-chaunged, thē are the breade and wyne neyther mysteryes nor sacramentes
-of the bodye and bloode of Christe. For that that is not, cā neyther be
-mysterye nor sacrament.
-
-[Sidenote: Conclusyon.] Fynalle yf he spake of the outwarde apperaunce
-of breade: then we knowe that that remayneth styll and is not consumed
-by the substaunce of the bodye. And therfore he muste neades be
-vnderstonde as I take hym.
-
-I thynke many men wonder how I can dye in thys artycle, seynge that it
-is no necessary artycle of our faythe, for I graunte that neyther parte
-is an artycle necessary to be beleued vnder payne of dampnacyon, but
-leaue it as a thynge indyfferent, to thynke therin as God shall instyll
-in euery mans mynde, and that neyther parte condempne other for thys
-matter, but receyue eche other in brotherly loue, reseruynge eche others
-infyrmyte to God.
-
-[Sidenote: Beholde the cause of my death.] The cause of my deathe is
-thys, because I can not in conscyence abiure and swere, that our
-Prelates opynyon of the Sacramente (that is) that the substaunce of
-breade ād wyne is verely chaunged into the fleshe and bloode of our
-sauyoure Iesus Christ is an vndoubted artycle of the faythe, necessarye
-to be beleued vnder payne of dampnacyon.
-
-[Sidenote: Note.] Now thoughe thys opynyon were in dede true (whiche
-thynge they cā neyther proue true by scrypture nor doctours) yet coulde
-I not in conscyence graunte that it shulde be an artycle of the faythe
-necessarye to be beleued, etc. For there are many verytees, whiche yet
-may be no soche artycles of our faythe. It is true that I laye in Irons
-whan I wrote thys, howbeit I wolde not receyue thys truthe, for an
-artycle of our fayth. For you may thynke the contrary without all
-Ieoperdy of dampnacyon.
-
-
-¶ The cause why I cā not beleue their opynyon of transmutacyon or
-transubstanciacyon whether ye wyll, is thys.
-
-
-[Sidenote: 1.] ❧ Fyrste because I thynke verely that it is false and can
-neyther be proued by scrypture nor faythfull doctours, yf they be well
-pondered.
-
-[Sidenote: 2.] The second cause is thys, because I wyll not bynde the
-congregacyon of Christe by myne example to admytte any necessary artycle
-bysyde our Crede, and specyally nonesuche as can not be proued true by
-scrypture. And I say that the churche, as they call yt, can not compell
-vs to receyue any soche artycles to be of necessyte vnder payne of
-dampnacyon.
-
-[Sidenote: 3.] The thyrde cause is, because I dare not be so
-presumptuous in enterynge in to Goddes Iudgement, as to make the
-Prelates in thys poynte a necessarye artycle of our faythe. For then I
-shulde dampnably condempne all the Germaynes and Almaynes, with infynyte
-moo, whiche in deade do not beleue nor thynke that the substaunce of
-breade and wyne is chaunged in to the substaunce of Christes naturall
-bodye. And surelye I can not be so folyshe hardy as to condempne soche
-an infynyte nombre for our Prelates pleasures.
-
-Thus all the Germaynes and Almaynes, bothe of Luthers syde and also of
-Decolampadius, do wholye approue my matter. And surelye I thynke there
-is no man that hathe a pure conscyence, but he wyll thynke that I dye
-ryghtuouslye. For that thys transubstanciacion shulde be a necessary
-artycle of the faythe, I thynke no man can saye yt with a good
-conscyence, although yt were true in dede.
-
-∴
-
-Per me Iohan Frythe.
-
-❧ Be wyse as Serpentes, and innocent as Dooues.
-
-
-
-
- ● Transcriber’s Notes:
-    ○ The original book's archaic spelling, abbreviations, and
-      punctuation have been retained.
-    ○ Text that was in italics is enclosed by underscores (_italics_).
-
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-<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of A boke made by John Fryth prysoner in the Tower of London: answerynge unto M. Mores letter, which he wrote agaynst the fyrste lytle treatyse that John Fryth made, concernynge the sacramente of the body and bloude of Christ, by John Fryth</p>
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-<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: A boke made by John Fryth prysoner in the Tower of London: answerynge unto M. Mores letter, which he wrote agaynst the fyrste lytle treatyse that John Fryth made, concernynge the sacramente of the body and bloude of Christ</p>
-<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: John Fryth</p>
-<p style='display:block; text-indent:0; margin:1em 0'>Release Date: October 21, 2022 [eBook #69199]</p>
-<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p>
-  <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: David King and the Online Distributed Proofreading Team at https://www.pgdp.net. (This file was produced from images generously made available by The Internet Archive.)</p>
-<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK A BOKE MADE BY JOHN FRYTH PRYSONER IN THE TOWER OF LONDON: ANSWERYNGE UNTO M. MORES LETTER, WHICH HE WROTE AGAYNST THE FYRSTE LYTLE TREATYSE THAT JOHN FRYTH MADE, CONCERNYNGE THE SACRAMENTE OF THE BODY AND BLOUDE OF CHRIST ***</div>
-
-<div  class='figcenter id001'>
-<span class='pageno' id='Page_on'>on</span>
-<img src='images/cover.jpg' alt='' class='ig001' />
-</div>
-<div class='pbb'>
- <hr class='pb c000' />
-</div>
-<div>
-  <span class='pageno' id='Page_i'>i</span>
-  <h1 class='c001'>A boke made by John Fryth, prysoner in the Tower of London</h1>
-</div>
-
-<div class='nf-center-c1'>
-<div class='nf-center c002'>
-    <div><span class='pageno' id='Page_1'>1</span><span class='xlarge'><b>¶ A boke made by John Fryth prysoner in the Tower of London,</b></span></div>
-    <div class='c000'><span class='large'>answerynge vnto</span></div>
-    <div><span class='large'>M. Mores letter, which he wrote agaynst</span></div>
-    <div><span class='large'>the fyrste lytle treatyse that John Fryth</span></div>
-    <div><span class='large'>made concernynge the Sacramente of the</span></div>
-    <div><span class='large'>body and bloode of Christ: vnto whiche</span></div>
-    <div><span class='large'>boke are added in the ende the artycles of</span></div>
-    <div><span class='large'>hys examynacyon before the Byshoppes</span></div>
-    <div><span class='large'>of London, Wynchester and Lyncolne, in</span></div>
-    <div><span class='large'>Paules churche at London, for whyche</span></div>
-    <div><span class='large'>John Fryth was condempned</span></div>
-    <div><span class='large'>and after brente in Smythfelde</span></div>
-    <div><span class='large'>wythout Newgate,</span></div>
-    <div><span class='large'>the fourth daye of</span></div>
-    <div><span class='large'>July. Anno. 1533.</span></div>
-    <div class='c000'>Now newly reuysed corrected &amp; prynted.</div>
-    <div>In the Yeare of our Lorde, 1546,</div>
-    <div>the last daye of June.</div>
-    <div class='c000'>¶ Deade men shall ryse agayne.</div>
-  </div>
-</div>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_2'>2</span>
-  <h2 class='c003'>The Preface</h2>
-</div>
-<p class='c004'>Grace and increace
-of knowelege
-frō God the Father
-through oure Lorde
-Jesus Christ, be with
-the Christen reader,
-and with all thē that
-loue the Lorde vnfaynedly
-Amen.</p>
-
-<div class='sidenote'>1. Tim. 3. Tit. 1.</div>
-
-<p class='c005'>I chaunced beynge in these partyes, to
-be in companye with a Christen brother
-which for hys commendable conversaciō,
-and sobre behaueoure myght better be a
-Byshoppe thē many that weare myters,
-yf the rule of .S. Paule were regarded in
-their electyon. Thys brother after moche
-cōmunycacyō, desyred to knowe my mynde
-as touchynge the sacramēt of the body
-ād bloode of our sauyoure Christ. Which
-thynge I opened vnto hym accordynge to
-the gyfte that God had geuen me. Firste
-I proved vnto hym that yt was no article
-of oure fayth necessarye to be beleued
-vnder payne of dampnacyon. Then I declared
-that Christe had a naturall bodye,
-euen as myne ys (savynge synne) and that
-yt coulde no more be in two places at ones
-then myne can. Thyrdly, I shewed
-hym that it was not necessarye, that the
-wordes shulde so be vnderstonde as they
-sownde. But that yt myght be a phrase of
-scrypture, as there are innumerable. After
-that I shewed hym certen suche phrases
-ād maner of speakynges. And that yt was
-well vsed in oure Englyshe tongue. And
-fynally, I recyted after what maner they
-myght receyue yt accordynge to Christes
-institucyon, not fearynge the frowarde alteracyon
-that the Prestes vse, contrarye to
-the fyrste forme and institucion.</p>
-
-<p class='c005'>When I had suffycyently publyshed
-my mynde, he desyred me to entitle the some
-of my wordes, ād write them for hym,
-because they semed ouerlonge to be well
-reteyned in memorye. And albeit I was
-loth to take the matter in hāde, yet to fullfyll
-his instaunte intercession, I toke vpon
-me to touche this terryble tragedye, and
-wrote a treatyse, whiche beside my paynfull
-impresonment, is lyke to purchace me
-moste cruell death, which I am readye ād
-gladde to receyue with the spiryte and inwarde
-man (although the fleshe be frayle)
-when so euer yt shall please God to laye
-yt vpon me. Notwithstondynge to saye
-the truthe, I wrote yt not to the intent that
-yt shulde haue bene publyshed. For thē I
-wolde haue towched the matter more earnestlye,
-and haue wryten, as well of the
-<span class='pageno' id='Page_3'>3</span>spyrytuall eatynge &amp; drynkynge whiche
-is of necessyte, as I ded of the Carnall,
-whiche is not so necessarye. For the treatyse
-that I made was not expedyent for all
-men, albeit yt were suffycient for thē whō
-I toke in hande to instructe. For they knewe
-the spyrytuall and necessarye eatynge
-and drynkynge of his bodye and bloode,
-whiche is not receyued with the teth and
-belye, but with the eares and fayth, and
-onely neaded instructyon in the outwarde
-eatynge, which thynge I therfore onely
-declared. But now it is commen a brode
-and in many mens mowthes, in so moche
-that master More which of late hathe busyed
-hym selfe to medle in all soche mattres
-(of what zele I wyll not defyne) hath
-sore laboured to confute yt. But some mē
-thynke that he is ashamed of his parte, ād
-for that cause doth so dylygently suppresse
-the worke whiche he prynted. For I my
-selfe sawe the worke in prynte in my Lorde
-of Wynchesters howse, upon S. Stephens
-day last paste. But neyther I, nor
-all the fryndes I coulde make, myght attayne
-any copye, but onely one wryten copye
-whiche as yt semed was drawen out
-in greate haste. Not withstondynge I can
-not well Judge, what the cause shulde
-be, that hys boke is kept so secrete. But
-this I am ryght sure of, that he neuer touched
-the foundacyō that my treatyse was
-buylded upon. And therfore syth my foundacyon
-stondeth so sure and invyncyble
-(for els I thynke verely he wolde sore
-haue laboured to haue undermyned yt)
-I wyll therupon buylde a lytle more,
-and also declare that hys ordynaunce
-is to slender to breake
-it downe although
-it were sett vpon a
-worse foundacyon.</p>
-
-<p class='c005'>❧
-<span class='pageno' id='Page_4'>4</span>The foundacyon
-of that lytle treatyse
-was, that it is no artycle of our fayth necessarye
-to be beleued under payne of
-dampnacyon, that the Sacramēt
-shuld be the naturall bodye of
-Christe: which thynge is
-proued after this
-maner as foloweth.</p>
-
-<p class='c005'>Firste we muste all aknowlege
-that it is no artycle
-of our fayth whiche can
-saue vs nor whiche we are
-bounde to beleue under the
-payne of eternall dampnacyon. For yf I
-shulde beleue that hys verye naturall bodye
-bothe fleshe and bloode were naturally
-in the breade and wyne, that shulde not
-save me, seynge many beleue that, and receyue
-it to their dampnacyon, for it is not
-hys presēce in the breade that cā saue me,
-but hys presence in my harte through
-fayth in hys bloode, which hathe washed
-out my synnes and pacyfyed the Fathers
-wrathe towarde me.</p>
-
-<div class='sidenote'>Obiection.</div>
-
-<p class='c005'>And a gayne yf I do not beleue hys
-bodelye presence in the breade and wyne,
-that shall not dampne me, but the absence
-out of my harte through vnbeleue.
-Now yf they wolde here obiecte that thoughe
-yt be true that the absence out of the
-breade coulde not dampne vs: yet are we
-bounde to beleue it because of Goddes
-worde, whiche who beleueth not, as moche
-as in hym lyeth, maketh God a lyer. And
-therfore of an obstynate mynde not to beleue
-hys worde, maye be an occasyon of
-dampnacyon.</p>
-
-<div class='sidenote'>Soluciō</div>
-
-<p class='c005'>To this we may answere, that we beleue
-Goddes worde and knowlege that it
-is true: but in this we dissent, whether it
-be true in the sense that we take it in, or in
-the sense that ye take it in. And we saye
-agayne, that though ye haue (as yt apereth
-vnto yow) the evidēt wordes of Christe,
-and therfor consiste in the barke of the
-letter: yet are we compelled by conferrynge
-of the scryptures together, within the
-letter to serche out the mynde of our sauiour
-whiche spake the worde. And we saye
-thyrdly, that we do it not of an obstinate
-mynde. For he that defendeth a cause obstinatly
-(whether yt be true or false) is euer
-to be reprehended. But we do yt to satysfye
-our consciences whiche are compelled
-by other places of scripture, reasons, and
-doctours, so to Iudge of yt.</p>
-
-<p class='c005'>And euen so ought yow to Iudge
-of youre partye, and to defend youre
-<span class='pageno' id='Page_5'>5</span>sentence not of obstinacye, but by the reason
-of scriptures which cause you so to take
-yt. And so ought neyther partye to dispyse
-other, for eche seaketh the glory of
-God, and the true vnderstondynge of the
-scripture. This was the foundacyon of
-my fyrste treatyse that he hathe left vnshaken,
-which ys agreate argument that
-yt is very true. For els hys pregnant witte
-could not haue passed yt so cleane over.
-But wolde haue assayled yt with some sophisticall
-cavillacyon which by hys paynted
-poetrye he myght so haue colloured,
-that at the least he myght make the ignoraunt
-some apparēce of truthe, as he hathe
-done agaynste the resydue of my fyrste
-treatyse, which neuertheles ys true ād
-shall so be proved. ¶And firste that it is
-none article of our faythe necessarye to
-be beleued vnder payne of dampnacyon,
-may thus be furder cōfyrmed. The same
-faithe shall saue vs whiche saued the
-old fathers before Christes incarnacyon:
-But they were not bounde vnder payne
-of dāpnacyon to beleue this poynte, therfore
-yt foloweth that we are not bounde
-therto vnder the payne of dampnacyon.
-The fyrste parte of myne argument ys
-proued by S. Austen ad Dardamum.
-And I dare boldly say almost in an .C. places
-more. For I thynke there be no proposicyon
-which he doth more often inculcate
-then thys, that the same faythe saved vs
-which saued our fathers. The secōde parte
-ys manyfest, that yt nedeth no probacyon.
-For how coulde they beleue that thynge
-which was neuer sayde nor done, and
-without the worde they coulde haue no
-faythe. Upon the truthe of these two partes
-muste the conclusyon neades folowe.
-Not withstōdynge they all ded eate Christes
-bodye and dronke hys bloode spirytually,
-although they had hym not presēt
-to their teth. And by that spirytuall eatynge
-(which is the fayth in hys body ād blode)
-were saued as well as we are. For assoone
-<span class='sni'><span class='hidev'>|</span>Adam.<span class='hidev'>|</span></span> as our fore father Adam had transgressed
-Godes precepte, &amp; was fallē vnder
-cōdēpnacyō, oure moste mercyfull father
-of hys gracyous favoure gaue hym
-the promyse of helthe and conforte, wherby
-as many as beleued yt, were saued frō
-the thraldome of their transgressyon. The
-worde and promyse was this. I shall put
-enmyte betwene thy sede and her sede,
-<span class='sni'><span class='hidev'>|</span>Gene. 3.<span class='hidev'>|</span></span> that sede shalt treade the on the heade, and
-thou shall trede yt on the hele. In this promyse
-they had knowlege that Christe
-shulde destroye the devyll with all his power,
-ād delyuer hys faythfull from their
-synnes. And where he sayd that the devyl
-shulde treade yt on the hele, they vnderstode
-ryght well that the devyll shulde fynde
-the meanes by his wyles and wycked
-<span class='pageno' id='Page_6'>6</span>mynysters to put Christe to deathe. And they
-knewe that God was true, and wolde
-fulfyll hys promyse vnto them, and hartely
-longed after this sede, and so dede bothe
-eate hys bodye and drynke his bloode,
-acknowlegynge with infynyte thankes,
-that Christ shulde for their synnes take
-the perfecte nature of manhode upon
-hym and also suffer the deathe: This promyse
-was geuen to Adam, and saued as
-many as ded beleue and were thankefull
-to God for his kyndnes, ād after yt was
-<span class='sni'><span class='hidev'>|</span>Abrahā. Gene. 12<span class='hidev'>|</span></span>
-establyshed vnto our father Abraham by
-the worde of God, which sayde, in thy sede
-shall all nacyons of the earthe be blessed.
-And with hym God made a couenāt,
-that he wolde be his God and do hym
-good. And Abraham a gayne promysed
-to kepe his preceptes and walke in hys
-wayes. Then God gaue hym the sacrament
-of circumsicion and called that hys
-couenaunte, which thynge notwithstōdynge
-was not the very couenaunt in dede although
-yt were so called. But was only a
-sygne, token, sacrament, or memoryall of
-the couenaunte that was betwene God
-and hym, whiche myght expounde our
-matter, yf men had eyes to see. After that
-God promysed him a sone whē hys wyfe
-was past chylde bearynge and he also very
-olde. Neuerthelesse he doubted not
-of Goddes worde. But surely beleued,
-that he which promysed it was able to perfourme
-it. And that was recounted vnto
-hym for ryghtuousnes. This Abraham
-ded bothe eate hys bodye ād drynke hys
-blode (through faythe) belevynge verely
-that Christ shulde take our nature and
-sprynge oute of hys seede (as touchynge
-his fleshe) and also that he shulde suffer
-deathe to redeme vs. And as Christ testifyeth,
-<span class='sni'><span class='hidev'>|</span>Ioan. 8.<span class='hidev'>|</span></span>
-he hartely desyred to see the day of
-Christ. And he sawe it and reioysed. He
-sawe yt in faythe ād had the day of christ,
-that is to say, all those thynges that shulde
-chaunce hym, playnly revelated vnto
-hym, albeit he were deade many hundred
-yeres before yt were actually fulfylled ād
-reuelated vnto the worlde. And by that
-fayth was he saued, and yet neuer ded eate
-hys fleshe with hys teth, nor neuer beleued
-that breade shulde be hys bodye and
-wyne hys bloode.  And therfore syth he
-was also saued without that fayth, and
-the same faythe shall saue vs which saued
-hym, I thynke that we shall also be saued
-yf we eate hym spiritually (as he ded) although
-we neuer beleued that the breade
-ys hys bodye. Furthermore that mercyfull
-<span class='sni'><span class='hidev'>|</span>Moses.<span class='hidev'>|</span></span>Moses (which brought the chyldern
-of Israell out of Egypte in to the wyldernes)
-obtayned of God by prayers, both
-manna from heauen to feade hys people,
-<span class='pageno' id='Page_7'>7</span>also water out of the stone to refresh and
-comforte them. This māna and water
-were even the same thynge vnto thē that
-the breade and wyne ys to vs. For as S.
-Austyn saythe:
-<span class='sni'><span class='hidev'>|</span>Aug. de uite agē darum.<span class='hidev'>|</span></span>
-<i>Quicunque in manna Christum
-intellexerunt eumdem quem nos cibum
-spiritualem manducauerunt. Quicunque
-autem de manna solam saturitatem quesiuerunt
-manducabant et mortui sunt. Sic etiam
-eundem potum: petra enim erat Christus.</i></p>
-
-<p class='c005'>That is to say, as many as in that manna
-vnderstoode Christ, ded eate that same
-spirytuall meate that we do, but as many
-as sought onely to fyll their bellyes of
-that māna (the fathers of the unfaythful)
-dyd eate and are dead. And lykewyse the
-same drynke, for the stone was Christ. Here
-maye you gather of S. Austyn, that
-the manna was vnto them, as the breade
-ys to vs, and lykewyse that the water
-was to them, as the wyne ys to vs, whiche
-anone shall apeare more playnly. s. Austyn
-sayth further.
-<span class='sni'><span class='hidev'>|</span>Aug. super Ioā. tract. 26.<span class='hidev'>|</span></span>
-<i>Manducauit &amp; Moyses
-manna manducauit &amp; Phinees, manducauerunt
-ibi multi qui deo placuerunt &amp; mortui
-non sunt. Quare quia uisibilem cibum spiritualiter
-intellexerunt, spiritualiter esurierunt,
-spiritualiter gustauerunt, ut spiritualiter satiarentur,
-omnes eandem escam spiritualem māducauerunt,
-&amp; omnes eundem potum spiritualem
-biberunt, spiritualem utique eandem nā
-corporalem alterā (quia illi manna, nos aliud)
-spiritualem uero eandem quam nos. Vt
-omnes eundem potum spiritualem biberunt
-aliud illi, aliud nos: sed spem uisibili quod tamen
-hoc idem significaret uirtute spirituali.
-Quomodo eundem potum biberant (inquit
-Apostolus) de spirituali sequenti petra: petra
-autem erat Christus.</i> That ys to saye, Moses
-also dede eat manna, and Aaron, ād
-Phinees, ded eate of yt, which plesed God
-and are not deade. Wherfore? Because
-they understode the visyble meate spiritually.
-They were spiritually an hongred,
-they tasted yt spiritually, that they myght
-spiritually be replenyshed. They ded all
-eate the same spyrytuall meate and all drāke
-the same spyrytuall drynke. Euen the
-same spyrituall meate albeit an other
-bodely meate, for they ded eate manna,
-and we eat an other thyng, but they ded
-eate the same spirituall which we doo.
-And they all ded drynke the same spirituall
-drynke. They dranke one thynge, and
-we an other: But that was in the outwarde
-apparence, which neuerthelesse ded sygnyfye
-the same thynge spiritually. Nowe
-dranke they the same drynke. They
-(sayth Thapostle) drāke of the spirytuall
-stone folowynge them, and that stone
-was Christ. And therunto Bede added
-these wordes. <i>Videte autem fide manente
-signa uariata.</i> That is to saye. Beholde
-that the sygnes are altered, and yet the
-<span class='pageno' id='Page_8'>8</span>faythe abydeth one.
-<span class='sni'><span class='hidev'>|</span>Beda super.
-1. Cor.
-10.<span class='hidev'>|</span></span>
-Of these places you
-may playnely perceyue not onely that yt
-is non artycle necessary to be beleued vnder
-payne of dampnacyō, seynge the olde
-Fathers neuer beleued yt. And yet ded eate
-Christ in fayth bothe before they had
-the manna, and with no lesse frute whan
-the manna was ceased. And albeit the māna
-was to them as the sacrament ys to
-vs, and they eate even the same spirytuall
-meate that we do, yet were they neuer so
-madde as to beleue that the manna was
-chaunged in to Christes owne naturall body.
-But vnderstode yt spirytually, that as
-the outwarde man ded eate the materyall
-manna which comforted the bodye, so ded
-the inwarde man through fayth, eate the
-bodye of Christ, belevynge that as that
-manna came downe from heavē and conforted
-their bodyes, so shulde their savyoure
-Christe which was promysed thē of
-God the Father, come downe from heauē
-and strēgthē their soules in euerlastynge
-lyfe, redeamynge them from their synne
-by his death and resurrectyon. And lyke
-wyse do we eate Christe in fayth both before
-we come to the sacrament, ād more expresly
-through the sacrament, and with
-no lesse frute after we haue receyued the
-sacrament, and neade no more to make yt
-hys naturall bodye, thē the manna was,
-but myght moche better vnderstonde
-yt spirytuallye, that as the outwarde mā
-dothe eate the materyall breade which cōforteth
-the bodye, so doth the inwarde mā
-through faythe eate the bodye of Christe,
-belevynge that as the breade ys broken,
-so was Christes bodye broken on the crosse
-for our synnes which cōforteth our soules
-vnto lyfe euerlastynge. And as that
-faythe ded saue thē without belevynge
-that the manna was altered into hys bodye,
-even so dothe this faythe saue vs, although
-we beleue not that the substaunce
-of breade ys turned in to his naturall bodye.
-For the same fayth shall saue vs
-which, saved them. And we are bounde to
-beleue no more vnder payne of dampnacyon,
-thē they were bounde to beleue. They
-beleued in God the Father almyghty maker
-of heaven and earth, and all that ys
-in them.
-<span class='sni'><span class='hidev'>|</span>Gene. 1.<span class='hidev'>|</span></span>
-They ded beleve that Christe
-was the sōne of God. They ded beleue
-that he shuld take our nature of a virgyn.
-<span class='sni'><span class='hidev'>|</span>Psalm. 2.<span class='hidev'>|</span></span> They beleued that he shulde suffer the death
-<span class='sni'><span class='hidev'>|</span>Esay. 7.<span class='hidev'>|</span></span> for our delyuerāce, which thynge was
-<span class='sni'><span class='hidev'>|</span>Actes. 3.<span class='hidev'>|</span></span> sygnyfied in all the sacryfyces, and besydes
-that testyfyed in euery Prophete. For
-<span class='sni'><span class='hidev'>|</span>Actes. 2.<span class='hidev'>|</span></span> there was verely not one Prophete, but
-he spake of that poynte:
-<span class='sni'><span class='hidev'>|</span>Psal. 15.<span class='hidev'>|</span></span>
-They beleued
-that hys soule shuld not be lefte in hell,
-but that he shulde aryse from death and
-reynge euerlastyngly with his Father.</p>
-
-<p class='c005'>And to be shorte, there is no poynte in oure
-<span class='pageno' id='Page_9'>9</span>Crede, but that they beleued yt, as
-well as we do, and those artycles are onely
-necessarye vnto saluacyon.  For them,
-am I bounde to beleue, and am dampned
-without excuse yf I beleue them not. But
-the other poyntes contayned in scripture
-although they be vndoubted verytees,
-yet may I be saued without them. As be
-it in case that I neuer harde of them, I canot
-vnderstande them nor comprehende
-them, or yf that I heare them, yet by the
-reason of another texte mysconstrue thē,
-as the Bohemes do the wordes of Christe
-in the .6. chapiter of Iohan. All these
-thynges I saye may be done without any
-Ieoperdye of dampnacyō. In every texte
-ys but onely one veryte, for which it was
-spoken, ād yet some textes there be which
-of catolycke doctours are expounded in
-vi. or, vij. sondry fashyons. Therefore if
-we beleue the artycles of our crede, in the
-others ys no parell, so that we haue a probable
-reason to dyssent from them. But now
-to retourne to our purpose. Yf we wyll examyne
-the autorytees of S. Austyn and
-Beda before alleged, we shall espye that
-besyde the probacyon of this forsayde proposicyon,
-they open the mysterye of all
-our matter to them that haue eyes to see.
-For, S. Austyn sayth, that we and the olde
-fathers do dyffer as touchynge the bodely
-meate, for they ded eate manna, and
-we breade, but albeit yt varyed in the outwarde
-apperaunce, yet neuerthelesse spirytually
-yt ded sygnyfye one thynge. For
-both the māna ād breade sygnyfyed Christe.
-And so both they and we do eate one
-spirytuall meate, that ys to saye, we bothe
-eate the thynge which sygnifyeth and representeth
-vnto vs the very one spirituall
-meate of out soules, which is Christe.</p>
-
-<p class='c005'>And beda doth playnely call both the māna
-and the breade sygnes, sayēge. Beholde
-that the sygnes are altered and yet the
-fayth abydeth one. Now yf they be sygnes,
-than they do sygnyfye and are not
-the very thyng yt selfe which they do sygnyfye.
-For the sygne is a thynge dyuerse
-from the thynge yt selfe which it doth sygnyfye
-and represent. As the ale polees are
-not the ale yt selfe which they do sygnyfy
-or represēt. Here thou wylt obiecte agaynste
-me, that yf this fayth be suffycyent,
-what nedeth the institucyō of a sacramēt?
-I answere, that sacramētes are instituted
-for. iij, causes: The fyrste ys assygned of
-S. Austyn, which sayth on this maner.
-<span class='sni'><span class='hidev'>|</span>Aug. cōtra
-Faustum. Li.
-19. ca. 11.<span class='hidev'>|</span></span>
-<i>In
-nullum autem nomen religionis, seu uerū, seu
-falsum, coagulari homines possunt, nisi signaculorum
-seu sacramentorum uisibilium cōsortio
-colligantur, quorum sacramentorum uis
-inenarrabiliter ualet plurimum, &amp; ideo contempta
-sacrilegos facit. impie quippe cōtemnitur
-sine qua persici nō potest pietas.</i> That
-<span class='pageno' id='Page_10'>10</span>ys to saye: mē cā not be ioyned in to any
-kynde of relygyō whether yt be treue or
-false, excepte they be knytte in felowshyppe
-by some vysyble tokēs or sacramētes,
-the power of which sacramentes ys of suche
-efficacyte, that cā not be expressed. And
-therfor yt maketh them that dyspyse yt
-to be abhorred, for it is wyckednes to despyse
-that thynge without which godlynes
-can not be brought to passe. Thus yt
-apereth that necessyte ys the fyrst cause.
-For there can no congregacyon be severed
-out of the multytude of men, but they
-muste nedes haue a sygne, tokē, sacramēt,
-or commō badge, by the which they may
-knowe eche other. And there is no defferēce
-betwene a sygne or a badge ād a sacrament,
-but that the sacrament sygnyfyeth
-an holy thynge, and a sygne or a badge
-dothe sygnyfye a worldly thyng.
-<span class='sni'><span class='hidev'>|</span>Augustī
-ad Marcellinū.<span class='hidev'>|</span></span>
-As S.
-Austē sayeth. Sygnes when they are referred
-to holy thynges are called sacramētes.
-The seconde cause of their instytucyōys,
-that they may be a meane to brynge vs
-vnto hys fayth, &amp; to enprēte yt the deper
-in vs, for yt doth customably the more
-move a man to beleue, when he perceyueth
-the thynge expressed to dyuerse sēses at ones.
-As yf I promyse a mā to mete hym
-at aday appoynted, he wyll sōwhat trust
-my worde, but yet he trusteth not so moche
-vnto it, as yf I ded both promyse hym
-with my worde and also clappe handes
-with hym, or holde vp my fynger, for he
-counteth that this promyse ys stronge ād
-more faythfull then ys the bare worde, because
-yt moveth mo senses. For the worde
-doth but onely certyfye the thynge vnto
-a mā by the sence of hearynge; but whē
-with my promyse immedyatly after I
-holde vp my fynger, then do I not onely
-certyfye hym by the sense of hearynge:
-But also by hys syght, he perceyueth that
-that facte confyrmeth my worde. And in
-the clappynge of handes he perceyueth
-both by hys sight ād fealynge, besyde the
-worde, that I wyll fulfyll my promyse.
-And lykewyse yt ys in this sacramente,
-Christ promysed them, that he wolde geue
-hys bodye to be slayne for their synnes.
-And for to establyshe the fayth of this promyse
-in them, he ded instytute the sacrament
-which he called hys bodye, to thentēt
-that the very name yt selfe myght put
-them in remembraunce what was mēt by
-yt, he brake the breade before them, sygnyfyenge
-vnto them outwardly euen the same
-thynge, that he by his wordes hadde
-before protested And euen as hys wordes
-hadde enformed thē by their hearynge,
-that he entended so to do: so the breakynge
-of that breade enformed their eye syght
-that he wolde fulfyll hys promyse. Then
-he dede dystrybute yt amonge them to enprynte
-<span class='pageno' id='Page_11'>11</span>the matter more depely in them,
-sygnyfyenge therby, that even as that breade
-was devyded amonge them, so shuld
-hys bodye and frute of hys passyon be dystrybuted
-vnto as many as beleued hys
-wordes. Fynally he caused them to eate
-yt, that nothynge shuld be lackynge to cōfyrme
-that necessarye poynte of fayth in
-them, sygnyfienge therby, that as verely
-as they felte that breade within them, so
-sure shuld they be of hys bodye through
-fayth. And that euen as that breade doth
-nouryshe the bodye, so doth the fayth in
-hys bodye breakynge nouryshe the soule
-vnto euerlastying lyfe. Thus ded our mercyfull
-savyour (which knoweth our fraylte
-ād weakenes) to establyshe ād strengthē
-their fayth in hys bodye breakynge
-ād bloode shedynge, which is our shoteāker
-and laste refuge, without which we
-shulde all peryshe. The thyrde cause of
-this institucyon and profyte that cōmeth
-of yt ys this.  They that haue receyued
-these blessed tydynges and worde of health,
-do loue to publyshe thys felycyte vnto
-other men. And to geue thankes before
-the face of the congregacyon vnto their
-bounteous benefactoure, and as moche as
-in them is, to drawe all people to the praysynge
-of God with them, which thynge
-though yt be partely done by the prechynge
-of Godes worde ād frutefull exhortcyons,
-yet doth that vysyble token &amp; sacramente
-(yf a man vnderstāde what ys mēt
-therby) more effectuously worke in them
-both fayth and thankesgeuynge, thē doth
-the bare worde: But yf a man wote not
-what yt meaneth, ād seketh healthe in the
-sacrament and outwarde sygne, thē may
-he well be lykened vnto a fonde felowe,
-which when he ys very drye, &amp; an honest
-man shewe hym an ale pole, and tell hym
-that there is good ale ynough, wold go ād
-sucke the ale pole, trustynge to get drynke
-out of yt, and so to quench hys thurste.
-Now a wyse man wyll tell hym that he
-playeth the foole. For the ale pole doth
-but sygnyfye that there ys good ale in the
-howse, where the ale pole stādeth, ād wyll
-tell hym that he must go nere the howse,
-ād there he shall fynde the drynke, ād not
-stāde suckynge the ale pole in vayne. For
-yt shall not ease him, but rather make him
-more drye. For the ale pole doth sygnyfye
-good ale: yet the ale pole yt selfe ys no
-good ale, neyther ys there any good ale
-in the ale pole. And lykewyse yt ys in all
-sacramentes. For yf we vnderstande not
-what they meane, ād seke health in the outwarde
-sygne: thē we sucke the ale pole ād
-laboure in vayne. But yf we do vnderstāde
-the meanynge of thē, thā shal we seake
-what they sygnyfye, and go to the thynge
-<span class='pageno' id='Page_12'>12</span>sygnyfyed, and there shall we fynde vndoubted
-health. As to our purpose, in this
-Sacrament wherof we speake, we muste
-note what yt sygnyfyeth, ād there shall
-we fynde our redēpcyon. It sygnyfyeth
-that Christes bodye was broken vpon
-the crosse to redeame vs from the thraldome
-of the deuyll, ād that his blode was
-shedde for vs to washe away our synnes.
-Therfore we muste ronne thyther yf we
-wyll be eased. For yf we thynke to haue
-our synnes forgeven, for eatynge of the sacrament,
-or for seynge the sacrament ones
-a day, or for prayenge vnto yt: then surely
-we sucke the ale pole. And by thys you
-may perceyue what profytte commeth of
-these sacramentes the which eyther haue
-no sygnyfycacyons put vnto them, or els
-when their sygnyfycacyons are 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 seake we health in
-the outwarde dede, and so are iniuryous
-vnto Christe and hys bloode. As by example,
-the sacryfyces of the Iewes were
-well allowed and accepted of God as
-longe as they vsed them a ryght and
-vnderstoode by thē the death of Christe,
-the sheadynge of hys blood, ād that holy
-oblacyō offred on the crosse ones for euer.
-But when they begane to forget this sygnyfycacyon
-and sought their healthe and
-ryghtuousnes in the bodely worke and in
-the sacryfyce yt selfe, then were they abhomynable
-in the syght of God, and then
-he cryed out of them bothe by the Prophete
-Dauid and Esaye: And lykewyse yt is
-with our sacramentes. Let vs therfore seke
-vp the sygnyficacyōs, &amp; go to the very
-thyng which the sacramēt ys set to presēt
-vnto vs. And there shall we fynd such frutefull
-foode as shall neuer fayle vs, but cōforte
-our soules into lyfe euerlastynge.</p>
-
-<p class='c005'>Now wyll I in order answere to master
-Mores boke, and as I fynde occasyō
-geuen me, I shall indeuoure my selfe to
-supplye that thynge which lacked in the
-fyrste treatyse. And I trust I shall shewe
-suche lyght that all men whose eyes the
-Prynce of thys worlde hath not blynded,
-shall perceyue the truthe of the scripture
-and glorye of Christe. And where as in
-my fyrste treatyse the truthe was set forthe
-with all symplycyte, and nothynge armed
-agaynste the assaultes of sophysters,
-that haue I somwhat redressed in this boke,
-ād haue brought bones fytte for their
-teth, which yf they be to busy, may chaunce
-to choke them.</p>
-
-<p class='c006'>Thus endeth my lytle treatyse that I
-wrote vnto my frynde, beynge sufficyent
-for hys instructyon.</p>
-<div class='chapter'>
-  <span class='pageno' id='Page_13'>13</span>
-  <h2 class='c003'>Here begynneth the preface of Master Mores boke.</h2>
-</div>
-<p class='c004'><span class='sni'><span class='hidev'>|</span>Master. More.<span class='hidev'>|</span></span>
-In my moste hartye
-wyse I recommende me vn
-to you, &amp; sende you by thys
-brynger the wrytynge agayne
-whyche I receyued from
-you. Wherof I haue bene offered a cople
-of copyes mo, in the meane whyle, as late
-as ye wote well yt was.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Deare bretherne consyder these wordes
-&amp; prepare you fo the crosse that Christe
-shall laye vpon you, as ye haue ofte bene
-counselled. For even as whan the wolue
-<span class='sni'><span class='hidev'>|</span>1. Pet. 2.<span class='hidev'>|</span></span>
-howleth the shepe hadde neade to gather
-<span class='sni'><span class='hidev'>|</span>Luc. 22.<span class='hidev'>|</span></span>
-them selues to their shepharde, to be
-delyuered from the assaulte of the blodye
-beaste, lykewyse hadde you neade to flye
-vnto the shepharde of your soules Christe
-Iesus, and to sell your cootes and bye hys
-spirituall sworde
-<span class='sni'><span class='hidev'>|</span>Ephe. 6.<span class='hidev'>|</span></span>
-(whiche is the worde of
-God) to defende and delyuer you in thys
-present necessyte.  For now is the tyme that
-Christ tolde vs of,
-<span class='sni'><span class='hidev'>|</span>Mat. 10.<span class='hidev'>|</span></span>
-Math. 10. that he was
-come (by hys worde) to sette varyaunce
-betwene the sonne and hys father, betwene
-the doughter and her mother, betwene
-the doughter in lawe &amp; her mother in lawe,
-<span class='sni'><span class='hidev'>|</span>Mich. 3.<span class='hidev'>|</span></span>
-and that a mans owne housholde shalbe
-hys enemyes. But be not dysmayed nor
-thynke it no wonder, for Christ chose .12.
-and one of them betrayed hys master.
