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diff --git a/old/69199-0.txt b/old/69199-0.txt deleted file mode 100644 index 41b9c37..0000000 --- a/old/69199-0.txt +++ /dev/null @@ -1,4663 +0,0 @@ -The Project Gutenberg eBook of A boke made by John Fryth prysoner in -the Tower of London: answerynge unto M. Mores letter, which he wrote -agaynst the fyrste lytle treatyse that John Fryth made, concernynge the -sacramente of the body and bloude of Christ, by John Fryth - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: A boke made by John Fryth prysoner in the Tower of London: - answerynge unto M. Mores letter, which he wrote agaynst the - fyrste lytle treatyse that John Fryth made, concernynge the - sacramente of the body and bloude of Christ - -Author: John Fryth - -Release Date: October 21, 2022 [eBook #69199] - -Language: English - -Produced by: David King and the Online Distributed Proofreading Team at - https://www.pgdp.net. (This file was produced from images - generously made available by The Internet Archive.) - -*** START OF THE PROJECT GUTENBERG EBOOK A BOKE MADE BY JOHN FRYTH -PRYSONER IN THE TOWER OF LONDON: ANSWERYNGE UNTO M. MORES LETTER, WHICH -HE WROTE AGAYNST THE FYRSTE LYTLE TREATYSE THAT JOHN FRYTH MADE, -CONCERNYNGE THE SACRAMENTE OF THE BODY AND BLOUDE OF CHRIST *** - - - - - - A boke made by John Fryth, prysoner in the Tower of London - - - - - ¶ A boke made by John Fryth prysoner in the Tower of London, - - answerynge vnto - M. Mores letter, which he wrote agaynst - the fyrste lytle treatyse that John Fryth - made concernynge the Sacramente of the - body and bloode of Christ: vnto whiche - boke are added in the ende the artycles of - hys examynacyon before the Byshoppes - of London, Wynchester and Lyncolne, in - Paules churche at London, for whyche - John Fryth was condempned - and after brente in Smythfelde - wythout Newgate, - the fourth daye of - July. Anno. 1533. - - Now newly reuysed corrected & prynted. - In the Yeare of our Lorde, 1546, - the last daye of June. - - ¶ Deade men shall ryse agayne. - - - - - The Preface - - -Grace and increace of knowelege frō God the Father through oure Lorde -Jesus Christ, be with the Christen reader, and with all thē that loue -the Lorde vnfaynedly Amen. - -[Sidenote: 1. Tim. 3. Tit. 1.] - -I chaunced beynge in these partyes, to be in companye with a Christen -brother which for hys commendable conversaciō, and sobre behaueoure -myght better be a Byshoppe thē many that weare myters, yf the rule of -.S. Paule were regarded in their electyon. Thys brother after moche -cōmunycacyō, desyred to knowe my mynde as touchynge the sacramēt of the -body ād bloode of our sauyoure Christ. Which thynge I opened vnto hym -accordynge to the gyfte that God had geuen me. Firste I proved vnto hym -that yt was no article of oure fayth necessarye to be beleued vnder -payne of dampnacyon. Then I declared that Christe had a naturall bodye, -euen as myne ys (savynge synne) and that yt coulde no more be in two -places at ones then myne can. Thyrdly, I shewed hym that it was not -necessarye, that the wordes shulde so be vnderstonde as they sownde. But -that yt myght be a phrase of scrypture, as there are innumerable. After -that I shewed hym certen suche phrases ād maner of speakynges. And that -yt was well vsed in oure Englyshe tongue. And fynally, I recyted after -what maner they myght receyue yt accordynge to Christes institucyon, not -fearynge the frowarde alteracyon that the Prestes vse, contrarye to the -fyrste forme and institucion. - -When I had suffycyently publyshed my mynde, he desyred me to entitle the -some of my wordes, ād write them for hym, because they semed ouerlonge -to be well reteyned in memorye. And albeit I was loth to take the matter -in hāde, yet to fullfyll his instaunte intercession, I toke vpon me to -touche this terryble tragedye, and wrote a treatyse, whiche beside my -paynfull impresonment, is lyke to purchace me moste cruell death, which -I am readye ād gladde to receyue with the spiryte and inwarde man -(although the fleshe be frayle) when so euer yt shall please God to laye -yt vpon me. Notwithstondynge to saye the truthe, I wrote yt not to the -intent that yt shulde haue bene publyshed. For thē I wolde haue towched -the matter more earnestlye, and haue wryten, as well of the spyrytuall -eatynge & drynkynge whiche is of necessyte, as I ded of the Carnall, -whiche is not so necessarye. For the treatyse that I made was not -expedyent for all men, albeit yt were suffycient for thē whō I toke in -hande to instructe. For they knewe the spyrytuall and necessarye eatynge -and drynkynge of his bodye and bloode, whiche is not receyued with the -teth and belye, but with the eares and fayth, and onely neaded -instructyon in the outwarde eatynge, which thynge I therfore onely -declared. But now it is commen a brode and in many mens mowthes, in so -moche that master More which of late hathe busyed hym selfe to medle in -all soche mattres (of what zele I wyll not defyne) hath sore laboured to -confute yt. But some mē thynke that he is ashamed of his parte, ād for -that cause doth so dylygently suppresse the worke whiche he prynted. For -I my selfe sawe the worke in prynte in my Lorde of Wynchesters howse, -upon S. Stephens day last paste. But neyther I, nor all the fryndes I -coulde make, myght attayne any copye, but onely one wryten copye whiche -as yt semed was drawen out in greate haste. Not withstondynge I can not -well Judge, what