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| author | nfenwick <nfenwick@pglaf.org> | 2025-01-25 01:40:08 -0800 |
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| committer | nfenwick <nfenwick@pglaf.org> | 2025-01-25 01:40:08 -0800 |
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diff --git a/old/69199-h/69199-h.htm b/old/69199-h/69199-h.htm deleted file mode 100644 index c110062..0000000 --- a/old/69199-h/69199-h.htm +++ /dev/null @@ -1,7918 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> - <title>The Project Gutenberg eBook of A boke made by John Fryth, prysoner in the Tower of London</title> - <link rel="coverpage" href="images/cover.jpg" /> - <style type="text/css"> - body { margin-left: 8%; margin-right: 10%; } - h1 { text-align: center; font-weight: normal; font-size: 1.4em; } - h2 { text-align: center; font-weight: normal; font-size: 1.2em; } - .pageno { right: 1%; font-size: x-small; background-color: inherit; color: silver; - text-indent: 0em; text-align: right; position: absolute; - border: thin solid silver; padding: .1em .2em; font-style: normal; - font-variant: normal; font-weight: normal; text-decoration: none; } - p { text-indent: 0; margin-top: 0.5em; margin-bottom: 0.5em; text-align: justify; } - .fss { font-size: 75%; } - .large { font-size: large; } - .xlarge { font-size: x-large; } - ul.ul_1 {padding-left: 0; margin-left: 2.78%; margin-top: .5em; - margin-bottom: .5em; list-style-type: disc; } - ul.ul_2 {padding-left: 0; margin-left: 6.94%; margin-top: .5em; - margin-bottom: .5em; list-style-type: circle; } - div.pbb { page-break-before: always; } - hr.pb { border: none; border-bottom: thin solid; margin-bottom: 1em; } - @media handheld { hr.pb { display: none; } } - .sidenote, .sni { text-indent: 0; text-align: left; width: 9em; min-width: 9em; - max-width: 9em; padding-bottom: .1em; padding-top: .1em; - padding-left: .3em; padding-right: .3em; margin-right: 3.5em; float: left; - clear: left; margin-top: 0em; margin-bottom: 0em; font-size: small; - color: black; background-color: #eeeeee; border: thin dotted gray; - font-style: normal; font-weight: normal; font-variant: normal; - letter-spacing: 0em; text-decoration: none; } - @media handheld { .sidenote, .sni { float: left; clear: none; font-weight: bold; - } } - .sni { text-indent: -.2em; } - .hidev { visibility: hidden; } - .chapter { clear: both; page-break-before: always; } - .figcenter { clear: both; max-width: 100%; margin: 2em auto; text-align: center; } - .figcenter img { max-width: 100%; height: auto; } - .id001 { width:100%; } - @media handheld { .id001 { margin-left:0%; width:100%; } } - .ig001 { width:100%; } - .nf-center { text-align: center; } - .nf-center-c1 { text-align: left; margin: 1em 0; } - .c000 { margin-top: 1em; } - .c001 { page-break-before: always; margin-top: 4em; } - .c002 { margin-top: 4em; } - .c003 { page-break-before:auto; margin-top: 4em; } - .c004 { margin-top: 2em; margin-bottom: 0.5em; } - .c005 { margin-top: 0.5em; margin-bottom: 0.5em; } - .c006 { margin-left: 5.56%; margin-top: 1em; margin-bottom: 0.5em; } - div.tnotes { padding-left:1em;padding-right:1em;background-color:#E3E4FA; - border:1px solid silver;margin:1em 5% 0 5%;text-align:justify; } - .sidenote, .sni { width: 5em; min-width: 5em; max-width: 5em; } - </style> - </head> - <body> -<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> -<div style='display:block; margin:1em 0'> -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 <a href="https://www.gutenberg.org">www.gutenberg.org</a>. 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. -</div> - -<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 & 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 & 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, & 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 & 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.</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, & 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, & 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 & 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 -<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, & 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, & 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 -& 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 & 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, -& 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 & 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, & 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, & 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, -& 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, & 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 & 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, & 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, & 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 & propterea per illa, participes facti -<span class='pageno' id='Page_19'>19</span>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.</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, -& 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 & 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 & 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, & 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 & 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, -& 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 & 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 -& 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 .& 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 & 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, & 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, & 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: & ideo tanquā spirituales & non tanquam -carnales, examinate & intelligite quæ -dicuntur. Si enim secundum litteram sequaris -hoc ipsum quod dictum est, Nisi manducaueritis -<span class='pageno' id='Page_30'>30</span>carnē &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 & 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.</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, & 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, & 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 & 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 & 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 & 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.</p> - -<p class='c005'>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 -<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, & 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. <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 & 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: & 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 -<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 & 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, & 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 <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. & 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 -<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 & 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 & potādo, -carnem & 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. -& 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, & 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.</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 & 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 & 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.</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 & 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 -& 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 & 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 -<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, & 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 & 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.</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 & syderibus -allaturus, necessarium erat ut uobis in -hac die sacramentum corporis & 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 -& 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.</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 & 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 & -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.</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 & 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.</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 & 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 & iūgitur & 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. &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, & 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: & 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 -<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 -& 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.</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, & ubiq; totum presentem esse -non dubites tanquam <span class='fss'>DEVM</span>, & in eodem -templo <span class='fss'>DEI</span> esse uerum <span class='fss'>DEVM</span>, & 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 & 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.</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, & -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 & 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 -<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, & post hac discant carnem -dictā cibum cœlestem superne uenientem & -spiritualem alimoniam quam ipse det, nā quæ -locutus sum (inquit) uobis spiritus sunt -& 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, & 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. -<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, & 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. -<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, & 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 & 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, & -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 & 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, & -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 & -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 & -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 & 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 -& 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 & 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 & 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 -<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, & 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, & 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, & -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, & 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, & -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 & 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 & 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 & -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, & 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 & 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.</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 -& 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.</p> - -<p class='c005'>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. -<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, & 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, & -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, -<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 & 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, & 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 & 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 -<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 & -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.</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 & 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 & 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 & 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.</p> - -<p class='c005'>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 -<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 & 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, & 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, & -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 & 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 & 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, & 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 & 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, & 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, & 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: -<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 & -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, & 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 -& 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> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ -concept and trademark. 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