-<span class='sni'><span class='hidev'>|</span>Ioan. 6.<span class='hidev'>|</span></span>
-And we that are hys dyscyples may loke
-for no better than he hadde hym selfe:
-<span class='sni'><span class='hidev'>|</span>Mat. 10.<span class='hidev'>|</span></span>
-For
-the scoler is not a boue hys master.</p>
-
-<p class='c005'>Saynt Paul protesteth that he was in
-<span class='sni'><span class='hidev'>|</span>2. Cor. 11.<span class='hidev'>|</span></span>
-parell amonge the false bretherne, and surely
-I suppose that we are in no lesse Ieopardye.
-For yf it be so that hys mastershype
-receyved one copye and hadde acople
-of copyes mo offered in the meanewhyle,
-then may ye be sure that there are
-many false bretherne which pretende to haue
-knowlege, and in dede be but pyke thākes,
-prouydynge for their belye. Prepare
-ye therfore clokes, for the wether wexeth
-clowdye, and rayne is lyke to folowe. I
-meane not false excuses and forswerynge
-of your selfes: but that ye loke substancyally
-vpon Goddes worde, that you may
-be able to answere their sotle obectyons.
-And rather chose māfully to dye for Christe
-and hys worde, than cowardly to denye
-hym, for this vayne and transytory lyfe,
-consyderyng that they haue no further
-power but ouer this corruptible bodye,
-which yf they put it not to deathe, muste
-yet at the length peryshe of yt selfe.
-<span class='sni'><span class='hidev'>|</span>2. Cor. 10.<span class='hidev'>|</span></span>
-But I
-truste the Lorde shall not suffer you to be
-<span class='pageno' id='Page_14'>14</span>tēpted a boue that you may beare, but accordynge
-to the spirite that he shall poure
-vpon you, shall he also sende you the scourge,
-ād make hym that hath receyued more
-of the spyryte, to suffer more, ād hym that
-receyueth lesse therof, to suffer accordynge
-to hys talent. I thought it necessarye fyrst
-to admonyshe you of thys matter, and
-now I wyll recyte more of master Mores
-boke.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Whereby men may see how greadely
-these newe named bretherne wryte it
-out, and secretely spreade it a brode.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ The name is of great antiquite, althoughe
-you lyste to iest. For they were called
-bretherne before our Byshoppes were called
-Lordes, ād had the name gyuē thē by
-Christe sayenge, Mat. xxiij. All ye are bretherne.
-And Luc. xxij. Cōfyrme thy bretherne.
-And the name was cōtynued by the Apostles,
-&amp; is a name that norysheth loue ād
-amyte. And very gladde I am to heare of
-their greadye affectyon in wrytynge out
-the worde of God, for by that I do perceyue
-the prophesye of Amos
-<span class='sni'><span class='hidev'>|</span>Amos. <span class='hidev'>|</span></span>
-to haue place,
-which sayth in the person of God. I wyll
-sende hōger ād thurste in to the earth, not
-honger for meate nor thurste for drynke.
-But for to heare the worde of God. Now
-begynneth the kyngdome of heuē to suffer
-vyolēce:
-<span class='sni'><span class='hidev'>|</span>Mat. 11.<span class='hidev'>|</span></span>
-Now rōne the poore Publicanes
-whiche knowelege them selfes synners,
-to the worde of God, puttynge both goodes
-and bodye in
-<span class='sni'><span class='hidev'>|</span>Luc. 18.<span class='hidev'>|</span></span>
-Ieoperdye for the soule
-health. And though our Byshopes do calle
-it heresye, and all them heretyques that
-honger after yt, yet do we knowe that it
-is the Gospell of the leuynge God, for the
-health and saluacyon of all that beleue.
-<span class='sni'><span class='hidev'>|</span>Rom. 1.<span class='hidev'>|</span></span>
-And as for the name doth nothynge offende
-vs, though they call it heresy a thousande
-tymes.<span class='sni'><span class='hidev'>|</span>Act. 24.<span class='hidev'>|</span></span>
-For saynte Paule testyfyeth
-that the Pharysees and Prestes whyche
-were counted the very churche in hys tyme,
-ded so call it, and therfore it forseth
-not though they, rulyng in their rowmes,
-vse the same names.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Which yonge man I here say hathe
-latelye made dyuers other thynges
-that yet ronne in hoker moker so close amonge
-the bretherne that there cometh no
-copyes abrode.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ I answere, that surely I can not spynne,
-and I thynke no man more hateth to be
-ydle than I do. Wherfor in suche thynges
-as I am able to do, I shalbe dylygent as
-longe as God lendeth me my lyfe. And if
-ye thynke I be to busye, you may rydde
-me the sooner, for euen as the shepe is in
-the bochers hādes ready bounde &amp; loketh
-but euen for the grace of the bocher when
-he shall shedde hys blode: Euen so am I
-bounde at the Byshoppes pleasures, euer
-lokynge for the day of my deathe. In so
-<span class='pageno' id='Page_15'>15</span>moche that playne worde was sent me,
-that the chaunceloure of London sayde, it
-shulde coste me the best bloode in my body,
-which I wolde gladly were shedde tomorowe,
-yf so be it myght open the Kynges
-graces eyes.</p>
-
-<p class='c005'>And verely I maruell that any thynge
-can ronne in hoker moker or be hydde frō
-you. For seynge you myght haue suche
-store of copyes, concernynge the thynge
-which I moste desyred to haue bene kepte
-secrete, how shuld you than lacke a copye
-of those thynges wich I moste wolde haue
-publyshed? And hereof ye maye be sure, I
-care not though you and all the Byshoppes
-within England loke vpon all that
-euer I wrote, but rather wolde be gladde
-that ye so ded. For yf there be any sparcle
-of grace in your breastes, I trust it shulde
-be an occasyon somwhat to kyndle it, that
-you may consyder and know your selfes,
-which is the first poynte of wysdome.</p>
-
-<p class='c005'>❧ And wolde God for hys mercye
-<span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-(sayeth M. More) that syth there can nothynge
-refrayne their studye, from devyse
-and compassynge of euill ād vngracyous
-wrytynge, that they wolde ād coulde keape
-it so secretely that neuer man shulde see
-it. But suche as are so farre corrupted, as
-neuer wolde be cured of their canker.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ It is not possyble for hym that hath
-hys eyes and seeth hys brother which lacketh
-syght in Ieoperdye of peryshynge at
-a perellous pytte, but that he muste come
-to hym ād guyde hym, tyll he be past that
-Ieoperdye, and at the least wyse, yf he can
-not come to hym, yet wyll he call and crye
-vnto hym to cause hym chose the better
-waye, excepte hys harte be cankered with
-the contagyon of suche hatred that he can
-reioyse in hys neyghbours dystructyon.
-And euē so is it not possyble for vs which
-haue receyued the knowelege of Goddes
-worde, but that we muste crye and call to
-other, that they leaue the perellous patthes
-of their owne folyshe fantasyes.
-<span class='sni'><span class='hidev'>|</span>Deut. 12.<span class='hidev'>|</span></span>
-And
-do that onely to the Lorde, that he commaundeth
-them, neyther addynge any thynge
-nor dymynyshynge. And therfor vntyll
-we see some meanes founde, by the which
-a reasonable reformacyon may be had on
-the one partye, and suffycyent instructyon
-for the poore cōmons, I insure you, I neyther
-wyll nor can cease to speake. For the
-worde of God boyleth in my bodye, lyke
-a fervente fyre, &amp; wyll neades haue an yssue
-and breake out, whā occasyon is geuē.</p>
-
-<p class='c005'>But this hath bene offered you, is offered,
-and shall be offered. Graunte that the
-worde of God, I meane the texte of scrypture,
-maye go abrode in oure Englyshe
-tonge, as other nacyons haue it in their tōges,
-and my brother Wyllyā Tyndall ād
-I haue done, &amp; wyll promyse you to wryte
-<span class='pageno' id='Page_16'>16</span>no more. Yf you wyll not graunte this
-condycyō, then wyll we be doynge whyle
-we haue breathe, and shewe in fewe wordes
-that the scripture doth in many: and so
-at the least saue some.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ But a lacke this wyll not be. For as
-S. Paule sayeth, the contagyō of heresye
-creapeth ou lyke a cāker. For as the cāker
-corrupteth the bodye forthere and forther,
-&amp; tourneth the hole partes in to the same
-deadly sycknes, so doth these heresyes crepe
-forth amonge good symple soules, tyll
-at the laste it be almost past remedye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Thys is a very true sayēge ād maketh
-well agaynst hys owne purpose. For in dede
-thys contagyō begā to sprynge euē in
-S. Paules tyme. In so moche that the Galathyans
-were in a maner wholy seduced
-from hys doctryne. And he sayde to the
-Thessalonyans,
-<span class='sni'><span class='hidev'>|</span>1. The. 2.<span class='hidev'>|</span></span>
-the mystery of iniquyte
-euen now begynneth to worke.
-<span class='sni'><span class='hidev'>|</span>1. Ioā. 4.<span class='hidev'>|</span></span>
-And saynt
-Iohn testyfyeth that there were all readye
-many Antichrystes rysen in hys dayes.
-And also Paule prophesyed what shulde
-folowe after hys tyme.
-<span class='sni'><span class='hidev'>|</span>Act. 20.<span class='hidev'>|</span></span>
-Actes. xx. sayenge:
-Take ye hede to your selues and to all the
-flocke, ouer whyche the holye Gost hath
-put you overseers, to feade the congregacyon
-of God whyche he purchased wyth
-hys owne bloode. For I knowe thys
-well, that after my departynge shall enter
-in greuouse wolues amonge you,
-which shall not spare the flocke. And euen
-of your selues shall aryse men, speakynge
-perverse thynges, to drawe dyscyples after
-them, and therfore watche, &amp; ce. Thys
-canker then began to sprede in the congregacyon,
-and ded full sore noye the bodye,
-in so moche that within .iiij. C. yeare there
-were very many sectes scatered in euerye
-coste. Notwithstandynge there were faythfull
-fathers that dylygently subdued thē
-wyth the swerde of Goddes worde.
-<span class='sni'><span class='hidev'>|</span>Siluest.<span class='hidev'>|</span></span> But
-surely sens Siluester receyued suche possessyons,
-hath the canker so crepte in the
-churche, that it hath almoste lefte neuer a
-founde member. And as Cistercensis wryteth
-in the .viij. boke, that day that he receyued
-revennues, was a voyce harde in the
-ayre cryeng ouer the courte which sayde,
-Thys daye is venome shed in to the churche
-of God. Before that tyme there was
-no Byshope greadye to take a cure. For it
-was no honoure &amp; profytte as it is now,
-but onely a carefull charge which was lyke
-to cost hym his lyfe at one tyme or other.
-And therfore no man wolde take it,
-but he that bare suche a loue and zele to
-God and his flocke, that he coulde be content
-to shedde hys bloode for them. But
-after that it was made so honorable and
-profytable, they that were worste bothe
-in lernynge and leuynge, moste laboured
-for it. For they that ware vertuous wolde
-<span class='pageno' id='Page_17'>17</span><span class='sni'><span class='hidev'>|</span>Mat. 7.<span class='hidev'>|</span></span>
-not entangle them selues with the vayne
-pryde of thys worlde, ād weare .iij.
-<span class='sni'><span class='hidev'>|</span>Mar. 15.<span class='hidev'>|</span></span>
-Crownes
-of golde, where Christe ded weare one
-of thorne.
-<span class='sni'><span class='hidev'>|</span>Ioā. 19.<span class='hidev'>|</span></span>
-And in conclusyon it came so
-farre, that who so euer wolde geue moste
-money for it or beste coulde flatter the
-Prynce (which he knewe well all good mē
-to abhorre) had the prehemynence and gotte
-the best Byshopryke, and then in steade
-of Goddes worde, they publyshed their
-owne commaundemētes, and made lawes
-to haue all vnder them, and made men beleue
-they coulde not erre what so euer they
-ded or sayde, ād euē as in the rowines ād
-stede of Moses, Aarō, Eliazer, Iosue, Calib,
-and other faythfull folke, came Herode,
-Annas, Caiphas, Pylate and Iudas,
-which put Christ to death: So now in the
-steade of Christe, Peter, Paule, Iames, ād
-Iohn, and the faythfull folowers of Christe,
-we haue the Pope, Cardynalles, Archebyshoppes,
-Byshoppes, and proude prelates,
-with their proctoure the malycyous
-mynyster of their master the Deuyll,
-which not withstondynge transforme thē
-selues in to a lykenes,
-<span class='sni'><span class='hidev'>|</span>1. Cor. 11.<span class='hidev'>|</span></span>
-as though they were
-the mynysters of ryghtuousnes, whose
-ende shalbe acordyng to their workes. So
-that the bodye is cākered longe agone, ād
-now are lefte but certayne small mēbres,
-which God of hys puyssante power hath
-reserued vncorrupted. And because they
-see that they can not be cankered as their
-owne fleshe is, for pure anger they burne
-them, leaste yf they cōtynued there myght
-seame some deformyte in their owne cankered
-carcase, by the comparynge of these
-whole membres to their scabbed body.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-¶ Techeth in a fewe leaues shortely all
-the poyson that Wyclefe, Ecolāpadius,
-Tyndall, &amp; Zwynglius haue taught in
-all their bokes before, cōcernynge the blessed
-Sacramente of the aulter: not onelye
-affyrmynge it to be verye breade styll (as
-Luther doth) but also (as these other beastes
-do) sayeth it is nothynge els. And after
-the same syr Thomas More sayeth.
-These dregges hath he dronken of Wyclefe,
-Ecolāpadius, Tyndall, and Zwynglius,
-and so hath he all that he argueth
-here besyde, whych .iiij. what maner folke
-they be, is metely well perceyued and knowen,
-and God hath in parte, wyth hys open
-vengeaunce declared.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Luther is not the prycke that I ronne
-at, but the scrypture of God. I do neyther
-affyrme nor denye any thynge, because
-Luther so sayeth but be cause the scrypture
-of God doth so conclude and determe.
-I take not Luther for soche an autoure
-that I thynke he cānot erre, but I thynke
-verely that he both may erre and doth
-erre in certayne poyntes, although not in
-suche as concerne saluacyon and dampnacyō.
-<span class='pageno' id='Page_18'>18</span>For in thē (blessed be God) all these
-whome ye call heretykes do agre ryght
-well. And lykewyse I do not alowe thys
-thynge because Wyclefe, Decolampadius,
-Tyndall, and Zwinglius so saye, but
-because I see them in that place more purely
-expounde the scrypture, and that the
-processe of the texte doth more fauoure
-their sentence.</p>
-
-<p class='c005'>And where you saye that I affyrme yt
-to be breade styll as Luther doth, the same
-I saye agayne, not be cause Luther so sayeth,
-but because I can proue my wordes
-true by scrypture, reason of nature, and
-doctours. Paule calleth it breade saynge:
-<span class='sni'><span class='hidev'>|</span>1. Cor. 10.<span class='hidev'>|</span></span>
-The breade which we breake, is it not the
-felowshyppe of the bodye of Christe: For
-we though we be manye, are yet one bodye
-and one breade: as manye as are pertakers
-of one breade. And agayne he sayeth.
-<span class='sni'><span class='hidev'>|</span>1. Cor. 11.<span class='hidev'>|</span></span>
-As often as ye eate of this breade, or
-drynke of this cuppe, you shall shewe the
-Lordes death vntyll he come. Also Luke
-calleth it breade in the actes sayenge:
-<span class='sni'><span class='hidev'>|</span>Act. 2.<span class='hidev'>|</span></span>
-they
-contynued in the felowshyp of the Apostles
-and in breakynge of breade, &amp; in prayer.
-<span class='sni'><span class='hidev'>|</span>Luc. 22.<span class='hidev'>|</span></span>
-Also Christe called the cuppe, the frute
-of vyne, sayenge. I shall not from hence
-forthe drynke of the frute of the vyne, vntyll
-I drynke that a newe in the kyngdome
-of my Father.</p>
-
-<p class='c005'>Furthermore nature doth teche you that
-both the breade and wyne contynue in
-their nature. For the breade mouldeth yf it
-be kepte longe, yea, and wormes breede in
-it. And the poore mouse wyll ronne away
-with it, and desyre none other meate to her
-dyner, whiche are euydēt ynough that there
-remayneth breade.  Also the wyne yf it
-were reserued wolde wexe sower, as they
-confesse thē selues, and therfore they howsell
-the laye people but wyth one kynde
-onely, because the wyne can not contynue
-nor be reserued, to haue readye at hande
-when neade were. And surely as yf there
-remayned no breade it coulde not moulde
-nor  wexe full of wormes: Euē so yf there
-remayned no wyne, it coulde not wexe sower,
-and therfore it is but false doctryne,
-that our Prelates so lōge haue publyshed.
-Fynallye that there remayneth breade
-myght be proued by the auctoryte of many
-doctours, which call it breade and wyne,
-as Christ and hys Apostles ded. And
-thoughe some sophysters wolde wreste
-their sayenges and expounde them after
-their fantasye, yet shall I alledge thē one
-doctoure (which was also Pope of Rome)
-that maketh so playne wyth vs that they
-shalbe compelled with shame to holde
-their tonges. For Pope Gelasius wryteth
-on this maner. <i>Certe sacramenta quæ
-sumimus corporis et sanguinis Christi diuinæ
-res sunt &amp; propterea per illa, participes facti
-<span class='pageno' id='Page_19'>19</span>sumus diuinæ naturæ, &amp; tamen non desinit
-esse substantia uel panis &amp; uini, sed permanēt
-in suæ proprietati naturæ. Et certe imago &amp;
-similitudo corporis &amp; sanguinis Christi in actione
-misteriorum celebrantur.</i>  That is to
-saye, surely the sacramentes of the bodye
-and bloode of Christe, are a godly thynge,
-and therfore through them are we made
-partakers of the Godly nature. And
-yet doth it not cease to be the substaunce,
-or nature of breade and wyne, but they
-contynue in the propertye of their owne
-nature. And surely the Image and symylytude
-of the bodye and bloode of Christe,
-are celebrated in the acte of the mysteryes.
-Thys I am sure was the olde doctryne
-which they cā not avoyde. And therfor
-wyth the scrypture, nature, ād fathers,
-I wyll conclude that there remayneth the
-substaunce, and nature, of breade and
-wyne.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-And where ye saye that we affyrme it
-to be nothynge els, I dare saye that ye vntrulye
-reporte of vs all. And here after I
-wyll shewe you what it is more then breade.
-And where ye saye that it is meately
-well knowen what maner of folke they
-be, and that <span class='fss'>GOD</span> hath in parte wyth
-hys open vengeaunce declared.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ I answere that Master Wyclefe
-was noted whyle he was lyuynge,
-<span class='sni'><span class='hidev'>|</span>Wiclefe.<span class='hidev'>|</span></span>
-to be
-a man not onely of moste famous doctryne,
-but also of a very syncere lyfe and conversacyon.
-Neuerthelesse to declare
-your malycyous myndes and vengeable
-hartes (as men saye) xv. yeares after he
-was buryed, you toke hym vp and brente
-hym, whiche facte declared your furye, although
-he felte no fyre.
-<span class='sni'><span class='hidev'>|</span>Mat. 10.<span class='hidev'>|</span></span>
-But blessed be
-<span class='fss'>GOD</span> whiche hath geuen suche tyrauntes
-no further power, but over thys corruptyble
-bodye. For the soule ye can not
-bynde nor burne,
-<span class='sni'><span class='hidev'>|</span>Mal. 2.<span class='hidev'>|</span></span>
-but God maye blesse
-where you curse, and curse where you
-blesse.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Ecolampadius.<span class='hidev'>|</span></span>
-¶ And as for Oecolampadius, that
-notable learned man, hys moste aduersaryes
-haue euer commended hys conversacyon
-and Godlye lyfe, which when God
-has appoynted hys tyme, gaue place vnto
-nature (as euery man muste) and dyed
-of a canker.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Tyndal.<span class='hidev'>|</span></span>
-And Tyndall I truste lyueth, well contente
-with suche a poore Apostles lyfe, as
-<span class='fss'>GOD</span> gaue hys sone Christe, and hys
-faythfull mynysters in thys worlde,
-whiche is not sure of so many mytes, as
-ye be yearly of poundes, although I am
-sure that for hys learnynge and Iudgement
-in scripture, he were more worthye
-to be promoted, then all the Byshoppes
-in Englande. I receyued a letter from
-hym, whiche was wrytten sens Chrystmas,
-wherin amonge other matters he
-<span class='pageno' id='Page_20'>20</span>wryteth thus. I calle <span class='fss'>GOD</span> to recorde
-agaynst the daye we shall appere before
-our Lorde Iesus to geue a rekonynge of
-our doynges, that I neuer altered one syllable
-of Godes worde agaynste my conscyēce,
-nor wolde do this daye, yf all that
-is in earth, whether it be honoure, pleasure,
-or ryches, myght be geuen me. Morover
-I take <span class='fss'>GOD</span> to recorde to my conscience,
-that I desyre of <span class='fss'>GOD</span> to my selfe
-in this wurlde no more then that without
-whiche I can not keape hys lawes,
-&amp; ce. Iudge Christen reader whether these
-wordes be not spokē of a faythfull clere
-innocent harte. And as for hys behauyoure
-is suche, that I am sure no man
-can reproue hym of any synne, howbeit no
-man is innocent before God which beholdeth
-the harte.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Zwynglius.<span class='hidev'>|</span></span>
-Fynallye Zwinglius was a man of
-suche learnynge and grauyte (besyde eloquence)
-that I thynke no man in Christendome
-myght haue compared with hym,
-notwithstondynge he was slayne in battayle
-in defendynge hys cytye, and cōmōwelth,
-agaynste the assaulte of wycked
-enemyes, whiche cause was moste ryghtuouse.</p>
-
-<p class='c005'>And yf hys mastershyp meane, that that
-was the vēgeaunce of God, and declared
-hym to be an euyll parson because he was
-slayne: I maye say nay, and shewe euydēt
-examples of the contrarye. For somtyme
-God geueth the vyctorye agaynst them
-that haue moste ryghtuouse cause, as it is
-evydent in the boke of Iudicum,
-<span class='sni'><span class='hidev'>|</span>Iudi. 20.<span class='hidev'>|</span></span>
-where all
-the chylderne of Israell were gathered together
-to punyshe the shamefull sodometrye
-of the trybe of Beniamyn, whyche
-were in nōbre but .25. thousande. And the
-Israelytes were .CCCC. thousāde fyghtynge
-men, whiche came in to Silo, and
-asked of God who shulde be their capytayne
-agaynst Beniamyn. And they beynge
-but .xxv. thousāde slewe of the other
-Israelytes .12. thousande in one day: Thē
-fledde the chylderne of Israell vnto the
-Lorde in Silo, and made greate lamentacyon
-before hym euen vntyll nyght. And asked
-hym counsell sayenge. Shall we go
-any more to fyght agaynste the trybe of
-Beniamyn oure brotherne or not? God
-sayde vnto them yes, go vp and fyght agaynste
-them. Then went they the nexte
-day and faught agaynste them, and there
-were slayne agayne of the Israelites .18.
-thousande men: Then came they backe agayne
-vnto the house of God, and sate
-downe and wepte before the Lorde, and
-fasted that daye vntyll euen, and asked
-hym agayne whether they shulde anye
-more fyght agaynste theyr bretherne or
-not. God sayde vnto them yes, to morow
-I wyll delyuer thē in to your hādes.
-<span class='pageno' id='Page_21'>21</span>And the nexte day was the trybe of Bēiamyn
-vtterly dystroyed, sauynge .600.
-men which hydde themselues in the wyldernes.
-Here yt is evydent that the chylderne
-of Israell loste the vyctorye twyse,
-and yet not withstondynge had a iuste
-cause, and faught at Godds commaundement.
-Besydes that, Iudas Machabeus,
-was slayne, in a ryghtuouse cause, as yt
-is manyfest in the fyrst boke of the Machabees.
-<span class='sni'><span class='hidev'>|</span>Machabe. 9.<span class='hidev'>|</span></span>
-And therfore yt can be no evydent
-argument of the vēgeaunce of God,
-that he was slayne in battayle in a ryghtuouse
-cause, and therfore me thynketh
-that this manne ys to malaperte so bluntly
-to enter in to Goddes Iudgement, ād
-geue sentence in that matter before he be
-called to counsell. Thus haue I suffycyētly
-touched hys preface, for those poyntes
-that he afterwarde towched more largely
-haue I wyllyngly passed, because I shall
-towche them earnestly hereafter.
-Nowe lette vs see what he proueth.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Master More.<span class='hidev'>|</span></span>
-❧ It ys a greate wonder to see vpon
-how lyght and sleyght occasyons, he ys
-fallen vnto these abhomynable heresyes.
-For he denyeth not nor can not say nay,
-but that our sauyour sayde hym selfe, my
-fleshe ys verely meate and my bloode ys
-verely drynke. He denyeth not also that
-Christ hym selfe at his last souper, takynge
-the breade in to hys blessed handes, after
-that he had blessed yt sayde vnto hys
-discyples. Take you thys and eate yt,
-thys is my bodye, that shall be geuen for
-you. And lykewyse gaue them the chalyce
-after hys blessynge and consecracyon,
-and sayde vnto them, thys ys the chalyce
-of my bloode of the newe testament, whyche
-shalbe shedde out for manye, do ye
-thys in remembraunce of me.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ It is a greate wonder to see howe ygnoraunte
-their proctoure ys, in the playne
-textes of scrypture. For yf he had any iudgement
-at all he myght well perceyue
-that when Christe spake these wordes,
-my fleshe ys verely meate and my bloode
-ys verely drynke, he spake nothynge
-of the sacramēte. For yt was not instytuted
-vntyll hys laste souper. And these wordes
-were spoken to the Iewes longe before,
-and ment them not of the carnall eatynge
-or drynkynge of hys bodye or bloode,
-but of the spirytuall eatynge, which is
-done by faythe and not wyth tothe, ād
-bellye. Wherof Saynt Austen sayeth vpon
-thys Gospell of Iohan, why preparest
-thou other tothe or bellye? beleue and
-thou haste eaten hym. So that Christes
-wordes must here be vnderstonde spirytually.
-And that he calleth hys fleshe verymeate,
-is because that as meate by the eatynge
-of yt &amp; digestynge yt in our body
-dothe strengthen these corruptyble membres,
-<span class='pageno' id='Page_22'>22</span>so lykewyse doth Christes fleshe (by
-the beleuynge that yt taketh our synne vpon
-yt selfe and suffered the death to delyuer
-vs) strengthen our immortall soule.
-And lykewyse as drynke when yt is
-dronken, doth comforte and quycken our
-frayle nature, So lykewyse both Christes
-bloode by the drynkynge of yt in to
-the bowells of our soule, that ys by the
-belevynge and remembrynge that yt ys
-shedde for our synnes, comforte and quycken
-our soule vnto euerlastynge lyfe. And
-thys is the eatynge and drynkynge that
-he speaketh of in that place. And that yt
-is so you may perceyue by the texte folowynge
-which sayeth. He that eateth my
-bodye &amp; drynketh my bloode dwelleth in
-me and I in hym, which ys not possyble
-to be vnderstonde of the Sacrament.
-For it is false to saye, that he that eateth
-the Sacrament of hys bodye and drynketh
-the sacrament of hys bloode, dwelleth
-in Christe and Christe in hym. For some
-man receyueth yt vnto hys condempnacyō.
-And thus doth .S. Austen expounde
-yt sayenge. <i>Hoc est enim Christum manducare,
-in illo manere, &amp; illum manentem
-in se habere.</i> Thys is the very eatynge of
-Christe, to dwell in hym, and to haue
-hym dwellynge in vs. So that who so
-euer dwelleth in Christ (that ys to saye)
-beleueth that he is sent of God to saue vs
-from our synnes doth verely eate ād drynke
-hys bodye and bloode, although he neuer
-receyued the sacrament. Thys ys the
-spirytuall eatynge necessarye for all that
-shalbe saued. For there ys no man that cōmeth
-to God without this eatynge of
-Christ, that is the beleuynge in hym. And
-so I denye not but that Christ speaketh
-these wordes, but surelye he ment spyrytually.
-As S. Austen declareth, ād as the
-place playnely proueth.</p>
-
-<p class='c005'>And as towchynge the other wordes
-<span class='sni'><span class='hidev'>|</span>Mat. 26.<span class='hidev'>|</span></span>
-that Christe spake vnto hys dyscyples at
-hys laste souper, I denye not but that he
-sayde so, but that he so steshely mēt as ye
-falsely fayne, I vtterly denye. For I saye
-that hys wordes were then also spyrite
-and lyfe, and were spyritually to be vnderstonde.
-And that he called yt hys bodye,
-<span class='sni'><span class='hidev'>|</span>Ioan. 6.<span class='hidev'>|</span></span>
-for a certayne propertye, euen as he
-called hym selfe
-<span class='sni'><span class='hidev'>|</span>Ioan. 15.<span class='hidev'>|</span></span>
-a very vyne, and hys dyscyples
-very vyne braunches, and as he
-called hym selfe a dore:
-<span class='sni'><span class='hidev'>|</span>Ioan. 10.<span class='hidev'>|</span></span>
-not that he was so
-in dede, but for certayne propertyes in the
-symylytudes.
-<span class='sni'><span class='hidev'>|</span>Gen. 35.<span class='hidev'>|</span></span>
-As a man for some propertye
-sayeth of hys neyghbours horsse, this
-horsse is myne vp and downe, meanynge
-that yt is in euery thynge so lyke.
-<span class='sni'><span class='hidev'>|</span>Gen. 32.<span class='hidev'>|</span></span>
-And lyke
-as Iacob buylded an aulter and called
-yt the God of Israel, and as Iacob called
-the place where he wrasteled with the
-Angell, the face of God, and as the pascall
-<span class='pageno' id='Page_23'>23</span>lambe was called the passynge bye
-of the Lorde.
-<span class='sni'><span class='hidev'>|</span>Ezech. 5.<span class='hidev'>|</span></span>
-And as a broken potsherde
-was called Hierusalem, not for that they
-were so in dede, but for certayne symylytudes
-in the propertyes, and that the very
-name yt selfe myght put men in remembraunce
-what ys ment by the thynge, as
-I suffycyently declared in my fyrste treatyse.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-He muste neades confesse, that they that
-beleue that yt ys the very bodye and hys
-very bloode in dede, haue the playne wordes
-of our sauyoure hym selfe vpon their
-syde, for the grounde and foundacyon of
-their faythe.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ That is very true, and so haue they
-the very wordes of God, whiche saye a
-broken potsherde ys Hierusalem, and that
-Christe is a stone, and that Christe is a
-vyne and a dore. And yet yf they shuld beleue
-or thynke that he were in dede any of
-these thynges, they were neuerthelesse deceyued.
-For though he so sayde, yet I saye
-hys wordes were spirituall ād spiritually
-to be vnderstonde.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ And where you saye that I flye
-from the faythe of playne and open scryptures,
-and for the allegorye destroye the
-true sence of the letter.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ I answere that some textes of scripture
-are onelye to be vnderstonde after
-the letter: As when Paule sayeth, Christ
-<span class='sni'><span class='hidev'>|</span>Rom. 4.<span class='hidev'>|</span></span>
-dyed for our synnes &amp; rose agayne for ourre
-iustificacyō. And some textes are onely
-to be vnderstonde spirytually or in the
-way of an allegory: As whē Paule sayth,
-<span class='sni'><span class='hidev'>|</span>1. Cor. x.<span class='hidev'>|</span></span>
-Christe was the stone. And when Christe
-sayeth hym selfe.
-<span class='sni'><span class='hidev'>|</span>Johā. xv.<span class='hidev'>|</span></span>
-I am a very vyne.
-<span class='sni'><span class='hidev'>|</span>Johan. x.<span class='hidev'>|</span></span>
-I ā the
-doore. And some must be vnderstōde both
-lytterallye, and spirytuallye: As when
-God sayde, out of Egypte called I my
-sonne,
-<span class='sni'><span class='hidev'>|</span>Ozee. 11.<span class='hidev'>|</span></span>
-whyche although it were lytterallye
-fulfylled in the chylderne of Israel
-when he brought them out of Egypte
-with greate power and wōders, yet was
-yt also mente ād veryfyed in Christ hym
-selfe,
-<span class='sni'><span class='hidev'>|</span>Math. 2.<span class='hidev'>|</span></span>
-hys very spyrytuall sonne, which
-was called out of Egygte after the death
-of Herode. And agayne yt is very spiritually
-fulfylled in vs whyche through
-Christes bloode are delyuered from the
-Egypte of synne, and from the power of
-Pharao the devyll. And I say that this
-texte of scripture, this is my bodye, ys
-onely spirytually to be vnderstonde, ād
-not lytterallye. And that doth S. Austen
-also confyrme, which wryteth vnto Adamantus
-and sayeth. These sentences of
-scripture, Christ was the stone, the bloode
-ys the soule, and thys is my bodye, are
-fyguratyuelye to be vnderstonde (that
-is to say) spiritually, or by the way of ā allegorye,
-&amp; thus haue I. S. Austē whollye
-vpon my syde, whiche thynge shall yet
-<span class='pageno' id='Page_24'>24</span>hereafter more playnely appere.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Nowe hys example of hys brydgromes
-rynge I very well alowe. For I take
-the blessed sacramēt to be left with vs for
-a very token and a memoryall of Christe
-in dede. But I say that the whole substaūce
-of the same token &amp; memoryall, is hys
-owne blessed bodye. And so I saye that
-Christe hathe lefte vs a better token then
-this man wolde haue vs take yt for. And
-therin he fareth lyke a mā, to whō a brydgrome
-had delyuered a goodly golde rynge
-with a ryche Rubye therin, to delyuer
-to hys bryde for a token. And then he wolde
-lyke a false shrewe, keape a waye that
-golden rynge and geue the bryde in steade
-thereof, a proper rynge of aryshe, and
-tell her that the brydgrome wolde sende
-her no better. Or els lyke one that
-when the brydgrome hadde geuen soche
-a rynge of golde to hys bryde for a tokē,
-wyll tell her playne, ād make her beleue,
-that the rynge were but coper or brasse, to
-mynyshe the brydgromes thanke.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ I am ryght gladde that ye admytte
-myne exāple, ād graūte that the sacramēt
-is lefte to be a very tokē and memoryall
-of Christe in dede. But where you saye,
-that the whole substaunce of the same token
-ād memoryall is hys owne blessed bodye,
-that is sooner sayde than proued.
-And where you saye that we fare lyke a
-false shrewe that wolde keape the golde
-rynge from the bryde, and geue her a rynge
-of a ryshe, or tell her that her golde rynge
-were coper or brasse, to mynyshe the
-brydgromes thāke. I answere that we deny
-not but that the ryng ys most fyne golde,
-and is sette wyth as ryche Rubyes as
-can be gotten. For that rynge (I meane
-the Sacrament) ys not onely a moste perfecte
-token and a memoryall of the brydegromes
-benefyttes ād vnfayned fauoure
-on hys partye, but yt is also on the other
-partye a thankes geuynge for the gracyous
-gyftes which she vndoubtedly knowlege
-her selfe to haue receyued. For as verely
-as that breade ys broken amōge thē,
-so verely was Christes bodye broken for
-their synnes. And as verely as they receyue
-that breade in to their bellye through
-eatynge yt, so verelye do they receyue the
-frute of hys death in to their soules by beleuynge
-in hym. And therfor they assemble
-to that souper, not for the valoure of
-the breade, wyne, or meate, that ys there
-eate, but for the intent to geue hym thankes
-commonly a monge them all, for hys
-inestymable goodnes. But to procede vnto
-our purpose, yf a man wolde come vnto
-the bryde, and tell her that thys goodly
-golde rynge were her owne brydgrome,
-both fleshe bloode ād bones (as you do)
-<span class='pageno' id='Page_25'>25</span>then I thynke yf she haue anye wytte, she
-myght answere hym, that he mocked, and
-the more he sayde yt, the lesse she myght
-beleue hym, and saye that yf that were her
-owne brydgrome, what shulde she thē neade
-any remēbraunce of hym, or why shulde
-he geue it her for a remembraunce. For
-a remembraunce presupposeth the thynge
-to be absent, and therfore yf thys be a remembraunce
-of hym, than can he not here
-be present.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ I meruell therfore moche, that he is
-not a frayde, to affyrme that these wordes
-of Christe, of hys bodye and of hys
-bloode, muste neades be vnderstonde by
-waye of a symylytude or an allegorye, as
-the wordes be of the vyne and the doore.
-Nowe this he knoweth well, that though
-some wordes spokē by the mouthe of Christe
-be to be vnderstonde onely by waye of
-a  symylytude or an allegorye, yet foloweth
-it not thervpon, that euery lyke worde
-of Christe in other places was non other
-but an allegorye, for suche was the
-shyfte and cauyllacyon that the wycked
-Arryans vsed which toke from Christes
-parson hys omnypotent Godhed.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ I graunte that the Arryans erred,
-for as Master More sayeth, though in some
-place a worde betakē fyguratyuely, it
-foloweth not therfor that in euery other
-place, it shulde lykewyse be takē. But one
-questyō muste I aske hys mastershyppe,
-how doth he knowe that there is any worde
-or texte in scripture that muste be takē
-fyguratyuely, that is by the waye of a symylytude,
-or as he calleth yt a necessarye
-allegory? I thynke (though some mē may
-assygne other good causes ād euydences)
-that the fyrst knowelege ys by other textes
-of scrypture. For yf other textes be cōferred
-vnto yt, and wyll not stonde with
-the litterall sence, then I thynke yt muste
-neades be taken spirytually or fyguratyuelye,
-as there are infynyte textes in scripture.
-Now when I see that .S. Thomas
-whiche felte Christes woundes ād put hys
-fynger in hys syde, called hym hys Lorde
-and God, and that no texte in scrypture
-repugneth vnto the same, but that they
-may well stonde together, me thynketh yt
-were foly to affirme that this word, God,
-in that texte shulde be taken fyguratyuely
-or by waye of an allegorye: But nowe in
-our matter the processe of scripture wyll
-not stonde with the lytterall sence, as shall
-here after appeare. And therfor necessyte
-compellethe vs to expounde yt fyguratyuelye,
-as doth also S. Austen and other holy
-doctours, as hereafter shall playnely
-appeare.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ If euery man that can fynde out a
-newe fonde fantasye vpon a text of holy
-scrypture, may haue his owne mynd takē,
-<span class='pageno' id='Page_26'>26</span>and hys owne exposicyon beleued agaynste
-the exposycyons of the olde connynge
-doctours and sayntes, then may you surely
-see that none artycle of the Christen
-fayth, can stonde and endure longe. And
-then he alleageth .s. Hierome, which sayth,
-that yf the exposycion of other interpretours,
-and the consent of the common catholycke
-churche, were of no more strēgth
-but that euery mā myght be beleued that
-coulde brynge some textes of scrypture
-for hym, expounded as it pleaseth hym selfe,
-then coulde I (sayth this holy mā) brynge
-vpe a newe secte also, and saye by scrypture,
-that no man were a true Christen
-man, nor a membre of the churche, that keapeth
-two cootes. And in good fayth (sayth
-master More) yf that waye were alowed
-I were able my selfe to fynde out fyftene
-newe sectes in one fore none.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Saynte Peter sayeth that the scripture
-is not expounded after the appetyte of
-any pryuate parson, but euē as yt was geuen
-by the spyrite of God, and not by mānes
-wyll: so muste yt be declared by
-the same spiryte. And therfore I wyll not
-that any mā shalbe beleued, by bryngynge
-hys owne mynde and fantasye. But
-yf he wyll be beleued, let hym brynge eyther
-an other playne texte, which shall expounde
-the fyrste, or els at the leaste he
-muste brynge suche a manyfest sentence,
-as wyll stonde wyth the processe of the
-scripture. Whye was Saynt Hierome alowed
-agaynst the determynacyon of the
-counsell of Meldeley, syth he was alone,
-and they a greate multytude, but onely
-because he brought euydent scrypture,
-which at the tyme of their sentence, none
-of them remembred ād yet when yt was
-brought, they coulde not auoyde yt. And
-lykewyse excepte I brynge euydent scripture
-which they all shall expounde as I
-do, I desyre not to be beleued. And where
-master More sayeth, that in good fayth
-he were able to fynde out fyftene newe
-sectes in one fore none, he may thanke
-<span class='fss'>GOD</span> that he hathe suche a pregnaunte
-wytte: But yet I truste he shulde
-not fynde one (yf there were any parell of
-dāpnacyō therin) but that we wolde with
-a playne texte confute yt, which he shulde
-not be able to avoyde.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ And ouer this, the very cyrcumstaunces
-of the places in the Gospell in
-which our sauyour speaketh of that sacramente,
-may well make open the defference
-of hys speache in this matter, and of
-all the other, and that as he spake all
-those but in an allegorye, so spake he this,
-playnely meanynge that he spake of hys
-very bodye and hys very bloode, besyde
-all allegoryes. For when our Lorde sayde,
-<span class='pageno' id='Page_27'>27</span>he was a very vyne, and when he
-sayd he was the dore, there was none that
-harde hym, that any thynge merueled therof.