the cause shulde be, that hys boke is kept so secrete. -But this I am ryght sure of, that he neuer touched the foundacyō that my -treatyse was buylded upon. And therfore syth my foundacyon stondeth so -sure and invyncyble (for els I thynke verely he wolde sore haue laboured -to haue undermyned yt) I wyll therupon buylde a lytle more, and also -declare that hys ordynaunce is to slender to breake it downe although it -were sett vpon a worse foundacyon. - -❧ The foundacyon of that lytle treatyse was, that it is no artycle of -our fayth necessarye to be beleued under payne of dampnacyon, that the -Sacramēt shuld be the naturall bodye of Christe: which thynge is proued -after this maner as foloweth. - -Firste we muste all aknowlege that it is no artycle of our fayth whiche -can saue vs nor whiche we are bounde to beleue under the payne of -eternall dampnacyon. For yf I shulde beleue that hys verye naturall -bodye bothe fleshe and bloode were naturally in the breade and wyne, -that shulde not save me, seynge many beleue that, and receyue it to -their dampnacyon, for it is not hys presēce in the breade that cā saue -me, but hys presence in my harte through fayth in hys bloode, which -hathe washed out my synnes and pacyfyed the Fathers wrathe towarde me. - -[Sidenote: Obiection.] - -And a gayne yf I do not beleue hys bodelye presence in the breade and -wyne, that shall not dampne me, but the absence out of my harte through -vnbeleue. Now yf they wolde here obiecte that thoughe yt be true that -the absence out of the breade coulde not dampne vs: yet are we bounde to -beleue it because of Goddes worde, whiche who beleueth not, as moche as -in hym lyeth, maketh God a lyer. And therfore of an obstynate mynde not -to beleue hys worde, maye be an occasyon of dampnacyon. - -[Sidenote: Soluciō] - -To this we may answere, that we beleue Goddes worde and knowlege that it -is true: but in this we dissent, whether it be true in the sense that we -take it in, or in the sense that ye take it in. And we saye agayne, that -though ye haue (as yt apereth vnto yow) the evidēt wordes of Christe, -and therfor consiste in the barke of the letter: yet are we compelled by -conferrynge of the scryptures together, within the letter to serche out -the mynde of our sauiour whiche spake the worde. And we saye thyrdly, -that we do it not of an obstinate mynde. For he that defendeth a cause -obstinatly (whether yt be true or false) is euer to be reprehended. But -we do yt to satysfye our consciences whiche are compelled by other -places of scripture, reasons, and doctours, so to Iudge of yt. - -And euen so ought yow to Iudge of youre partye, and to defend youre -sentence not of obstinacye, but by the reason of scriptures which cause -you so to take yt. And so ought neyther partye to dispyse other, for -eche seaketh the glory of God, and the true vnderstondynge of the -scripture. This was the foundacyon of my fyrste treatyse that he hathe -left vnshaken, which ys agreate argument that yt is very true. For els -hys pregnant witte could not haue passed yt so cleane over. But wolde -haue assayled yt with some sophisticall cavillacyon which by hys paynted -poetrye he myght so haue colloured, that at the least he myght make the -ignoraunt some apparēce of truthe, as he hathe done agaynste the resydue -of my fyrste treatyse, which neuertheles ys true ād shall so be proved. -¶And firste that it is none article of our faythe necessarye to be -beleued vnder payne of dampnacyon, may thus be furder cōfyrmed. The same -faithe shall saue vs whiche saued the old fathers before Christes -incarnacyon: But they were not bounde vnder payne of dāpnacyon to beleue -this poynte, therfore yt foloweth that we are not bounde therto vnder -the payne of dampnacyon. The fyrste parte of myne argument ys proued by -S. Austen ad Dardamum. And I dare boldly say almost in an .C. places -more. For I thynke there be no proposicyon which he doth more often -inculcate then thys, that the same faythe saved vs which saued our -fathers. The secōde parte ys manyfest, that yt nedeth no probacyon. For -how coulde they beleue that thynge which was neuer sayde nor done, and -without the worde they coulde haue no faythe. Upon the truthe of these -two partes muste the conclusyon neades folowe. Not withstōdynge they all -ded eate Christes bodye and dronke hys bloode spirytually, although they -had hym not presēt to their teth. And by that spirytuall eatynge (which -is the fayth in hys body ād blode) were saued as well as we are. For -assoone [Sidenote: Adam.] as our fore father Adam had transgressed Godes -precepte, & was fallē vnder cōdēpnacyō, oure moste mercyfull father of -hys gracyous favoure gaue hym the promyse of helthe and conforte, wherby -as many as beleued yt, were saued frō the thraldome of their -transgressyon. The worde and promyse was this. I shall put enmyte -betwene thy sede and her sede, [Sidenote: Gene. 3.] that sede shalt -treade the on the heade, and thou shall trede yt on the hele. In this -promyse they had knowlege that Christe shulde destroye the devyll with -all his power, ād delyuer hys faythfull from their synnes. And where he -sayd that the devyl shulde treade yt on the hele, they vnderstode ryght -well that the devyll shulde fynde the meanes by his wyles and wycked -mynysters to put Christe to deathe. And they knewe that God was true, -and wolde fulfyll hys promyse vnto them, and hartely longed after this -sede, and so dede bothe eate hys bodye and