-And whye: For because they perceyued
-well, that he ment not that he was
-a materyall vyne in dede, nor a dore neyther:
-But when he sayde that hys fleshe
-was very meate, and hys bloode very
-drynke, and that they shulde not be saued
-but yf they ded eate hys fleshe and drynke
-hys bloode, then were they all in suche
-a wonder therof, that they coulde not
-abyde. And wherfor, but because they perceyued
-well by hys wordes and hys maner
-of circumstaunces, that Chryste spake
-of hys very fleshe and hys very bloode
-in dede.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ It is openly knowen and confessed
-amonge all learned men, that in the
-<span class='sni'><span class='hidev'>|</span>Ioan. 6.<span class='hidev'>|</span></span> .6.
-chapytre of Ioan, Christe spake not one
-worde concernynge the sacrament of hys
-bodye and bloode (which at that tyme
-was not yet instytuted) but all that he
-there spake was of the spyrytuall eatynge
-ād drynkynge of hys bodye, and bloode,
-as I haue towched before. And the
-circumstaunces of this place do in dede
-proue that they were fleshly mynded, and
-vnderstoode not the spirytuall wordes of
-our sauyoure Christ, and therfor wondered
-and mourmured. In so moche that
-Christe sayde vnto them, doth this offende
-you: What wyll ye say then whē ye shall
-see the sone of man ascendynge thyther
-where he was before: Thē (addeth S. Austen)
-you shall knowe that he ment not to
-geue hys fleshe to eate with your teth: for
-he shall ascende whole. And Christ addeth,
-it is the spirite that quyckeneth, the
-fleshe profyteth nothynge, the wordes that
-I speake, are spirite ād lyfe: that is to say,
-sayeth S. Austen, are spirytually to be vnderstonde.
-And where Christ sayeth, that
-the fleshe profyteth nothynge (meanynge
-of hys owne fleshe, as S. Austē sayeth) he
-meaneth that it profyteth not, as they vnderstoode
-hym, that is to saye, it profyteth
-not, if it were eatē. But it doth moche profyte
-to be slayne, that through it and the
-shedynge of hys blode, the wrath of God
-our Father is pacyfyed, ād our synnes forgeuen.
-And where his mastershyp sayeth
-that the people perceyued well what he
-ment, and therfor wōdered so sore ād coulde
-not abyde, because they perceyued well
-by hys wordes ād maner of cyrcumstaunces
-what hys meanynge was. I wyll say
-as I ded before, that they vnderstoode
-hym not. Nowe here he wyll saye vnto
-me, if it be but your naye and my yea, then
-I wolde thynke to be beleued as soone as
-you, and surelye that were but reason.
-Not withstondynge (thankes be to God)
-<span class='pageno' id='Page_28'>28</span>I am able to brynge in auctoryte to Iudge
-betwene vs bothe, whose Iudgemēt I truste
-hys mastershyp wyll admytte. Thys
-autoure is .S. Austen which sayeth.
-<span class='sni'><span class='hidev'>|</span>Augusti
-in sermo
-ad infan.<span class='hidev'>|</span></span>
-<i>Discipuli
-enim eius qui cum sequebantur expauerunt
-&amp; exhorruerunt sermonem non intelligentes.</i>
-That is to saye, his dyscyples
-whiche folowed hym, were a stoyned, and
-abhorred hys wordes, ād vnderstoode thē
-not. And because your mastershype shall
-not thynke that he over schotte hym selfe,
-and spake he wyste not what, we shall alledge
-hym sayenge the same wordes in an
-other place.
-<span class='sni'><span class='hidev'>|</span>Aug. 54.<span class='hidev'>|</span></span>
-<i>Cum diceret. Nisi quis manducauerit
-carnem .&amp; c. Illi non intelligentes dixerunt
-ad inuicē. Durus est hic sermo, quis potest
-eum audire?</i> That is, when Christ sayde,
-excepte a man eate my fleshe and drynke
-my bloode, he shall haue no lyfe in hym,
-they because they vnderstoode hym not,
-sayde to eche other, this is an harde sayenge,
-who can heare hym? Thus I truste
-you wyll geue place (although not to me)
-yet at the leaste vnto Saynte Austen, and
-receyue the truth whiche is so playnelye
-proved.</p>
-
-<p class='c005'>And where hys mastershyp alleageth
-this texte for the Sacramente, that excepte
-they ded eate hys fleshe and drynke hys
-blode they coulde not be saued, yt seameth
-that he is fallen in to the erroure of Pope
-Innocēt, which lykewyse vnderstōdynge
-this texte vpon the Sacrament (as master
-More doth) caused yonge chylderne and
-infantes to receyue the Sacrament, as
-though they had all bene dampned which
-dyed and had not receyued it. And of thys
-Carnall mynde were many mo Byshoppes
-a greate whyle (as are now the Bohemes,
-whome he after dysprayseth, and yet
-expoundeth the texte as they do) but afterward
-they loked more spirytually vpō the
-matter and confessed their ignoraunce, as
-I truste master More wyll. But now
-wyll I shew you .S. Austens mynde vpō
-this texte, which shall helpe for the exposycyon
-of all thys matter.
-<span class='sni'><span class='hidev'>|</span>Augustinus
-libro
-3 de doctrina
-christiana.<span class='hidev'>|</span></span>
-S. Austen in
-the thyrde boke de doctrina christiana the .16.
-chapytre, teachynge how we shall knowe
-the tropes, fygures, allegoryes, and
-phrases of the scrypture sayeth. <i>Si aūt flagitium
-aut facinus iubere uidetur, figurata locutio
-est. Nisi manducaueritis (inqt) carnem filij
-hominis et biberitis eius sanguinē, non habebitis
-uitam in uobis. Facinus uel flagitium uidetur
-iubere. Figura est ergo precipiens passionis
-dominicæ esse comunicandū et suauiter atque
-utiliter in memoria recondendum, quod
-pro nobis caro eius crucifixa &amp; uulnerata sit.</i>
-That is to saye: when so euer the scrypture
-or Christe seameth to commaunde any
-fowle or wycked thynge, than muste that
-texte be taken fyguratyuelye, and that it
-is a phrase, allegorye, and maner of speakynge,
-<span class='pageno' id='Page_29'>29</span>ād muste be vnderstonde spyrytually
-and not after the letter. Excepte (sayeth
-Christ) ye eate the fleshe of the sonne
-of man and drynke hys bloode ye shall haue
-no lyfe in you. He seameth (sayeth S.
-Austen) to cōmaunde a fowle and a wycked
-thynge. It ys therfore a fygure, commaundyng
-vs to be partakers of hys passyon,
-and swetely ād profytablye to prynte
-in our mynde that hys fleshe was crucyfyed
-and wounded for vs. This truth
-(thankes be to God) doth S. Austen declare
-vnto vs, which thynge besyde
-the openyng of thys texte agaynst master
-Mores mynd, doth playnely shew what
-he thought in the holye wordes of Christes
-souper. For syth he called yt a fowle
-and wycked thynge to eate hys fleshe,
-than may you soone perceyue, that he
-thought yt ys fowle and as wycked a
-thynge to eate hys bodye, seynge hys bodye
-ys fleshe, and then consequently yt
-shall folowe, that eyther thys worde eate
-(where Christe sayde take thys and eate
-yt) muste be taken spirytually, or els that
-thys sayēge of Christe, thys is my body,
-muste be fyguratyuely spoken, but this
-worde, eate, ys taken after the letter (for
-they ded in dede eate the breade) therfore
-yt muste neades folowe, that thys sentēce
-(thys is my bodye) muste be fyguratyuely
-spoken. Or els ys .S. Austen not to be
-approued in thys place, which thynge our
-Byshoppes I thynke, wyll not saye naye.</p>
-
-<p class='c005'>Besydes that .S. Austen sayeth.
-<span class='sni'><span class='hidev'>|</span>Augustinus
-in sermone
-ad
-infantes.<span class='hidev'>|</span></span>
-<i>Quando
-loquebatur dominus noster Iesus Christus
-de corpore suo, nisi (inquit) quis manducauerit
-carnem meam et biberit sanguinè meum, non
-habebit in se uitam. Caro enim mea uere est
-cibus, &amp; sanguis meus uere est potus. Intellectus
-spiritualis credentem saluum facit, quia littera
-occidit, spiritus est qui uiuificat.</i> That is
-to saye: when our Lorde Iesus Christe spake
-of hys bodye, excepte (sayeth he) a man
-eate my fleshe and drynke my bloode, he
-shall haue no lyfe in hym selfe, for my fleshe
-is verye meate, and my bloode is very
-drynke. The spyrytuall vnderstondynge
-saueth hym that beleueth, for the letter kylleth,
-but the spirite quyckeneth. Here may
-you playnlye perceyue, that thys texte muste
-onely be taken spyrituallye. For he
-sayeth, that to take it after the letter it kylleth
-and profyteth nothynge at all, &amp; therfor
-I wonder that we haue bene ledde so
-longe in this grosse erroure.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Orig. in
-leuiti.
-homi .7.<span class='hidev'>|</span></span>
-This sayenge doth that famous clarke
-Origene, confyrme sayēg. <i>Agnosce, figuræ
-sunt que in uoluminibus Domini scriptæ
-sunt: &amp; ideo tanquā spirituales &amp; non tanquam
-carnales, examinate &amp; intelligite quæ
-dicuntur. Si enim secundum litteram sequaris
-hoc ipsum quod dictum est, Nisi manducaueritis
-<span class='pageno' id='Page_30'>30</span>carnē &amp;c. Occidit hæc littera.</i> That is
-to saye: Marke that they are fygures
-which are wrytē in the scrypture of God.
-And therfore examyne them as spyrytuall
-men and not as Carnall, ād vnderstonde
-those thynges that are spoken. For if thou
-folowe after the letter, this thynge that is
-spokē: excepte ye eate the fleshe of the sone
-of man and drynke hys bloode, you cā haue
-no lyfe in you, this letter kylleth. Alas
-deare bretherne why shulde any mā be offended
-with thys doctryne, seynge it is approued
-so playnelye, by suche auncyent
-and holy Fathers.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Augusti
-sermo circa
-sacraferia
-pasche.<span class='hidev'>|</span></span>
-Agayne .S. Austē sayeth. <i>Qui manducat
-carnem meā &amp; bibit meum sanguinem in memanet
-&amp; ego in illo. Hoc est ergo manducare
-illā escam &amp; illū bibere potum, in Christo manere
-&amp; illum manentē in se habere, ac per hoc
-qui non manet in Christo &amp; in quo non manet
-Christus proculdubio non manducat eius carnem
-nec bibit sanguinē, etiā si tanterei sacramentum
-ad iudicium sibi manducet &amp; bibit.</i>
-That is to saye, he that eateth my fleshe
-and drynketh my bloode, abydeth in me,
-and I in hym. This is therfore the eatynge
-of that meate and drynkynge of that
-bloode, to abyde in Christe and haue hym
-abydynge in vs. And therfor he that abydeth
-not in Christe, and in whome
-Christe abydeth not, without doubte
-he eateth not Christes fleshe nor drynketh
-not hys bloode, although he eate and
-drynke that sacramēt of so greate a thynge
-vnto hys dampnacyon. And euē the same
-wordes
-<span class='sni'><span class='hidev'>|</span>Idē Beda
-super
-Cor. 10.<span class='hidev'>|</span></span>
-hath Bede vpon the Corynthyās
-1. Corin. 10. Thys one place is suffycyent
-for to proue my purpose though he sayde
-not one worde more. For here he doth playnelye
-determyne, that he whiche abydeth
-not in Christe: that is to saye: he that is
-wycked or vnfaythfull, doth not eate hys
-fleshe nor drynke hys bloode, although he
-eate and drynke the Sacramēt of so greate
-a thynge. And so muste it neades folowe,
-that the Sacramente is not the verye
-naturall bodye of Christ. For then the vnfaythfull
-shulde eate hys fleshe, seynge he
-eateth the Sacrament of hys bodye. But
-that doth S. Austen denye, wherfor it muste
-neades folowe, that it is but onely a token
-of a remembraunce, ād a sygne of hys
-bodye breakynge, and a representacyon
-of hys passyon,
-<span class='sni'><span class='hidev'>|</span>Rom. 5.<span class='hidev'>|</span></span>
-that we myght keape hys
-facte in memorye, and geve hym thankes
-for hys tender loue and kyndenes, whiche
-when we were hys enemyes toke vpon
-hym to suffer moste vyle death, to reconcyle
-vs vnto his Father, and make vs hys
-frendes. Thys sayenge hath S. Austen in
-a nother place also,
-<span class='sni'><span class='hidev'>|</span>Augusti
-deciuita:
-dei lib. 21.<span class='hidev'>|</span></span>
-where he wryteth on
-this maner. <i>Qui non in me manet, &amp; in quo
-ego non maneo, non se dicat aut existimet māducare
-corpus meum, aut bibere sanguinem
-<span class='pageno' id='Page_31'>31</span>meum.
-<span class='sni'><span class='hidev'>|</span>capi. 25.<span class='hidev'>|</span></span>
-Non itaq; maneat in Christo qui non
-sunt eius membra: non sunt autem membra
-Christi qui se faciunt membra meritricis.</i>
-That is to saye, he that abydeth not in
-me, and in whome I abyde not, let hym
-not saye or thynke that he eateth my bodye
-or drynketh my bloode. They abyde
-not in Christe which are not hys mēbers.
-And they are not hys membres whiche
-make them selues the membres of an harlote.
-And these are also the verye wordes
-of Bede. Here is it playne proued agayne
-by the auctoryte of S. Austen and Bede,
-<span class='sni'><span class='hidev'>|</span>Beda super.
-1. Cor. 6.<span class='hidev'>|</span></span>
-that the wycked and vnfaythfull (whiche
-are not the membres of Christe) do not eate
-hys bodye nor drynke hys bloode, and
-yet they do eate the Sacramēt as well as
-the other. Wherfore you muste neades,
-graunte, that the Sacramēt is not the naturall
-bodye of Christ but a fygure, tokē,
-or memoryall therof. Now good Christē
-people counte not thys new learnynge
-which is confyrmed by suche olde doctoures
-and faythfull fathers.</p>
-
-<p class='c005'>Now were thys ynough for a Christē
-man that loued no contencyon. But because
-there are so manye sophysters in the
-worlde whiche care not what they saye, so
-they holde not their peace, I muste neades
-sette some bulwarke by this holy doctoure,
-to helpe to defende hym, for els they
-wyll shortelye ouer rone hym (as they do
-me) ād make hym an heretyck also. Therfore
-I wyll alleage hys master saynt Ambrose.
-Saynte Ambrose sayeth
-<span class='sni'><span class='hidev'>|</span>Ambrosi
-de sacra.<span class='hidev'>|</span></span>
-<i>Non iste panis
-qui uadit in corpus a nobis tā anxie queritur,
-sed panis uitæ æterne que anime nostre
-substanciam fulscit, qui autem discordat a
-Christo non manducat carnem eius, nec bibit
-sanguinem eius, &amp; si tante rei sacramentum
-iudicium sue perdicionis accipit.</i> That is,
-this breade that goeth in to the bodye ys
-not so gredelye sought of vs, but the breade
-of euerlastynge lyfe which vpholdeth
-the substaunce of our soule. For he that
-dyscordeth from Christ, doth not eate hys
-fleshe, nor drynke hys bloode, although he
-receyue the sacramente of so greate a thynge
-vnto hys dampnacyon and destruccyon.
-Furthermore, the greate clarke Prosper
-confyrmeth the same, sayenge.
-<span class='sni'><span class='hidev'>|</span>Prosper
-in libro
-sentenciarum.<span class='hidev'>|</span></span>
-<i>Qui discordat
-a Christo nec carnem Christi manducat,
-nec sanguinem bibit, etiam si tantæ rei sacramentum
-ad iudicium sue presumptionis
-quotidie indifferenter accipiat.</i> That is, he
-that dyscordeth from Christ, doth neyther
-eate hys fleshe, nor drynke hys bloode, although
-he receyueth indyfferently euery
-daye the sacrament of so greate a thynge
-vnto the condempnacyon of hys presumpcyon.
-And these are also the very wordes
-of Bede
-<span class='sni'><span class='hidev'>|</span>Idē Beda
-super
-1. Cor. 11.<span class='hidev'>|</span></span>
-vpō the xi. Chapiter of the fyrste
-Epystle to the Corynthyans.</p>
-
-<p class='c005'>Now you may see, that it ys not saynt
-<span class='pageno' id='Page_32'>32</span>Austens mynde onely, but also the sayēge
-of many mo. And therfore I truste you
-wyll be good vnto hym. And yf ye cōdempne
-not these holye Fathers,
-then am I wrongfullye punyshed.
-But, yf you condempne
-them, then
-muste poore Iohan
-Fryth be
-contente to
-beare
-the burthen wyth
-them.</p>
-<div class='chapter'>
-  <h2 class='c003'>The mynde &amp; exposiciō of the olde doctours upon the wordes of Christes maundye.</h2>
-</div>
-<p class='c004'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-And where master
-More sayeth, that
-yf Chryste had not
-ment after the playne
-litterall sense, that
-both the hearers at
-that tyme, and the expositours
-sens, and
-all Christen people besyde thys xv.c. yeare
-wolde not haue taken onelye the litterall
-sens beynge so straunge and mervelous
-that yt myght seame impossyble, ād
-declyne from the letter for allegoryes in
-all suche other thynges, beynge (as he sayeth)
-and as in dede they be, so manye farre
-in nombre mo.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ As towchynge the hearers they were
-deceyued and vunderstoode hym not (I
-meane as manye as toke hys wordes fleslye
-as you do). And they had their answere
-of Christe (when they mourmured) that
-hys wordes were spyrite and lyfe: that is
-(as S. Austen sayeth) spirytually to be
-vnderstonde &amp; not fleslye, as ys before declared.
-And as for the exposytours, I
-thynke he hath not one of the olde fathers
-for hym, but certen newe felowes: as Dominicus,
-S. Thomas, Occam, ād suche other
-<span class='pageno' id='Page_33'>33</span>which haue made the Pope a God.
-And as I haue shewed S. Austen maketh
-full for vs, and so do all the olde fathers.
-As Oecolompadius hath well declared
-in hys boke. <i>Quid ueteres senserint de sacramento
-eucharistiæ.</i> And some of their sayenges
-I shall alleage a none. And where
-you saye that all Christen people haue so
-beleued this .1500. yeares, that is very false.
-For there ys no doubte, but that the people
-thought as holye Saynt Austen and
-other faythful fathers taught thē. Which
-as I sayde, make with vs. Notwithstondynge
-in dede syth oure prelates haue bene
-made lordes and haue sette vp their lawes
-and decrees contrarye to the prerogatyue
-of all Prynces, and lyke moste subtle
-traytours, haue made all men beleue that
-they may make lawes &amp; bynde mens cōscyences
-to obeye them: and that theyr lawes
-are Gods lawes, blyndynge the peoples
-eyes wyth two or thre textes wrongfully
-wrested, to avaunce their pryde, where
-they ought to obeye Kynges &amp; Princes
-&amp; be subiect to their lawes, as Christ &amp; hys
-Apostles were euē vnto the death. Syth
-that tyme I say, they haue made mē beleue
-what they lyst, &amp; make artycles of the faythe
-at their pleasure. One artycle must be
-that they be the church, ād cā not erre. And
-this ys the grounde of all their doctryne.
-But the truth of this artycle ys now suffycyently
-knowē. For yf quene Katheryne
-be Kynge Hēryes wyfe, thē they do erre,
-&amp; yf she be not, they haue thē erred. It is
-nowe become an artycle of our fayth that
-the Pope of Rome must be the hede of the
-churche ād the vycar of Christe: &amp; that by
-Gods lawe. It is an artycle of our fayth,
-that what soeuer he byndeth in earth, is
-boūde in heauē, in so moche that yf he curse
-wrōgfully, yet yt must be feared, ād infynite
-suche other which are not in our crede,
-but blessed be god that hath geuē some
-lyght in to oure Prynces harte. For he
-hath lately put forth a boke called the glasse
-of truth, which proueth many of these
-artycles very folysh fātasyes, ād that euē
-by theyr owne doctours, and so I truste
-you shall be proued in this poynt of the sacramēt.
-For though it be an artycle of our
-fayth, yt is none artycle of our Crede in
-the .xij. artycles, whiche are suffycyent for
-our saluacyon. And therfore we may
-thynke that you lye without all Ieoperdye
-of dampnacyon.</p>
-
-<p class='c005'>Neuerthelesse seynge hys mastershyp sayeth
-that all make for hym, &amp; I say cleane
-contrarye, that allthe olde fathers make
-agaynste hym, it were necessarye that one
-of vs shulde proue hys purpose. But in
-dede in this poynte he wolde loke to haue
-the vātage of me. For he thynketh that
-mē wyll sooner beleue him which is a greate
-<span class='pageno' id='Page_34'>34</span>mā, thē me which am but a poore mā,
-ād that therfor I had more neade to proue
-my parte true, thē he to proue hys. Well,
-I am content, and therfor geue eare dere
-reader and iudge betwene vs.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Tertullianus
-libro. 2. cōtra
-Marcionem.
-Tertullianus
-libro 4. cōtra
-Marcionem.<span class='hidev'>|</span></span>
-First I wyll begynne with Tertulyan,
-because he is of moste antiquyte. Tertullyan
-sayeth. <i>Ipse (Christus) nec panem reprobauit
-quod ipsum corpus suum representat.</i>
-That is to saye: Christ hym selfe ded not
-reproue or discōmēde breade which doth
-represent hys bodye. For the vnderstōdynge
-of thys place, you must know that there
-was an heretyke called Marcyō, which
-ded reproue creatures, &amp; sayde that all maner
-of creatures were euell. This thynge
-doth Tertullyā improue by the sacramēt
-&amp; sayeth. Christ ded not reproue or dyscōmende
-breade the which doth represēt his
-bodye: as though he shulde say, yf Christ
-had counted the breade euell, then wolde
-he not haue lefte yt for a sacrament to represent
-hys bodye, meanynge that it is a
-sacramente, sygne, token, and memoryall
-of hys bodye, and not the body ytselfe.
-And that this is hys mynde, doth
-playnly appeare in his fourth boke, where
-he sayeth. <i>Christus acceptū panē et distributū
-discipulis, corpus suū illud fecit: hoc est corpus
-meū dicēdo, id est figura corporis mei. Figura
-autē non fuisset, nisi ueritatis e ēt corpus.
-Vacua res quod est phātasma, figuram
-capere non posset.</i></p>
-
-<p class='c005'>That ys to saye: Christe takynge breade
-and dystrybutynge vnto hys discyples
-made yt hys bodye, sayēge. This ys my
-body. But thys breade coulde not haue bene
-a figure of yt, excepte Christ had had a
-true bodye. For a vayne thynge or a fantasye
-can take no fygure. For the vnderstondynge
-of this place, you muste marke
-that this heretycke Marcyō agaynst whome
-thys auctoure wryteth, ded holde opynyon
-that Christ had no naturall bodye,
-but onelye a fantastycall bodye, ād this opynyon
-doth thys doctoure improue by
-the sacrament of the aulter sayenge. The
-sacrament ys a fygure of hys bodye: ergo
-Christ had a true bodye, ād not a fantastycall
-bodye: For a vayne thynge or fantasye
-can take no fygure. Loo, here doth this
-olde father which was longe before .S.
-Austen or .S. Hierome, expounde these
-wordes of Christe. This is my bodye:
-that is to saye, a fygure of my bodye.
-Therfor ye are to blame to call it new lernynge.
-Nowe because they shall not of temeraryous
-presumpcyon reiecte this olde
-father, I shall establyshe hys wordes by
-S. Austen, which commendeth Christes
-meruelous pacyence for sufferynge so lōge
-that traytour Iudas, as though he had
-bene a good man, and yet was not ignorāt
-of hys wycked thoughtes.
-<span class='sni'><span class='hidev'>|</span>Augusti.<span class='hidev'>|</span></span>
-<i>Adhibuit (inquit)
-ad cōuiuium in quo corporis &amp; sanguinis
-<span class='pageno' id='Page_35'>35</span>sui figura discipulis commendauit ac tradidit.</i>
-That is to saye:
-<span class='sni'><span class='hidev'>|</span>in prefa.
-Psalm. 3.<span class='hidev'>|</span></span>
-he admytted hym
-sayeth S. Austē vnto the mandye wherin
-he dede be take and delyuer vnto the dyscyples
-the fygure of hys bodye and bloode.
-Here doth thys holye father .S. Austē
-call yt the fygure of hys body. And I am
-sure there is no mā so chyldyshe, but that
-he knoweth that the fygure of Christe ys
-not Christe hym selfe, the fygure of .S.
-Peter ys not saynt Peter hym selfe. And
-yet we do neuerthelesse commōly call those
-fygures by the name of the thynge
-that they do represente. As I maye saye
-when I see the fygure of .S. Peter, thys
-ys S. Peter to whome Christe delyuered
-the keyes of the kyngdome of heauē. And
-yet he were a foole that wolde thynke
-that fygure to be S. Peter hym selfe. For
-yt is onelye a representacyon of hym. Besydes
-that S. Austen sayeth.
-<span class='sni'><span class='hidev'>|</span>Augusti
-in prefa.
-Psalm.
-98.<span class='hidev'>|</span></span>
-<i>Non hoc corpus
-quod uidetis estis manducaturi, nec bibituri
-illum sanguinem quem effusuri sunt qui
-me crucifigent. Sacramentum aliquod uobis
-commendaui, spiritualiter intellectum uiuificat
-nos, caro autem non prodest quicquam.</i>
-That ys to saye: you shall not eate thys
-bodye that you see, nor drynke that bloode
-which they that crucyfye me shall shedde
-out. I haue geuen a certayne sacramente
-vnto you, yf yt be spirytually vnderstonde,
-yt quyckeneth you: but the fleshe
-profyteth nothynge. What thynges can
-be more playnely spoken?</p>
-
-<p class='c005'>Furdermore S. Austen sayeth. <i>Sepe ita
-loquimur ut Pascha appropinquante crastinam
-uel perendinam Domini passionem dicamus:
-cum ille ante tam multos annes passus
-sit, nec omnino nisi semel illa passio facta sit.
-Nempe ipso die dominico dicimus bodie dominus
-resurrexit cum ex quo surrexit tot anni
-transierunt. Quare nemo tam ineptus est,
-ut nos ita loquentes arguat esse mentitos,
-quia istos dies secundum illorum quibus hæc
-gesta sunt similitudinem nuncupamus: ut dicatur
-ipse dies qui non sit ipse, sed reuolucio
-ne temporum similes eius: &amp; dicatur illo die
-fieri propter sacramenti celebrationem, quod
-non illo die, sed iam olim factum est. Nonne
-semel immolatus est Christus in seipso? &amp; tamen
-in sacramento non solum per amnuas
-Paschæ solennitates, sed omni die pro popuslis
-immola tur: nec utique mentitur qui interrogatus,
-responderit eum immolari. Si enim
-sacramenta quandam similitudinem earum rerum
-quarum sunt sacramenta non haberent,
-omnino sacramenta non essent. Ex hac autem
-similitudine plerumque etiam ipsarum rerum
-nomina accipiunt. Sicut ergo secundum quendam
-modum sacramētum corporis CHRISTI
-corpus CHRISTI est. Et sacramentum sanguinis
-CHRISTI sanguis CHRISTI est, ita
-sacramenta fidei fides est, Nihil est autem aliud
-<span class='pageno' id='Page_36'>36</span>ud credere, quam fidem habere, ac per hoc respondetur
-fidem habere propter fidei sacramenta.
-Et conuertere se ad Deum propter conuersionis
-sacramentum. Quia &amp; ipsa responsio
-pertinet ad celebrationem sacramenti. Sicut
-de ipso baptismo Apostolus dicit. Consepulti
-(inquit) sumus Christo per baptismum
-in mortem, Non ait sepulturam significauimus,
-sed prorsus ait, consepulti sumus. Sacramentum
-ergo tantæ rei non nisi eiusdem rei
-uocabulo nuncupauit.</i></p>
-
-<p class='c005'>That is to saye: We often vse to saye,
-when Easter draweth nyghe, that to morow
-or the nexte day is the Lordes passyō,
-ād yet yt is many yeares sens he suffered,
-and that passyon was neuer done but
-ones. And vpon that sondaye we saye,
-thys daye the Lorde ded ryse agayne, and
-yet yt ys many yeares sens he rose. Now
-ys there no man so folyshe to reproue vs
-as lyers for so sayenge, because we name
-these dayes after the symylytude of those
-in which these thynges were done, so
-that yt is called the same daye, which is
-not the verye same, but by the reuolucyon
-of tyme lyke it. And yt is named to be done
-the same daye through the celebracyon
-of the sacramēt (through kepynge the memoryall
-of the thynge ones done) which
-ys not done that daye, but was done lōge
-before. Was not Christe ones crucyfyed
-in hys owne parson? ād yet in a mysterye
-(which is the remembraunce of hys very
-passyon) he ys crucyfyed for the people
-not onely euery feaste of Easter, but euery
-daye. Neyther doth he lye which (whē
-he is asked) answereth that he is crucyfyed.
-For yf the sacramentes, had not certayne
-symylytudes of those thynges wherof
-they are sacramentes, then shulde they be
-no sacramentes at all. And for thys symylytude
-for the most parte they take the names
-of the very thynges, and therfore after
-a certayne maner the sacramente of
-Christes bodye ys Christes bodye, &amp; the
-sacramēte of Christes bloode, is christes
-bloode, so the sacramēt of faythe, is fayth.
-For yt ys nō other thyng to beleue, thē to
-haue fayth, &amp; therfore whē a mā āswereth
-that the infante beleueth which hath not
-the affecte of fayth, he answereth that yt
-hath faythe for the sacramēt of fayth: And
-that yt turneth yt selfe to <span class='fss'>GOD</span>, for the
-sacrament of conuersyon. For the answere
-yt selfe perteyneth vnto the mynystrynge
-of the sacrament. As the Apostle wryteth
-of Baptyme: we are buryed (sayeth
-he) wyth Christ through Baptyme vnto
-death. He sayeth not, we sygnyfye buryenge,
-but vtterlye sayeth, we are buryed.
-He called therfore the sacrament of so
-greate a thynge euen wyth the propre
-<span class='pageno' id='Page_37'>37</span>name of the verye thynge it selfe. &amp; ce. If a
-man wolde avoyde contencyon and loke
-soberly vpon those wordes of Saynte Austen,
-he shall soone perceyue the mysterye
-of thys matter. For euē as the nexte good
-frydaye shalbe called the daye of Christes
-passyon: and yet he shall not suffer death
-a gayne vpon that daye, for he dyed but
-ones and is nowe immortall, euē so is the
-Sacrament called Christes bodye. And as
-that daye is not the verye daye that he dyed
-vpon, but onelye a remembraunce therof:
-So the Sacrament is not hys very naturall
-bodye, but onelye a remembraunce
-of hys bodye breakynge and bloode sheadynge.
-And lykewyse, as the nexte Easter
-daye shall be called the daye of hys resurrectyon,
-not that it is the very same daye
-that Christe ded ryse in, but a remembraunce
-of the same: Euen so the Sacrament
-is called hys bodye: not that it is hys bodye
-in dede, but onely a remembraunce of
-the same. And furdermore, euē as the Preste
-doth offer hym, that is to saye, crucyfye
-hym at Masse, euē so is the sacramēt hys
-bodye. But the Masse doth but onely represent
-hys passyon. And so doth the Sacrament
-represent hys bodye. And yet
-though the Masse dothe but represent his
-crucyfyēge, we maye trulye saye he is crucyfyed,
-euen so though the Sacrament do
-but sygnyfye or represent hys bodye, yet
-may we trulye saye that it is hys bodye.
-Why so? verely (sayeth he) for the sacramentes
-haue a certayne symylytude of
-those thynges wherof they are sacramentes.
-And for thys symylytude for the moste
-parte, they take the names of the verye
-thynges. Blessed be God which hathe so
-clearelye dyscussed this matter by thys
-faythfull Father. Notwithstondynge he
-doth yet expresse it more playnelye sayēg:
-After a certayne maner the sacrament of
-Christes bodye is Christes bodye. Beholde
-deare bretherne he sayeth, after a certayne
-maner the sacramēt is Christes bodye.
-And by that you maye soone knowe that
-he neuer mēte that it shulde be hys verye
-naturall bodye in dede, but onelye a token
-and memoryall to keape in memorye the
-death of hys bodye, and so to nouryshe
-our fayth. Besydes that, hys symylytude
-which he after allegeth of Baptyme, doth
-througlye expoūde this matter, for (sayeth
-he) the Apostle sayeth not, we sygnyfye
-buryenge: but he sayeth, we are buryed, &amp;
-yet in dede the Baptyme doth but sygnyfye
-it. And therevpon .S. Austen addeth,
-that he called the sacrament of so greate a
-thynge euen with the name of the verye
-thynge it selfe. And lykewyse it is in our
-sacrament. Fynallye to be shorte, I wyll
-passe ouer many places which I haue gathered
-out of this holye father, and wyll
-<span class='pageno' id='Page_38'>38</span>towche but this one more. Saynte Austē
-sayeth.
-<span class='sni'><span class='hidev'>|</span>Augusti
-cōtr. adamantū.<span class='hidev'>|</span></span>
-<i>Non enim Dominus dubitauit dicere,
-Hoc est corpus meum, cum daret signum corporis
-sui. Et in eoden capite exponit. Sic est
-enim sanguis anima, quomodo petra erat Christus,
-nec tamen petra (ait) significabat Christū,
-sed ait petra erat Christus.</i> That is to saye:
-The lorde doubted not to saye, this is my
-bodye, whē he gaue a sygne of hys bodye.
-And after in the same chapyter he expoundeth
-it. For trulye so the bloode is the soule,
-as Christe was the stone. And yet the
-Apostle sayeth not, the stone ded sygnyfye
-Christ, but he sayeth the stone was Christ.</p>
-
-<p class='c005'>Here S. Austen sayeth playnelye, that
-Christe called the sygne of hys bodye, his
-bodye, and in this chapyter doth compare
-these thre textes of scrypture, this is my bodye,
-the bloode is the soule, and Christe
-was the stone: And declareth them to be
-one phrase, and to be expounded after one
-fashyō. Now is there no mā so madde, as
-to saye, that Christe was a naturall stone
-(excepte he be a naturall foole) whose Judgemēt
-we neade not greately to regarde.
-Therefore we may well cōclude that the sacrament
-is not his naturall bodye, but is
-called his bodye, for a symylytude that it
-hath, wherin it sygnyfyeth &amp; representeth
-his bodye. And that the sacramēt of so greate
-a thynge is called euē with the name of
-the very thynge it selfe. As s. Austē sayde.
-Thys were prove ynough to conclude
-that all the olde Fathers ded holde the
-same opynyon, for who wolde ones surmyse
-(seynge we haue. S. Austen so playne
-for vs which is the cheafest amonge thē
-all) who wolde ones surmyse I say, that
-they dyssented in thys greate matter frō
-the other faythfull fathers, or they from
-hym? Neuerthelesse I dare not lett hym stōde
-post alone, leaste ye dyspyse hym. And
-therfore I wyll shewe you the mynde of
-certayne other also: and fyrste of hys master
-Saynt Ambrose.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Ambrosi
-super illud
-mortē
-domini
-annuncia.<span class='hidev'>|</span></span>
-S. Ambrose wrytynge vpon the Epystle
-of Paule to the Corynthyans in the .xi.
-Chapter sayeth. <i>Quia enim morte Domini
-liberati sumus, huius rei in edēdo &amp; potādo,
-carnem &amp; sanguinem qui pro nobis oblata
-sunt, significamus.</i> That is to saye: because
-we be delyuered by the death of the
-Lorde, in eatynge and drynkynge of thys
-thynge, meanynge of the Sacrament, we
-sygnyfye the fleshe and bloode which were
-offered for vs. Here doth S. Ambrose
-saye ynough, yf men were not sophysters,
-but wolde be content with reason. For he
-sayeth that in eatynge and drynkynge the
-Sacramēt of Christes bodye, we sygnyfye
-or represent the fleshe and bloode of
-our sauyoure Iesus. Notwithstondynge
-be cause you are so slyppery, we shall bynde
-you a lytle better by thys mās wordes.</p>
-
-<p class='c005'><span class='pageno' id='Page_39'>39</span><span class='sni'><span class='hidev'>|</span>Ambrosi
-de sacra.<span class='hidev'>|</span></span>
-S. Ambrose sayeth. <i>Sed forte dices speciem
-sanguinis non uideo, sed habet similitudinem.
-Sicut enim mortis similitudinem sumpsisti,
-ita etiam similitudinem preciosi sanguinis
-bibis.</i> That is to saye. But perauenture
-thou wylte saye, I see no apperaunce of
-bloode, but it hathe a symylytude. For euē
-as thou haste taken the symylytude of death,
-euen so thou drynkest the symylytude
-of the precyous bloode. Here maye ye see
-by the conferrynge of these two Sacramentes,
-what .S. Ambrose iudged of it.
-For he sayeth, euen as thou haste taken a
-symylytude of hys death in the sacramēt
-of baptyme, so doste thou drynke a symylytude
-of hys precyouse bloode in the Sacrament
-of the Aulter. And yet as S. Austen
-sayde before, the Apostle sayeth, not
-we sygnyfye buryenge, but sayeth, we are
-buryed. And lykewyse here Christe sayde,
-not this sygnyfyeth my bodye, but this is
-my bodye, callynge the Sacrament, a sygne,
-token, and memoryall of so greate a
-thynge, euen with the name of the verye
-thynge it selfe. Thus doth S. Ambrose
-choke our sophysters.</p>
-
-<p class='c005'>Neuerthelesse I wyll alleage one place
-more out of Ambrose, where he sayeth.
-<span class='sni'><span class='hidev'>|</span>Ambrosi
-lib .3. de
-sacramē.<span class='hidev'>|</span></span>
-<i>Dicit sacerdos fac nobis hanc oblationē scriptam
-rationabilem, quod est figura corporis
-Domini nostri Iesu Christi.</i> That is: the Preste
-sayeth, make vs this oblacyon acceptable.
-&amp; ce. For it is a fygure of the bodye of
-our Lorde Iesus Chryst. Here he calleth it
-playnelye a fygure of Christes bodye,
-which thynge you can not avoyde. Therfore
-geue prayse vnto God and lette hys
-trouth sprede, which is so playnelye testyfyed,
-by these holye Fathers. Now lette
-vs see what S. Hierome sayeth.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Hieronimus
-super
-eccle.<span class='hidev'>|</span></span>
-Saynte Hierome wrytynge vpon Ecclesiastes
-sayeth on this maner. <i>Caro Domini
-uerus cibus est, &amp; sanguis eius uerus potus
-est, hoc solum habemus in presenti sæculo
-bonum, si uescamur carne eius cruoreque potemur,
-nō solum in misterio, sed etiam in scripturarum
-lectione, uerus enim cibus est &amp; potus,
-qui ex uerbo Dei sumitur scientia scripturarum.</i>
-That is to saye: the fleshe of the lorde
-is verye meate, and his bloode verye
-drynke. This is onelye the pleasure or profytte
-that we haue in this worlde, that we
-maye eate hys fleshe and drynke his bloode,
-not onely in a mysterye, but also in the
-readynge of scryptures. For it is very meate
-and drynke, which is taken out of Godes
-worde, by the knowelege of scryptures.
-Here maye ye see S. Hieroms mynde
-in fewe wordes. For fyrste he sayeth that
-we eate hys fleshe and drynke hys bloode
-in a mysterye, whiche is the sacrament of
-hys remembraunce, and memoryall of his
-passyon. And after he addeth, that we eate
-his fleshe ād drynke hys bloode in the readynge
-<span class='pageno' id='Page_40'>40</span>ād knowelege of scriptures, ād calleth
-that very meate ād very drynke. And
-yet I am sure ye are not so grosse, as to
-thynke that the letters whiche you reade
-are tourned in to naturall fleshe ād blode.
-And lykewyse it is not necessarye that the
-breade shulde be tourned in to hys bodye,
-no more than the letters in scrypture are
-tourned in to his fleshe. And neuerthelesse
-through faythe we may as well eate hys
-bodye in receyuynge of the sacrament, as
-eate hys fleshe in readynge of the letters
-of the scrypture. Besydes that S. Hierome
-calleth the vnsterstōdynge of the scripture
-verye meate and very drynke: whiche
-you muste neades vnderstonde in a mysterye
-and spyrituall sense. For it is no materyall
-meate nor drynke that is receyued
-with the mouth and teth, but it is spyrytuall
-meate and drynke, and is so called for
-a symylytude and propertye: because that
-as meate and drynke counforte the bodye
-and outwarde man, so doth the readynge
-and knowelege of scrypture conforte the
-soule and inwarde man. And lykewyse it
-is of Christes bodye, whiche is called verye
-meate and verye drynke, whiche you
-muste neades vnderstonde in a mysterye
-or spyrytuall sense (as Saynte Hierome
-called it) for hys bodye is no materyall
-meate nor drynke that is receyued with
-the mouth or teth: But it is spyrytuall
-meate and drynke, and so called for a symilytude
-and propertye, because that as meate
-and drynke conforte the bodye, so doth
-the fayth in hys bodye breakynge &amp; bloode
-sheadynge refreshe the soule vnto lyfe
-euerlastynge. We vse it customablye in
-our daylye speache to saye, when a chylde
-setteth all hys mynde and delyght vpō
-sporte and playe: It is meate and drynke
-to thys chylde to playe. And also we saye
-by a man that loueth well hawkynge and
-huntynge: It is meate and drynke to thys
-man to hawke and hunte. Where no man
-doubteth, but it is a fyguratyue speache.
-And therfore I wonder that they are so
-blynde in thys one poynte of Christes bodye.
-And can not also take the wordes fyguratyuelye,
-as these olde doctours ded.
-<span class='sni'><span class='hidev'>|</span>Hieronimus
-super
-Matheum.<span class='hidev'>|</span></span>
-Agayne S. Hierome sayeth. <i>Postquam mysticum
-pascha fuerat impletum &amp; agni carnes
-cum apostolis comederat, assumit panem
-qui confortat cor hominis, &amp; ad uerū paschæ
-transgreditur sacramentum, quomodo in prefiguratione
-eius Melchisedech uinum &amp; panem
-proferens fecerat, ipse quoq; ueritatem
-corporis repræsentaret.</i> That is to saye: after
-the mystycall Easter lābe fullfylled,
-and that Christe had eaten the lambes fleshe
-with the Apostles, he toke breade which
-conforteth the harte of man, and passeth
-to the true sacramēt of the Easter lambe:
-that as Melchisedech brought forthe breade
-<span class='pageno' id='Page_41'>41</span>and wyne fygurynge hym, so myght
-he lykewyse represent the truth of hys bodye.
-Here doth S. Hierome speake after
-the maner that Tertullyā ded before: that
-Christe with breade and wyne ded represent
-the truth of hys bodye. For excepte he
-had had a true bodye, he coulde not leaue
-a fygure of it nor represent it vnto vs. For
-a vayne thynge or fantasye can haue no fygure,
-nor can not be represented. As by example.
-How shulde a mā make a fygure
-of hys dreame or represent it vnto our memorye?
-But Christ hath lefte vs a fygure
-and representacyon of hys bodye in breade
-and wyne: therfore it foloweth that he
-had a true bodye. And that this was .S.
-Hieroms mynde doth manefestly appeare
-by the wordes of Bede, which doth more
-copyouslye sette out this sayenge of Hierome.
-<span class='sni'><span class='hidev'>|</span>Beda super
-Luc.<span class='hidev'>|</span></span>
-For he wryteth on this maner. <i>Finitis
-paschæ ueteris solennijs que in commemorationē
-antiquæ de ægypto liberationis agebantur,
-transit ad nouū quod in suæ redemptionis
-memoriā ecclesia frequētare desiderat, ut uidelicet
-pro carne agni uel sanguine suo, carnis
-sanguinisq; sacramentum in panis ac uini figura
-substituens, ipsum se esse monstraret cui
-iurauit Dominus. Tu es sacerdos in æternum
-secundum ordinem Melchisedech. Frangit autem
-ipse panem quem porrigit, ut ostendat
-corporis sui fractionem non sine sua sponte
-futuram. Similiter &amp; calicem postquam cœna
-uit dedit eis. Quia ergo panis carnē cōfirmat,
-uinum uero sanguinē operatur in carne, hic ad
-corpus Christi mystice, illud refertur ad sanguinem.</i>
-That is to saye. After the solempnyte
-of the olde Easter lambe was fynyshed,
-which was obserued in the remēbraunce
-of the olde delyueraūce out of Egypte,
-he goth vnto the newe which the churche
-gladlye obserueth in the remēbraunce
-of hys redempcyon, that he in the steade of
-the fleshe and bloode of the lambe, myght
-instytute and ordeyne the sacramēt of hys
-fleshe and bloode in the fygure of breade
-and wyne, and so declare hym selfe to be
-the same vnto whome the Lorde sware,
-thou arte a perpetuall Preste after the order
-of Melchisedech. And he hym selfe brake
-the breade which he gaue, to shewe that
-the breakynge of hys bodye shulde not be
-done without hys owne wyll. And lykewyse
-he gaue them the cuppe after he had
-supped. And because breade doth confyrme
-or strengthen the fleshe, and wyne worketh
-bloode in the fleshe, therfore is the
-breade mystycallye referred vnto the bodye
-of Christe, and the wyne referred vnto
-hys bloode.</p>
-
-<p class='c005'>Here maye you note, fyrste that as the
-lambe was a remembraunce of theyr delyueraunce
-out of Egipte (and yet the lābe
-delyuered them not) so is the sacrament
-<span class='pageno' id='Page_42'>42</span>a remembraunce of our redemptyon, and
-yet the sacrament redeamed vs not. Besydes
-that he sayeth, that Christ in the steade
-of the fleshe and bloode of the lambe, ded
-instytute the sacrament of hys fleshe and
-bloode in fygure of breade and wyne.</p>
-
-<p class='c005'>Marke well, he sayeth not that in the steade
-of lambes fleshe and bloode he ded instytute
-hys owne fleshe and bloode, but
-sayeth that he ded instytute the sacrament
-of hys fleshe and bloode. What thynge
-is a sacrament? Verelye it is the sygne of
-an holye thynge, and there is no dyference
-betwene a sygne and a sacrament, but
-that the sygne is referred vnto a worldlye
-thynge, and a Sacrament vnto a spyrytuall
-or holye thynge.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Ad Marcellum.<span class='hidev'>|</span></span>
-As Saynte Austen sayeth. <i>Signa cum
-ad res diuinas pertinent, sacramenta appellantur.</i>
-That is to saye: sygnes when they
-partayne vnto godlye thynges are called
-sacramentes.</p>
-
-<p class='c005'>Therfore when Bede sayeth, that they
-ded instytute the Sacrament of hys fleshe
-and bloode in the fygure of breade
-and wyne, it is as moche to saye (by
-Saynte Austens dyffynycyon) as that he
-ded instytute the fygure of hys holye fleshe
-and bloode in the fygure of breade
-and wyne, that is to saye: that breade and
-wyne shulde be the fygure and sygne representynge
-hys most blessed holye fleshe
-and bloode vnto vs, for a perpetuall remēbraunce.
-And afterwarde he declared the
-propertye for whiche the breade is called
-the bodye ād the wyne the bloode: savynge
-he speaketh not so darkelye as I now
-do, but playnelye sayeth that the breade is
-mystycallye referred vnto the bodye of
-Christe: because that as breade doth strēgthē
-the fleshe, so Christes bodye which is
-fygured by the breade, doth strēgthen the
-soule through fayth in hys death. And so
-doth he clearlye proue my purpose.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Crisost.
-super
-Matth.<span class='hidev'>|</span></span>
-Now lette vs see what Chrisostome
-sayeth, whiche shall descrybe vs the fayth
-of the olde Grecyans, who had not loste
-the true fayth, howsoeuer the wordle go
-now adayes. Chrisostome sayeth in thys
-maner. <i>Si enim mortuus Iesus nō est cuius signum
-&amp; simbolū hoc sacrificū est? uides quantum
-ei studium fuerit ut semper memoria teneamus
-pro nobis ipsum mortuum fuisse.</i>
-That is to saye: Yf Iesus haue not dyed,
-whose memoryall and sygne is this sacryfyce?
-Thou seest what dylygence he
-gaue that we shulde cōtynuallye keape in
-memorye that he dyed for vs. Here you
-maye see that Chrisostome calleth the sacramet
-<i>symbolum et signum</i>: That is to
-saye, a memoryall and sygne of Christ,
-and that it was instytute to keape hys death
-in perpetuall remembraunce. But of
-one thynge thou muste be ware or els thou
-<span class='pageno' id='Page_43'>43</span>arte deceyued, he calleth it also a sacryfyce,
-and there thou muste wyselye vnderstonde
-hym.
-<span class='sni'><span class='hidev'>|</span>Sacryfyce.<span class='hidev'>|</span></span>
-For yf it were the sacryfyce
-of Christes bodye, then muste Christes bodye
-be slayne agayne, which thynge God
-forbyd. And therfore thou muste vnderstōde
-hym whē he calleth it a sacryfyce, that
-he meaneth it to be a remēbraunce of that
-holye sacryfyce, where Christes bodye
-was offered on the crosse ones for all. For
-he can be sacryfyced no more, seynge he is
-immortall. Notwithstondynge our Prelates
-wyll here note me of presumptiō, that
-I dare be so bolde to expounde hys mynde
-on this fashyon. For in dede they take
-hym otherwyse, and thynke that it is a verye
-sacryfyce. And therfore I wyll brynge
-one other texte, where Chrisostome
-shall expounde hym selfe. Chrisostome
-sayeth:
-<span class='sni'><span class='hidev'>|</span>Crisost.
-ad Hebre.
-hom. 17.<span class='hidev'>|</span></span>
-<i>Nonne per singulos dies offerrimus?
-offerrimus qdem, sed ad recordationem mortis
-eius facientes. Hoc autem sacrificium (sicut
-pontifex) sed id ipsum semper facimus:
-imo recordationē sacrificij.</i> That is to saye:
-do we not daylye offer or do sacryfyce:
-yes suerlye. But we do it for the remembraunce
-of hys death, for this sacryfyce is
-as an example of that we offer, not an
-other sacryfyce (as the Byshopp in the olde
-lawe ded) but euer the same: yea rather
-a remembraunce of the sacryfyce. Fyrste
-he sayeth that they daylye do sacryfyce,
-but it is in remembraunce of Christes
-death. Then he sayeth that the sacryfyce
-is an example of that. Thyrdlye he
-sayeth, that they offer not an other sacryfyce
-(that is to saye an oxe or a gotte) as
-the Byshoppes of the olde lawe, but euer
-the same.</p>
-
-<p class='c005'>Marke thys poynte: For though it
-seame at the fyrste syght to make wyth
-them, yet doth yt make so derectelye agaynste
-them, that they shall neuer be able
-to avoyde it. Chrisostome sayeth, they
-do not offer an other sacryfyce as the Bysshoppes
-ded, but euer the same. They offer
-other breade and wyne thys daye, then
-they ded yesterdaye: they shall saye an other
-Masse to morowe, then they ded this
-daye.</p>
-
-<p class='c005'>Now yf thys breade and wyne or the
-Masse be a sacryfyce, then do they offer
-an other sacryfyce, as well as the Byshoppes
-of the olde Lawe. For thys sacryfyce
-ded sygnyfye that Christe shulde come
-and shedde hys bloode, as well as the breade,
-wyne, and Masse, do represent that
-he hath done it in dede. And therfore yf it
-be a sacryfyce, then do they offer an other
-sacryfyce, representynge hys passyon, as
-well as the Byshoppe of the olde Lawe.
-But that doth Chrisostome denye, and
-sayeth that they offer euerye daye the same.
-What same? Verelye euen the same
-<span class='pageno' id='Page_44'>44</span>that was done and sacryfyced when
-Christe shedde hys bloode. In thys sacryfyce
-is Christe euerye daye bounde and
-buffetted, and ledde from Anna to Cayphas:
-he is brought to Pylate and condempned;
-he is scourged ād crowned with
-thorne, and nayled on the crosse, and hys
-harte opened with a spere, and so sheadeth
-hys bloode for our redempcyon. Why
-Chrisostome, and do you the selfe same
-sacryfyce euerye daye? Yea verelye. Then
-why doth Saynte Paule saye to the
-Romaynes
-<span class='sni'><span class='hidev'>|</span>Rom. 6.<span class='hidev'>|</span></span>
-in the syxte Chapter: that
-Christe is rysen from death, and dyeth no
-more? Yf he dye no more, how do you daylye
-crucyfye hym? For sothe Paule sayeth
-trouthe.</p>
-
-<p class='c005'>For we do it not actuallye in dede, but
-onelye in a mysterye. And yet we saye,
-that we do sacryfyce hym, and that thys
-is hys sacryfyce, for the celebracyon of
-the Sacrament and memorye of the passyon
-whiche we keape: and for thys cause
-it hath the name of the thynge that it
-doth represente and sygnyfye. And therfore,
-as Saynte Austen declareth a fore
-ad Bonifacium,
-<span class='sni'><span class='hidev'>|</span>Augustinus
-ad
-Bonifacium.<span class='hidev'>|</span></span>
-I expounde my mynde by
-a rethorycall correctyon and saye, <i>Imo recordationem
-sacrificij</i>. That is to saye: Yea
-rather the remembraunce, and fygure of
-the sacryfyce.</p>
-
-<p class='c005'>Graunde mercyes good Chrisostome,
-now do I perceyue the pyth of thys matter:
-euen as the Masse is the verye death
-and passyon of Christe, so is it a sacryfyce.
-Now it doth but onelye represente
-the verye death and passyon of Christe,
-therfore it doth folowe that the Masse in
-verye dede doth but onely represente a sacryfyce.
-And yet not withstandynge manye
-tymes it is called a sacryfyce of holye
-doctours, and hathe the name of the verye
-same thynge that it doth represent ād
-sygnyfye. And euen so we maye saye of
-this sacrament, that as the Masse is the
-verye sacryfyce and passyon of Christ, so
-is the sacrament hys verye bodye and sacryfyce
-that is offered. Nowe the Masse
-doth but onely represent and sygnyfye the
-passyon: so the sacrament doth but onelye
-represent and sygnyfye the bodye and very
-sacryfyce ones offred for euer. Notwithstondynge
-manye tymes the Masse is called
-the bodye and a sacryfyce. And hath
-the name of the verye same thynge that it
-doth represent and sygnyfye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Crisostome.<span class='hidev'>|</span></span>
-Furthermore Chrisostome sayeth. <i>Ipse
-quos; bibitex eo, ne auditis uerbis illis dicerēt.
-Quid igitur sanguinem bibimus &amp; carnem
-commedimus? ac ideo perturbarentur, nam &amp;
-quando prius de his uerba fecit, etiam uerbis
-ipsius offendabantur. Ne igitur tunc id quoque
-accideret, primus ipse hoc fecit, ut ad
-<span class='pageno' id='Page_45'>45</span>communionem misteriorum induceret intrepidam.</i>
-That ys to saye: he also dranke of
-yt, leaste when they harde hys wordes,
-they shulde saye: why do we than drynke
-bloode and eate fleshe? and so shulde be
-troubled. For when he spake before of those
-thynges, they were offended wyth hys
-wordes. And because that shulde not now
-also chaunce, he hym selfe dranke fyrst of
-yt, that he myght cause thē to come without
-feare to the partakynge of those mysteryes.
-Here Chrisostome noteth that
-Christe dranke of yt, to drawe them from
-the grosse vnderstōdynge of hys wordes,
-and by hys drynkynge to testyfye vnto
-them, that yt was not hys naturall fleshe
-in dede, but onely memoryalles and representacyons
-of hys bodye and bloode. And
-therfore he calleth them mysteryes: that is
-to saye sacramentes. For in thys place a
-sacramente ād a mysterye ys all one thynge.
-Notwithstondynge some tyme thys
-worde mysterye ys more common ād large
-in signyfyenge then this worde sacrament.
-And I haue shewed you before, that
-a sacrament ys the sygne of an holy thynge,
-and not the thynge it selfe that yt representeth:
-albeit somtyme yt beare the name
-of the verye thynge yt selfe. As the Image
-of .S. Peter ys not saynt Peter hym
-selfe, and yet yt beareth hys name.</p>
-
-<p class='c005'>Chrisostome sayeth. <i>Caro non prodest
-quicquam: hoc est, secundum spiritum uerba
-mea audienda sunt. Qui secundum carnem audit,
-nihil lucratur, nihil utilitatis accipit. Quid
-est autem carnaliter intelligere: simpliciter ut
-res dicuntur, neque aliud quippiam excogitare.
-Misteria omnia interioribus oculis consideranda,
-hoc est spiritualiter.</i> That is
-to saye. The fleshe profyteth nothynge,
-that is: my wordes muste be vnderstonde
-after the spiryte, he that vnderstondeth
-them after the fleshe wynneth nothynge,
-nor taketh no profytte. What meaneth
-this, to vnderstonde after the fleshe or carnallye?
-Verelye to take the thynges symplye
-as they are spoken, and to thynke none
-other thynge. All mysteryes or sacramentes
-muste be consydered with the inwarde
-eyes, that is to saye: spyrytuallye.</p>
-
-<p class='c005'>And after he expoundeth hym selfe on
-this maner. <i>Interiores autem oculi ut panem
-uiderint, creaturas transuolant, &amp; non de illo
-pane a pistore cocto cogitant: sed de eo qui
-dixit se panem uitæ, qui per mysticum panem
-significatur.</i> That is to saye. The inwarde
-eyes as soone as they see the breade, they
-passe ouer the creatures, ād thynke not of
-that breade which is baken of the baker,
-but of hym that called hym selfe the breade
-of lyfe, which is sygnyfyed by the mystycall
-or sacramētall breade. Wolde you
-haue hym saye any more? he telleth you
-playne, that Christe which ys the very
-<span class='pageno' id='Page_46'>46</span>breade of lyfe, ys sygnyfyed by this sacramentall
-breade. And that is the thynge
-which our Byshoppes so fleshlye denye
-now adayes, which thynge yet you maye
-see, the olde Fathers cōclude with one assente.
-Notwythstōdynge yet I wyll alleage
-mo olde doctours, so that from hence
-forthe they maye be a shamed to call yt
-newe learnynge. Fulgentius sayeth.
-<span class='sni'><span class='hidev'>|</span>Fulgentius
-2. libro
-de fide.<span class='hidev'>|</span></span>
-<i>In illis
-enim carnalibus (tèpore  legis) uictunis,
-significacio suit carnis Christi quam pro pctis
-nostris &amp; ipse sine pctō fuerat oblaturus, &amp;
-sanguinis quem erat effusurus in remissionè
-peccarorum nostrorum. In isto  autè sacrificio
-gratiarum actio atq; cōmemoracio est carnis
-Christi quam pro nobis obtulit, &amp; sanguinis
-quē pro nobis idē Deus effudit.</i> That is to
-saye. In these carnall sacrifyces in the tyme
-of the lawe, was a sygnyficacyon of
-the fleshe of Christe, which he without
-synne, shuld offer for our synnes, ād of the
-bloode which he shulde shedde out in remyssyon
-of our synnes. But this sacryfyce
-is a thankes geuynge ād remembraūce
-of the fleshe of Christe which he offered
-for vs, and of the bloode which the same
-God shedde for vs. Fyrste note that he calleth
-yt a sacryfyce, which notwithstōdyng
-is but a remēbraūce of that sacryfyce offered
-on the crosse ones for all: Thā he playnely
-calleth yt a thankes geuynge, and remembraunce
-of Christes very fleshe and
-bloode: and so concludeth with vs. Neuerthelesse
-because sophysters wolde soone
-thynke to avoyde thys place, I wyll alleage
-one other sayenge of the same autoure
-which they shall neuer be able to avoyde.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fulgen.<span class='hidev'>|</span></span>
-¶ Fulgentius sayeth, as Haymo testyfyeth.
-<i>Hic calix nouum testamentum est, id
-est, hic calix quem uobis trado, nouum testamentum
-significat.</i> That is to saye. Thys
-cuppe or chalyce is the newe testament:
-That is: thys cuppe or chalyce which I
-delyuer you doth sygnyfye the newe testament.
-In this place he doth playnelye shewe
-hys mynde, which cā not be avoyded.
-For euen as the cuppe is the newe testament,
-so ys the breade the bodye. Nowe
-the cuppe dothe but sygnyfy the new testament.
-And therfore I may conclude, that
-the breade doth but sygnyfye the bodye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Eusebius.<span class='hidev'>|</span></span>
-Eusebius sayeth. <i>Quia corpus assumptum
-ablaturus erat ex oculis nostris &amp; syderibus
-allaturus, necessarium erat ut uobis in
-hac die sacramentum corporis &amp; sanguinis
-consecraret, ut coleretur iugiter per mysterium
-quod semel offerebatur in precium.</i>
-That is to saye: Because he wolde take
-awaye out of our eyes the bodye that he
-toke, and carye yt in to heauen, it was necessarye
-that in thys tyme he shulde consecrate
-to vs the sacramēte of hys bodye ād
-bloode: that that which was ones offered
-for the pryce of our redemptyon, myght
-<span class='pageno' id='Page_47'>47</span>contynuallye be honoured through the
-mysterye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Consecrate.<span class='hidev'>|</span></span>
-To consecrate a thynge, is to applye it
-vnto an holye vse. Here you maye see that
-he calleth yt the sacrament of hys bodye
-and bloode, which bodye is caryed vp into
-heauen. And also he calleth it a mysterye,
-which is ynough for them that wyll
-see.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Druthmarius.<span class='hidev'>|</span></span>
-Also Druthmarius expoundeth these
-wordes, thys is my bodye on this maner:
-<i>Hoc est corpus meum in mysterio.</i> That is
-to saye: thys is my bodye in a mysterye. I
-thynke you knowe what a mysterye meaneth.
-Christe is crucyfyed euery daye in a
-mysterye: that is to saye: euery daye hys
-death ys represented by the sacramentes
-of remembraunce. The Masse is Christes
-passyon in a mysterye: that is to saye: the
-Masse doth represente hys passyon and
-keapeth yt in our memorye. The breade
-ys Christes bodye in a mysterye: that is
-to saye: it representeth hys body that was
-broken for vs, and keapeth yt in our remēbraunce.</p>
-
-<p class='c005'>You haue harde already the mynde of
-the doctours, how the sacrament ys Christes
-bodye. And now I shall shewe you
-how the sacrament ys our bodye, which
-doth not a lytle healpe to the vnderstōdynge
-of these wordes whych are in controversye.
-The sacramēt of the Aulter ys our bodye
-as well as it is Christes bodye. And
-euē as it is our bodye, so yt is Christes.
-But there is no man that cā saye that it is
-our naturall bodye in dede, but onely a fygure,
-sygne, memoryall, or represētacyon
-of our bodye: Wherfore yt must also folowe,
-that it is but onely a fygure, sygne,
-memoryall or represētaciō of Christes bodye.
-The fyrste parte of this argument
-maye thus be proued.
-<span class='sni'><span class='hidev'>|</span>Augustino
-in sermone
-ad
-infantes.<span class='hidev'>|</span></span>
-S. Austen wrytynge
-in a sermon sayeth on this maner. <i>Corpus
-ergo Christi si uultis intelligere, apostolum
-audite dicentem. Vos estis corpus christi
-&amp; mēbra .1. Cor. 12. Si ergo estis corpus christi
-&amp; membra, mysteriū uestrumque in mensa
-Domini positū est, mysteriū Domini accipitis,
-ad id quod estis. Amē respōdetis et respōdēdo
-subscribitis.</i> That is to saye: Yf you wyll
-vnderstōde the bodye of Christe, here the
-Apostle which sayeth. We are the bodye of
-Christe and mēbres .1. Cor. 12. Therfore
-yf ye be the bodye of Christe and membres,
-your mysterye is put vpon the Lordes
-table, ye receyue the mysterye of the
-Lorde, vnto that you are you answer Amē.
-And in answerynge subscrybe vnto yt. Here
-you maye see that the sacramēt ys also
-our body, ād yet is not our naturall body,
-but onely our body in a mysterye, that is
-to saye: a fygure sygne, memoryall, or represētacyō
-<span class='pageno' id='Page_48'>48</span>of our body. For as the breade
-ys made of many graynes or cornes, so
-we (though we be manye) are one breade
-ād one bodye. And for this propertye and
-symylitude it is called our bodye, and beareth
-the name of the verye thynge which
-yt doth represēt &amp; sygnyfy. Agayne s. Austē
-sayth.
-<span class='sni'><span class='hidev'>|</span>Augusti
-in ser. de
-sacra feria
-Pasche.<span class='hidev'>|</span></span>
-<i>Quia Christus passy est pro nobis,
-cŏmēdauit nobis in isto sacramēto corpus &amp;
-sanguinem suum, quod etiam fecit &amp; nos ipsos.
-Nam &amp; nos ipsius corpus facti sumus, &amp;
-per misericordiā ipsius quod accipimus nos
-sumus. Et postea dicit. Iam in nomine Christi
-tanquam ad calicem Domini uenistis, ibi nos
-estis in mensa &amp; ibi uos estis in calice.</i> That
-is, because Christ hath suffered for vs, he
-hath betakē vnto vs in thys sacramēt hys
-bodye and bloode, which he hath also made
-euen our selfes. For we also are made
-hys bodye, and by his mercye we are euē
-the same thynge that we receyue. And after
-he sayeth. Now in the name of Christe
-ye are come, as a man wolde saye, to the
-chalyce of the Lorde: there are ye vpon the
-table, and there are ye in the chalyce. Here
-you maye see, that the sacrament is our
-bodye. And yet yt is not our naturall
-bodye, but onelye in a mysterye, as it is
-before sayde.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Augusti
-de sacra
-feria pasche.<span class='hidev'>|</span></span>
-Furthermore S. Austen sayeth. <i>Hunc
-itaq; cibŭ &amp; potū societatē uult intelligi corporis
-&amp; mēbrorū suorū quod est sācta ecclesia
-in predestinatis &amp; uocatis &amp; iustificatis
-&amp; glorificatis sanctis &amp; fidelibus eius. Huius
-rei sacramentum alicubi quotidie, alicubi
-certis interuallis dierum in dominico preparatur,
-&amp; de mensa Domini sumitur, quibusdà ad
-uitam, quibusdam ad exitium. Res uero ipsa
-cuius est sacramentum, est omni homini ad uitam,
-nulli ad exitium, quicumque eius particeps
-fuerit.</i> That is to saye: he wyll that
-this meate and drynke shulde be vnderstōde
-to be the felowshyp of hys bodye and
-membres, which ys the holy churche in
-hys predestynate and called and iustyfyed
-and gloryfyed sayntes and faythfull.
-The sacrament of thys thynge ys prepared
-in some place daylye, and in some place
-at certayne appoynted dayes, as vpon
-the sondaye. And yt is receyued at the
-table of the Lorde, of some vnto lyfe, and
-of some vnto destruccyō. But the thynge
-yt selfe whose sacrament thys ys, is receyued
-of all men vnto lyfe, and of no mā vnto
-destruccyon, whosoeuer is partaker of
-yt. Here doth S. Austen fyrste saye, that
-this sacrament ys the felowshyppe of his
-bodye and membres which are we. And
-yet is not our naturall bodye, as ys before
-sayde. And then he sayeth, that the sacrament
-of thys thynge ys receyued of some
-vnto lyfe and saluacyon, and of some vnto death
-and dampnacyon. For both faythfull
-and vnfaythfull maye receyue the sacramēt.
-<span class='pageno' id='Page_49'>49</span>And after he sayeth, that the thynge
-yt selfe whose sacrament yt ys, is receyued
-of all men vnto lyfe, and of no man
-vnto destruccyon, who so euer ys partaker
-of yt. And of thys sayenge yt muste
-neades folowe, that onely the faythfull eate
-Christes bodye, and the vnfaythfull
-eate hym not. For he is receyued of no mā
-vnto destruccyon. And of thys yt muste
-also folowe that the sacrament ys not
-Christes bodye in dede, but onelye in a
-mysterye. For yf the sacrament were hys
-naturall bodye, then shulde yt folowe,
-that the vnfaythfull shulde receyue hys
-bodye. Which is contrarye to the mynde
-of saynt Austen, and agaynst all truth.
-Thus haue we suffycyentlye proued the
-fyrste parte of our argumēte, that the sacrament
-is our bodye, as well as yt is
-Christes. And nowe wyll I proue the secōde
-parte more playnely (although yt be
-ynough declared already, to them that haue
-eares) that euen as yt is our bodye so
-it is Christes.</p>
-
-<p class='c005'>Fyrste you shall vnderstonde that in
-the wyne, which ys called Christes bloode,
-is admyxed water, which doth sygnyfye
-the people that are redeamed with
-hys bloode: so that the heade which is
-Christe, ys not without hys bodye which
-is the faythfull people, nor the bodye without
-hys heade. Now yf the wyne when it
-is consecrated, be tourned bodelye in to
-Christes bloode, then is it also necessarye
-that the water which is admyxed be bodelye
-tourned in to the bloode of the faythfull
-people. For where as is one cōsecracion
-muste folowe one operacyō. And where
-as is lyke reason, there muste folowe
-lyke mysterye. But what so euer is sygnyfyed
-by the water as cōcernynge the faythfull
-people, is taken spirytually. Therfore
-whatsoever is spokē of the bloode in
-the wyne, muste also neades be taken spyrytuallye.
-This reason is not myne, but
-it is made by one Bartrame
-<span class='sni'><span class='hidev'>|</span>Bartrame.<span class='hidev'>|</span></span>
-vpō a .700.
-yeares sens, when this matter was fyrste
-in dysputacyon. Whervpō at the instaunce
-of greate Charles the Emperoure, he
-made a boke professynge euen the same
-thynge that I do, and proueth by the olde
-doctours &amp; faythfull fathers, that the sacrament
-is Christes bodye in a mysterye,
-that is to saye: a sygne, figure, or memoryall
-of hys bodye, whiche was broken for
-vs, and not hys naturall bodye. And therfore
-that doctryne is newe which otherwyse
-teacheth, and not myne, which is not
-myne, but the doctryne of Christe and of
-the olde fathers of Christes churche, tyll
-Antichriste began to sytte and reigne in
-the temple of God.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Cyprianus
-ad Cecilium.<span class='hidev'>|</span></span>
-Besydes that Cypriane sayeth, that the
-people is ānexed in the sacramēt through
-<span class='pageno' id='Page_50'>50</span>the myxture of water. Therfor I mervell
-moche that they are so cōtēcyous ād wyll
-not see, that as the water is the people, so
-the wyne ys Christes bloode, that is to
-saye: in a mysterye, because yt represēteth
-Christes bloode, as the water doth the people.
-Furthermore Eusebius sayth.
-<span class='sni'><span class='hidev'>|</span>Eusebius.<span class='hidev'>|</span></span>
-<i>Dū in
-sacramētis uino aqua miscetur, Christo fidelis
-populus incorporatur &amp; iūgitur &amp; quadā ei
-copula perfecta charitatis unitur.</i> That is
-to saye: whyles in the sacrament water is
-admyxte with the wyne, the faythfull people
-is incorporate ād Ioyned with Christ,
-ād is made one with him, with a certayne
-knotte of perfecte charyte. Now where
-he sayeth, that we are Ioyned ād incorporated
-with Christe, what fondnes were it
-to cōtēde, syth we are there onelye in a mysterye,
-ād not naturallye. To cōtēde I say
-with suche pertynacyte that his naturall
-bodye must be there: ād not rather that he
-is Ioyned with vs, as we are Ioyned with
-hym, ād both in a mysterye, by the knotte
-of perfecte charyte.
-<span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ The yōge man
-perceyueth well ynough that an allegory
-vsed in some place is not a cause suffycyēt
-to leaue the proper sygnyfycacyōs of Godes
-worde in euery other place ād seke an
-allegorye, ād forsake the playne cōmō sence.
-For he cōfesseth that he wold not so do
-saue for necessyte: because (as he sayeth)
-that the cōmon lytterall sence is impossyble.
-For the thynge he sayeth that is
-mente therbye can not be true. That is to
-saye: that the verye bodye of Christe can
-be in the sacrament, because the sacrament
-ys in many dyuerse places at ones, and
-was at the maundye: that is to wete, in
-the handes of Christe ād in everye of hys
-Apostles mouthes. And at that tyme yt
-was not gloryfyed. And thē he sayeth
-that Christes bodye not beynge gloryfyed,
-could no more be in two places at ones
-than hys owne cā. And yet he goth after
-furder, ād sayeth, no more yt can whan yt
-is gloryfyed also. And that he proueth by
-the sayenge of S. Austen whose wordes
-be, that the body with the which Christ arose
-muste be in one place. &amp;c.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Hetherto hath master More reasoned
-reasonablye: but now he begynneth to declyne
-from the dygnyte of dyuynyte into
-the dyrty dregges of vayne sophystry.
-For where I saye that I muste of necessyte
-seake an allegorye, because the lytterall
-sence is impossyble and can not be true,
-meanynge that it can not stonde with the
-processe of holy scrypture, but that other
-textes do of necessyte constrayne me to cōstrue
-yt spyrytuallye. There catcheth
-he thys worde, can, and thys worde
-impossyble, and wolde make men beleue
-that I mente, yt coulde not be true because
-reason can not reache yt, but thynketh
-<span class='pageno' id='Page_51'>51</span>it impossyble. And there he triūpheth
-before the vyctorye, and wolde knowe
-what artycle of our fayth I coulde assygne,
-in which reason shall not dryue awaye
-the strengthe of my proue, and make me
-leaue the lytterall sence wherin my profe
-shulde stonde, and sende me to seake an allegorye
-that myght stonde wyth reason,
-and dryue awaye the fayth. But now deare
-bretherne, seynge I speake not of the
-impossybylyte of reason, but of the impossybylyte
-to stōde with other textes of scripture,
-ye maye see that this royall reasō is
-not worth a ryshe. Then wolde he fayne
-knowe the place where S. Austen so sayeth,
-which thyng although, yt were harde
-for me to tell, syth I haue not hys bokes
-to loke for it, yet I thanke God my memorye
-is not so bad, but I can shewe hym
-where he shall fynde yt. And because I
-thynke that he is more accustomed to the
-Popes lawes then to S. Austens workes,
-syth he is become the prelates proctoure
-and patrone: I saye he shall not fayle but
-fynde it in his lawes de consecracione.
-And where as he wolde wreste the wordes
-of S. Austē, which sayeth that the bodye
-in which Christ arose muste neades be
-in one place: sayēge, that he myght meane
-not that hys body myght not be in dyuerse
-places at ones, but that yt muste be in
-one place, that is to saye: in some one place
-or other. He speaketh (sayth master More)
-nothynge of the sacrament, nor sayeth
-not that his bodye with which he rose muste
-nedes be in one place, &amp; that it cā by no
-possybylyte be in any mo. Thys seameth
-to some a goodly glose, ād yet yt shall proue
-but a vayne evasyon. For yf a mā wolde
-saye that the Kynges graces body muste
-be in one place, and then a nother wolde
-expounde that (notwithstondynge hys
-wordes) hys graces bodye myght be in
-two places at ones, I thynke men myght
-soone Iudge that he delyted to delaye, ād
-myght saye, what neade he to determyne,
-that he muste be in one place excepte he
-thought in dede, that he myght be in no
-mo but onely one; And though mē myght
-so argue vpō other mens wordes, yet of
-saynte Austēs wordes thys must neades
-folowe, for he bryngeth them in (as God
-wolde) by a contrarye antithesis sayenge.
-<span class='sni'><span class='hidev'>|</span>Ad Hieronimū.<span class='hidev'>|</span></span>
-<i>Corpus in quo resurrexit in uno loco esse oportet,
-ueritas autem eius ubique diffusa est.</i>
-That is to saye: hys bodye wherin he rose
-must be in one place, but hys truth ys dyspersed
-in all places. Where he playnelye
-concludeth by the contrarye antithesis,
-that as hys truth ys dyspersed in all places,
-so muste hys bodye neades be in one
-place onelye. As by example, yf a mā shulde
-saye. The Kynges graces bodye muste
-neades be in one place, but hys power
-<span class='pageno' id='Page_52'>52</span>is through out hys Realme. Where no
-man doubteth, but that in sayenge one place,
-he meaneth one place onelye: And therfore
-though in some place that worde, muste,
-doth not sygnyfye suche a necessyte as
-excludeth all possybylyte, yet in this place
-yt doth so sygnyfye, as the contrarye antithesis
-doth evydently expresse.</p>
-
-<p class='c005'>And where ye saye, that he speaketh no
-thynge of the sacrament, I wolde ye shulde
-stycke styll to that sayenge. For this is
-playne, that he speaketh of hys naturall
-bodye. And therfore yf he speake not of
-the sacrament, then haue you cōcluded
-that the sacramēte is not hys naturall bodye:
-the contrarye wherof you wolde haue
-men beleue. Thus haue I shewed evydence,
-bothe where he shall fynde the
-wordes of S. Austen and also that I haue
-ryght alleaged them.</p>
-
-<p class='c005'>Notwytstondynge syth he maketh so
-moche of hys paynted sheth, I shall alleage
-hym more auctorytes that Christes naturall
-bodye is in one place onely. Which
-thynge proued doth vtterly conclude that
-the sacrament ys not hys naturall bodye,
-but onelye a memoryall representynge
-the same. And fyrste let vs see S. Austēs
-mynde.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>August.