drynke his bloode, -acknowlegynge with infynyte thankes, that Christ shulde for their synnes -take the perfecte nature of manhode upon hym and also suffer the deathe: -This promyse was geuen to Adam, and saued as many as ded beleue and were -thankefull to God for his kyndnes, ād after yt was [Sidenote: Abrahā. -Gene. 12] establyshed vnto our father Abraham by the worde of God, which -sayde, in thy sede shall all nacyons of the earthe be blessed. And with -hym God made a couenāt, that he wolde be his God and do hym good. And -Abraham a gayne promysed to kepe his preceptes and walke in hys wayes. -Then God gaue hym the sacrament of circumsicion and called that hys -couenaunte, which thynge notwithstōdynge was not the very couenaunt in -dede although yt were so called. But was only a sygne, token, sacrament, -or memoryall of the couenaunte that was betwene God and hym, whiche -myght expounde our matter, yf men had eyes to see. After that God -promysed him a sone whē hys wyfe was past chylde bearynge and he also -very olde. Neuerthelesse he doubted not of Goddes worde. But surely -beleued, that he which promysed it was able to perfourme it. And that -was recounted vnto hym for ryghtuousnes. This Abraham ded bothe eate hys -bodye ād drynke hys blode (through faythe) belevynge verely that Christ -shulde take our nature and sprynge oute of hys seede (as touchynge his -fleshe) and also that he shulde suffer deathe to redeme vs. And as -Christ testifyeth, [Sidenote: Ioan. 8.] he hartely desyred to see the -day of Christ. And he sawe it and reioysed. He sawe yt in faythe ād had -the day of christ, that is to say, all those thynges that shulde chaunce -hym, playnly revelated vnto hym, albeit he were deade many hundred yeres -before yt were actually fulfylled ād reuelated vnto the worlde. And by -that fayth was he saued, and yet neuer ded eate hys fleshe with hys -teth, nor neuer beleued that breade shulde be hys bodye and wyne hys -bloode. And therfore syth he was also saued without that fayth, and the -same faythe shall saue vs which saued hym, I thynke that we shall also -be saued yf we eate hym spiritually (as he ded) although we neuer -beleued that the breade ys hys bodye. Furthermore that mercyfull -[Sidenote: Moses.]Moses (which brought the chyldern of Israell out of -Egypte in to the wyldernes) obtayned of God by prayers, both manna from -heauen to feade hys people, also water out of the stone to refresh and -comforte them. This māna and water were even the same thynge vnto thē -that the breade and wyne ys to vs. For as S. Austyn saythe: [Sidenote: -Aug. de uite agē darum.] _Quicunque in manna Christum intellexerunt -eumdem quem nos cibum spiritualem manducauerunt. Quicunque autem de -manna solam saturitatem quesiuerunt manducabant et mortui sunt. Sic -etiam eundem potum: petra enim erat Christus._ - -That is to say, as many as in that manna vnderstoode Christ, ded eate -that same spirytuall meate that we do, but as many as sought onely to -fyll their bellyes of that māna (the fathers of the unfaythful) dyd eate -and are dead. And lykewyse the same drynke, for the stone was Christ. -Here maye you gather of S. Austyn, that the manna was vnto them, as the -breade ys to vs, and lykewyse that the water was to them, as the wyne ys -to vs, whiche anone shall apeare more playnly. s. Austyn sayth further. -[Sidenote: Aug. super Ioā. tract. 26.] _Manducauit & Moyses manna -manducauit & Phinees, manducauerunt ibi multi qui deo placuerunt & -mortui non sunt. Quare quia uisibilem cibum spiritualiter intellexerunt, -spiritualiter esurierunt, spiritualiter gustauerunt, ut spiritualiter -satiarentur, omnes eandem escam spiritualem māducauerunt, & omnes eundem -potum spiritualem biberunt, spiritualem utique eandem nā corporalem -alterā (quia illi manna, nos aliud) spiritualem uero eandem quam nos. Vt -omnes eundem potum spiritualem biberunt aliud illi, aliud nos: sed spem -uisibili quod tamen hoc idem significaret uirtute spirituali. Quomodo -eundem potum biberant (inquit Apostolus) de spirituali sequenti petra: -petra autem erat Christus._ That ys to saye, Moses also dede eat manna, -and Aaron, ād Phinees, ded eate of yt, which plesed God and are not -deade. Wherfore? Because they understode the visyble meate spiritually. -They were spiritually an hongred, they tasted yt spiritually, that they -myght spiritually be replenyshed. They ded all eate the same spyrytuall -meate and all drāke the same spyrytuall drynke. Euen the same spyrituall -meate albeit an other bodely meate, for they ded eate manna, and we eat -an other thyng, but they ded eate the same spirituall which we doo. And -they all ded drynke the same spirituall drynke. They dranke one thynge, -and we an other: But that was in the outwarde apparence, which -neuerthelesse ded sygnyfye the same thynge spiritually. Nowe dranke they -the same drynke. They (sayth Thapostle) drāke of the spirytuall stone -folowynge them, and that stone was Christ. And therunto Bede added these -wordes. _Videte autem fide manente signa uariata._ That is to saye. -Beholde that the sygnes are altered, and yet the faythe abydeth one. -[Sidenote: Beda super. 