-ad Dardanium.<span class='hidev'>|</span></span>
-S. Austen wrytynge vnto Dardanius
-doth playnly proue that the naturall body
-of Christe muste neades be in one place
-onelye, and also that hys soule can be but
-in one place at ones. The occasyon of hys
-Epystle is this: Dardanius ded wryte
-vnto S. Austen for the exposycyon of those
-wordes that Christe spake vnto the thefe
-sayenge: This daye shalt thou be with
-me in paradyse: &amp; wyste not how he shulde
-vnderstonde yt, whether Christe mēte
-that the thefe shulde be in paradyse with
-Christes soule, or with hys bodye, or with
-hys Godhed. Thervpon S. Austen wryteth
-that as towchynge Christes bodye,
-that daye it was in the sepulchre. And sayeth
-that it was not paradyse, although it
-were in a gardē that he was buryed. For
-Christe (he sayeth) mēt of a place of Ioye.
-And that was not (sayeth S. Austen) in
-hys sepulchre. And as for Christes soule,
-yt was that daye in hell. And no mā wyll
-saye, that paradyse was there. Wherfore
-(sayeth Austen) the texte muste neades be
-vnderstonde, that Christ spake yt of hys
-godhed. Now marke thys argumēt of S.
-Austen, and ye shall see my purpose playnelye
-proued. For seynge he expoundeth
-thys texte vpō Christes Godhed, because
-hys māhod as towchynge the body was
-in the graue, and as towchynge hys soule
-was in hell: you may soone perceyue that
-Austē thought, that whyls hys body was
-in the graue, yt was not in paradyse also: &amp;
-because hys soule was in hell, yt coulde
-<span class='pageno' id='Page_53'>53</span>not be in paradyse also. And therfor he verefyeth
-the texte vpon hys dyuynyte. For
-yf he had thought that Christes bodye or
-soule myght haue bene in dyuerse places
-at ones, he wolde not haue sayde, that the
-texte must neades be vnderstōde of his dyuynyte,
-but it myght full well, yea and
-moche better haue bene vnderstōde of hys
-manhode. Marke well thys texte whiche
-doth determyne the doubt of this matter.
-Notwithstondynge the faythfull Father
-leaueth not the matter on thys fashyō, but
-also taketh a waye soche fonde ymagynacyons
-as wolde cause mē to surmyse, that
-Christes bodye shulde be in mo places at
-ones then one. For he sayeth. <i>Cauendum est
-ne ita diuinitatem astruamus hominis ut ueritatem
-auferamus corporis. Non est autem consequens
-ut quod in deo est, ita sit ubiq;. Nam
-&amp; de nobis ueracißime scriptura dicit, quod
-in illo uiuimus, mouemur &amp; sumus. Nec tamē
-sicut ille, ubiq; sumus, sed aliter homo ille in
-Deo, quam &amp; aliter deus in illo homine, proprio
-quodam &amp; singulari modo. Vna enim
-persona deus &amp; homo est, et utrumq; est unus
-Christus Iesus, ubiq; per id quod deus est, in celo
-aūt per id quod homo.</i> That is to saye:
-we muste beware that we do not so affyrme
-the dyuynyte of the man, that we take
-awaye the truth of hys bodye. For it foloweth
-not that the thynge whiche is in
-God, shulde be in euery place as God is.
-For the scrypture doth trulye testyfye vnto
-vs, that we lyue, moue, and be in hym.
-And yet are we not in everye place as he
-is. Howbeit, that man is otherwyse in
-God, and God otherwyse in that man by
-a certayne peculyer and synguler waye.
-For God and man is one parson, and bothe
-of them one Christe Iesu, whiche is in
-euery place in that he is God, and in heauen,
-in that he is man. Here Austen doth
-saye, that yf we shulde graunte Christe to
-be in all places as towchynge hys manhode,
-we shulde take a waye the truth of
-hys bodye. For though hys manhode be
-in God and God in hys manhode, yet it
-foloweth not, that it shulde be in everye
-place, as God is. And after he concludeth,
-that as towchynge hys Godhed he is in
-euery place, and as towchynge hys manhode,
-he is in heauē. What neade he to make
-these wordes and antithesis, but because
-he thought verelye that though hys
-Godhed were in euery place, yet his māhode
-was in heauen onelye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Augustinus
-ibidē.<span class='hidev'>|</span></span>
-But yet thys holye doctoure goth furder
-(so that they maye be ashamed of their
-parte) and sayeth. <i>Secundū hominē namq; in
-terra erat, non in cœlo (ubi nunc est) quādo dicebat,
-nemo ascendet in cœlum nisi qui descendit
-de cœlo, filius hominis qui est in cœlo.</i>
-That is to saye; as towchynge hys manhod
-<span class='pageno' id='Page_54'>54</span>he was in the earth and not in heauen
-(where he now is) when he sayde, no man
-ascendeth into heauē but he that descended
-from heauen, the sone of man whiche is in
-heaven. Now I truste ye wyll be content
-and let the truth spreade. For I am sure it
-is not possyble for you to avoyde it, for he
-sayeth, that as towchynge hys manhod
-he was in the earth and not in heauē, whē
-he spake those wordes: and so proueth that
-he was not in mo places at ones then onelye
-one place. For els yf S. Austen had
-thought that he coulde haue bene in mo
-places at ones then one wyth hys bodye,
-then myght he not haue sayde, that he was
-in earth and not in heauen. For then a mā
-myght soone haue deinded hym and haue
-sayde. Austen you can not tell, for he maye
-be in euery place. But they that so thynke
-after Austens mynde, do take awaye the
-truthe of hys naturall bodye, and make it
-a very fantastycall bodye: from the which
-heresye God delyuer hys faythfull. Besydes
-thys S. Austen doth saye. <i>Christum
-Dominum nostrum unigenitum <span class='fss'>DEI</span> suium
-equalem patri, eundemq; hominis filium quo
-maior est pater, &amp; ubiq; totum presentem esse
-non dubites tanquam <span class='fss'>DEVM</span>, &amp; in eodem
-templo <span class='fss'>DEI</span> esse uerum <span class='fss'>DEVM</span>, &amp; in aliena
-parte cœli propter corporis modum.</i> That
-is to saye: Doubt not but that Christe
-our Lorde the onlye begottē sonne of God
-equall to the Father, and the same beynge
-the sonne of mā wherin the father is greater,
-is whole present in all places as to towchynge
-hys Godhed, and dwelleth in the
-same temple of God as God, ād in some
-place of heauen, for the condycyon of hys
-very bodye. Here is it euydent by .S. Austēs
-wordes, that as towchynge hys Godhed
-he is in all places. And as towchynge
-hys manhod, he is onelye in heauen: yea
-and not that onelye, but that he beynge
-in heauen as towchynge the measure, nature,
-condycyon, and qualyte of hys naturall
-bodye, is onelye in one certayne place
-in heauen, and not in many places at ones.
-Thus moche is proued out of Saynte
-Austen.</p>
-
-<p class='c005'>This truth is not onelye proued by S
-Austens auctoryte, but also by the noble
-clarke Fulgentius, which wryteth on this
-maner. <i>Vnus idemq; homo localis ex homine,
-qui est Deus immensus ex patre, unus idemq;
-secundum humanam substantiam absens cœlo
-cum esset in terra, et derelinquens terram cū
-ascendisset in cœlum. Secundum diuinam uero
-immensamq; substantiam, nec cœlum dimittens
-cum de cœlo descendit, nec terram deserens,
-cum ad cœlum ascendit. Quod ipsius Domini
-certisisimo sermone potest cognosci, qui ut localem
-ostenderet suam humanitatem, dicit discipulis
-<span class='pageno' id='Page_55'>55</span>suis: Ascendo ad patrem meum &amp; patrem
-uestrum, Deum meun &amp; Deum uestrum.
-De Lazaro quoq; cum dixisset, Lazarus mortuus
-est, adiunxit dicens, &amp; gaudeo propter
-uos (ut credatis) quoniam non eram ibi immensitatem
-uero suæ diuinitatis ostendens discipulis
-dicit: Ecce ego uobiscum sum usq; ad consummationen
-sæculi. Quomodo autem ascendit
-in cœlum nisi quia localis &amp; uerus est homo,
-aut quomode adest fidelibus suis, nisi quia
-idem inmensus &amp; uerus Deus est.</i> That is
-to saye. The same one man is locall (that
-is to saye: conteyned in one place) as towchynge
-hys manhod, whiche is also God
-vnmesurable from the Father. The same
-one man as towchynge the substaunce of
-hys manhod, was absent frō heauen, whē
-he was in earth, and forsakynge the earth,
-when he ascended in to heauē, but as towchynge
-hys Godly ād vnmeasurable substaunce
-he neyther forsoke heauen whē he
-descēded frō heauen, nor forsoke the earth,
-whē he ascēded vnto heauē, which may be
-knowē by the moste sure worde of the Lorde,
-whiche to shewe hys humanyte to be
-locall (that is to saye: contayned in one place
-onelye) ded saye vnto hys dyscyples. I
-ascēde vnto my Father and your Father,
-my God and your God. Of Lazarus also
-when he sayde, Lazarus is ded, he sayde
-further. I am gladde for your sake (that
-you may beleue) for that I was not there.
-And agayne, shewynge the vnmeasurablenes
-of hys Godhed, he sayde vnto hys discyples.
-Beholde, I am with you vnto the
-worldes ende, how ded he ascende in to heauen,
-but because he is locall and a verye
-mā? Or howe is he present vnto hys faythfull,
-but because he is vnmeasurable and
-verye God? Here maye you conclude by
-the auctoryte of thys doctoure also, that
-Christes bodye is onelye in one place at
-ones. For he sayeth, that Christ as towchynge
-hys manhod is locall: that is to
-saye: contayned in one place onelye. And
-that he proueth by the scrypture euen of
-Christes owne wordes. Now yf thys be
-true (as my conscyence doth testyfye, how
-so euer other men shall Iudge) then muste
-it neades folowe that this naturall bodye
-can not be in the sacrament. And the auctorite,
-I am sure no man can avoyde, yt is so
-playne.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Now as for hys naturall reasons
-be not worthye the reasonynge. For fyrste
-that the bodye of Christe vngloryfyed
-coulde no more be in two places at ones
-then hys owne can, because he is a naturall
-bodye, as he is. I wyll not examyne
-no comparyson betwene their two bodyes:
-but yf Christe wolde tell me that
-he wolde eche of both their bodyes to be
-in fyftene places at ones, I wolde beleue
-hym, and wolde neuer aske hym whether
-<span class='pageno' id='Page_56'>56</span>he wolde fyrste gloryfye them or not. But
-I am sure gloryfyed or vngloryfyed, yf he
-sayde it, he is able to do it. For the matter
-is not impossyble to God.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Truthe it is that yf Christe so sayde
-and in so sayenge so mente, there is no
-doubte, but he were able so to do. But that
-he in dede so grosselye mēt, ye shall neuer
-proue. And in dede yf he had so mēte that
-hys owne naturall bodye shulde haue contynued
-in the sacrament which is the meate
-of the soule through faythe, and not of
-the bodye by eatynge it, and maye as well
-be eaten through fayth, although it remayne
-in heauen, as yf it were here present to
-our mouthes: yf (I saye) he had so mente,
-then wolde he neuer haue geuen vs
-suche scriptures as he ded. For I saye that
-thys grosse ymagynacyon may not stonde
-with the processe of the scrypture which
-is receyued, as it shall appeare by certayne
-textes.</p>
-
-<p class='c005'>Fyrste where our sauyoure sayeth: the
-fleshe profyteth nothynge. The wayght
-of those wordes doth compell vs to vnderstonde
-our matter spyrytuallye. For
-by thys shorte sentence we are no lesse
-plucked from the carnall eatynge, then
-was Nichodemus that he shulde not ones
-dreame of the carnall regeneracyon, whē
-Christe sayde vnto hym: that whatsoeuer
-thynge was of the fleshe was fleshe.
-For this is a playne conclusyon, that whē
-Christe sayde the fleshe profyteth nothynge,
-he ment it euē of hys owne fleshe, that
-it coulde not profyte (as they vnderstode
-hym) to be eaten with the teth. Albeyt it
-doth moche profyte to be slayne for our redemptyon, &amp;
-eaten through fayth. Which
-thyng we may do although hys naturall
-fleshe be not in the sacrament. For I maye
-as well beleue in hym though he be in heauen,
-as yf he were in earth and in the sacrament,
-and before myne eyes. And that
-Christe spake these wordes of hys owne
-bodye, it is playne by S. Austens wordes
-wrytynge vpon the same place.
-<span class='sni'><span class='hidev'>|</span>Augustitract.
-su.
-6. Joan.<span class='hidev'>|</span></span>
-And therfore
-he sayeth, that they muste be vnderstonde
-spyrytuallye, and addeth: yf thou
-vnderstonde them spyrytuallye, they are
-spyryte and lyfe. And though thou vnderstonde
-them carnallye, yet neuerthelesse
-they are spyryte and lyfe: But vnto thē,
-they are not spyryte and lyfe, which vnderstondest
-not spyrytuallye those thynges
-that I haue spoken.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Athanasius.
-3. li.
-qui dix.
-verb.<span class='hidev'>|</span></span>
-Also Athanasius sayeth. <i>Spiritus est qui
-uiuificat, caro non prodest quicquà: uerba que
-ego locutus sum, spiritus sunt &amp; uita. Nam
-&amp; hoc loco utrumque de seipso dicit carnem
-&amp; spiritum, &amp; spiritum ab eo quod est secundum
-carnem distinxit, ut non solum uisibile,
-sed etiam inuisibile quod in ipso erat credentes
-discant, quod &amp; ea que dicit non sunt carnalia
-<span class='pageno' id='Page_57'>57</span>sed spiritualia. Quod enim comedentibus
-suffecisset corpus, ut totius mundi alimonia
-fiat? Sed ea propter meminit ascensus filii
-hominis in cœlum ut illos a corporali cogitacione
-auelleret, &amp; post hac discant carnem
-dictā cibum cœlestem superne uenientem &amp;
-spiritualem alimoniam quam ipse det, nā quæ
-locutus sum (inquit) uobis spiritus sunt
-&amp; uita.</i> That is to saye: it is the spyryte
-that quyckeneth, the fleshe profyteth nothynge.
-The wordes which I speake vnto
-you, are spiryte and lyfe. For in this
-place also he meaneth both of hys owne
-fleshe and his owne spyryte, and he deuyded
-the spiryte from the fleshe: that they
-myght knowe through faythe not onelye
-the vysyble parte, but also the invysyble
-parte that was in hym, and also that the
-wordes which he spake were not carnall,
-but spirytuall. For what bodye shulde haue
-suffysed to haue bene the meate of all
-the worlde? And euen therfore ded he make
-mencyon of the ascensyon of the sonne
-of man in to heauen, that he myght wythdrawe
-them from the bodelye ymagynacyon,
-that they myght hereafter learne,
-that the fleshe was called heauēly meate
-which cōmeth frō a boue, &amp; spirytuall meate
-which he wolde geue. For (sayeth Christe)
-the wordes that I haue spokē vnto
-you, are spiryte &amp; lyfe. Here you maye see
-that Christe spake yt of his owne fleshe, &amp;
-playnely that yt ded nothynge profyte
-as infideles ded vnderstonde hym: For
-els yt geueth lyfe, as yt is receyued of the
-faythfull in a mystery.
-<span class='sni'><span class='hidev'>|</span>Bartrame.<span class='hidev'>|</span></span>
-For as Bartrame
-sayeth, in this mysterye of the bodye and
-bloode, is a spirytuall operacyon which
-geueth lyfe. Without the which operacyon
-those mysteryes do no thynge profytte,
-for surelye (sayth he) they may feade the
-bodye, but the soule they can not feade.</p>
-
-<p class='c005'>Besydes that the scrypture sayeth, that
-that entreth in by the mouth doth not defyle
-a man, for as Christe sayeth,  it is caste
-forthe in to the drawght. And by the same
-reason it foloweth that it doth not sāctyfye
-or make a man holye. But the sacrament
-entreth in by the mouth: therfore yt
-doth folowe that (of it selfe) it doth not sāctyfye
-or make holye any mā. And of this
-texte shulde folowe two incōueniences, yf
-the sacramēte were the naturall bodye of
-Christ. Fyrste it shulde folowe that the body
-of Christ shulde not sāctyfye the faythfull
-because it ētreth in by the mouth. And
-agayne yt shulde folowe, that the bodye
-of Christe shulde be caste out in to the
-drawght, whych thynge is abhominable.
-Wherfore yt muste neades folowe, that
-the sacramēt cā not be his naturall bodye.</p>
-
-<p class='c005'>Furthermore Christ wolde not suffer
-that devoute womā which of loue sought
-hym at hys sepulchre, to touche his naturall
-<span class='pageno' id='Page_58'>58</span>bodye, because she lacked a poynte of
-faythe, &amp; ded not counte hym to be equall
-with hys father. And moche more yt shall
-folowe that the wycked which haue no
-faythe nor loue towardes hym, shall
-not be suffered to eate hys fleshe
-with their teth, &amp; swallowe yt in to their
-vncleane bodyes: for that were moche more
-then to touche hym. And yet notwithstandynge
-they receyue and eate the sacrament.
-Whervpon yt shulde folowe yf
-the sacrament were hys naturall bodye,
-that they shulde in dede eate hys bodye.
-Which thynge may be recoūted a blasphemye
-agaynste God. Moreouer Christe
-sayeth, he that eateth my fleshe ād drynketh
-my blood dwelleth in me &amp; I in hym:
-Now we knowe ryght well that the wycked
-do eate the sacrament, ād yet neyther
-dwell in Christe, nor Christ in thē. Wherfore
-yt muste folowe that the sacramēt is
-not the very fleshe of Christe. And surelye
-I can not excuse thē of blasphemye which
-so dyrectlye do cōtrary Christes wordes.
-Howe can you avoyde these textes which
-Christ speaketh vnto hys dyscyples sayēge.
-Yet a lytel whyle am I with you. And
-then I departe to hym that sente me.
-<span class='sni'><span class='hidev'>|</span>Ioan. 6.<span class='hidev'>|</span></span>
-And
-agayne it is expedyent for you that I departe.
-For excepte that I departe, that
-counforter shall not come vnto you.
-<span class='sni'><span class='hidev'>|</span>Ioan. 6.<span class='hidev'>|</span></span>
-And
-agayne he sayeth.  I forsake the worlde
-<span class='sni'><span class='hidev'>|</span>Ioan. 6.<span class='hidev'>|</span></span>
-and go to my Father. And to be shorte, he
-sayeth,
-<span class='sni'><span class='hidev'>|</span>Mat. 25.<span class='hidev'>|</span></span>
-poore mē ye shall euer haue with
-you,
-<span class='sni'><span class='hidev'>|</span>Mar. 14.<span class='hidev'>|</span></span>
-but me shall you not euer haue. Now
-we knowe ryght well that hys Godhed
-is in all places,
-<span class='sni'><span class='hidev'>|</span>Ioan. 12.<span class='hidev'>|</span></span>
-and that as towchynge
-hys Godhed he forsoke not the worlde,
-when he ascended vnto hys Father.
-Wherfore it muste neades folowe that he
-fors oke yt as towchynge hys fleshe and
-manhode. And therto agreeth the exposycyons
-of Saynte Austen, and Fulgentius
-before alleaged, yea and all other olde
-faythfull Fathers. Now yf he haue forsaken
-the worlde as towchynge the presence
-of hys naturall fleshe and māhode (as
-all doctours defyne) then mente he not
-that hys naturall fleshe shulde be presente
-in the sacrament, to be eaten with our
-tethe. And therfore though Christe so tell
-you, yet muste you take hym as he meaneth,
-or els you be begyled. For yf ye
-thynke that <span class='fss'>GOD</span> both maye and wyll
-fulfyll and veryfye all thynges accordynge
-to the letter as he speaketh them, I maye
-call you an obedyent man, as Saynte
-<span class='fss'>BARNARD</span> doth hys Monke Adam.
-And maye saye (as he doth) that yf
-that be the ryght waye, so symplye to receyue
-all thynge, we maye put out the
-texte of scrypture which warneth vs to be
-wyse as serpētes. For the texte folowynge
-is suffycyent, which byddeth vs to be
-<span class='pageno' id='Page_59'>59</span>symple as doves.</p>
-
-<p class='c005'>Why doth your mastershyppe graunte
-a necessarye allegorye, whē Paule sayeth,
-<span class='fss'>CHRISTE</span> is a stone, or when
-Christ sayeth, that he is a dore? The scrypture
-sayeth he is both twayne. And syth
-God so sayth, he is able so to make it. And
-therfore by your reason we shall neade none
-allegorye in all scrypture, &amp; thē he that
-is moste symple ād folyshe, may be counted
-moste faythfull. And so shall we neade
-no faythfull Fathers to expounde the
-texte, but it shalbe moste meryte, to beleue
-the letter. This I denye not, but that God
-coulde haue done yt, yf he had so entēded,
-when he spake the wordes: But nowe the
-scrypture stondynge as it doth, I thynke
-he can not do it. As by exāple. I thynke
-that God by the bloode of hys sone Christe
-myght haue saued all men, both faythfull
-and vnfaythfull, yf he had so intēded,
-ād that yt had so pleased hym. But nowe
-the scrypture stōdynge as it doth, I saye
-he can not do yt, and that it is impossyble
-for hym. For then he myght make hys
-sone a lyer which sayeth,
-<span class='sni'><span class='hidev'>|</span>Ioan. 3.<span class='hidev'>|</span></span>
-he that beleueth
-not is dampned. And agayne, he that beleueth
-not shall not see lyfe, but the wrathe
-of God abydeth vpon hym. And euen
-as it is impossyble to stonde with the processe
-of scriptures (wherin God hath declared
-hys wyll) that the vnfaythfull
-shulde be saued, although God myght haue
-done it at the fyrst yf he had so wolde.
-Lykewyse it is impossyble the scryptures
-stondynge as they do, that the naturall
-bodye of Christ shulde be presente to our
-teth in the sacrament. And as for our faythe,
-yt neadeth not to haue hym presente
-in the breade.  For I maye as well eate
-hym ād drynke hym through faythe, that
-is to saye: beleue in hym, as though he were
-as presente in the sacramēte, as he was
-hangynge vpon the crosse.</p>
-
-<p class='c005'>And because you saye, that my naturall
-reasons be not worth the reasonynge,
-I wyll alleage you some mo, to see what
-you can saye to them. Fyrste euery sacrament
-is the sygne of an holye thynge: but
-the sacramente of the aulter is a sacramēt
-(as all faythfull men confesse) ergo it muste
-folowe that the sacrament of the aulter
-is the sygne of an holye thynge. Nowe
-yf it be the sygne of an holye thynge,
-then it is not the holye thynge yt selfe
-which yt doth sygnyfye &amp; represent. Why
-shulde we then feare, to call that breade
-a fygure, that is to saye: a sacrament
-of that holye bodye of our Lorde and Sauyoure.</p>
-
-<p class='c005'>Besydes that I wolde knowe of what
-necessyte or profyte hys fleshe muste be
-present in the sacrament. For the presence
-of hys fleshe can no more profyte vs, thē
-<span class='pageno' id='Page_60'>60</span>doth the remembraunce of hys bodye, but
-this remembraunce maye as well be done
-by the sacrament, as though hys bodye
-were present. And therfore syth God and
-nature make nought in vayne, it foloweth
-consequentlye, that his naturall fleshe is
-not there, but onelye a memoryall therof.</p>
-
-<p class='c005'>Furthermore, the ende and fynall cause
-of a thynge is euer better then those thynges
-which are prouyded for the ende (as
-the house is better than the lyme, stone, &amp;
-tymber, which are prouyded for the howse)
-but the ende and fynall cause of the sacramente
-is the remembraunce of Christes
-bodye: and thervpō yt muste folowe
-that yf the sacramente be hys naturall bodye,
-that the remembraunce of Christes
-bodye shulde be better then hys bodye it
-selfe. Whiche thynge is to be abhorred of
-all faythfull men.</p>
-
-<p class='c005'>It were fondnes to fayne that the soule
-ded otherwyse eate then do the Angelles
-in heauē, and their meate is onelye the
-Ioye and delectacyon that they haue of
-God and of hys glorye; And euen so doth
-the soule which is here vpon the earth eate
-through faythe the bodye of Christe
-which is in heauen. For it delyteth &amp; reioyseth
-whyles yt vnderstōdeth through faythe,
-that Christ hath takē our synnes vpō
-hym and pacyfyed the Fathers wrath.
-Neyther yt is necessarye, that for that or
-for thys cause, that his fleshe shulde be present.
-For a man maye as well loue ād reioyse
-in the thynge which is from hym
-and not present, as though yt were presēt
-by hym of that maner.</p>
-
-<p class='c005'>More ouer, the breade is Christes bodye,
-euen as the breakynge of the breade
-is the death of hys bodye. Nowe the breakynge
-of breade at the maundye is not the
-verye death of Christes bodye, but onelye
-a representacyon of the same (albeit the
-mynde through faythe doeth spirytuallye
-beholde hys verye death) and euen lyke
-wyse that naturall breade is not the verye
-bodye of our Lorde, but onely a sacramēt,
-sygne, memoryall, or representacyō of the
-same, albeit through the admonycyō therof,
-the mynde through fayth, doth spirytually
-beholde the verye body. And surely
-yf a man be faythfull, the spirite of God
-worketh in his harte very swetelye at his
-communyon.</p>
-
-<p class='c005'>Fynallye, it was not laufull to eate or
-drynke the bloode not onelye of man, but
-also of a brute beaste, and the Apostles
-them selues moued by the rule of charyte,
-ded instytute that men shulde abstayne
-from bloode, somewhat fauourynge
-the infyrmyte of the Iewes. Now yf
-the Apostles had taught (as ye do) that
-in the sacrament hys verye fleshe and
-<span class='pageno' id='Page_61'>61</span>bloode is eaten and dronken with the teth
-and mouthe of faythfull and vnfaythfull,
-what coulde haue bene a greater occasyō
-to haue excluded the Iewes frō Christes
-fayth euen at ones? Thynke you that the
-Apostles wolde not haue bene to srupulous
-to haue dronken hys very bloode, seynge
-it was so playne agaynst Moses lawe,
-yf they had vnderstonde hym so grosselye
-as ye do?
-<span class='sni'><span class='hidev'>|</span>Act .10.<span class='hidev'>|</span></span>
-Peter had a clothe sente
-downe from heauen, in whiche were all
-maner of beastes forbydden by the lawe,
-and was commaunded to fle and eate thē.
-And he answered, God forbyd, for I neuer
-eate any vncleane thynge, meanynge
-therbye that he neuer eate any thynge forbyddē
-by the lawe. Wherof it muste neades
-folowe, that eyther he neuer receyued
-the sacrament (whiche is playne false) or
-els that he more spyrytuallye vnderstode
-the wordes of Christes maundye then ye
-falselye fayne. For it was playnelye forbydden
-by the lawe, to eate or drynke any
-maner of bloode.
-<span class='sni'><span class='hidev'>|</span>obiectyō.<span class='hidev'>|</span></span>
-And I knowe but one reason,
-that they haue which they counte as
-insoluble: how be it by Goddes grace
-we shall soone avoyde it. Their reason is
-this. Paule sayeth, he that eateth and drynketh
-this sacrament vnworthelye, shalbe
-gyltye of the bodye and bloode of the Lorde.
-Now saye they, how shulde they be gyltye
-of the Lordes bodye ād bloode whiche
-receyue it vnworthelye, excepte it were the
-verye bodye and bloode of the Lorde.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Solutiō.<span class='hidev'>|</span></span>
-This argument I saye, is verye weake
-and slender. For I can shewe manye examples
-by the whiche it may be dyssolued.
-For he that dyspyseth the Kynges seale
-or Letters offendeth agaynste hys owne
-parson, and yet the Letters or Seale is not
-hys owne parson. He that vyolentlye
-plucketh downe hys graces Armes, or breaketh
-hys brode Seale wyth a furyouse
-mynde or wyth vyolence, commytteth treason
-agaynste hys owne parson. And yet
-hys Armes and brode Seale are not hys
-owne parsō. He that clyppyth the Kynges
-coyne, commytteth treason agaynste the
-Kynges parson and the common wealth:
-and yet the money is neyther hys graces
-parson nor the common wealth. And therfore
-your argument is but weake and slēder.
-For euē as a man doth offende agaynste
-the Prynces parson by dyspysinge his
-Armes, Seale, or Letters, so doth a mā offende
-agaynste Christes bodye and bloode,
-by abvsynge the sacrament of hys bodye
-and bloode, although he be not there
-present, as the Kynges parsō is not presente
-in hys Armes, Seale, or Letters.</p>
-
-<p class='c005'>Besydes that S. Paule sayeth, that euerye
-man whiche prayeth or preacheth
-with covered heade shameth hys heade, &amp;
-hys head is Christe; shall we therfore Imagen
-<span class='pageno' id='Page_62'>62</span>that Christe is naturallye in euerye
-mās heade, as your argument cōcludeth?
-Forsoth that were a preatye fantasye. Fynally
-S. Austen sayeth, that he doth no lesse
-synne whiche neglygētlye heareth the
-wordes of God, thē doth the other which
-vnworthelye receyueth the sacrament of
-Christes bodye and bloode. Nowe yf this
-be true, then is your reason not worth a ry
-she, for Christes naturall bodye is not in
-the worde whiche is preached, as all men
-knowe. And yet he synneth no lesse that
-neglygentlye heareth it, then doth he that
-vnworthelye receyueth the sacramēt. And
-thus you see their insoluble argument easelye
-dyssolued.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ But now muste thys yonge man
-consyder agayne that he hym selfe confesseth,
-that the cause for which hym selfe sayeth,
-that Christe in so sayenge ded so meane,
-is because that yf he shulde haue mēt
-so, yt was impossyble to God to brynge
-hys meanynge a bought: that is to saye,
-that Christes bodye myght be in two places
-at ones. And therfore but yf he proue
-that thynge impossyble for God to do, els
-he confesseth that God not onelye sayde
-it but also mente it in dede. And yet ouer
-thys, yf Christ had neuer sayde it, yet doubt
-I nothynge, but he is able to do it, or els
-were there somwhat that he coulde not
-do; And then were God not almyghtye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Here Master More wolde myre me
-with his sophystrye, ād wyth wyles wolde
-wynne hys spores. For as he before ded
-discant on these wordes, can, and impossyble,
-and wolde haue made mē beleue that
-I mente it coulde not be, because it coulde
-not be by reason, and that I mente it was
-impossyble, because reason coulde not reache
-it: So now he dysputeth with lyke maner
-of sophystycacyon, concludynge that
-I confesse that it is impossyble and cā not
-be, because that yf God shulde so haue
-mente, it was impossyble for God to brynge
-hys meanynge a bought. Deare bretherne,
-thys bablynge is suffycyentlye discussed
-alreadye. For I mente not that it
-was impossyble for God to brynge it aboute,
-yf he had so mēte, but I mente that
-it is impossyble to stonde with the processe
-of the scrypture whiche we haue receyued.
-And I saye more ouer, that though it
-was possyble for God to haue done it (yf
-it had pleased hym) yet now, the scrypture
-thus stondynge, it is impossyble for hym
-to do it. For then he muste make hys sone
-a lyer. And I saye, that yf he had so ment
-as the letter stondeth, that he wolde then
-haue geuen vs other scrypture, and wolde
-not haue sayde that he muste departe to
-hym that sente hym, with other textes as
-are before rehearsed.</p>
-
-<p class='c005'>And where master More sayeth, that
-<span class='pageno' id='Page_63'>63</span>yf there were somwhat that he coulde not
-do, than were God not almyghtye. I saye
-it is ashame for our Prelates that they haue
-gottō suche an ignoraunte proctoure to
-defende them. And I am sure that they thēselues
-coulde haue sayde moche better. For
-els how shulde they enstructe other and leade
-them in the ryght waye, yf they themselues
-were so rude and vnlearned? Shulde
-they not knowe what thys meaneth,
-that God is almyghtye, whych is a peace
-of the fyrste artycle of our Crede? Then
-how shulde their shepe haue any sure syght?
-More thynketh that God is called almyghtye,
-because he can do all thynges.
-And then in dede it shulde folowe that he
-were not almyghtye. For all thynges he
-can not do, he cā not saue the vnfaythfull,
-he can not restore vyrgynyte ones vyolated,
-sayeth S. Thomas and also (as I remember)
-S. Hierome wrytynge of vyrgynyte
-vnto Paula and Eustochium: he can
-not synne sayeth Dunce: he can not denye
-hym selfe sayeth .S. Paule.
-<span class='sni'><span class='hidev'>|</span>2. Tim.<span class='hidev'>|</span></span>
-Now yf thys
-mans learnynge were alowed, thē myght
-not God be almyghtye, because there is
-sumwhat that he cā not do. But they that
-are a customed with scrypture, do knowe
-that he is called almyghtye, not because
-he can do all thynge: but because there is
-no superyour power aboue hym, but that
-he maye do all that he wyll: and all that
-hys pleasure is to do that maye he brynge
-to passe. And no power is able to resyste
-hym. But he hath no pleasure nor wyll to
-make hys sone alyer nor to make hys scripture
-false, and in dede he maye not do it.
-And yet notwithstondynge he abydeth almyghtye.
-For he may do all thynge that
-he wyll.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Then master More as towchynge
-the reason of repungnaunce sayeth, that
-many thynges may seame repungnaunte
-both to hym and me, which thynges God
-seeth how to make them stonde together
-well ynough, and addeth such blynde reasons
-of repungnaunce as induceth manye
-men in to a greate erroure: some ascrybynge
-all thynge vnto destenye without any
-power of mans fre wyll at all. And some
-genynge all to mans owne wyll. And haue
-no fore syght at all to the provydēce of
-God, and all because the poore blynde reason
-of man can not see so farre, as to perceyue
-how Goddes prescyence and mans
-fre wyll can stonde together, but seame clerelye
-to be repungnaunte.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ As for hys dygressyon of mans fre
-wyll, I wyll not greatlye wrestle with
-hym. But thys one thynge I maye saye,
-<span class='sni'><span class='hidev'>|</span>Ioan. 8.<span class='hidev'>|</span></span>
-that yf the sone of God delyuer vs, then
-are we verye free.
-<span class='sni'><span class='hidev'>|</span>2. Cor. 3.<span class='hidev'>|</span></span>
-And where the spyryte
-of God is, there is fredome. I meane not
-fredome to do what you wyll; but fredome
-<span class='pageno' id='Page_64'>64</span><span class='sni'><span class='hidev'>|</span>Rom. 6.<span class='hidev'>|</span></span>
-frō synne, that we maye be the saruaūtes
-of ryghtuousnes. But yf we haue not
-the spyryte of Christe, then wyll I saye
-with S. Austen,
-<span class='sni'><span class='hidev'>|</span>Augustinus
-de
-spiritu &amp;
-litera.<span class='hidev'>|</span></span>
-that our fre wyll is wretched,
-and can do nought but synne. And as
-towchynge suche textes of repugnaunce,
-yf they be so dyffuse that mans reason
-(which is the lyght of hys vnderstōdyng)
-can not attayne to set them together, then
-were you beste to make thē none artycles
-of our faythe. For I thynke as manye as
-are necessarye vnto our salvacyon, are conteyned
-in the Crede, which I thynke euery
-mā beleueth: I beseche you laye no bygger
-burthen vpon vs then those faythfull
-Fathers ded, which thought that suffycyent.
-And then I am sure, we shulde haue fewer
-heretykes. For I neuer harde of heretycke
-that euer helde agaynste any artycle
-of our Crede, but all that ye dyffame
-by thys name, are onelye put to death, because
-they saye that we are not bounde to
-beleue euerye poynte that the lawes and
-tyrannye of the cleargye alowe and maynteyne,
-which thynge how true it is (blessed
-be God) is meatelye well knowen alreadye.
-For els had I and many mo bene deade
-before thys daye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ I wote well that many good folke
-haue vsed in thys matter manye frutefull
-examples. As of one face beholden in
-dyuerse glasses, and in euerye peace of one
-glasse broken in to twentye, ād of one worde
-comynge whole to an hundreth eares
-at ones: and the syght of one lytle eye presently
-beholdynge an whole greate contrye
-at ones, with a thousande suche meruelles
-mo: suche as those that see thē daylye
-done (and therfore meruell not at thē)
-shall yet neuer be able, no not this yonge
-man hym selfe, to geue suche a reason by
-what meane they maye be done, but that
-he maye haue suche repugnaunce layde agaynste
-it, that he shalbe fayne in conclusyon
-(for the chefe and moste euydent reason)
-to saye, that the cause of all those thynges,
-is because God that hath so caused
-them to be done, is almyghtye of hym selfe,
-and maye do what hym lyste.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ As towchynge the examples that
-master More doth here alleage, I maye
-soone make answere vnto them. For they
-that are lyke our matter, make cleane agaynste
-hym, and the other can not make
-for hym. The glasse I graunte is a good
-example. For euen as the glasse dothe represent
-the verye face of man, so doth this
-sacrament represent the verye bodye and
-bloode of Christe. And lyke as euery peace
-of the glasse doth represent that one face,
-so doth euery peace of that sacrament
-represent that one bodye of Christe. But
-euerye mā knoweth ryght well, that thoughe
-the glasse represent my face, yet the
-<span class='pageno' id='Page_65'>65</span>substaunce of the glasse is not my verye
-face, neyther is my very face in the glasse.
-And euen so though the sacrament do represent
-the bodye of Christe, yet the substaunce
-of the sacrament is not hys verye
-bodye (no more then the glasse is my face)
-neyther is hys verye bodye in the sacrament,
-no more thē my verye face is in the
-glasse. And thus this example maketh
-well for vs. And for that one worde commynge
-whole to an hūdreth eares, I saye
-that worde is but a sounde ād a qualyte &amp;
-not a substaunce, and therfore yt is nothynge
-to our purpose, and can not be lykened
-to Christes bodye which is a substaunce.
-And as concernynge the syght of
-the lytle eye, I say that though the eye dyscrye
-and see an whole contrye, yet is not
-that whole contrye in the eye: but as the
-contrye is knowen by the syght of the eye
-(though the contrye be not in it) so is the
-death of Christe and his bodye breakynge
-and bloode sheadynge knowen by the
-sacrament, though hys naturall bodye be
-not in it. And thus hys exāples make nothyng
-with hym, but rather moche agaynste
-hym. And where he sayeth that the yonge
-mā hym selfe cā geue no reasō, by what
-meane they may be done: I maye saye vnto
-hys mastershyppe, that whan I was
-seauen yeare yonger then I am thys day,
-I wolde haue bene ashamed yf I coulde
-not haue geuen an evydent reason at the
-Austēs in Oxforde before the whole vnyuersyte.
-And albeit I now wochesaue not
-to spende laboure and paper abought Aristotles
-doctryne, yet haue I so moche
-towched hys examples, that he may be
-werye of them.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Also I cā not see why it shulde be more
-repugnaunt that one bodye maye be by
-the power of God in two places at ones,
-then that two bodyes maye be together in
-one place at ones. And that poynte I thynke
-thys yonge man denyeth not.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ The beynge of our bodye in two places
-at ones is agaynste nature, and scrypture
-cā not allow it. But that two bodyes
-shulde be in one place seameth more reasonable.