1. Cor. 10.] Of these places you may playnely -perceyue not onely that yt is non artycle necessary to be beleued vnder -payne of dampnacyō, seynge the olde Fathers neuer beleued yt. And yet -ded eate Christ in fayth bothe before they had the manna, and with no -lesse frute whan the manna was ceased. And albeit the māna was to them -as the sacrament ys to vs, and they eate even the same spirytuall meate -that we do, yet were they neuer so madde as to beleue that the manna was -chaunged in to Christes owne naturall body. But vnderstode yt -spirytually, that as the outwarde man ded eate the materyall manna which -comforted the bodye, so ded the inwarde man through fayth, eate the -bodye of Christ, belevynge that as that manna came downe from heavē and -conforted their bodyes, so shulde their savyoure Christe which was -promysed thē of God the Father, come downe from heauē and strēgthē their -soules in euerlastynge lyfe, redeamynge them from their synne by his -death and resurrectyon. And lyke wyse do we eate Christe in fayth both -before we come to the sacrament, ād more expresly through the sacrament, -and with no lesse frute after we haue receyued the sacrament, and neade -no more to make yt hys naturall bodye, thē the manna was, but myght -moche better vnderstonde yt spirytuallye, that as the outwarde mā dothe -eate the materyall breade which cōforteth the bodye, so doth the inwarde -mā through faythe eate the bodye of Christe, belevynge that as the -breade ys broken, so was Christes bodye broken on the crosse for our -synnes which cōforteth our soules vnto lyfe euerlastynge. And as that -faythe ded saue thē without belevynge that the manna was altered into -hys bodye, even so dothe this faythe saue vs, although we beleue not -that the substaunce of breade ys turned in to his naturall bodye. For -the same fayth shall saue vs which, saved them. And we are bounde to -beleue no more vnder payne of dampnacyon, thē they were bounde to -beleue. They beleued in God the Father almyghty maker of heaven and -earth, and all that ys in them. [Sidenote: Gene. 1.] They ded beleve -that Christe was the sōne of God. They ded beleue that he shuld take our -nature of a virgyn. [Sidenote: Psalm. 2.] They beleued that he shulde -suffer the death [Sidenote: Esay. 7.] for our delyuerāce, which thynge -was [Sidenote: Actes. 3.] sygnyfied in all the sacryfyces, and besydes -that testyfyed in euery Prophete. For [Sidenote: Actes. 2.] there was -verely not one Prophete, but he spake of that poynte: [Sidenote: Psal. -15.] They beleued that hys soule shuld not be lefte in hell, but that he -shulde aryse from death and reynge euerlastyngly with his Father. - -And to be shorte, there is no poynte in oure Crede, but that they -beleued yt, as well as we do, and those artycles are onely necessarye -vnto saluacyon. For them, am I bounde to beleue, and am dampned without -excuse yf I beleue them not. But the other poyntes contayned in -scripture although they be vndoubted verytees, yet may I be saued -without them. As be it in case that I neuer harde of them, I canot -vnderstande them nor comprehende them, or yf that I heare them, yet by -the reason of another texte mysconstrue thē, as the Bohemes do the -wordes of Christe in the .6. chapiter of Iohan. All these thynges I saye -may be done without any Ieoperdye of dampnacyō. In every texte ys but -onely one veryte, for which it was spoken, ād yet some textes there be -which of catolycke doctours are expounded in vi. or, vij. sondry -fashyons. Therefore if we beleue the artycles of our crede, in the -others ys no parell, so that we haue a probable reason to dyssent from -them. But now to retourne to our purpose. Yf we wyll examyne the -autorytees of S. Austyn and Beda before alleged, we shall espye that -besyde the probacyon of this forsayde proposicyon, they open the -mysterye of all our matter to them that haue eyes to see. For, S. Austyn -sayth, that we and the olde fathers do dyffer as touchynge the bodely -meate, for they ded eate manna, and we breade, but albeit yt varyed in -the outwarde apperaunce, yet neuerthelesse spirytually yt ded sygnyfye -one thynge. For both the māna ād breade sygnyfyed Christe. And so both -they and we do eate one spirytuall meate, that ys to saye, we bothe eate -the thynge which sygnifyeth and representeth vnto vs the very one -spirituall meate of out soules, which is Christe. - -And beda doth playnely call both the māna and the breade sygnes, sayēge. -Beholde that the sygnes are altered and yet the fayth abydeth one. Now -yf they be sygnes, than they do sygnyfye and are not the very thyng yt -selfe which they do sygnyfye. For the sygne is a thynge dyuerse from the -thynge yt selfe which it doth sygnyfye and represent. As the ale polees -are not the ale yt selfe which they do sygnyfy or represēt. Here thou -wylt obiecte agaynste me, that yf this fayth be suffycyent, what nedeth -the institucyō of a sacramēt? I answere, that sacramētes are instituted -for. iij, causes: The fyrste ys assygned of S. Austyn, which sayth on -this maner. [Sidenote: Aug. cōtra Faustum. Li. 19. ca. 11.] _In nullum -autem nomen religionis, seu uerū, seu falsum, coagulari homines possunt, -nisi signaculorum seu sacramentorum uisibilium cōsortio colligantur, -quorum sacramentorum uis inenarrabiliter ualet plurimum, & ideo -contempta sacrilegos facit. impie quippe cōtemnitur sine qua persici nō -potest pietas._ That ys to saye: mē cā not be ioyned in to any kynde of -relygyō whether yt be treue or false, excepte they be knytte in -felowshyppe by some vysyble tokēs or sacramētes, the power of which -sacramentes ys of suche efficacyte, that cā not be expressed. And -therfor yt maketh them that dyspyse yt to be abhorred, for it is -wyckednes to despyse that thynge without which godlynes can not be -brought to passe. Thus yt apereth that necessyte ys the fyrst cause. For -there can no congregacyon be severed out of the multytude of men, but -they muste nedes haue a sygne, tokē, sacramēt, or commō badge, by the -which they may knowe eche other. And there is no defferēce betwene a -sygne or a badge ād a sacrament, but that the sacrament sygnyfyeth an -holy thynge, and a sygne or a badge dothe sygnyfye a worldly thyng. -[Sidenote: Augustī ad Marcellinū.] As S. Austē sayeth. Sygnes when they -are referred to holy thynges are called sacramētes. The seconde cause of -their instytucyōys, that they may be a meane to brynge vs vnto hys -fayth, & to enprēte yt the deper in vs, for yt doth customably the more -move a man to beleue, when he perceyueth the thynge expressed to dyuerse -sēses at ones. As yf I promyse a mā to mete hym at aday appoynted, he -wyll sōwhat trust my worde, but yet he trusteth not so moche vnto it, as -yf I ded both promyse hym with my worde and also clappe handes with hym, -or holde vp my fynger, for he counteth that this promyse ys stronge ād -more faythfull then ys the bare worde, because yt moveth mo senses. For -the worde doth but onely certyfye the thynge vnto a mā by the sence of -hearynge; but whē with my promyse immedyatly after I holde vp my fynger, -then do I not onely certyfye hym by the sense of hearynge: But also by -hys syght, he perceyueth that that facte confyrmeth my worde. And in the -clappynge of handes he perceyueth both by hys sight ād fealynge, besyde -the worde, that I wyll fulfyll my promyse. And lykewyse yt ys in this -sacramente, Christ promysed them, that he wolde geue hys bodye to be -slayne for their synnes. And for to establyshe the fayth of this promyse -in them, he ded instytute the sacrament which he called hys bodye, to -thentēt that the very name yt selfe myght put them in remembraunce what -was mēt by yt, he brake the breade before them, sygnyfyenge vnto them -outwardly euen the same thynge, that he by his wordes hadde before -protested And euen as hys wordes hadde enformed thē by their hearynge, -that he entended so to do: so the breakynge of that breade enformed -their eye syght that he wolde fulfyll hys promyse. Then he dede -dystrybute yt amonge them to enprynte the matter more depely in them, -sygnyfyenge therby, that even as that breade was devyded amonge them, so -shuld hys bodye and frute of hys passyon be dystrybuted vnto as many as -beleued hys wordes. Fynally he caused them to eate yt, that nothynge -shuld be lackynge to cōfyrme that necessarye poynte of fayth in them, -sygnyfienge therby, that as verely as they felte that breade within -them, so sure shuld they be of hys bodye through fayth. And that euen as -that breade doth nouryshe the bodye, so doth the fayth in hys bodye -breakynge nouryshe the soule vnto euerlastying lyfe. Thus ded our -mercyfull savyour (which knoweth our fraylte ād weakenes) to establyshe -ād strengthē their fayth in hys bodye breakynge ād bloode shedynge, -which is our shoteāker and laste refuge, without which we shulde all -peryshe. The thyrde cause of this institucyon and profyte that cōmeth of -yt ys this. They that haue receyued these blessed tydynges and worde of -health, do loue to publyshe thys felycyte vnto other men. And to geue -thankes before the face of the congregacyon vnto their bounteous -benefactoure, and as moche as in them is, to drawe all people to the -praysynge of God with them, which thynge though yt be partely done by -the prechynge of Godes worde ād frutefull exhortcyons, yet doth that -vysyble token & sacramente (yf a man vnderstāde what ys mēt therby) more -effectuously worke in them both fayth and thankesgeuynge, thē doth the -bare worde: But yf a man wote not what yt meaneth, ād seketh healthe in -the sacrament and outwarde sygne, thē may he well be lykened vnto a -fonde felowe, which when he ys very drye, & an honest man shewe hym an -ale pole, and tell hym that there is good ale ynough, wold go ād sucke -the ale pole, trustynge to get drynke out of yt, and so to quench hys -thurste. Now a wyse man wyll tell hym that he playeth the foole. For the -ale pole doth but sygnyfye that there ys good ale in the howse, where -the ale pole stādeth, ād wyll tell hym that he must go nere the howse, -ād there he shall fynde the drynke, ād not stāde suckynge the ale pole -in vayne. For yt shall not ease him, but rather make him more drye. For -the ale pole doth sygnyfye good ale: yet the ale pole yt selfe ys no -good ale, neyther ys there any good ale in the ale pole. And lykewyse yt -ys in all sacramentes. For yf we vnderstande not what they meane, ād -seke health in the outwarde sygne: thē we sucke the ale pole ād laboure -in vayne. But yf we do vnderstāde the meanynge of thē, thā shal we seake -what they sygnyfye, and go to the thynge sygnyfyed, and there shall we -fynde vndoubted health. As to our purpose, in this Sacrament wherof we -speake, we muste note what yt sygnyfyeth, ād there shall we fynde our -redēpcyon. It sygnyfyeth that Christes bodye was broken vpon the crosse -to redeame vs from the thraldome of the deuyll, ād that his blode was -shedde for vs to washe away our synnes. Therfore we muste ronne thyther -yf we wyll be eased. For yf we thynke to haue our synnes forgeven, for -eatynge of the sacrament, or for seynge the sacrament ones a day, or for -prayenge vnto yt: then surely we sucke the ale pole. And by thys you may -perceyue what profytte commeth of these sacramentes the which