-For I haue good experyence that
-though my bodye can not be in two places
-at ones (both in the tower and where
-I wolde haue it besyde) yet blessed be god
-in this one place, I am not without cōpanye.
-But yf master More meane that in
-one proper &amp; severall place, maye be two
-bodyes at ones, that I wyll denye, tyll
-he haue laysure to proue it. And yet at
-the length I am sure, hys proue shall not
-be worth a podynge prycke. For I am sure
-it muste be, <i>Ratione porositatis ut in igne
-&amp; ferro: nam penetracionem dimensionum
-nunquam probabit.</i> And then he is as nyghe
-as he was before.</p>
-
-<p class='c005'><span class='pageno' id='Page_66'>66</span><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Now hys laste reason wyth which
-he proueth yt impossyble for the bodye of
-christe to be in two places at ones, is this:
-You can (sayeth he) shewe no reason whye
-he shulde be in many places at ones &amp; not
-in all. But in all places he can not be:
-Wherfore we muste cōclude that he can
-not be in many places at ones. This is
-a mervelous cōcluded argumente. I am
-sure that euery chylde may soone see that
-this consequent can neuer folowe vpō these
-two premysses of thys antecedent.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ When I made thys reason &amp; compyled
-my tretyse I had no regarde to the
-cavyllacyons of sotle sophysters. For I
-thought no sophysters shulde haue medled
-wyth that meate. But neuerthelesse
-syth now I perceyue that they pryncipallye
-are porynge vpon yt, seakynge some
-praye to sette their teth a warke, in this boke
-I haue samwhat prouyded for thē, and
-haue brought suche harde bones, that yf
-they be to busye, maye chaunce to choke
-thē. And yet is not the argumēt so feable
-as he fayneth. For the fyrst part (if he lyst
-to cōsyder the sēce &amp; mynde, &amp; be not to curyous)
-where I say that they cā shewe no
-reasō why he shulde be in many places &amp;
-not in all, is thus to be vnderstōd of wyse
-mē, that the very reasō &amp; cause that he shulde
-be in many places must be, because the
-body is so ānexed with the godhed, that yt
-is in euery place as the Godhed is. Thys
-I saye, muste be the cause and reason of
-hys beynge in many places. And neyther
-you nor no man els cā iustely asygne any
-other. Now of this maior or fyrste proposycyon
-thus vnderstonde doth the conclusyon
-folowe dyrectlye. For yf this shulde
-be the cause (as they muste neades graūte)
-and thys cause proued false by scrypture:
-then muste they neades graunte that
-the thynge whiche so foloweth of this cause,
-muste neades be false. And so is my
-purpose proued, and they concluded. As
-by example. The Astronomers saye: that
-the naturall course of the sonne is from
-the Weste to the Easte. Nowe yf a man
-shulde aske them what ys then the cause
-that we see hym daylye take the contrary
-course, from the East to the Weste agaynste
-hys nature: they answere. Because the
-heyghest spere (whose course is from the
-Easte to the Weste) wyth hys swyfte
-movynge doth vyolently drawe the inferyoure
-speres with hym. This is the cause
-that they alleage, and no man can asygne
-any other. And now syth I can proue
-thys sense false by scrypture (for scrypture
-sayth that the spere is fastened Heb. viij
-and S. Austen expoundynge that texte
-improueth the Astronomers which affyrme
-that it moueth) they muste neades
-graunte that the thynge which foloweth
-<span class='pageno' id='Page_67'>67</span>of this cause muste neades be false. And
-so we maye conclude agaynste them all,
-that the naturall course of the sonne is not
-from the Weste to the East (as the Astronomers
-saye) but contrarye from the
-Easte to the Weste. And lykewyse syth
-the cause that Christes bodye shulde be
-in many places, is asygned of learned
-men to be, because hys bodye is so annexed
-with the Godhed (which is in euerye
-place) that it is also in all places with it,
-and no man can asygne any other. And
-this cause is proued false by scrypture.
-For when the women sought Christ at
-hys graue, an Angell gaue the answere
-that he was not there.
-<span class='sni'><span class='hidev'>|</span>Mar. 14.<span class='hidev'>|</span></span>
-But yf hys bodye
-had bene in euery place, then had the Angell
-lyed.
-<span class='sni'><span class='hidev'>|</span>Luc. 16.<span class='hidev'>|</span></span>
-Also Christ sayde vnto hys dyscyples
-of Lazarus which dyed at Bathania.
-<span class='sni'><span class='hidev'>|</span>Ioan. 11.<span class='hidev'>|</span></span>
-Lazarus ys deade. And I am gladde
-for your sakes (that you maye beleue) because
-I was not there.  Now yf hys body
-were in euery place as is the Godhed,
-then Christ sayde not trulye, when he sayde
-he was not there. Therfore syth (as I
-sayde) this is the cause asygned, and yet
-proued false by scrypture, they muste neades
-graunte, that the thynge which foloweth
-of this cause, muste also neades be
-false. And so we maye conclude agaynste
-them all, that Christes bodye is in one place
-onely. And now you maye see how my
-consequent folowe the premysses.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ For he can no further cōclude, but
-that we can shewe no reason whye he shulde
-be in many places at ones. What had
-he wone by that: Myght he thā conclude
-thervpon, that he coulde not be in manye
-places at ones? As though yt were not
-possyble for God to make hys bodye in
-two places at ones, but yf we were able
-to tell how, and why, and wherbye, and
-shewe the reason.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ How farre I cā conclude is shewed immedyatly
-before. For though of the bare
-wordes as ye toke them, it was harde to
-conclude any thynge, yet haue I nowe declared
-them, and so farre concluded, that
-you can not avoyde them. And where he
-sayeth that though they can shewe no reason,
-yet I had wonne nought by it, I thynke
-he wolde be angrye yf I shulde so answere.
-But surely they are in good case,
-for yt is ynough for them to saye, thus it
-is, and neade neuer to shewe any cause or
-reason whye they so saye. For they are
-the churche and can not erre: so that yf
-they teache contrarye thynges, yet all is
-good ynough. And when they see that
-no man can make the scryptures to agre
-wyth their doctryne, then they saye, that
-their doctryne is true ynough, but no mā
-can vnderstōnde the scrypture. And though
-the scrypture seame neuer so repugnaunte
-<span class='pageno' id='Page_68'>68</span>both to them ād vs, yet God seeth well
-ynough (saye they) how to sette thē together,
-and it is possyble for God to make it
-agree, though they can not tell how. But
-thys doctryne hath longe ynough deceyued
-vs. For mē haue seane to lōge wyth
-your spectacles, yet now (thankes be to
-God) they begynne to see with their owne
-eyes. And as towchyng how thys matter
-was possyble to God and how it is
-not possyble, is suffycyently declared before
-to all them that lyste to loke.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Howbeit as for me (though I be not
-bounde to yt) I am cōtēt yet to proue, that
-God maye make the body of Christ to be
-in all places at ones. And because thys yōge
-mā coupleth that proposycyō with the
-other: so wyll I do also. And I wyll proue
-therfore that God cā make hys bodye be
-bothe in many places at ones, &amp; in all places
-at ones, by that he is almyghtye,
-and therfore can do all thynge.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Now ys the good man in hys olde
-dreame agayne, and thynketh that God
-is called almyghtye, because he can do all
-thynges. And then in dede yt shulde folowe
-that he were not almyghtye. For all
-thynges he can not do, he can not saue
-the vnfaythfull, he can not restore virgynyte
-ones vyolated, he cā not synne, he cā
-not denye hym selfe. Yf thys mās lernynge
-were alowed, thā myght not god be called
-almyghty, because there is somwhat
-that he can not do. But they that are accustomed
-with scrypture, do knowe that he
-is called almyghtye, not because he can
-not do all thynges, but because there is no
-superyour power aboue hym, but that he
-may do all that he wyll, and all that hys
-pleasure is, maye he brynge to passe. But
-he hath no wyll nor pleasure, to make his
-sone a lyer, &amp; to make hys scrypture false
-and yet notwitstondynge he abydeth almyghtye
-and may do what he wyll. And
-euē as it is impossyble to stonde with the
-processe of the scryptures (wherin God
-hath declaeed hys wyll) that the unfaythfull
-shulde be saued (although at the fyrst
-god myght haue done it, yf he had so wolde)
-lykewyse it is impossyble the scryptures
-stōdynge as they do, that the naturall
-bodye of Christ, shulde be present to our
-teth in the sacramēt. And as for our fayth,
-yt neadeth not to haue hym present in the
-breade. For I may as well eate hym and
-drynke hym through fayth (that is to say,
-beleue in hym) though he contynue styll
-in heauen, as though he were as present in
-the sacramēt, as he was hangynge on the
-crosse. But yet hys mastershype hath lefte
-one thynge vnproued, and that is euen
-the pyth of hys purpose. For though he
-had proued (as he hath not) that God by
-hys almyghtynes myght make Christes
-<span class='pageno' id='Page_69'>69</span>bodye in many places, and in all places, &amp;
-in the sacrament, yet he forgotte to proue
-that God hath so done. And therfore albeyt
-I dyd graūte hym (as I wyll not) that
-he myght so do, yet therof it doth not folow,
-that he hath so done in dede. For god
-maye do manye thynges whiche he doth
-not. And therfore hys argument doth not
-proue hys purpose. Now yf he do but
-thynke that God hath so done, I am well
-pleased ād wyll not put hym to the payne
-to proue it. For anone ye shall see hym so
-intaungled in bryars, that he shall not wete
-where to be come.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ But yet this yonge man goeth aboute
-to proue thys poynte by scrypture.
-For excepte we graunte hym that poynte
-to be true, he sayeth that els we make the
-Angell a lyer that sayde, he is not here, ād
-also that els we make as though Christes
-bodye in hys assensyon ded not go vp in
-the cloude in to heauē from earth, but onelye
-hyd hym selfe in the cloude, and playeth
-boo pyppe and taryed beneth styll. Here
-in the ende he forgetteth hym selfe so
-fowle, that whan he was a yonge sophyster
-he wolde I dare say, haue bene full sore
-ashamed so to haue oversene hym selfe
-at Oxforde at a pervyse. For ye wote well
-that thynge whiche he sayeth, and whiche
-he muste therfore proue, is that the bodye
-of Christ cā not be in euerye place at ones
-by no meane that God coulde make. And
-the textes that he bryngeth in for the proue,
-saye no further but that he was not in
-all places at ones.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ There are two thynges dysputed
-betwene master More and me: the one is
-whether God cā make the bodye of Christe
-in manye places, and in the sacramente.
-And therto hys mastershyppe sayeth
-yea. For God is almyghtye and maye do
-all thynges. And I saye naye, and affyrme
-that God is not called almyghtye because
-he maye do all thynges, but because he
-maye do all that he wyll. And I saye that
-he wyll not make hys sonne a lyer, nor
-hys scrypture false, and that he can not do
-it, and yet abydeth almyghtye. The other
-thynge is thys, whether he haue done
-it or not. For albeyt I ded graunte hym
-that it were possyble, yet is he neuer the
-nere excepte he eyther can proue that he
-hath done it in dede, or els thynke that
-God hath so done. For as I sayde God
-can do manye thynges which he doth not.
-And the controversye of thys doubte is
-dyssolued by the Aungell and scrypture
-whiche (as master More graunteth hym
-selfe) proueth that he was not in all places
-at ones, And therof it foloweth, that God
-hath not done it, although it be possyble.
-And so is hys mastershyppe at a poynte.
-For yf I shulde graunte it neuer so possyble,
-<span class='pageno' id='Page_70'>70</span>yet yf scrypture proue that it be not so
-in dede, then is he neuer the nere hys purpose,
-but moche the further from it. And
-thys is euen it that I sayde before: that it
-was not possyble to stonde with the processe
-of the scrypture which we haue receyued.
-And now hys mastershyppe hath
-graunted it hym selfe, which you maye be
-sure he wolde not do yf he coulde otherwyse
-avoyde it. And here you maye see
-howe sore I haue overseane my selfe.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ God forbyd that any man shulde
-be the more prone and readye to beleue
-thys yonge man in thys greate matter, because
-he sayeth in the begynnynge that he
-wyll brynge all men to a concorde and a
-quyetnes of conscyence. For he bryngeth
-men to the worste kynde of quyetnes that
-maye be deuysed, when he telleth vs as he
-doth, that euery man in thys matter, maye
-with out parell beleue which waye he lyste.
-Euery man maye in euerye matter
-without any counsell, soone set hym selfe
-at reste, yf he lyste to take that waye and
-to beleue as he lyste hym selfe, ād care not
-how. But ād yf that waye had bene sure,
-Saynte Paule wolde neuer haue shewed
-that manye were in parell of sycknes
-and death also, for lacke of dyscernynge
-reuerentlye the bodye of our Lorde in that
-Sacramente, when they came to receyue
-hym.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ When Christe shulde departe thys
-worlde and go to hys Father,
-<span class='sni'><span class='hidev'>|</span>Ioan. 15.<span class='hidev'>|</span></span>
-he gaue hys
-dyscyples a commaundement that they
-shulde loue eche other, sayenge by thys
-shall all men knowe, that ye are my dyscyples,
-yf ye loue eche other, as I haue loued
-you. Thys rule of charyte wolde I not
-haue broken, which notwithstondynge is
-often in Ieopardye a monge faythfull folke.
-This thynge consydered, I thought it
-necessarye to advertyse both partyes to saue
-thys rule of charyte, and proued in the
-fyrste chapter of my treatyse, that it was
-none artycle of the fayth necessarye to be
-beleued vnder payne of dampnacyon, and
-therfore that they were to blame that wolde
-be contencyous for the matter. For syth
-it is none artycle of the fayth, they may
-lawfullye dyssente without all Ieoperdye:
-and neade not to breake the rule of
-charyte, but rather to receyue eche other
-lyke weake bretherne.</p>
-
-<p class='c005'>This I saye I proued in the fyrste chapter
-agaynste which master More maketh
-no busynes, and improueth it not. Wherbye
-you maye soone gather that it is very
-true. For els syth hys mastershyppe so laboureth
-in these other poyntes, he wolde
-not haue lefte that vntowched you maye
-be sure. Thys is the concorde that I wolde
-brynge them vnto. And as towchynge
-quyetnes of conscyence, I haue knowen
-<span class='pageno' id='Page_71'>71</span>manye that haue sore bene combrede wyth
-it. And amōge all, a certayne master of arte
-which dyed in Oxforth, confessed vpon
-hys death bedde, that he had wepte lyenge
-in hys bedde an hundreth nyghtes
-wythin one yeare space, because he coulde
-not beleue it. Now yf he had knowen that
-it had bene no necessarye artycle, what cōforte
-and quyetnes shulde it haue bene vnto
-hym. Furthermore, euerye man can not
-so quyet hymselfe, as master More Imageneth.
-For there are manye that thynke
-them selfes no smalle foles, which whan
-they haue receyued some folyshe superstycyon,
-eyther by their owne Imagynacyon,
-or by belevynge their gossepes gospell ād
-olde wyfes tales, by and bye thynke the cōtrarye
-to be deadly synne, and vtterly forbydden
-by Chrystes gospell. As by example,
-I knowe an house of relygyon, wherin
-is a parson that thynketh it deadly synne
-to go ouer astrawe yf it lye acrosse.
-And yf there be vpon the pauemente any
-paynted pycture, or any Image grauen
-vpon a deade mans graue, he wyll not treade
-vpon it, although he shulde go a forelonge
-a bowte. What is thys but vayne
-superstycyon wherewith the conscyence
-is combred and corrupted? May not thys
-be weded out wyth the worde of God, shewynge
-hym that it is none artycle of the
-fayth so to thynke, &amp; then to tell hym that
-it is not forboden by the scrypture, ād that
-it is no synne? Now albeyt hys conscyence
-be so cankered that the ruste wyll not
-be rubbed out: yet wyth Godes grace, some
-other whome he hath infected with the
-same, maye come agayne to Godes worde
-and be cured full well, whiche shulde
-neuer haue bene able to quyete them selfes.
-And lykewyse there are some whiche beleue
-as your superstycyous hartes haue informed
-them, and these can not quyete thēselues,
-because they beleue that you haue
-featched your doctryne out of scrypture.
-But when it is proued to them, and they
-themselues perceyue that scrypture sayeth
-not so, then can they be contente to thynke
-the contrarye, ād Iudge it no synne at all.
-And as towchynge S. Paule, surelye ye
-take hym wronge. For I wyll shewe you
-what processe he taketh, and how he is to
-be vnderstonde. But because it is not possyble
-to fynyshe it in fewe wordes, I shall
-deferre it vnto the bokes ende, and then I
-shall declare hym at large.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ And what a fashyon is thys, to saye
-that we maye beleue yf we lyste, that
-there is the verye bodye of our Lorde in
-dede, and then to tell vs for a trouth, that
-suche a faythe is impossyble to be true:
-for <span class='fss'>GOD</span> hym selfe can neuer brynge
-it abought, to make hys bodye to be
-there.</p>
-
-<p class='c005'><span class='pageno' id='Page_72'>72</span><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Yf a man take the bare wordes of
-Christe, and of symplycyte be deceyued,
-and thynke that hys verye bodye be in the
-sacramente present to their teth that eate
-it, I dare not saye that he synneth therin,
-but wyll referre the matter vnto Godes
-Iudgement, and yet without doubt, I dare
-saye he is deceyued. As by example, yf
-a man deceyued by the litterall sence, wolde
-thynke that men shulde preache to fysshes
-(as S. Fraunces ded) because Christe
-badde hys dyscyples go preache to all creatures,
-yet wolde not I thynke that he synned
-therin. But wyll referre hym vnto
-Goddes Iudgement. But yet I wene euerye
-woman that hath anye wytte, wyll saye
-that he was deceyued.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ I am verye sure that the olde holye
-Doctours which beleued Christes bodye
-and bloode to be there, and so taught other
-to beleue, as by their bokes playnelye
-doth apere, yf they had thought eyther
-that it coulde not be there or that it
-was not there in dede, they wolde not for
-all the good in thys worlde haue wryten
-as they haue done. For wolde those
-holye men (wene you) haue taught that
-men be bounde to beleue, that the verye
-bodye and bloode of <span class='fss'>CHRISTE</span>
-is there, yf they them selfes thought that
-they were not bounde thervnto? Wolde
-they make men honoure and worshyppe
-that thynge as the very bodye and bloode
-of Christe whiche they thē selues thought
-were not it? Thys gere is to chyldyshe to
-speake of.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ That the olde doctours and faythfull
-Fathers so taught or thought as ye
-fayne of them, is verye false. For S. Austen
-as I haue shewed, maketh whollye
-for vs. Besydes that, there is none of the
-olde Fathers but they call it a sacramēte,
-a mysterye, and mystycall meate, which is
-not eaten with toth or belye: but with eares
-and faythe. And as towchynge the honoure
-and worshyppe done vnto it, I saye
-it is playne Idolatrye. And I saye, that he
-falselye reporteth vpon the olde holy Doctours.
-For they neuer taught men to worshyppe
-it, neyther can he alleage one place
-in any of them all whiche wolde haue
-men to worshyppe the sacramente. Peraduenture
-he maye alleage me certayne new
-felowes for hys purpose, as Dunce, Dorbell,
-Durande, and suche draffe, whiche by
-their doctryne haue deceyued the worlde
-wyth dampnable Idolatrye. But I speake
-of the olde holye Fathers ād doctours,
-S. Austen, Ambrose, Hierome, Cypriane,
-Cirille, Chrisostome, Fulgentius, and suche
-other: These I saye, do not teache men
-to worshyppe it, and by that I dare abyde.
-Of thys poynte I am so sure, that I
-<span class='pageno' id='Page_73'>73</span>wyll vse it for a contrarye argument, that
-hys naturall bodye is not there presente.
-For yf the holye Fathers before named
-had taken thys texte after the letter and
-not onelye spyrytuallye, thē in their workes
-they wolde haue taught men to worshyppe
-it, but they neuer taught mē to worshyppe
-thys sacrament, therfore it foloweth
-they toke not the texte after the letter,
-but onelye spyrytuallye. Now do I
-prouoke you to seake a proue of your purpose.
-Neuer the lesse I wyll not denye, but
-that these holye Doctours in dyuerse places,
-do call it hys bodye, as Christe and
-Paule do, and so do we lykewyse: and saye
-also that this verye bodye is there eatē.
-But yet we meane, that it is eaten with
-fayth (that is to saye by beleuynge that
-hys bodye was broken for vs) ād haue his
-bodye more in memorye at thys maundye
-thē the meate that we there eate.
-<span class='sni'><span class='hidev'>|</span>Note.<span class='hidev'>|</span></span>
-And
-therfore it hathe the name of hys bodye:
-because the name it selfe shulde put vs in
-remēbraunce of hys bodye. And that hys
-bodye is there chefelye eaten, euen more
-(through fayth) then the meate wyth the
-mouth. And so are they also to be vnderstonde.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Yet one greate pleasure he doth vs,
-in that he putteth vs all at lyberte, that
-we maye with out parell of dampnacyon
-beleue as we ded before: that is to wete,
-that in the blessed sacramēt the whole substaunce
-of the breade ād the wyne is transmuted
-ād chaunged in to the verye bodye
-and bloode of Christe. For yf we maye
-wythout parell of dampnacyon beleue
-thus, as hym selfe graunteth that we maye,
-then graunteth he that we maye also
-without parell of dampnacyō beleue that
-he hym selfe lyeth, where he sayeth, the
-trouth of that beleue is impossyble.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ The beleuynge of thys poynte, is
-of it selfe not dampnable, as it is not dāpnable
-to thynke that Christe is a very stone
-or a vyne, because the litterall sence so
-sayeth: or yf you beleue that you ought to
-preache to fyshes and go Christen them another
-whyle, as ye do belles. And I insure
-you, if there were no worse myschefe
-that ensued of thys beleue, then it is in itselfe,
-I wolde neuer haue spoken agaynste
-it. But now there foloweth vpon it dampnable
-Idolatrye. For through the beleue
-that thys bodye is there, men fall downe
-and worshyppe yt. And thynkynge to please
-God, do dampnable synne agaynste
-hym. Thys I saye, is the cause that I so
-earnestlye wryte agaynste it, to avoyde
-the Idolatrye that is cōmytted through it.
-Parte of the germanes do thynke that hys
-naturall bodye is present in the sacramēt,
-ād take the wordes fleshelye, as Martyn
-taught them. But none of them worshyppe
-<span class='pageno' id='Page_74'>74</span>it, for that Martyn forbyddeth both in
-hys wordes ād workes, and so (blessed be
-God) they auoyde that Ieoperdye, which
-thynge yf you wyll also graunte, and publyshe
-but this one proposycyon, that it
-ought not to be worshypped, I promyse
-you I wyll neuer wryte agaynste it. For
-then is the Ieoperdye taken awaye, and
-then I am contēt that your mastershyppe
-thynke I lye. But in the meane season I
-muste thynke that ye fulfyll the worlde
-with dāpnable Idolatrye. And thus haue
-you also answere vnto the conclusyon,
-which you alleage out of the kynges graces
-boke. For I saye in your waye is no
-hurte, as longe as you do but onelye beleue
-the bare wordes of the texte, as S. Fraunces
-ded, when he preached to fyshes.
-But yf through the occasyon of those wordes,
-ye fall in to the worshyppynge of it,
-then I saye that in your waye is vndoubted
-dampnacyon. And so is there greate
-Ieoperdye in your waye, and none at all
-in ours. For though he were there in dede,
-yet do not we synne yf we worshyppe it
-not. For we are not commaunded to
-worshyppe the sacrament. But
-yf he be not there, then
-do you dampnable
-Idolatrye.</p>
-<div class='chapter'>
-  <h2 class='c003'>¶ The consecracyon of the Sacrament.</h2>
-</div>
-<p class='c004'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-Now as for a nother
-quyetnes of euery mans conscyencethys
-yonge man byddeth
-euerye man be bolde,
-whether the blessed sacramēt
-be consecrate or vnconsecrate (for though
-he moste specyallye speaketh of the wyne,
-yet he speaketh it of both) and byddeth not
-care, but to take it for all that vnblessed as it
-is, because the Preste (he sayeth) can not deceyue
-vs nor take from vs the profyte of
-Christes instytucyon, whether he alter the
-wordes or leaue them all vnsayde. Is not
-thys a wonderfull doctryne of thys yonge
-man. We knowe well all, that the Preste
-can not hurte vs by hys oversyght or
-malyce, yf there be no faulte vpō our owne
-partye, for that perfectyon that lacketh
-vpon the Prestes parte, the great mercye
-of God as we truste of hys owne goodnes
-supplyeth it. And therfore as holye
-Chrisostome sayeth, no man can take harme
-but of hymselfe. But now yf we see
-the thynge dysordered our owne selfe, by
-<span class='pageno' id='Page_75'>75</span>the Preste, and Christes instytucyon broken,
-yf we than wetynglye receyue it vnblessed
-and vnconsecrated, and care not
-whether Christes instytucyon be kepte
-and observed or no, but reaken it is as
-good wythout it as with it, then make
-we our selfes partakers of the faulte and
-lose the profyte of the sacrament, and receyue
-it with dampnacyon: not for the Prestes
-faulte, but for our owne.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ I had thought that no Turke wolde
-haue wrested a mannes wordes so vnfaythfullye.
-For he leaueth out all the pythe
-of my matter, for my wordes are these.
-I wyll shewe you a meanes how ye shall
-euer receyue it accordynge to Christes instytucyon,
-although the Prest wolde withdrawe
-it from you. Fyrste ye neade to haue
-no respecte vnto the Prestes wordes
-whiche mynystreth it. For yf ye remember
-for what entent Christe ded instytute
-thys sacramente, and knowe that it was
-to put vs in remembraunce of hys bodye
-breakynge and bloode sheadynge, that we
-myght geue hym thankes for it, and be as
-sure of it through fayth accordynge to his
-promyses, as we are sure of the breade by
-eatynge of it: yf as I saye, ye remember
-thys thynge (for whiche intēte onelye the
-Preste speaketh those wordes) then yf the Prest
-leaue out those wordes or parte therof,
-he can not hurte you. For you haue already
-the effecte and fynall purpose for
-the whiche he shulde speake them. And agayne
-yf he shulde whollye altre thē, yet
-he can not deceyue you. For then ye be sure
-that he is a lyer, and though you se the
-Preste brynge you the wyne vnconsecrated,
-yet neuer stycke at that. For as surelye
-shall it certyfye your conscyence and outwarde
-sences though he consecrate it not
-(so thou consecrate it thy selfe: that is to
-saye, so thou knowe what is ment therbye
-and geue hym thankes) as though he made
-a thousande blessynges ouer it. And so
-I saye that it is euer consecrated in hys
-harte that beleueth, though the Preste consecrate
-it not. And contrarye wyse yf they
-consecrate it neuer so moche, and thy consecracyon
-be not bye, it helpeth the not a
-ryshe. For excepte thou knowe what is
-ment therby, and beleue, geuynge thākes
-for hys bodye breakynge and blood sheadynge,
-it can not profytte them.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ Nowe where you saye, that yf we
-see the thynge dysordered by the Preste, &amp;
-Christes instytucyon broken, and wetynglye
-receyue it, we make our selfes partakers
-of the cryme.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ I answere that yf the reformacyon
-therof laye in our handes, then sayde you
-trouth, but syth thys is wryten to pryuate
-parsones whiche maye not reforme this
-matter, and that the reformacyon therof
-<span class='pageno' id='Page_76'>76</span>resteth onelye in the hande of your Prynce
-and Parlyamente (for the erroure consysteth
-not in the mysorderynge of the
-matter by one Preste onely, but rather of
-the doctryne of them all, sauynge suche as
-God hath lyghtened) to these pryuate persons
-I saye that your doctryne shulde soner
-be the occasyon of an insurreccyon
-(whiche we laboure to eschewe) then anye
-quyetynge of them by Christes doctryne.
-And therfore syth there is an other waye
-to the woode, sauynge all vpryght, we
-wyll auoyde that parellous pathe. But
-when ye see Christes instytucyon broken
-and the one kynde lefte out vnto the laye
-people, why are ye partaker therof?</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ How be it as for hys beleue that
-taketh it no better but for bare breade and
-wyne it maketh hym lytell matter consecrated
-or not, sauynge that the better it is
-consecrated the more it is ever noyous to
-hym that receyueth it, hauynge hys conscyence
-combred with suche an execrable
-heresy, by which well apeareth that he putteth
-no dyfferēce betwene the bodye of our
-lorde in the blessed sacramēt and the comō
-breade that he eateth at his dyner. But rather
-he esteameth it lesse. For the one yet I
-thynke or he begynne, yf he lacke a Prest,
-he wyll blesse it hym selfe, as for the other
-he careth not, whether it be blessed or not.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ What I reaken it more then breade
-and wyne I wyll shewe you herafter in
-declarynge the mynde of S. Paule vpon
-thys sacrament, and that in the conclusyō
-of thys boke. And in the meane season I
-wyll saye no more but that he belyeth me.
-And as for their blessynges and consecracyon
-profyte not me, excepte I consecrate
-it my selfe with fayth in Christes bloode,
-and wyth geuynge hym prayse and thankes
-for hys inestymable goodnes, whiche
-whē I was hys enemye recōcyled me vnto
-hys Father by hys owne death. This
-consecracyon muste I sette by, yf I wyl
-haue anye profyte of hys death which the
-sacrament representeth vnto me. And yf I
-my selfe do thus consecrate it, then shall I
-be sure of the frute of hys death. And I saye
-agayne, that as the Prestes do now vse
-to consecrate it, it helpeth not the poore comons
-of a ryshe. For their consecracyon
-shulde stonde in preachynge vnto them the
-deathe of Christe whyche hath delyuered
-them out of the Egypte of synne, and
-from the fyerye fornace of Pharao the devell.</p>
-
-<p class='c005'>And as for their waggynge of their
-fyngers over it, and sayenge syxe or seauē
-wordes in Latyn, helpeth them nothynge
-at all. For how can they beleue by the
-meanes of hys wordes, when they knowe
-not what he sayeth? And as towchynge
-the daylye and commō breade that
-<span class='pageno' id='Page_77'>77</span>I eate at my dynner, whether I haue a
-Preste or not, I blesse it with my harte (ād
-not with my fyngers) and hartely geue
-God thankes for it. For yf I haue an hundreth
-Prestes to blesse it, yet am not I excused
-therbye. For excepte I blesse yt my
-selfe, yt profyteth me no more then yf it
-were vnblessed. And I blesse yt my selfe,
-thā I care not what the Preste prate. For
-as longe as I vnderstonde hym not, yt
-profyteth me nothyng. But in good fayth
-I wene the Byshoppes and their proctoure
-wote not what a blessynge meaneth.
-Therfore deare bretherne harken to me.
-To blesse God, is to geue hym prayse ād
-thankes for hys benefyttes:
-<span class='sni'><span class='hidev'>|</span>To blesse.<span class='hidev'>|</span></span>
-To blesse
-a Kynge or a Prynce, is to thanke hym
-for hys kyndenes, and to praye to God
-for hym, that he maye longe reygne to
-the laude of God and wealth of hys commons.
-To blesse a mās neyghboure, is to
-praye for hym and to do hym good. To
-blesse my breade or meate, is to geue God
-thankes for it. To blesse my selfe, is to
-geue God thākes for the greate benefyttes
-that I haue receyued of hym, and to
-praye God that of hys infynyte goodes
-he wyll increase those gyftes that he hath
-geuen me, and fynyshe hys worke which
-he hath begonne in me, vnto hys laude
-and prayse. And as towchynge thys fleshe,
-to fulfyll hys wyll in it, and not to spare
-yt, but scourge cutte ād burne it, onelye
-that it maye be to hys honoure &amp; glorye.
-Thys is the forme of blessynge, and not
-to wagge two fyngers ouer them. But alacke,
-of this blessynge our Byshoppes be
-ignoraunte.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ But as for those that are good &amp; faythfull
-folke, and haue any grace or any sparcle
-of reason in their heades, wyll (I verely
-thynke) neuer be so farre overseane, as
-in thys artycle (the trouthe wherof God
-hath hym selfe testyfyed by as many opē
-myracles as euer he testyfyed any one) to
-beleue thys yonge man vpon hys baren
-reasons agaynste the faythe ād reasō both
-of all olde holy wryters ād all good Christen
-people thys xv.C. yeares.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ As for the myracles, I mervell not at
-them, neyther may they make me the sooner
-to beleue it. For Christe tolde vs before
-<span class='sni'><span class='hidev'>|</span>Mat. 24.<span class='hidev'>|</span></span>
-that suche delusyons shulde come, that
-yf it were possyble, the very electe shulde
-be deceyued by them.
-<span class='sni'><span class='hidev'>|</span>2. Tes, 2.<span class='hidev'>|</span></span>
-And S. Paule exorteth
-vs to be ware of such sygnes ād wōders.
-And therfore I do as Moses teacheth
-me
-<span class='sni'><span class='hidev'>|</span>Deu. 13.<span class='hidev'>|</span></span>
-when I here of suche a wonder,
-then strayght I loke vpon the doctryne
-that is annexed wyth it. Yf it teache me to
-referre all the honoure to God and not to
-creatures, and teache me nothynge but
-that wyll stonde with Goddes worde,
-then wyll I saye, that it is of God. But
-<span class='pageno' id='Page_78'>78</span>yf it teache me suche thynges as wyll not
-stonde with hys worde, then wyll I determyne
-that it is done by the deuell, to delude
-the people with dampnable Idolatrye.
-When Paule and Barnabas preached at
-Lystra
-<span class='sni'><span class='hidev'>|</span>Acte. 24.<span class='hidev'>|</span></span>
-and had done a myracle amonge
-them, the people ranne and wolde haue
-done sacryfyce vnto them. But the Apostles
-ranne amonge them and tare their
-clothes, cryenge vnto them, syrs what do
-you? We are euen corruptyble men as ye
-are, and preache vnto you, that you shulde
-leaue thys vayne superstycyon, ād worshyppe
-the leuynge God, which made heauē,
-earth, the see, and all that is in thē et c.
-Here the Apostles refused suche honour &amp;
-worshyppe. And therfore I am sure they
-wolde not suffer their Images to haue it.
-Now when I see a myracle done at any
-Image, and perceyue that it bryngeth mē
-to the worshyppynge of it selfe, cōtrarye
-to the facte and doctryne of the Apostles,
-whiche wolde not receyue it them selues,
-I must neades conclude, that it is but a delusyon
-done by the deuell to deceyue vs,
-ād to brynge the wrath of God vpon vs.
-Euē so I saye of the sacramēt, syth the myracles
-that are don by it, do make mē thynke
-otherwyse thē scripture wyll, ād cause
-mē to worshyppe it: I doubte not but they
-are done by the deuell, to delude the peple.
-Thou wylt perauēture say, that god wyll
-hym to abuse the sacrament of hys bodye
-and bloode. Yes verelye, god wyll suffer
-yt, and doth suffer yt, to see whether we
-wyll be faythfull and abyde by hys worde
-or not. And mervell not therof,
-<span class='sni'><span class='hidev'>|</span>Matt. 4.<span class='hidev'>|</span></span>
-for God
-suffered hym to take vppe the verye naturall
-bodye of his sonne Christ and set
-hym vpon a pynnacle of the temple. And
-after he toke hym vppe agayne, and ledde
-hym to ā exceadynge moūtayne. And therfore
-thynke not but that he hath more power
-over the sacramēt thē he had ouer christes
-owne bodye. And therfore when they
-tell me, lo here is Christ: lo there is Christ
-(as Christ prophecyed) lo, he is at thys
-aultre, lo, he is at that, I wyll not beleue
-them.</p>
-
-<p class='c005'>Neuerthelesse yf I shulde graunte
-that all the myracles whiche were done
-and ascrybed vnto the sacramente, were
-very true myracles and done of God
-hym selfe (as I doubt not but some of thē
-be true) yet there vpon yt doth not folowe
-that the Sacrament shulde be the verye
-naturall bodye of Christe. For we haue
-evydent storyes that certayne persones
-haue bene delyvered from bodelye dyseases
-through the sacrament of Baptyme.
-And yet the water is not the holye Gost
-nor the very thynge yt selfe wherof it is
-a sacramente.
-<span class='sni'><span class='hidev'>|</span>Actes. 5.<span class='hidev'>|</span></span>
-The shadowe of Peter
-healed many. And yet was not that shadowe
-<span class='pageno' id='Page_79'>79</span>Peters owne parson.
-<span class='sni'><span class='hidev'>|</span>Actu. 19.<span class='hidev'>|</span></span>
-We reade also
-that napkyns and hande kerchers were
-caryed from Paule vnto them that were
-sycke and possessed with vncleane spiretes
-and they receyued their health. And yet it
-were neuerthelesse madnes, to thynke that
-Paules bodye had bene actuallye or naturallye
-in those thynges. And therfore
-thys is but a verye weake reason, to Iudge
-by the myracles the presence of Christes
-bodye. And surelye you myght be ashamed
-to make so slender reasons. For
-God maye worke myracles through manye
-thynges which are not hys naturall
-bodye. And as towchynge the olde doctoures
-whome you fayne to make wyth
-you, &amp; the trouth of your opynyon which
-you saye hath bene beleued of all good
-Christen people this xv. C. yeares, is suffycyently
-declared before, and proued to
-be but a poynte of your olde poetrye.</p>
-
-<p class='c005'>¶ Doctoure
-Barnes ded gracyouslye escape
-Master Mores handes.</p>
-<p class='c004'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-And also Fryre
-Barnes, albeit that as
-ye wote well he is in
-many other thynges a
-brother of thys yonge
-mās secte: yet in this
-heresye he sore abhorreth
-hys heresye, or els
-he lyeth hym selfe. For at hys laste beynge
-here he wrote a letter to me. Wherin
-he wryteth that I laye that heresye wrōgfullye
-to hys charge. And sheweth hym
-selfe so sore greved therwith that he sayeth,
-he wyll in my reproche make a boke a
-gaynst me. Wherin he wyll professe and
-proteste hys faythe concernynge this blessed
-sacramente. But in the meane season it
-well contenteth me, that fryre Barnes beynge
-a man of more age, and more rype
-dyscrecyon, and a doctoure of dyuynyte,
-and in those thynges better learned then
-thys yonge man is, abhorreth thys yōge
-mannes heresye in thys poynte, as well
-as he lyketh hym in many other.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ The more your mastershyppe prayseth
-Doctoure Barnes, the worse men
-maye lyke your matter. For in many
-poyntes he doth condempne your dampnable
-doctryne, as in hys boke appeareth.
-And therfore yf suche credence must be geuē
-to hym, then moche the lesse wyll be geuen
-to you. But peraduenture you wyll
-<span class='pageno' id='Page_80'>80</span>saye, that he is to be beleued in this poynte,
-although he erre in other. Wherevnto
-I answere, that yf you wyll consent vnto
-hym, I wolde be well apayed and wyll
-promyse you to wryte no more in that matter.
-For in this we both agre, that it ought
-not to be worshypped, yea and (blessed be
-God) all the other whome you call heretyckes.
-And so both of vs do avoyde the
-Idolatrye which you with so greate daunger
-do daylye cōmytte. And therfor yf you
-folowe hys learnynge, then am I content
-that you dyssent from me. For lette it not
-be worshypped, ād thynke as yow wyll,
-for then is the parell paste. And syth we
-agre in thys poynte, doubte not but we
-shall soone agre in the resydue, ād admytte
-eche other for faythfull brothers. And
-where your mastershyppe sayeth, that he
-wrote you a letter protestynge that you
-laye that heresye wrongfully to hys charge,
-I thynke it was more wysdome for
-hym twyse to haue wryten to you, then ones
-to haue come hym selfe ād tell you of
-it. For it was playnelye tolde hym, that
-you had conspyred hys death, ād that notwithstondynge
-hys saue conduyte, you
-were mynded to haue murthered hym.
-And for that cause he was compelled
-both beynge here, to kepe hym selfe secretelye,
-and also preuylye to departe
-the realme.</p>
-
-<p class='c005'>¶ And blessed be God you haue suffycyentlye
-publyshed your purpose in
-your answere agaynste Wyllyan Tyndall,
-where you saye, that you myght laufullye
-haue burnte hym. Here men maye
-see how percyallye you are addycte to
-our prelates. And how prone ye were to
-fulfyll their pleasures contrarye to our
-Prynces prerogatyue royall. And thākes
-be to God which gaue you suche grace
-in the syght of our soveraygne, that he
-shortelye withdrewe your power. For els
-it is to be feared that you wolde further
-haue proceded agaynste hys graces prerogatyue,
-which thynge whether yt be treason
-or not, let other men defyne. But thys
-I dare saye, that it is prynted and publyshed
-to our Prynces greate dyshonoure.
-For what learned man maye in tyme to
-come truste to hys graces saue conduyte
-or come at hys graces instaunce or requeste,
-syth not onelye the spirytualte (which
-of their professyon resyste hys prerogatiue)
-but also a laye man promoted to suche
-preemynence by hys graces goodnes, dare
-presume so to depresse hys prerogatyue
-and not onelye to saye, but also to publyshe
-it in prente: that notwithstondynge hys
-graces saue conduyte, they myght laufullye
-haue burnte hym.</p>
-
-<p class='c005'>But here he wolde saye vnto me as he
-dothe in hys boke, that he had forfayted
-<span class='pageno' id='Page_81'>81</span>hys salue conduyte, ād therbye was fallē
-in to hys enemyes handes. Where vnto I
-answere, that thys your sayenge is but a
-vayne glose. For I my selfe ded reade the
-salue conduyte that came vnto him, which
-had but onelye thys one condycyon annexed
-vnto it, that if he came before the feaste
-of Christmas then nexte ensuynge, he
-shulde haue free lyberte to departe at hys
-pleasure. And thys condycyon I knowe
-was fulfylled. How shulde he than forfayte
-hys salue cōduyte? But master More
-hath learned of hys masters our Prelates
-(whose proctoure he is) to depresse our
-Prynces prerogatyue, that mē ought not
-to keape any promyse with heretyckes.
-And so hys salue cōduyte  coulde not saue
-hym. As though the Kynges grace  myght
-not admytte any man to go and come frelye
-into hys graces realme, but that he
-muste haue leaue of our prelates. For els
-they myght laye heresye agaynst the parson,
-and so sleye hym cōtrarye to the Kynges
-salue cōduyte, which thynge all wyse
-men do knowe to be preiudycyall to hys
-graces prerogatyue royall. 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 hys salue conduyte. These
-wordes had be verye extreame and worthy
-to haue bene loked vpon, although
-they had bene wryten by some presumptuous
-Prelate. But that a laye man so
-hyghlye promoted by hys Prynce, shulde
-speake them and also cause them openlye
-to be publyshed amonge hys graces comons,
-to deyecte the estymacyon of hys
-royall power, doth in my mynde, deserue
-correccyon. Notwithstondynge I leaue
-the iudgement and determynacyon, vnto
-the dyscrecyō of hys graces honourable
-counsell.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>More.<span class='hidev'>|</span></span>
-❧ And as for that holy prayer that
-this devoute yōge man (as a newe Christe
-teacheth all hys congregacyon to make
-at the receyuynge of thys blessed sacrament)
-I wyll not geue the parynge of a peare,
-though it were moche better thē it is,
-pullynge away the true fayth (as he doth)
-frō the Sacrament. Howbeit hys prayer
-there is so devysed, penned, and paynted
-with laysure and studye, that I truste
-euery good Christen woman maketh a
-moche better prayer, at the tyme of her
-howsell, by faythfull affectyō &amp; by Gods
-good inspyracyō sodēlye. Fryth is an vnmete
-master to teache vs what we shulde
-praye at the receyuynge of the blessed sacrament,
-whē he wyll not knowlege it as
-it is, but take Christes blessed body for no
-thynge but bare breade, &amp; so lytle esteame
-the receyuyng of the blessed sacramēt, that
-he forsyth lytle whether it be blessed or not.</p>
-
-<p class='c005'><span class='pageno' id='Page_82'>82</span><span class='sni'><span class='hidev'>|</span>Fryth.<span class='hidev'>|</span></span>
-¶ Where he dyscommendeth my prayer
-&amp; sayeth, that I am an vnmete master to
-teache men to praye, seynge I take away
-the true fayth from it, and sayeth that euery
-woman can make a better when she receyueth
-the sacramente, I wolde to God
-that euery woman were so well learned
-that they coulde teache vs both. And surely
-I intended not to prescrybe to all men
-that prayer onely, but hoped to healpe the
-ygnoraunt, that they myght eyther speake
-those wordes, or els (takynge occasyon of
-them) to saye some other, to the laude and
-prayse of God. And as for your fayth
-(which you call the true fayth) must I neades
-improue. For it wyll not stōde with
-the true texte of scrypture, as it playnelye
-appeareth. But to the fayth in Christes
-bloode I exhorte all men, and teach them
-to eate hys bodye with fayth (&amp; not with
-teeth) which is by hauynge hys death in cōtynuall
-remembraunce, and digestynge it
-in to the bowels of the soule. And because
-you so sore improue my prayer, to cōclude
-my answere agaynst you, I wyll rehearse
-yt agayne. And lette all mē Iudge betwene
-vs. Blessed be thou most deare and
-mercyfull Father, which of thy tender fauoure
-&amp; benygnyte, notwithstōdynge our
-greuous enormytees cōmytted agaynste
-thee, vouchsauedst to sēde thyne owne deare
-sone, to suffre moste vyle death for our
-redempcyon.</p>
-
-<p class='c005'>Blessed be thou Chryst Iesu our Lorde &amp;
-sauyour, which of thyne haboundāt pytye
-consyderynge our myserable estate, wyllyngly
-tokest vpon the to haue thy moste
-innocent bodye broken &amp; bloode shedde to
-pourge vs and washe vs which are loadē
-with inyquyte. And to certyfye vs therof,
-hast lefte vs not onely thy worde which
-maye enstructe our hartes; But also a vysyble
-token to certyfye euen our outwarde
-sences of this greate benefytte, that we
-shulde not doubte, but that the bodye and
-frute of thy passyon are ours (through
-fayth) as surelye as the breade, which by
-our sentes we knowe that we haue within
-vs. Blessed be also that spiryte of veryte
-which is sente from God our father
-through our sauyour Christ Iesu, to lyghten
-our darcke ignoraunce, and leade vs
-through fayth in to the knoweleage of
-hym which is all veryte. Strength we
-beseche the our frayle nature, and
-encreace our faythe: that we
-maye prayse God our
-moste mercyfull
-Father, and
-Christe
-hys
-sonne
-our Sauyoure and redeamer.
-<span class='fss'>AMEN</span>.</p>
-<div class='chapter'>
-  <span class='pageno' id='Page_83'>83</span>
-  <h2 class='c003'>A comparyson betwene the Paschall Lambe, &amp; our Sacrament.</h2>
-</div>
-<p class='c004'>Now we shall shortely
-expresse the pyth of our
-matter and borowe the fygure
-of the paschall Lambe,
-which is in all poyntes lyke
-vnto it. That the offerynge of the Paschall
-Lambe ded sygnyfye the offerynge
-of Christes bodye, is playne by Paule
-which sayeth,
-<span class='sni'><span class='hidev'>|</span>1. Cor. 5.<span class='hidev'>|</span></span>
-Christe our Paschall Lambe
-is offered vp for vs. When the chylderne
-of Israell were very sadde and heauy for
-their sore oppressyon vnder the power of
-Pharao (for the more myracles were shewed,
-the worse were they handeled) God
-sente vnto them by Moyses, that euerye
-housholde shulde kyll a Lambe to be a sacryfyce
-vnto <span class='fss'>GOD</span>, and that they shulde
-eate hym with their staues in their handes,
-theyr loynes gyrded, and showes vpon
-their feete: euen as men that were goynge
-an hastye Iorneye. This Lambe muste
-they eate hastelye and make a merye
-maundye. Now because they shulde not
-saye, that they coulde not be merye for
-their oppressyon, and what coulde the lābe
-helpe them: he added gladde tydynges
-vnto it and sayde, This is the passynge
-bye of the Lorde. Whiche thys nyght
-shall passe by you and slee all the fyrste begotten
-within the Londe of Egypte, and
-shall delyuer you out of your bondage, &amp;
-brynge you in to the Londe that he hath
-promysed vnto your fathers. Marke the
-processe and conveyaunce of thys matter,
-for euen lykewyse it is in our sacrament.
-The apostles were sadde &amp; heauye, partelye
-consyderynge the bondage of synne
-wherwith they were oppressed, &amp; partelye
-because he tolde them that he muste departe
-frō thē,
-<span class='sni'><span class='hidev'>|</span>Ioan. 16.<span class='hidev'>|</span></span>
-in whō they ded put all their hope
-of their delyueraunce. Whyles they
-were in thys heauynes, Christ thought to
-conforte them ād to geue them the seale of
-theyr delyueraunce, and toke in hys hande
-breade, blessed and brake it, and gaue it to
-hys dyscyples sayēge: This is my bodye
-which shalbe geuē for you. For this nyght
-shall the power of Pharao the deuell be
-dystroyed, and to morowe shall you be delyuered
-from the Egypte of synne, and
-shall take your Iourneye towardes that
-heauenlye mansyon which is prepared of
-God for all that loue hym. Now compare
-them together.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>1.<span class='hidev'>|</span></span>
-The Paschall Lambe was instytute ād
-eaten the nyght before the chylderne of Israell
-were in dede delyuered frō Egypte.
-<span class='pageno' id='Page_84'>84</span>Lykewyse was the sacramēt instytute ād
-eaten the nyght before we were delyuered
-from our synnes.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>2.<span class='hidev'>|</span></span>
-The Paschall Lābe was a verye Lābe
-in dede. And so is the sacrament very breade
-in dede.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>3.<span class='hidev'>|</span></span>
-The Paschall Lābe was called the passynge
-bye of the Lorde which dystroyed
-the power of Pharao ād delyuered them.
-The sacrament is called the bodye of the
-Lorde which dystroyed the power of the
-deuell and delyuered vs.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>4.<span class='hidev'>|</span></span>
-As many as ded eate the Paschall Lābe
-in fayth, were very merye and gaue
-God greate thankes. For they were sure
-the nexte day to be delyuered out of Egypte.
-Lykewyse as many as ded eate thys
-sacramēte in fayth, were merye and gaue
-God greate thankes, for they were sure
-the nexte daye to be delyuered from their
-synne.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>5.<span class='hidev'>|</span></span>
-They that ded not eate the Paschall
-Lambe in fayth, coulde not be merye. For
-they were not sure of delyueraunce from
-the powre of Pharao. They that ded not
-eate thys Sacramente in fayth, coulde
-not be mery: For they were not sure
-of delyueraunce from the power of the
-deuell.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>6.<span class='hidev'>|</span></span>
-They that beleued the worde of the
-Lord ded more eate the passyng bye of the
-Lorde which shulde delyuer thē, thē they
-ded the Lambe. They that dede beleue the
-worde of the Lorde ded more eate the bodye
-of the Lorde which shulde be geuen
-for their delyueraunce, then they ded the
-breade. For that thynge doth a man moste
-eate that he moste hath in memorye &amp; moste
-revolueth in mynde: as appeareth by
-Christe Ioā. 4. I haue meate to eate that
-ye knowe not.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>7.<span class='hidev'>|</span></span>
-They that beleued not the nexte daye
-to be delyuered from Egypte, ded not eate
-the passynge bye of the Lord, although
-they eate the Lambe. They that beleued
-not the nexte daye to be delyuered from
-synne, ded not eate the bodye of the Lorde,
-although they eate the breade.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>8.<span class='hidev'>|</span></span>
-The chylderne of Israell were but ones
-delyuered from Egypte, notwithstōdynge
-they ded euery yeare eate the Lambe,
-to keape that facte in perpetuall remēbraunce:
-Euen so Christ bought ād redeamed
-vs but ones for all, and was offered
-ād sacryfyced but ones for all, though the
-sacramēt therof be daylye brokē amonge
-vs, to keape the benefytte in contynuall
-memorye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>9.<span class='hidev'>|</span></span>
-As manye as ded eate the Paschall Lābe
-in faythe and beleued Godes worde as
-towchynge theyr delyueraunce from Egypte,
-were as sure of their delyueraunce
-through faythe, as they were sure of the
-Lābe by eatynge it. As many as do eate
-<span class='pageno' id='Page_85'>85</span>this sacrament in fayth and beleue Goddes
-worde as towchynge their delyueraunce
-from synne, are as sure of their delyueraunce
-through fayth, as they are sure
-of the breade by eatynge it.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>10.<span class='hidev'>|</span></span>
-As many as ded eate of that Paschall
-Lambe ded magnyfye their God, testyfyenge
-that he onely was the God almyghtye,
-ād they hys people styckynge to hym,
-to be delyuered by hys power from all daunger.
-As manye as do eate of thys sacrament
-do magnyfye their God, testyfyinge
-that he onelye is the God almyghtye,
-and they hys people styckynge by hym to
-be delyuered by hys power frō all daunger.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>11.<span class='hidev'>|</span></span>
-When the Israelytes were delyuered
-from Egypte, they eate neuerthelesse the
-Paschal Lambe whiche was styll called
-the passynge bye (because it was the remēbraunce
-of the passynge bye of the Lorde)
-and hartelye reioysed, offerynge hym sacryfyce
-and knowelegynge with infynite
-thankes, that they were the felowshyppe
-of them that had suche a mercyfull God.
-Now Christes electe are delyuered from
-synne, they eate neuerthelesse the sacramēt
-which is styll called hys bodye that ones
-dyed for their delyueraunce, and hartelye
-reioyse, offerynge to hym the sacryfyce of
-prayse and knoweledge with infynite thākes,
-that they are of the felowshyppe of
-them that haue suche a mercyfull God.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>12.<span class='hidev'>|</span></span>
-The Paschall Lambe (after their delyueraunce
-beynge yearlye eaten) brought as
-moche myrthe and Ioye vnto them that
-ded eate it in fayth, as it ded to their fathers
-which felte Pharaoes furye, &amp; were
-not yet delyuered. For they knewe ryght
-well that excepte God of hys mercye and
-wōderfull power had so delyuered them,
-they shulde also them selfes haue bene bounde
-in the Londe of Egypte, and vnder
-that wycked Prynce Pharao, of whiche
-bōdage they greatelye reioysed to be rydde
-alreadye, and thanked God hyghly because
-they founde them selfes in that plentuouse
-Londe whiche God prouyded for
-them. The sacramēt which after our delyueraunce
-is yearlye and daylye eatē, bryngeth
-as moche myrth and Ioye vnto vs
-that eate it in fayth, as it ded to the Apostles
-which were not yet delyuered. For we
-knowe ryght well that excepte God of
-hys mercye and through the bloode of his
-sonne had so delyuered vs, we shulde also
-our selfes haue bene bounde in the Egypte
-of synne vnder that wycked Prynce the
-deuell, of which bondage we greatelye reioyse
-to be rydde alredye, and thanke God
-hyghlye because we fynde our selues in
-the state of grace, and haue receyued throughe
-fayth the fyrste frutes and taste of
-the spyryte, which testyfyeth vnto vs that
-<span class='pageno' id='Page_86'>86</span>we are the chylderne of God.</p>
-
-<p class='c005'>This maundye of remembraunce was
-it that Paule receyued of the Lorde and
-delyuered to the Corynthyans in the .xi.
-chaptre. For though he borowe one propertye
-and symylytude of the sacramente
-in the .x. chapter, which in my mynde maketh
-neyther with vs nor agaynste vs, albeit
-some thynke that it maketh whole for
-the exposycyon of Christes wordes,
-<span class='sni'><span class='hidev'>|</span>1. Cor. 10.<span class='hidev'>|</span></span>
-thys
-is my bodye. But in my mynde they are
-deceyued. For the occasyon whye Paule
-spake of it in the tenthe chapter, was
-thys.</p>
-
-<p class='c005'>The Corynthyans had knoweleage
-that all meates were indyfferent, and whether
-it were offered to an Idoll or not, that
-the meate was not the worse, ād that they
-myght laufullye eate of it, whether it were
-solde them in the shambles or sette before
-them when they dyned or souped in
-an vnfaythfull mannes house, askynge no
-questyons: excepte some man ded tell thē
-that it was offerred to an Idoll, and then
-they shulde not eate of it for offendynge
-hys conscyence that so tolde them (albeyt
-they were els free and the thynge indyfferente)
-thys knoweledge because it was
-not annexed wyth charyte, was the occasyon
-of greate offendynge.</p>
-
-<p class='c005'>For by reason therof they sate downe
-amonge the Gentyles at their Feastes,
-where they ded eate in the honoure of
-their Idolles, and so ded not onelye wounde
-the conscyēce of their weake bretherne,
-but also cōmytted Idolatrye in dede. And
-therfore S. Paule sayde vnto them. My
-deare beloued flee from worshyppynge of
-Idolles. I speake vnto them whiche haue
-dyscrecyon. Iudge ye what I saye. Is not
-the cuppe of blessynge which we blesse the
-felowshyppe of the bloode of Christe? Is
-not the breade which we breake the felowshyppe
-of the bodye of Christe? For we
-though we be manye are yet one breade
-and one bodye, in as moche as we are partakers
-of one breade. Christ ded call hym
-selfe bread ād the breade hys bodye. And
-there Paule calleth vs breade and the breade
-our bodye. Now maye you not take
-Paule that he in this place shulde dyrectelye
-expounde Christes mynde. And that
-the verye exposycyō of Christes wordes,
-whē he sayde, thys is my bodye, shulde be
-that it was the felowshyppe of his bodye,
-as some saye, whiche seakynge the keye in
-thys place of Paule, locke them selfes so
-faste in, that they can fynde no waye out.
-For Christe spake those wordes of hys
-owne bodye which shulde be geuē for vs,
-but the felowshyppe of Christes bodye (or
-congregacyon) was not geuen for vs. And
-so he mente not as Paule here sayeth,
-but mēte hys owne bodye. For as Paule
-<span class='pageno' id='Page_87'>87</span>calleth the breade our bodye for a certayne
-propertye, euen so doth Christe call it
-hys bodye for certayne other propertyes.
-In that the breade was brokē, it was Christes
-owne bodye, sygnyfyēge that as that
-breade was broken, so shulde hys bodye
-be brokē for vs. In that it was dystrybuted
-vnto hys dyscyples, it was hys owne
-bodye, sygnyfyēge that as verelye as that
-breade was destrybuted vnto them, so verelye
-shulde the death of hys bodye, and
-frute of hys passyon be dystrybuted to
-all faythfull folke. In that the breade
-strengtheneth our bodyes, it is hys owne
-bodye, sygnyfyenge that as our bodyes
-are strengthened and conforted by breade,
-so are our soules by the fayth in hys bodye
-brekynge. And lykewyse of the wyne
-in that it was so dystrybuted, conforteth
-vs and maketh vs merye. Furthermore,
-the breade and wyne haue a nother propertye,
-for the whiche it is called our bodye.
-For in that the breade is made one
-breade of manye graynes or cornes, it is
-our bodye, sygnyfyenge that we though
-we be manye, are made one breade, that is
-to saye: one bodye. And in that the wyne
-is made one wyne of manye grapes, it is
-our bodye, sygnyfyenge that though we
-are manye yet in Christe &amp; through Christe
-we are made one bodye and membres
-to eche other. But in thys thynge Paule
-and Christe agre. For as Paule calleth the
-breade our bodye and vs the breade, because
-of thys propertye that it is made one of
-manye: euen so doth Christe call it hys bodye,
-because of the propertyes before rehearsed.
-Furthermore in thys they agre,
-that as Paules wordes muste be taken
-spyrytuallye, for I thynke there is no man
-so madde, as to Iudge that the breade is
-our bodye in dede although in that propertye
-it representeth our bodye: Euen so muste
-Christes wordes be vnderstonde spyrytuallye,
-that in those propertyes it representeth
-hys verye bodye. Now when we come
-together to receyue thys breade, then
-by the receyuynge of it in the congregacyon,
-we do openlye testyfye that we all
-whiche receyue it, are one bodye, professynge
-one God, one Fayth, &amp; one Baptyme,
-and that the bodye of Christe was brokē
-and hys bloode shedde for remyssyon of
-our synnes. Now syth we so do, we maye
-not acompanye nor sytte in the congregacyon
-or felowshyppe of thē that offer vnto
-Idolles and eate before them. For as Paule
-sayeth, ye cā not drynke the cuppe of the
-Lorde and the cuppe of the deuels: ye can
-not be partakers of the table of the Lorde
-and of the table of the deuelles. I wolde
-not that you shulde haue felowshyppe
-with deuelles. The heythen which offerred
-vnto Idolles were the felowshyppe of
-<span class='pageno' id='Page_88'>88</span>deuelles, not because they eate the deuelles
-bodye or drāke the deuelles bloode, but because
-they beleued and put their confydence
-in the Idoll or devyll as in their God,
-and all that were of that fayth had their
-ceremonyes, and gaue hartye thankes to
-their God with that feaste which they kepte.
-They came to one place and brought
-their meate before the Idoll and offered it.
-And with their offerynge gaue vnto the devyll
-Godlye honoure. And then they sate
-downe and eate the offerynge together, geuynge
-prayse and thākes vnto their God,
-and were one bodye and one felowshyppe
-of the devell, which they testyfy by eatynge
-of that offerynge before that Idoll.
-Now dothe S. Paule reprehende the Corinthyans
-for bearynge the gentyles companye
-in eatynge before the Idoll. For
-they knowe that the meate was lyke other
-meate. And therfore thought them selues
-fre to eate it or leue it. But they perceyued
-not that that congregacyō was the felowshyppe
-of develles whiche were there gathered
-(not for the meate sake) but for to
-thanke, and prayse the Idoll their God
-in whome they had their confydence.</p>
-
-<p class='c005'>And all that there assembled and ded
-there eate, and ded openlye testyfye, that
-they all were one bodye, professynge one
-fayth in their <span class='fss'>GOD</span> that Idoll: So
-S. Paule ded sharpelye rebuke them,
-for because that by their eatynge (in that
-place and felowshyppe) they testyfyed openlye,
-that they were of the develes bodye,
-and reioysed in the Idoll their God,
-in whome they had fayth and confydence.
-And therfor sayeth Paule, that they cā not
-both drynke the cuppe of the Lorde, testyfyenge
-hym to be their God in whome onelye
-they haue truste and affyaunce, ād the
-cuppe of the devell, testyfyenge the Idoll
-to be their God and refuge.</p>
-
-<p class='c005'>Here you maye note that the meate and
-the eatynge of it in thys place and felowshyppe,
-is more then the common meate ād
-eatynge in other places. For els they
-myght lawfullye haue dronken the deuelles
-cuppe with them the one daye, and the
-cuppe of the Lorde the nexte daye with his
-dyscyples. What was it more? Merelye it
-was meate, whiche by the eatynge of it in
-that place and felowshyppe, ded testyfye
-openlye vnto all men, that he was their
-God whose cuppe they dranke, and before
-whome they eate in that felowshyppe; and
-so in their eatynge they praysed and honoured
-the Idoll. And therfore they that
-had their truste in the leuynge God and
-in the bloode of hys sonne Christ, myght
-not eate with them. And lykewyse it is in
-the sacrament, the breade and the eatynge
-of it in the place and felowshyppe where
-it is receyued, is more then commō breade.
-<span class='pageno' id='Page_89'>89</span>What is it more? Verelye it is breade
-which by the eatynge of it in that place &amp;
-felowshyppe, doth testyfye openlye vnto
-all men, that he is our verye God whose
-cuppe we drynke, and before whome we
-eate in that felowshyppe, and that we put
-all our affyaunce in hym and in the bloode
-of hys sonne Christe Iesu, geuynge
-God all honoure ād infynyte thankes for
-hys greate loue wherwith he loued vs, as
-it is testyfyed in the bloode of hys sonne,
-which was shedde for our synnes. So that
-in this place and felowshyppe maye no
-man eate nor drynke with vs, but he that
-is of our fayth and knowleageth the same
-God that we do. As by example, If a mā
-were well beloued amonge hys neyghboures
-(albeyt he haue some enemyes) &amp;
-were longe absent from hys fryndes in a
-straunge contrye: when he were come home,
-hys neyghboures that loued hym wolde
-greatelye reioyse, and peraduēture wolde
-bye a copon or a nother peace of meate
-to geue hym hys welcome home, ād gette
-the to some honeste mans house or to a taverne,
-and make good chere together, to
-testyfye opēlye that he is welcome home,
-and that they all whiche are at that banket
-reioyse of hys commyge home. Nowe
-I saye, that this banket is more then another
-meate, for at thys banket hys enemyes
-maye be loth to come, because they can
-not reioyse at hys comynge home, ād therfore
-can not make good chere amonge thē,
-testyfyenge that he is welcome home; but
-rather abhorreth the meate and drynke
-that is there eatē, because their harte doth
-not fauoure the parson for whose sake it
-is prepared. Notwithstondynge yf a capons
-legge were reserued for one of hys
-enemyes and afterwarde geuen hym whā
-the banket were done, he myght laufullye
-eate it. For then it were but bare meate,
-suche as he eateth at home. And lykewyse
-the enemyes of Christe which beleue not
-that they haue remyssyō of synnes throughe
-hys bloode sheadynge, can not reioyse
-of hys bodye breakynge. And therfore
-can not make good chere amonge them,
-but yf any be reserued after the maundye,
-he maye laufullye eate it, for it is but breade.
-And hys louers that are there present
-do rather come thy der to geuehym  hys
-welcome home then for the meate, ād they
-more eate hys welcome home, then the
-meate.</p>
-
-<p class='c005'>But yf anye of hys enemyes fortune to
-be there, they eate onelye the meate, ād not
-hys welcome home. For they reioyse not
-at hys commynge home. Lykewyse the
-faythfull that are there present, do rather
-come thyther to reioyse in the fayth of hys
-bodye breakynge, then in breakynge or eatynge
-of the breade or meate. But yf anye
-<span class='pageno' id='Page_90'>90</span>of the vnfaythfull fortune to be there, they
-eate onelye the breade, and not hys bodye
-breakynge. For they reioyse not at hys bodye
-breakynge. Here peraduenture some
-wolde suppose that I were contrarye to
-my selfe. For before I sayde, that it was
-more thē meate that was eaten at the gentyles
-feastes, ād more thē meate that was
-eaten at my neyghbours welcome home,
-and more then breade that is eaten at the
-receyuynge of the sacrament of the bodye
-and bloode of Christe. And nowe I saye,
-that yf a mans enemye be there, he eateth
-onelye the meate and not the welcome home.
-And lykewyse the vnfaythfull eateth
-onelye breade and not the bodye and bloode
-of Christe. How maye these wordes
-stonde together? I answere, that they eate
-but onelye breade or meate that profyteth
-them, but in dede they eate more to their
-hynderaunce, and euen theyr owne dāpnacyon.
-For they that ded eate in the fellowshyppe
-of Gentyles, ded but onelye eate
-the meate to their profytte, but in eatynge
-their meate their facte ded opēlye testyfye,
-that they honoured that Idoll for their
-<span class='fss'>GOD</span> (although their harte were other-wyse)
-wherin they comytted Idolatrye.
-<span class='sni'><span class='hidev'>|</span>1. Cor. 8.<span class='hidev'>|</span></span>
-And besydes that they wounded the conscyences
-of their weake bretherne, and so
-synned agaynste God.</p>
-
-<p class='c005'>Besydes that, he that ēvyeth hys neyghboure
-and commeth to that banket, eateth
-but onely the meate that profyteth hym:
-not withstondynge in hys owne harte, he
-eateth the rancoure &amp; malyce of hys mynde,
-to hys greate greavaunce, whē he seeth
-them so reioyse. And of hys owne companyons
-whiche are also these mannes enemyes,
-he doth purchace hym selfe hatred,
-because with hys facte he testyfyeth that
-he loueth hym, although hys harte be otherwyse,
-ād of God shalbe condempned.
-<span class='sni'><span class='hidev'>|</span>1. Joā. 3.<span class='hidev'>|</span></span>
-For he that hateth hys brother, is a murtherer.
-Furthermore he that is vnfaythfull
-and commeth to the maundye, eateth
-but onelye the breade that profyteth hym,
-notwithstondynge he eateth besyde that
-hys owne dampnacyon, because he beleueth
-not that the bodye of our sauyoure
-which the sacrament representeth, is broken
-for hys synnes, and hys bloode shedde,
-to washe them awaye. This I am compelled
-to do, to stoppe the chaterynge mouthes
-of sophysters, albeit to them that be
-sober it had bene ynough to haue sayde,
-they eate onelye breade, and not the bodye
-breakynge &amp; ce. For they ryght well vnderstonde
-it by the contrarye antithesis,
-and knowe that I ment not by that (onelye)
-that he shulde eate the breade and nothynge
-els but onelye breade: but that I
-ment by this worde (onelye) that he shulde
-eate the breade without the bodye. And so
-<span class='pageno' id='Page_91'>91</span>lykewyse in other examples. Thus haue
-we suffycyentlye declared Paules mynde
-in the .x. Chapter.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>1. Cor. 11.<span class='hidev'>|</span></span>
-In the .xi. chapter Paule maketh moche
-mencyon of the maundye and dyscrybeth
-it to the vttermoste. Fyrste (he sayeth) whē
-ye come together in one place, a man can
-not eate the Lordes souper. For euerye mā
-begynneth afore to eate hys owne souper,
-and one is houngrye and an other is drōken.
-Haue ye not howses to eate and drynke
-in? Or els dyspyce ye the congregacyō
-of God and shame them that haue not?
-What shall I saye vnto you? Shall I prayse
-you? In thys I prayse you not. Paule
-ded instructe accordynge to Christes mynde,
-that the Corinthyans shulde come together
-to eate the Lordes souper. Whiche
-lyeth not so moche in the carnall eatynge
-as in the spyrytuall: and is greately desyred
-to be eaten, not by the hounger of the
-bodye, but by the hounger of the faythfull
-harte. Whiche is greadye to publyshe the
-prayse of the Lorde and geue hym hartye
-thankes, and moue other to the same, that
-of many, prayse myght be geuen vnto our
-moste mercyfull Father, for the loue whiche
-he shewed vs in the bloode of hys owne
-moste deare sonne Christe Iesu. Wherwith
-we are washed from our synnes, ād
-surelye sealed vnto euerlastynge lyfe.
-With suche hounger ded Christe eate the
-Paschall Lambe, sayēge to hys dyscyples:
-I haue inwardelye desyred to eate this Easter
-Lambe with you before that I suffer.
-<span class='sni'><span class='hidev'>|</span>Luc. 22.<span class='hidev'>|</span></span>
-Christes inwarde desyre was not to fyll
-hys belye with hys dyscyples, but he had
-a spyrytuall honger: bothe to prayse hys
-Father with thē, for their bodely delyueraunce
-out of the lande of Egypte: and specyallye
-to altre the Paschall Lambe &amp; memorye
-of the carnall delyueraunce, in to a
-maundye of myrth and thankes geuynge
-for our spyrytuall delyueraunce out of the
-bondage of synne. In so moche that when
-Christe knewe that it was hys Fathers
-wyll and pleasure, that he shulde suffer for
-our synnes (wherin his honoure, glorye, &amp;
-prayse, shulde be publyshed) then was it a
-pleasure vnto hym to declare vnto hys
-dyscyples that greate benefytte, vnto hys
-Fathers prayse and glorye: and so ded instytute
-that we shulde come together and
-breake the breade in the remembraunce of
-his bodye breakynge &amp; bloode sheadynge:
-&amp; that we shulde eate it together reioysynge
-with eche other &amp; declaryng his bēfytes.</p>
-
-<p class='c005'>Now were the Corynthyās fallē from
-this honger, &amp; can not together to thētent
-that Goddes prayse shulde be publyshed
-by thē in the myddes of the cōgregacyon,
-but can to feade their fleshe &amp; to make carnall
-chere. In so moche that the ryche wolde
-haue meate ād drynke ynough, ād take
-<span class='pageno' id='Page_92'>92</span>suche habundance that they wolde be drōke,
-ād so made it their owne souper ād not
-the Lordes, as Paule sayeth, ād ded eate onelye
-the breade &amp; meate, ād not the bodye
-breakynge as I sayde before, ād the poore
-which had not, (that is to saye that had no
-meate to eate) were shamed ād hōgrye, and
-so coulde not reioyse ād prayse the Lorde:
-by the reason that the delycate fare of the
-ryche was an occasyō for the poore to lament
-their pouertye, ād thus the ryche ded
-neyther prayse God themselfes, nor suffered
-the poore to do it, but were an occasyō
-to hynder them.</p>
-
-<p class='c005'>They shulde haue brought their meate
-and drynke ād haue deuyded it with their
-poore bretherne, that they myght haue bene
-mery together, and so to haue geuē thē
-occasyō to be merye and reioyse in the Lorde
-with thankes geuynge. But they had
-neyther luste to prayse God, nor to confyrte
-their neyghboure. Their fayth was feable,
-ād their charyte colde, ād had no regarde
-but to fyll their bodye ād feade their fleshe:
-And so dyspysed the poore cōgregacyō
-of God, whome they shulde haue honoured
-for the spyryte that was in thē and fauoure
-that God had shewed indyfferētlye
-vnto thē in the bloode of hys sonne Christe.
-When Paule perceyued that they were
-thus fleshlye mynded and had no mynde
-vnto that spyrytuall maundye whiche
-chefelye shulde there be aduertysed, he reproueth
-thē sore, rehersynge the wordes of
-Christe. That which I gaue vnto you I receyued
-of the lorde. For the lorde Iesus the
-same nyght in the which he was betrayed
-toke breade and thanked and brake it and
-sayde: take ye and eate ye, this is my bodye
-which is broken for you, this do ye in
-the remembraunce of me. After the same
-maner he toke the cuppe whē souper was
-done sayenge: this cuppe is the newe testament
-in my bloode, this do ye as ofte as
-ye drynke it in the remembraunce of me.
-For as ofte as ye shall eate thys breade
-and drynke thys cuppe, ye shall shewe the
-Lordes death, tyll he come. As though he
-shulde saye, ye Corynthyans are moche to
-blame which at this souper seake the foode
-of your fleshe. For it was instytute of
-Christe, not for the intent to nouryshe the
-belye, but to strenght the harte and soule
-in God. And by this you maye knowe
-that Christe so mente: For he calleth it his
-bodye whiche is geuen for you, so that the
-name it selfe myght testyfye vnto you,
-that in this souper you shulde more eate
-his bodye which is geuē for you (by digestynge
-that in to the bowelles of your soule)
-then the breade, which by the breakynge
-and the dystrybutynge of it, doth represent
-his bodye breakynge ād the dystrybutynge
-therof vnto all that are faythfull.
-<span class='pageno' id='Page_93'>93</span>And that he so meaneth is evydēte by the
-wordes folowynge, which saye, thys do
-in the remembraunce of me: and lykewyse
-of the cuppe. And fynallye concludynge
-of both, Paule sayeth, as often as ye
-shall eate thys breade and drynke thys
-cuppe (in thys place and felowshyppe) ye
-shall shewe the Lordes death vntyll he come,
-praysynge the Lorde for the deathe of
-hys sonne, and exhortynge other to do the
-same, reioysynge in hym with infynyte
-thākes. And therfore ye are to blame which
-seake onelye to feade the bellye with that
-thynge, which was onelye instytute to feade
-the soule. And thervpon yt foloweth.</p>
-
-<p class='c005'>Wherfore whosoeuer doth eate of this
-breade or drynke of thys cuppe vnworthelye,
-is gyltye of the bodye and bloode of
-the Lorde. He eateth thys breade vnworthelye,
-which regardeth not the purpose
-for the which Christe ded instytute it:
-which commeth not to it with spyrytuall
-honger, to eate through fayth hys verye
-bodye, which the breade representeth by
-the breakynge and dystrybutynge of yt:
-whiche commeth not with a merye harte
-geuynge God hartye thankes for their
-delyueraunce from synne: whiche do not
-moche more eate in their harte the death
-of hys bodye, thē they do the breade with
-their mouth. Now syth the Corynthyans
-ded onelye seake their bealy and fleshe, ād
-forgatte Goddes honoure and prayse (for
-which it was instytute, that thankes shulde
-be geuen by the remembraunce of hys
-bodye breakynge for vs) they eate it to
-Goddes dyshonoure and to their neyghbours
-hynderaunce, and to their owne cōdempnacyon,
-and so for lacke of fayth were
-gyltye of Christes bodye which (by
-fayth) they shulde there chefelye haue eaten
-to their soules health. And therfore it
-foloweth.</p>
-<p class='c004'>¶ Lette a man therfore examyne hym
-selfe, &amp; so lette hym eate of the breade,
-and drynke of the cuppe.</p>
-<p class='c004'>Thys provynge or examynynge of
-a mans selue, is fyrste to thynke
-with hym selfe with what luste
-ād desyre he commeth vnto the maundye
-ād wyll eate that breade: whether he be
-sure that he is the chylde of God and in
-the fayth of Christe: and whether hys cōscyence
-do beare hym wytnes that Christes
-bodye was broken for hym: and whether
-the luste that he hath to prayse God
-ād thāke hym with a faythfull harte in the
-myddes of the bretherne, do dryue hym
-thytherwarde. Or els whether he do it
-for the meates sake or to keape the custome:
-For then were it better that he were
-awaye. For he that eateth or drynketh
-vnworthely, eateth ād drynketh hys owne
-<span class='pageno' id='Page_94'>94</span>dampnacyon, because he maketh no dyfference
-of the Lordes bodye. That is, as is
-sayde before, he that regardeth not the purpose
-for which it was instytute, and putteth
-no dyfference betwene thys eatynge
-and other eatynge, for other eatynge doth
-onelye serue the bellye, but thys eatynge
-was instytute and ordeyned, to serue the
-soule and inwarde man. And therfore he
-that abvseth it to the fleshe, eateth ād drynketh
-hys owne dampnacyon. And he commeth
-vnworthelye to the maundye where
-the sacrament of Christes bodye is eaten:
-yea, where the bodye of the Lorde is eatē,
-not carnallye with the teth and bellye,
-but spyrytually with the harte ād faythe.
-Upon thys foloweth the texte that master
-More alleageth and wresteth for hys purpose.</p>
-
-<p class='c005'>For thys cause manye are weake and
-sycke amonge you, and manye sleape. Yf
-we had trulye Iudged our selues, we shulde
-not haue bene Iudged. When we are
-Iudged of the Lorde, we are chastened because
-we shulde not be dampned with the
-worlde. Wherfore my bretherne, whē ye
-come together to eate, tarye one for another.