eyther -haue no sygnyfycacyons put vnto them, or els when their sygnyfycacyons -are loste and forgotten. For then no doubt they are not commended of -God, but are rather abhomynable. For whan we knowe not what they meane, -then seake we health in the outwarde dede, and so are iniuryous vnto -Christe and hys bloode. As by example, the sacryfyces of the Iewes were -well allowed and accepted of God as longe as they vsed them a ryght and -vnderstoode by thē the death of Christe, the sheadynge of hys blood, ād -that holy oblacyō offred on the crosse ones for euer. But when they -begane to forget this sygnyfycacyon and sought their healthe and -ryghtuousnes in the bodely worke and in the sacryfyce yt selfe, then -were they abhomynable in the syght of God, and then he cryed out of them -bothe by the Prophete Dauid and Esaye: And lykewyse yt is with our -sacramentes. Let vs therfore seke vp the sygnyficacyōs, & go to the very -thyng which the sacramēt ys set to presēt vnto vs. And there shall we -fynd such frutefull foode as shall neuer fayle vs, but cōforte our -soules into lyfe euerlastynge. - -Now wyll I in order answere to master Mores boke, and as I fynde occasyō -geuen me, I shall indeuoure my selfe to supplye that thynge which lacked -in the fyrste treatyse. And I trust I shall shewe suche lyght that all -men whose eyes the Prynce of thys worlde hath not blynded, shall -perceyue the truthe of the scripture and glorye of Christe. And where as -in my fyrste treatyse the truthe was set forthe with all symplycyte, and -nothynge armed agaynste the assaultes of sophysters, that haue I somwhat -redressed in this boke, ād haue brought bones fytte for their teth, -which yf they be to busy, may chaunce to choke them. - - Thus endeth my lytle treatyse that I wrote vnto my frynde, beynge - sufficyent for hys instructyon. - - - - - Here begynneth the preface of Master Mores boke. - - -[Sidenote: Master. More.] In my moste hartye wyse I recommende me vn to -you, & sende you by thys brynger the wrytynge agayne whyche I receyued -from you. Wherof I haue bene offered a cople of copyes mo, in the meane -whyle, as late as ye wote well yt was. - -[Sidenote: Fryth.] ¶ Deare bretherne consyder these wordes & prepare you -fo the crosse that Christe shall laye vpon you, as ye haue ofte bene -counselled. For even as whan the wolue [Sidenote: 1. Pet. 2.] howleth -the shepe hadde neade to gather [Sidenote: Luc. 22.] them selues to -their shepharde, to be delyuered from the assaulte of the blodye beaste, -lykewyse hadde you neade to flye vnto the shepharde of your soules -Christe Iesus, and to sell your cootes and bye hys spirituall sworde -[Sidenote: Ephe. 6.] (whiche is the worde of God) to defende and delyuer -you in thys present necessyte. For now is the tyme that Christ tolde vs -of, [Sidenote: Mat. 10.] Math. 10. that he was come (by hys worde) to -sette varyaunce betwene the sonne and hys father, betwene the doughter -and her mother, betwene the doughter in lawe & her mother in lawe, -[Sidenote: Mich. 3.] and that a mans owne housholde shalbe hys enemyes. -But be not dysmayed nor thynke it no wonder, for Christ chose .12. and -one of them betrayed hys master. [Sidenote: Ioan. 6.] And we that are -hys dyscyples may loke for no better than he hadde hym selfe: [Sidenote: -Mat. 10.] For the scoler is not a boue hys master. - -Saynt Paul protesteth that he was in [Sidenote: 2. Cor. 11.] parell -amonge the false bretherne, and surely I suppose that we are in no lesse -Ieopardye. For yf it be so that hys mastershype receyved one copye and -hadde acople of copyes mo offered in the meanewhyle, then may ye be sure -that there are many false bretherne which pretende to haue knowlege, and -in dede be but pyke thākes, prouydynge for their belye. Prepare ye -therfore clokes, for the wether wexeth clowdye, and rayne is lyke to -folowe. I meane not false excuses and forswerynge of your selfes: but -that ye loke substancyally vpon Goddes worde, that you may be able to -answere their sotle obectyons. And rather chose māfully to dye for -Christe and hys worde, than cowardly to denye hym, for this vayne and -transytory lyfe, consyderyng that they haue no further power but ouer -this corruptible bodye, which yf they put it not to deathe, muste yet at -the length peryshe of yt selfe. [Sidenote: 2. Cor. 10.] But I truste the -Lorde shall not suffer you to be tēpted a boue that you may beare, but -accordynge to the spirite that he shall poure vpon you, shall he also -sende you the scourge, ād make hym that hath receyued more of the -spyryte, to suffer more, ād hym that receyueth lesse therof, to suffer -accordynge to hys talent. I thought it necessarye fyrst to admonyshe you -of thys matter, and now I wyll recyte more of master Mores boke. - -[Sidenote: More.] ❧ Whereby men may see how greadely these newe named -bretherne wryte it out, and secretely spreade it a brode. - -[Sidenote: Fryth.] ¶ The name is of great antiquite, althoughe you lyste -to iest. For they were called bretherne before our Byshoppes were called -Lordes, ād had the name gyuē thē by Christe sayenge, Mat. xxiij. All ye -are bretherne. And Luc. xxij. Cōfyrme thy bretherne. And the name was -cōtynued by the Apostles, & is a name that norysheth loue ād amyte. And -very gladde I am to heare of their greadye affectyon in wrytynge out the -worde of God, for by that I do perceyue the prophesye of Amos [Sidenote: -Amos. ] to haue place, which sayth in the person of God. I wyll sende -hōger ād thurste in to the earth, not honger for meate nor thurste for -drynke. But for to heare the worde of God. Now begynneth the kyngdome of -heuē to suffer vyolēce: [Sidenote: Mat. 11.] Now rōne the poore -Publicanes whiche knowelege them selfes synners, to the worde of God, -puttynge both goodes and bodye in [Sidenote: Luc. 18.] Ieoperdye for the -soule health. And though our Byshopes do calle it heresye, and all them -heretyques that honger after yt, yet do we knowe that it is the Gospell -of the leuynge God, for the health and saluacyon of all that beleue. -[Sidenote: Rom. 1.] And as for the name doth nothynge offende vs, though -they call it heresy a thousande tymes.