-Yf any man hunger, lette hym eate
-at home, that ye come not together vnto
-condempnacyon.</p>
-
-<p class='c005'>For thys cause (that is) for lacke of
-good examenynge of our selues (as is
-before towched) manye are weake and speke
-in the fayth, and manye sleape, and haue
-loste their fayth in Christes bloode, for
-lacke of remembraunce of thys bodye breakynge
-and bloode sheadynge: Yea and
-not that onelye, but manye were weake
-and sycke euen stryken with bodely dyseases
-for abvsynge the sacrament of hys bodye,
-eatynge the breade with their teth ād
-not hys bodye with their mynde, and peraduenture
-some slayne for it by the stroke
-of God, which yf they had trulye iudged
-and examyned them selues for what intēt
-they came thyther, and why it was instytuted,
-shulde not haue bene so Iudged ād
-chastened of the Lorde. For the Lorde doth
-chasten, to brynge vs vnto repentaunce, &amp;
-to mortyfye the rebellyous membres, that
-we maye remember hym. Here ye maye
-shortely perceyue the mynde of Paule.</p>
-<p class='c004'><span class='fss'>FINIS.</span></p>
-<p class='c004'>¶ An Epytome and shorte rehearsall
-of all thys boke, shewynge in what
-poyntes Fryth dyssenteth from our
-Prelates.</p>
-<p class='c004'>Now to be shorte, in these iij. poyntes
-Fryth dyssenteth from oure
-Prelates ād from master More,
-which taketh vpon hym to be their proctoure.
-Our Prelates beleue that in the sacrament
-remayneth no breade, but that it
-is tourned in to the naturall bodye of
-<span class='pageno' id='Page_95'>95</span>Christ both fleshe bloode &amp; bones. Fryth
-sayeth, that it is none artycle of our Crede:
-and therfore lette them beleue yt that
-wyll. And he thynketh that there remayneth
-breade styll. And that he proueth. iii.
-maner of wayes. Fyrste by the scripture
-of Paule,
-<span class='sni'><span class='hidev'>|</span>1. Cor. 10.<span class='hidev'>|</span></span>
-which calleth it breade sayenge:
-the breade which we breake, is it not the
-felowshyppe of the bodye of Christe?
-For we though we be manye, are yet one
-bodye and one breade, as manye as are
-partakers of one breade. And agayne he
-sayeth,
-<span class='sni'><span class='hidev'>|</span>1. Cor. 11.<span class='hidev'>|</span></span>
-as often as ye eate of thys breade
-or drynke of this cuppe, you shall shewe
-the Lordes death vntyll he come. And Luke
-calleth it breade sayenge.
-<span class='sni'><span class='hidev'>|</span>Actes. 2.<span class='hidev'>|</span></span>
-They contynued
-in the felowshyppe of the Apostles,
-and in the breakynge of the breade and
-prayer.
-<span class='sni'><span class='hidev'>|</span>Mat. 26.<span class='hidev'>|</span></span>
-Also Christe called the cuppe the
-frute of the vyne, sayenge.
-<span class='sni'><span class='hidev'>|</span>Mar. 14. Luc. 22.<span class='hidev'>|</span></span>
-I shall not frō
-hence forwarde drynke of the frute of the
-vyne vntyll I drynke that newe in the
-Kyngdome of my Father.</p>
-
-<p class='c005'>Furthermore nature doth teache you
-that both the breade and wyne contynue
-in their nature. For the breade mouldeth
-yf it be kepte lōge, yea and wormes breade
-in it. And the poore mouse wyll ronne
-awaye with it and eate it, which are evydence
-ynough that there remayneth breade.
-Also the wyne yf it were reserued, wolde
-waxe sower, as they confesse them selues.
-And therfore they howfell the laye
-people but with one kynde onelye: because
-the wyne can not contynue nor be reserued
-to haue readye at hande, when neade
-were. And surelye as yf there remayned
-no breade, it coulde not moulde nor waxe
-full of wormes: euē so yf there remayned
-no wyne, it coulde not waxe sower. And
-therfore it is but false doctryne that our
-Prelates so lōge haue taught &amp; publyshed.</p>
-
-<p class='c005'>Fynallye that there remayneth breade,
-myght be proued by auctoryte of manye
-doctoures which call yt breade ād wyne,
-euen as Christe and hys Apostles ded.
-And though some sophysters wolde wreste
-their sayenge, and expounde thē after
-their owne fantasye, yet shall I alleage
-thē one doctoure which was Pope, that
-maketh so playne with vs that they shall
-neuer be able to avoyde hym.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Gelasius
-in concilio
-Ro.<span class='hidev'>|</span></span>
-For Pope Gelasius wryteth on thys
-maner. <i>Certe sacramenta que sumimus corporis
-et sanguinis Christi, diuinæ res sunt, propter
-quod et per eadem diuine efficimur cōsortes
-naturæ. Et tamen nō desinit esse substantia
-uel natura panis et uini, sed permanet in suæ
-proprietate nature. Et certe imago et similitudo
-corporis et sāguinis Christi in actione misteriorum
-celebrantur.</i> That is to saye: surelye
-the sacrament of the bodye and bloode
-of Christe which we receyue, are a Godly
-thynge, and therfore through thē are we
-<span class='pageno' id='Page_96'>96</span>made partakers of the godly nature. And
-yet doth it not cease to be the substance or
-nature of breade and wyne, but they cōtynue
-in the properte of their owne nature.
-And surelye the Image and symylytude
-of the bodye and bloode are celebrated in
-the acte of the mysteryes. Thys I am sure,
-that no man cā avoyde it, nor so wreste
-it, but that all men shall soone espye hys
-folye, and therfore I maye conclude that
-there remayneth the substaunce and nature
-of breade and wyne.</p>
-<p class='c004'>The seconde poynte wherin Fryth dyssenteth
-from our Prelates and their
-proctoure.</p>
-<p class='c004'>The Prelates beleue that hys very
-fleshe is present to the teth of them
-that eate the Sacramēte, and that
-the wycked eate hys verye bodye. Fryth
-sayeth that it is none artycle of our Crede,
-and therfore he reakeneth that he is in
-no Ieoperdye though he beleue it not.
-And he thynketh that hys fleshe is not presente
-vnto the teth of thē that receyue the
-Sacramente. For hys fleshe is onelye
-in one place at ones. And that he proueth
-both by the auctoryte of Saynte Austen
-ad Dardanum, and also by the auctoryte
-of Fulgentius ad Thrasauandum libro.
-20. as before appeareth in the boke.
-And Fryth sayeth that the wycked eate
-not hys verye fleshe, although they receyue
-the Sacramente. And that he proueth
-by the scrypture, doctours, and good reason,
-grounded vpon the scryptures.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Ioan. 6.<span class='hidev'>|</span></span>
-The scrypture is thys, he that eateth
-Christes bodye hath euerlastynge lyfe,
-ergo then the wycked eate not hys bodye.
-Agayne the scrypture sayeth, he that eateth
-Christes fleshe ād drynketh hys bloode
-abydeth in Christe and Christ in him:
-but the wycked abyde not in Christe nor
-Christe in them, ergo the wycked eate not
-hys fleshe nor drynke hys bloode.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Augustin
-ser. desacra
-fe.
-Pasche.<span class='hidev'>|</span></span>
-This maye also be cōfyrmed by good
-auctoryte. For saynte Austen sayeth, he
-that abydeth not in Christe ād in whome
-Christe abydeth not, without doubte he
-eateth not hys fleshe nor drynketh hys
-bloode, although he eate and drynke the
-Sacramente of so greate a thynge vnto
-hys dampnacyon.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Beda.<span class='hidev'>|</span></span>
-And euē the same wordes hathe Bede
-vpon the tenth chapter of the fyrste Epystle
-to the Corynthyans.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Augusti
-de ciuitate
-Dei in
-libro. 21.
-cap. 25.<span class='hidev'>|</span></span>
-Agayne S. Austen sayeth, he that abydeth
-not in me ād in whome I abyde not,
-let hym not saye nor thynke, that he eateth
-my bodye or drynketh my bloode. And
-euen the same wordes hath Bede vpon
-the syxte Chapter of the fyrste Epystle to
-the Corynthyans. And euen the same sentence
-hath Ambrose, and Prosper, &amp; Bede
-<span class='pageno' id='Page_97'>97</span>vpon the xi. chapter of the fyrste Epystle
-to the Corynthyans.</p>
-
-<p class='c005'>Fynallye thys may be proued by good
-reasō grounded vpō the scrypture. Christ
-wolde not suffer marye (though she loued
-hym well) to towche hym, because she lacked
-one poynte of faythe, and ded not beleue
-that he was equall with hys Father.
-And therfore by reason yt muste folowe,
-that he wyll not suffer the wycked (which
-neyther haue good fayth nor loue towardes
-hym) both to towche hym and eate
-hym in to their vncleane bodyes.</p>
-
-<p class='c005'>Now syth thys is proued true that the
-wycked eate not hys bodye, it must also
-therof neades folowe, that the sacramente
-is not hys naturall bodye. For they do
-eate the sacramēte as all men knowe. Besydes
-that the faythfull do not eate Christes
-bodye with their teth. And therfore
-it muste folowe that the wycked do not
-eate it with their teth. The antecedēt or
-fyrst parte of the reason is proued by the
-wordes of Christe which sayeth,
-<span class='sni'><span class='hidev'>|</span>Ioan. 6.<span class='hidev'>|</span></span>
-that the
-fleshe profyteth nothynge at all, meanynge
-that it doth not profyte as they vnderstode
-hym: that is to saye: yt profyteth nothynge
-to be eaten carnallye with their
-teth and bellye, as they vnderstode hym.
-For els it profyteth moche to be eaten spyrytuallye,
-that is to saye: to beleue that
-through hys bodye breakynge ād bloode
-sheadynge our synnes are pourged. And
-thus doth Origene, S. Austē, Bede, Chrisostome,
-ād Athanasius expounde it, as appeareth
-in the boke before. And therfore
-Fryth sayeth, that onelye faythfull men
-eate hys bodye: not with their teth and
-mouth, but with their fayth ād harte, they
-dygeste it in to the bowelles of their soules
-through beleuynge that it was broken
-on the crosse, to washe awaye their synnes.
-And the wycked eate not hys bodye
-but onelye the breade and their dampnacyon,
-because they eate him not spirytually,
-that is: because they beleue not in hys bodye
-breakynge and bloode sheadynge.</p>
-<p class='c004'>¶ The thyrde poynte wherin Fryth dyssēteth
-frō your Prelates &amp; their proctoure.</p>
-<p class='c004'>The Prelates beleue that mē ought
-to worshyppe the Sacramēte, but
-Fryth sayeth naye, and affyrmeth
-that it is Idolatrye to worshyppe it. And
-he sayeth that Christ and hys Apostles
-taught vs not so to do: neyther ded the holy
-fathers so teache vs. And Fryth sayth,
-that the autours of thys worshyppynge
-are the chylderne of perdycyō which haue
-ouerwhelmed thys worlde with synne.
-Neuerthelesse we muste receyue it reuerētlye,
-because of the doctryne that it bryngeth
-vs. For it preacheth Christes death
-vnto vs, &amp; descrybeth it before our eyes,
-euē as a faythfull preacher by the worde
-<span class='pageno' id='Page_98'>98</span>doth instyll yt in to vs by our eares and
-hearynge. And that yt supplyeth the rowme
-of a preacher, is evydēt by the wordes
-of S. Austen which sayeth. <i>Paulus quamuis
-portaret sarcinā corporis quod aggrauat animā,
-potuit tamen significando predicare Dominū
-Iesum Christum, aliter per linguā suam,
-aliter per epistolā, aliter per sacramētū corporis
-Christi.</i> That is to saye: though Paule
-ded beare the burthen of the bodye which
-doth honorate the soule, yet was he able
-in sygnyfyenge to preache the Lorde Iesus
-Christe, one waye by hys tonge, and another
-waye by a Ēpystle, &amp; a nother waye
-by the Sacrament of Christes bodye .&amp;c.
-For as the people by vnderstondynge the
-sygnyfycacyō of the wordes which he spake
-ded heare the gloryous gospell of God,
-&amp; as by the readynge of hys Epystle they
-vnderstode hys mynd, &amp; receyued the wordes
-of the soules health, so by the mynystracyon
-of the sacrament they myght see
-with their eyes the thynge which they harde
-&amp; red, &amp; so haue their sēces occupyed a
-boute the mystery, that they myght the more
-earnestlye prynte it in their mynde. As
-by exāple:
-<span class='sni'><span class='hidev'>|</span>Hier. 27.<span class='hidev'>|</span></span>
-The prophete Ieremye beynge
-in Ierusalē in the tyme of Sedechias Kynge
-of the Iewes, prophesyed ād preached
-vnto thē, that they shuld be takē presoners
-of Nabugodonosar the Kyng of Babylō.
-And the Iewes were angrye with hym &amp;
-wolde not beleue hys wordes. And therfore
-he made a chayne or fetter of woode ād
-put thē a boute hys necke, ād prophecyed
-agayne, ād preached that they shulde be taken
-presoners ād ledde captyue in to Babylon.
-And as hys wordes ded certyfye
-their eares that they shulde be subdued, so
-the chayn ded represēt their captyuite euē
-before their eyes, which thynge ded more
-vehementlye worke in them then the bare
-wordes coulde do, ād euen so it is in the sacrament.
-For lykewyse as the wordes ded
-instyll it in to our eares, that hys bodye
-was geuen for vs, ād hys bloode shedde
-for the remyssyon of our synnes, euen so
-ded the mynystracyon of the Sacrament
-expresse the same thynge vnto our syght
-and dothe more effectuouslye moue vs, thē
-the bare wordes myght do, and make vs
-more attentyue vnto the thynge, that we
-maye whollye geue thankes vnto God ād
-prayse hym for hys boūteous benefyttes.
-And therfor seynge it is as a preacher, expressynge
-vnto our syght the same thynge
-that the wordes do to our eares, you muste
-receyue yt with reverence ād sober behavyoure,
-aduertysynge the thynge that
-it representeth vnto you. And euen the same
-honoure is due vnto it which is geuē
-vnto the scrypture that is the worde of
-God. For vnto that must a man devoutlye
-geue eare, ād reverentlye take the boke
-<span class='pageno' id='Page_99'>99</span>in hys hande: yea, &amp; yf he kysse the boke
-for the doctrynes sake that he learneth thereout,
-he is to be commended. Neuerthelesse
-yf he shulde go sense hys boke, men
-myght well thynke that he were verye
-chyldyshe. But yf he shulde knele downe
-and praye to hys boke, then he ded cōmytte
-playne Idolatrye.</p>
-
-<p class='c005'>Consyder deare bretherne what I say,
-and avoyde thys Ieoperdye. Which
-thynge avoyded, I care not as towchynge
-the presence of hys bodye, though you beleue
-that hys naturall fleshe be there in dede,
-and not onelye in a mystery, as I haue
-taught. For when the Ieoperdye is paste,
-he were a foole that wolde be cōtencyous
-for a thynge, as longe as there commeth
-no hurte therbye.</p>
-
-<p class='c005'>The Germaynes which beleue the
-presence of hys bodye, do not worshyppe
-it, but playnly teache the contrarye,
-and in that poynte (thankes be
-to God) all they whome
-you call heretyckes
-do agre full well.
-Onelye avoyde
-thys Idolatrye,
-and I
-desyre
-no more.</p>
-<div class='chapter'>
-  <h2 class='c003'>The cōclusyon of thys Treatyse.</h2>
-</div>
-<p class='c004'>Nowe deare bretherne
-I beseche you for the mercye
-that ye loke for in Christ
-Iesu, that you accepte thys
-worke with a syngle eye ād
-no contencyous harte. For necessyte hath
-compelled me to wryte it, because I was
-informed both of my Lorde of Wynchester
-ād other credyble parsons, that I had
-by the meanes of my fyrst treatyse offended
-many mē. Which thynge maye well
-be true: For it was to slender to enstructe
-all them which haue sens seane it, albeit it
-were suffycyent for their vse to whome it
-was fyrst delyuered. And therfore I
-thought it not onelye expedyent but also
-necessarye, to enstructe them further in the
-truth, that they myght see playne euydence
-of that thynge, wherin they were offended.</p>
-
-<p class='c005'>By thys worke you shall espye their
-blasphemyes ād venemous tonges wherwith
-they slaunder not one ly thē that publyshe
-the truthe, but euen the truth yt selfe.
-They shame not to saye, that we affyrme
-yt to be onelye breade, and nothynge
-els. And we saye not so: but we saye
-<span class='pageno' id='Page_100'>100</span>that besyde the substaunce of breade, it is
-the Sacrament of Christes bodye ād bloode.
-As the yvye hangynge before the taverne
-doore is more then bare yvye. For
-besyde the substaunce of yvye, it is a sygne,
-and sygnyfyeth that there is wyne to
-be solde. And thys sacrament sygnyfyeth
-vnto vs, and poynteth out before our
-eyes, that as verely as that breade is broken,
-so verelye was Christes bodye brokē
-for our synnes: And as that breade is dystrybuted
-vnto vs, so is hys bodye and
-frute of hys passyon dystrybuted vnto all
-hys faythfull. And as the breade comforteth
-the bodye, so doth the fayth in Christes
-death comforte our soules. And as surelye
-as we haue that breade and eate it
-with our mouth and teth, and knowe by
-our sences that we haue it within vs, and
-are partakers therof; no more neade we to
-doubte of hys bodye and bloode, but that
-through fayth, we are as sure of thē, as
-we are sure of that breade. As it is suffycyentlye
-declared in my boke.</p>
-
-<p class='c005'>Agayne you maye perceyue how wyckedly
-they reporte vs which affyrme that
-we dyshonour it which geue yt the ryght
-honoure that it ought to haue. And you
-do playnlye dyshonoure it, which geue vnto
-it the honoure that is onelye due vnto
-God. We geue yt the same honoure
-that we geue vnto the holye scrypture ād
-worde of God, because it expresseth vnto
-our sences the death of our sauyoure, and
-doth more depely prynte it within vs. And
-therfore we call it an holye sacrament, as
-we call Goddes worde, holye scrypture.
-And we receyue thys sacrament with greate
-reuerence, euen as we reuerentlye reade
-or heare preached the holye worde of
-God, which conteyneth the healthe of our
-soules. And we graunte that hys bodye is
-presente with the breade as it is with the
-worde, and wyth both it is verelye receyued
-and eaten through faythe. But if we
-shulde knele downe and praye vnto the
-holye scrypture, men myght cownte vs foles,
-and myght lawfullye saye, that we do
-not honoure the scrypture by that meanes
-but rather dyshonoure yt. For the ryght
-honoure of a thynge is, to vse it for that
-intent that was instytute of God. And
-he that abvseth it to any other purpose,
-doth in dede dyshonoure it. And lykewyse
-it is in the sacrament which was instytute
-to keape in memorye the death of
-Christe, which yf we do any other wyse
-honoure, then we do the holye scrypture
-(vnto the which we maye in no wyse make
-our prayers). I saye that then we
-shulde vtterlye dyshonoure it. Avoyde
-therfore thys poynte of Idolatrye, and all
-ys safe.</p>
-
-<p class='c005'>Fynallye we saye that they speake
-<span class='pageno' id='Page_101'>101</span>well and faythfullye, which saye that they
-go to the bodye and receyue the bodye of
-Christ, and that they speake vyllenouslye
-and wyckedlye which saye that they onelye
-receyue breade or the sygne of hys bodye.
-For in so sayenge they declare their
-infydelyte. For the faythfull wyll reaken
-that he is euell reported of and reputed for
-a traytoure and a nother Iudas, yf men
-shulde saye of hym that he ded onelye receyue
-the sacrament, and not also the thynge
-whiche the sacrament doth sygnyfye.
-For albeit he onelye eateth the breade ād
-sacrament with hys mouth and teth: yet
-with hys harte and fayth inwardlye, he
-eateth the verye thynge it selfe whiche the
-sacrament outwardlye dothe represente.</p>
-
-<p class='c005'>And of thys sprynge the maner of speakynges
-that the olde fathers do somtyme
-vse, which at the fyrste syght mought seame
-contrarye to our sentence. But yf they
-be well pondered, it maye soone be seane,
-how they shulde be taken. For manye tymes
-when they speake of the sacramente
-and outwarde eatynge, they applye vnto
-the sacrament and outwarde eatynge, the
-frute and condycyons of the inwarde eatynge
-and thynge it selfe, because that in a
-faythfull man they are so Ioyntlye Ioyned,
-that the one is neuer without the other.
-As by example. Marye is named
-the mother of God, and yet she is not the
-mother of hys Godhed, by the which parte
-onelye he is called God, but because she
-is hys mother, as towchynge hys manhode,
-and the Godhed is so annexed with
-the manhode that they both make but one
-parson, therfore is she called the mother
-of God, whiche in dede yf it be wyselye
-weyed, shalbe founde to be abvsed speache.</p>
-
-<p class='c005'>And yet neuerthelesse it maye verye
-well be vsed, yf men vnderstonde what is
-ment therbye, but yf through the vse of
-thys speache, men shulde fall in to suche
-an erroure that they wolde affyrme our
-lady to be in dede the mother of hys Godhed,
-then necessyte shulde compell vs to
-make a dystynccyon betwene the nature
-of hys Godhed and the nature of hys
-manhod, and so to expounde the matter
-vnto them, and brynge them home agayne
-in to the ryght vnderstondynge. As we
-are now constrayned to do in thys sacrament,
-because you mysconstrue the sayenges
-of the scrypture ād Doctours. Which
-notwythstondynge (yf a man vnderstōde
-them) saye verye well.</p>
-
-<p class='c005'>And manye soche maner of speaches
-are contayned in the scrypture: As where
-Christ sayeth in, Iohā in the .iii. chap. There
-shall no man ascende in to heauen, but
-he that dyscendeth from heauen, the sone
-of man whiche is in heauen.</p>
-
-<p class='c005'><span class='pageno' id='Page_102'>102</span>Thys texte doth saye that the sonne of
-man was then in heauen, when he spake
-these wordes vnto Nicodemus here vpon
-earth, whiche thynge all wyse men consente
-to be vnderstonde, <i>propter unitatem
-personæ</i>: That is to saye: for the vnite of
-the parson. For albeit hys Godhed was
-in euerye place at that tyme, yet was not
-hys manhod (by the whiche he was called
-the sonne of man) in heauen at that tyme.
-And yet Christe sayde that it was in heaven
-for the vnite of hys parson. For hys
-Godhed was in heauen, and because the
-Godhed and manhode made one parson,
-therfore it was ascrybed vnto the manhod
-which was onelye verefyed vpō the Godhed,
-as
-<span class='sni'><span class='hidev'>|</span>August.<span class='hidev'>|</span></span>
-S. Austen ad Dardanum doth delygentlye
-declare.</p>
-
-<p class='c005'>And lykewyse in the sacrament of baptyme,
-because the inwarde workynge of
-the holye Goste is euer ānexed in the faythfull
-vnto the outwarde ceremonye: therfore
-somtyme the frute of the inwarde
-baptyme is ascrybed vnto the outwarde
-worke. And so the scrypture vseth to speake
-of the outwarde baptyme as though it
-were the inwarde: that is to saye: the spyryte
-of <span class='fss'>GOD</span>. And therfore Saynte
-Paule sayeth that we are buryed wyth
-Christe through baptyme.</p>
-
-<p class='c005'>And yet as Saynte Austen expoundeth
-it, the outwarde baptyme dothe but
-<span class='sni'><span class='hidev'>|</span>Augustinus
-ad
-Bonifacium.<span class='hidev'>|</span></span>
-sygnyfye thys buryall. And agayne Paule
-sayeth, as manye as are baptysed haue
-put Christe vpon them. And yet in dede
-our outwarde baptyme doth but sygnyfye,
-that we haue put Christe vpon vs.</p>
-
-<p class='c005'>But by the inwarde baptyme (whiche is
-the water of lyfe and spiryte of God) we
-haue in dede put hym vpon vs and lyue
-in hym and he in vs. Whiche not withstondynge
-is verye false for all the outwarde
-baptyme, in them that receyue it
-not in fayth. And vnto them it is but abare
-sygne, wherof they gette no profytte,
-but dampnacyon.</p>
-
-<p class='c005'>And here you maye evydentlye perceyue,
-howe it is sometyme in scrypture ascrybed
-vnto the outwarde worke and ceremonye,
-whiche is onelye true in the inwarde
-veryte. And this place shall expounde
-all the olde doctours whiche seame
-contrarye to our sentence. And therfore
-marke it well.</p>
-
-<p class='c005'>Thus haue you my mynde further vpon
-the sacrament of the bodye and bloode
-of Christe. Wherin yf you reaken that
-I haue bene to lōge in repetynge one thynge
-so often, I shall praye you of pardone.
-But surelye me thought I coulde not be
-shorter. For the worlde is suche now adayes,
-that some wolde heare and can not:
-and some do heare and wyll not. And
-therfore I am compelled so often to repete
-<span class='pageno' id='Page_103'>103</span>that thynge whyche a wyse man
-wolde vnderstonde wyth halue
-the wordes.</p>
-<p class='c004'>❧ Praye Christen reader that the
-wordes of <span class='fss'>GOD</span> maye increace,
-and that <span class='fss'>GOD</span>
-maye be gloryfyed
-through my
-bondes.
-<span class='fss'>AMEN</span>.</p>
-<div class='chapter'>
-  <h2 class='c003'>The Artycles wherfore Iohan Fryth dyed, whiche he wrote in Newgate the .23. daye of Iune, the yeare of our Lorde .1533.</h2>
-</div>
-<p class='c004'>I doubt not deare
-bretherne, but that it doth
-some deale vexe you, to see
-the one parte haue all the
-wordes, and frely to speake
-what they lyste, and the other to be put to
-sylence, and not to be harde indyfferently.
-But referre your matters to God, whiche
-shortelye shall Iudge after a nother fashyon.
-But in the meane seasō, I shall rehearse
-vnto you the artycles for which I am condempned.</p>
-<p class='c004'>❧ They examyned me but of two
-artycles whiche are these.</p>
-<p class='c004'><span class='sni'><span class='hidev'>|</span>1. Article.<span class='hidev'>|</span></span>
-Fyrste whyther I thought there were
-any Purgatorye to pourge the soule after
-thys present lyfe. And I sayde, that I
-thought there was none. For man is made
-but of two partes, the bodye and the
-soule. And the bodye is pourged by the
-<span class='pageno' id='Page_104'>104</span>crosse of Christe, whiche he layeth vpon
-euery chylde that he receyueth: as afflyctyon,
-worldlye opressyon, persecucyon, emprysonment
-&amp; cet. and deathe fynysheth
-synne. And the soule is pourged by the
-worde of God, which we receyue through
-fayth, vnto the healthe and saluacyon bothe
-of bodye and soule.</p>
-
-<p class='c005'>Now and yf I ded knowe any thyrde
-parte wherof we are made, I wolde also
-gladly graunt the .3. purgatory, but seynge
-I knowe none suche, I must denye the
-Popes purgatorye. Neuertheles I cownte
-neyther parte a necessarye artycle of
-our faythe, necessaryly to be beleued vnder
-payne of dampnacyon, whyther there
-be soche a purgatory or not.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>2. article.<span class='hidev'>|</span></span>
-The seconde artycle was thys, whyther
-that I thought, that the sacrament of
-the aulter was the bodye of Christe. And
-I sayde yea, that I thought that it was
-bothe Christes bodye and also our bodye,
-as Saynt Paule sayeth to the Corynthyans.
-i. Cori. 10.</p>
-
-<p class='c005'>In that it is made one breade of manye
-graynes it is our bodye, sygnyfyenge
-that we though we be manye, are yet one
-bodye: lykewyse of the wyne in that it is
-made one wyne of manye grapes.</p>
-
-<p class='c005'>And agayne in that it is broken, it
-is Christes bodye, sygnyfyenge that hys
-bodye shulde be broken, that is to saye:
-suffer deathe, to redeame vs from our iniquitees.</p>
-
-<p class='c005'>In that it was dystrybuted, it was Christes
-bodye, sygnyfyenge that as verelye
-as that sacramēt is dystrybuted vnto vs,
-so verelye is Christes bodye and the frute
-of hys passyō dystrybuted vnto all faythfull
-men.</p>
-
-<p class='c005'>In that it is receyued, it is Christes bodye,
-sygnyfyenge that as verelye as the
-outwarde man receyueth the sacramente
-with hys tethe and mouthe, so verelye dothe
-the inwarde mā, through faythe receyue
-Christes bodye and frute of hys passyon,
-ād is as sure of it, as of the breade that
-he eateth.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Another
-questyō.<span class='hidev'>|</span></span>
-Well sayde they, do you not thynke
-that hys verye naturall bodye, bothe fleshe
-and bloode is reallye contayned vnder
-the sacrament, and there actuallye present,
-besyde all symylytudes?
-<span class='sni'><span class='hidev'>|</span>¶ An answere.<span class='hidev'>|</span></span>
-No sayde I, I
-do not so thynke. Notwithstondynge I
-wolde not that anye shulde counte that I
-make my sayenge (whiche is the negatyue)
-anye artycle of the faythe. For euen
-as I saye that you oughte not to make anye
-necessarye artycle of the faythe of
-your parte (whiche is the affyrmatyue).
-So I saye agayne, that we make none
-necessarye artycle of the faythe of oure
-parte, but leaue it indyfferent for all men
-to Iudge therin, as <span class='fss'>GOD</span> shall open
-<span class='pageno' id='Page_105'>105</span>hys harte, and no syde to condempne or
-dyspyse the other, but to nouryshe in all
-thynges brotherlye loue, and to beare others
-infyrmytees.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>S. Austens
-texte.<span class='hidev'>|</span></span>
-The texte of Saynt Austē which they
-there aleaged agaynste me, was thys: that
-in the sacrament Christe was borne in his
-owne handes. Whervnto I sayde: that S.
-Austen dothe full well expounde hym selfe.
-For in a nother place he sayeth. <i>Ferebatur
-tanquā in manibus suis.</i> That is, he was
-borne after a certayne maner, in hys owne
-handes. And by that he sayeth after a certayne
-maner, ye maye soone perceyue
-what he meaneth.</p>
-
-<p class='c005'>How be it yf. S. Austen had not thus
-expounded hym selfe, yet he sayeth ad Bonifacium,
-that the sacrament of a thynge,
-hath a symylytude or propertye of the
-thynge which it sygnyfyeth. And for that
-cause it hath manye tymes the name of
-the verye thynge whiche it sygnyfyeth.
-And so he sayeth that he bare hym selfe,
-because he bare the sacrament of hys bodye
-and bloode, whiche ded so earnestlye
-expresse hym selfe, that nothynge myght
-more do it. If you reade the place of S.
-Austen ad Bonifacium, whiche I alleage
-in my laste boke, ye shall soone see them
-answered.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Chrisostomus.<span class='hidev'>|</span></span>
-A nother place they alleaged out of
-Chrisostome, which at the fyrste blushe seameth
-to make well for them. But yf it be
-well wayed, it maketh moche lesse for thē
-then they wene. The wordes are these.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Chrisostomes
-wordes.<span class='hidev'>|</span></span>
-Doste thou see breade and wyne: Do
-they departe from thē into the draughte
-as other meates do? God forbydde. For
-as in waxe when it cōmeth to the fyer, nothynge
-of the substaunce remayneth nor
-aboundeth: so lykewyse thynke that the
-mysteryes are consumed by the substaunce
-of the body.</p>
-
-<p class='c005'>These wordes I expounded, by the
-wordes of the same doctoure Saynt Chrisostome,
-which in a nother homelye sayeth
-on thys maner. The inwarde eyes as soone
-as they see the breade, they flye over all
-creatures ād thynke not of the breade that
-is baken of the baker, but of the breade of
-euerlastynge lyfe, which is sygnyfyed by
-the mystycall breade.</p>
-
-<p class='c005'>Now conferre these places together ād
-you shall perceyue, that the laste expoundeth
-the fyrste clerely. Fyrste he sayeth,
-dost thou see breade and wyne? I answere
-by the seconde, nay. For the inwarde eyes
-as soone as they see the breade, thynke
-not of it, but of the thynge it selfe that is
-sygnyfyed therby. And so he seeth it and
-seeth it not. He seeth it with hys outwarde
-and carnall eyes, but hys inwarde eyes
-seeth it not. That is to saye: regarde not
-the breade or thynke not vpon it. Euen as
-<span class='pageno' id='Page_106'>106</span>we commonlye saye, when we playe a game
-necglygentlye (by my truthe I see not
-what I do) meanynge that our myndes is
-not vpon that thynge whiche we see with
-our outwarde eyes. And lykewyse we
-maye answere the nexte parte, where he
-sayeth.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>The exposycyō
-of S.
-Chrisosto,
-texte.<span class='hidev'>|</span></span>
-Do they departe from thē in to the
-draughte, as other meates do? Nay for sothe
-sayde I. For other meates do onelye
-come to nouryshe the bodye, and to departe
-in to the draught: But thys meate that
-I here receyue, is spyrytuall meate, receyued
-with faythe, and nourysheth vs euerlastynglye
-bothe bodye and soule, and neuer
-entereth into the draughte. And euen
-as before the outwarde eyes do see the breade,
-and yet the inwarde eyes do not regarde
-that or thynke vpon it: So lykewyse
-the outwarde man dygesteth the breade,
-and casteth it in to the draughte. And
-yet the inwarde mā doth not regarde that
-nor thynke vpō it: But thynketh vpon the
-thynge it selfe that is sygnyfyed by that
-breade.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>The true
-meanynge
-of
-Chrisostomes
-wordes.<span class='hidev'>|</span></span>
-And therfore sayde Chrysostome euen
-a lytle before the wordes whiche they here
-alleaged. Lyfte vp your mynde and hartes
-(sayde he) whereby he monysheth vs,
-to loke vpon and consyder those heauenly
-thynges, whiche are represented and sygnyfyed
-by the breade and wyne, and not
-to marke the breade and wyne in it selfe.</p>
-
-<p class='c005'>Here they wyll saye vnto me, that that
-is not Chrisostomes mynde. For by hys
-example he playnlye sheweth that there
-remayneth no breade nor wyne. That I
-denye. For the example in thys place proueth
-no more but that ye shall not thynke
-vpon the breade and wyne, no more then
-yf they were not there, but onelye vpon
-that thynge whiche is sygnyfyed by thē.
-And that ye maye euydently perceyue by
-the wordes folowynge where he sayeth,
-thynke that the mysteryes are consumed
-by the substaunce of the bodye.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Soluciō<span class='hidev'>|</span></span>
-Now whyther Chrisostome thought
-that there remayned breade or none, bothe
-wayes shall our purpose be proued. Fyrst
-yf he thought there remayned styll breade
-and wyne, thē we haue our purpose. Now
-yf he thought that the breade and wyne
-remayned not, but were chaunged, thē are
-the breade and wyne neyther mysteryes
-nor sacramentes of the bodye and bloode
-of Christe. For that that is not, cā neyther
-be mysterye nor sacrament.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Conclusyon.<span class='hidev'>|</span></span>
-Fynalle yf he spake of the outwarde
-apperaunce of breade: then we knowe that
-that remayneth styll and is not consumed
-by the substaunce of the bodye. And therfore
-he muste neades be vnderstonde as I
-take hym.</p>
-
-<p class='c005'>I thynke many men wonder how I can
-<span class='pageno' id='Page_107'>107</span>dye in thys artycle, seynge that it is no necessary
-artycle of our faythe, for I graunte
-that neyther parte is an artycle necessary
-to be beleued vnder payne of dampnacyon,
-but leaue it as a thynge indyfferent,
-to thynke therin as God shall instyll in
-euery mans mynde, and that neyther parte
-condempne other for thys matter, but
-receyue eche other in brotherly loue, reseruynge
-eche others infyrmyte to God.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Beholde
-the
-cause
-of my
-death.<span class='hidev'>|</span></span>
-The cause of my deathe is thys, because
-I can not in conscyence abiure and swere,
-that our Prelates opynyon of the Sacramente
-(that is) that the substaunce of
-breade ād wyne is verely chaunged into
-the fleshe and bloode of our sauyoure Iesus
-Christ is an vndoubted artycle of
-the faythe, necessarye to be beleued vnder
-payne of dampnacyon.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>Note.<span class='hidev'>|</span></span>
-Now thoughe thys opynyon were in
-dede true (whiche thynge they cā neyther
-proue true by scrypture nor doctours) yet
-coulde I not in conscyence graunte that it
-shulde be an artycle of the faythe necessarye
-to be beleued, etc. For there are many
-verytees, whiche yet may be no soche artycles
-of our faythe. It is true that I laye
-in Irons whan I wrote thys, howbeit I
-wolde not receyue thys truthe, for an artycle
-of our fayth. For you may thynke the
-contrary without all Ieoperdy of dampnacyon.</p>
-<p class='c004'>¶ The cause why I cā not beleue their
-opynyon of transmutacyon or transubstanciacyon
-whether ye wyll, is thys.</p>
-<p class='c004'><span class='sni'><span class='hidev'>|</span>1.<span class='hidev'>|</span></span>
-❧ Fyrste because I thynke verely that
-it is false and can neyther be proued by
-scrypture nor faythfull doctours, yf they
-be well pondered.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>2.<span class='hidev'>|</span></span>
-The second cause is thys, because I
-wyll not bynde the congregacyon of Christe
-by myne example to admytte any necessary
-artycle bysyde our Crede, and specyally
-nonesuche as can not be proued
-true by scrypture. And I say that the churche,
-as they call yt, can not compell vs
-to receyue any soche artycles to be of necessyte
-vnder payne of dampnacyon.</p>
-
-<p class='c005'><span class='sni'><span class='hidev'>|</span>3.<span class='hidev'>|</span></span>
-The thyrde cause is, because I dare not
-be so presumptuous in enterynge in to
-Goddes Iudgement, as to make the Prelates
-in thys poynte a necessarye artycle
-of our faythe. For then I shulde dampnably
-condempne all the Germaynes and
-Almaynes, with infynyte moo, whiche in
-deade do not beleue nor thynke that the
-substaunce of breade and wyne is chaunged
-in to the substaunce of Christes naturall
-bodye. And surelye I can not be so folyshe
-hardy as to condempne soche an infynyte
-nombre for our Prelates pleasures.</p>
-
-<p class='c005'>Thus all the Germaynes and Almaynes,
-bothe of Luthers syde and also
-<span class='pageno' id='Page_108'>108</span>of Decolampadius, do wholye approue
-my matter. And surelye I thynke there is
-no man that hathe a pure conscyence,
-but he wyll thynke that I dye ryghtuouslye.
-For that thys transubstanciacion
-shulde be a necessary
-artycle of the
-faythe, I thynke
-no man can
-saye yt
-with
-a
-good conscyence, although
-yt were true in
-dede.</p>
-
-<p class='c005'>∴</p>
-
-<p class='c005'>Per me Iohan Frythe.</p>
-
-<p class='c005'>❧ Be wyse as Serpentes, and innocent
-as Dooues.</p>
-<div>
-
- <ul class='ul_1 c002'>
-    <li>Transcriber’s Notes:
-      <ul  class='ul_2'>
-        <li>The original book's archaic spelling, abbreviations, and punctuation have been 
-        retained.
-        </li>
-      </ul>
-    </li>
-  </ul>
-
-</div>
-
-<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK A BOKE MADE BY JOHN FRYTH PRYSONER IN THE TOWER OF LONDON: ANSWERYNGE UNTO M. MORES LETTER, WHICH HE WROTE AGAYNST THE FYRSTE LYTLE TREATYSE THAT JOHN FRYTH MADE, CONCERNYNGE THE SACRAMENTE OF THE BODY AND BLOUDE OF CHRIST ***</div>
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