[Sidenote: Act. 24.] For saynte -Paule testyfyeth that the Pharysees and Prestes whyche were counted the -very churche in hys tyme, ded so call it, and therfore it forseth not -though they, rulyng in their rowmes, vse the same names. - -[Sidenote: More.] ❧ Which yonge man I here say hathe latelye made dyuers -other thynges that yet ronne in hoker moker so close amonge the -bretherne that there cometh no copyes abrode. - -[Sidenote: Fryth.] ¶ I answere, that surely I can not spynne, and I -thynke no man more hateth to be ydle than I do. Wherfor in suche thynges -as I am able to do, I shalbe dylygent as longe as God lendeth me my -lyfe. And if ye thynke I be to busye, you may rydde me the sooner, for -euen as the shepe is in the bochers hādes ready bounde & loketh but euen -for the grace of the bocher when he shall shedde hys blode: Euen so am I -bounde at the Byshoppes pleasures, euer lokynge for the day of my -deathe. In so moche that playne worde was sent me, that the chaunceloure -of London sayde, it shulde coste me the best bloode in my body, which I -wolde gladly were shedde tomorowe, yf so be it myght open the Kynges -graces eyes. - -And verely I maruell that any thynge can ronne in hoker moker or be -hydde frō you. For seynge you myght haue suche store of copyes, -concernynge the thynge which I moste desyred to haue bene kepte secrete, -how shuld you than lacke a copye of those thynges wich I moste wolde -haue publyshed? And hereof ye maye be sure, I care not though you and -all the Byshoppes within England loke vpon all that euer I wrote, but -rather wolde be gladde that ye so ded. For yf there be any sparcle of -grace in your breastes, I trust it shulde be an occasyon somwhat to -kyndle it, that you may consyder and know your selfes, which is the -first poynte of wysdome. - -❧ And wolde God for hys mercye [Sidenote: More.] (sayeth M. More) that -syth there can nothynge refrayne their studye, from devyse and -compassynge of euill ād vngracyous wrytynge, that they wolde ād coulde -keape it so secretely that neuer man shulde see it. But suche as are so -farre corrupted, as neuer wolde be cured of their canker. - -[Sidenote: Fryth.] ¶ It is not possyble for hym that hath hys eyes and -seeth hys brother which lacketh syght in Ieoperdye of peryshynge at a -perellous pytte, but that he muste come to hym ād guyde hym, tyll he be -past that Ieoperdye, and at the least wyse, yf he can not come to hym, -yet wyll he call and crye vnto hym to cause hym chose the better waye, -excepte hys harte be cankered with the contagyon of suche hatred that he -can reioyse in hys neyghbours dystructyon. And euē so is it not possyble -for vs which haue receyued the knowelege of Goddes worde, but that we -muste crye and call to other, that they leaue the perellous patthes of -their owne folyshe fantasyes. [Sidenote: Deut. 12.] And do that onely to -the Lorde, that he commaundeth them, neyther addynge any thynge nor -dymynyshynge. And therfor vntyll we see some meanes founde, by the which -a reasonable reformacyon may be had on the one partye, and suffycyent -instructyon for the poore cōmons, I insure you, I neyther wyll nor can -cease to speake. For the worde of God boyleth in my bodye, lyke a -fervente fyre, & wyll neades haue an yssue and breake out, whā occasyon -is geuē. - -But this hath bene offered you, is offered, and shall be offered. -Graunte that the worde of God, I meane the texte of scrypture, maye go -abrode in oure Englyshe tonge, as other nacyons haue it in their tōges, -and my brother Wyllyā Tyndall ād I haue done, & wyll promyse you to -wryte no more. Yf you wyll not graunte this condycyō, then wyll we be -doynge whyle we haue breathe, and shewe in fewe wordes that the -scripture doth in many: and so at the least saue some. - -[Sidenote: More.] ❧ But a lacke this wyll not be. For as S. Paule -sayeth, the contagyō of heresye creapeth ou lyke a cāker. For as the -cāker corrupteth the bodye forthere and forther, & tourneth the hole -partes in to the same deadly sycknes, so doth these heresyes crepe forth -amonge good symple soules, tyll at the laste it be almost past remedye. - -[Sidenote: Fryth.] ¶ Thys is a very true sayēge ād maketh well agaynst -hys owne purpose. For in dede thys contagyō begā to sprynge euē in S. -Paules tyme. In so moche that the Galathyans were in a maner wholy -seduced from hys doctryne. And he sayde to the Thessalonyans, [Sidenote: -1. The. 2.] the mystery of iniquyte euen now begynneth to worke. -[Sidenote: 1. Ioā. 4.] And saynt Iohn testyfyeth that there were all -readye many Antichrystes rysen in hys dayes. And also Paule prophesyed -what shulde folowe after hys tyme. [Sidenote: Act. 20.] Actes. xx. -sayenge: Take ye hede to your selues and to all the flocke, ouer whyche -the holye Gost hath put you overseers, to feade the congregacyon of God -whyche he purchased wyth hys owne bloode. For I knowe thys well, that -after my departynge shall enter in greuouse wolues amonge you, which -shall not spare the flocke. And euen of your selues shall aryse men, -speakynge perverse thynges, to drawe dyscyples after them, and therfore -watche, & ce. Thys canker then began to sprede in the congregacyon, and -ded full sore noye the bodye, in so moche that within .iiij. C. yeare -there were very many sectes scatered in euerye coste. Notwithstandynge -there were faythfull fathers that dylygently subdued thē wyth the swerde -of Goddes worde. [Sidenote: Siluest.] But surely sens Siluester receyued -suche possessyons, hath the canker so crepte in the churche, that it -hath almoste lefte neuer a founde member. And as Cistercensis wryteth in -the .viij. boke, that day that he receyued revennues, was a voyce harde -in the ayre cryeng ouer the courte which sayde, Thys daye is venome shed -in to the churche of God. Before that tyme there was no Byshope greadye -to take a cure. For it was no honoure & profytte as it is now, but onely -a carefull charge which was lyke to cost hym his lyfe at one tyme or -other. And therfore no man wolde take it, but he that bare suche a loue -and zele to God and his flocke, that he coulde be content to shedde hys -bloode for them. But after that it was made so honorable and profytable, -they that were worste bothe in lernynge and leuynge, moste laboured for -it. For they that ware vertuous wolde [Sidenote: Mat. 7.] not entangle -them selues with the vayne pryde of thys worlde, ād weare .iij. -[Sidenote: Mar. 15.] Crownes of golde, where Christe ded weare one of -thorne. [Sidenote: Ioā. 19.] And in conclusyon it came so farre, that -who so euer wolde geue moste money for it or beste coulde flatter the -Prynce (which he knewe well all good mē to abhorre) had the prehemynence -and gotte the best Byshopryke, and then in steade of Goddes worde, they -publyshed their owne commaundemētes, and made lawes to haue all vnder -them, and made men beleue they coulde not erre what so euer they ded or -sayde, ād euē as in the rowines ād stede of Moses, Aarō, Eliazer, Iosue, -Calib, and other faythfull folke, came Herode, Annas, Caiphas, Pylate -and Iudas, which put Christ to death: So now in the steade of Christe, -Peter, Paule, Iames, ād Iohn, and the faythfull folowers of Christe, we -haue the Pope, Cardynalles, Archebyshoppes, Byshoppes, and proude -prelates, with their proctoure the malycyous mynyster of their master -the Deuyll, which not withstondynge transforme thē selues in to a -lykenes, [Sidenote: 1. Cor. 11.] as though they were the mynysters of -ryghtuousnes, whose ende shalbe acordyng to their workes. So that the -bodye is cākered longe agone, ād now are lefte but certayne small -mēbres, which God of hys puyssante power hath reserued vncorrupted. And -because they see that they can not be cankered as their owne fleshe is, -for pure anger they burne them, leaste yf they cōtynued there myght -seame some deformyte in their owne cankered carcase, by the comparynge -of these whole membres to their scabbed body. - -[Sidenote: More.] ¶ Techeth in a fewe leaues shortely all the poyson -that Wyclefe, Ecolāpadius, Tyndall, & Zwynglius haue taught in all their -bokes before, cōcernynge the blessed Sacramente of the aulter: not -onelye affyrmynge it to be verye breade styll (as Luther doth) but also -(as these other beastes do) sayeth it is nothynge els. And after the -same syr Thomas More sayeth. These dregges hath he dronken of Wyclefe, -Ecolāpadius, Tyndall, and Zwynglius, and so hath he all that he argueth -here besyde, whych .iiij. what maner folke they be, is metely well -perceyued and knowen, and God hath in parte, wyth hys open vengeaunce -declared. - -[Sidenote: Fryth.] ¶ Luther is not the prycke that I ronne at, but the -scrypture of God. I do neyther affyrme nor denye any thynge, because -Luther so sayeth but be cause the scrypture of God doth so conclude and -determe. I take not Luther for soche an autoure that I thynke he cānot -erre, but I thynke verely that he both may erre and doth erre in -certayne poyntes, although not in suche as concerne saluacyon and -dampnacyō. For in thē (blessed be God) all these whome ye call heretykes -do agre ryght well. And lykewyse I do not alowe thys thynge because -Wyclefe, Decolampadius, Tyndall, and Zwinglius so saye, but because I -see them in that place more purely expounde the scrypture, and that the -processe of the texte doth more fauoure their sentence. - -And where you saye that I affyrme yt to be breade styll as Luther doth, -the same I saye agayne, not be cause Luther so sayeth, but because I can -proue my wordes true by scrypture, reason of nature, and doctours. Paule -calleth it breade saynge: [Sidenote: 1. Cor. 10.] The breade which we -breake, is it not the felowshyppe of the bodye of Christe: For we though -we be manye, are yet one bodye and one breade: as manye as are pertakers -of one breade. And agayne he sayeth. [Sidenote: 1. Cor. 11.] As often as -ye eate of this breade, or drynke of this cuppe, you shall shewe the -Lordes death vntyll he come. Also Luke calleth it breade in the actes -sayenge: [Sidenote: Act. 2.] they contynued in the felowshyp of the -Apostles and in breakynge of breade, & in prayer. [Sidenote: Luc. 22.] -Also Christe called the cuppe, the frute of vyne, sayenge. I shall not -from hence forthe drynke of the frute of the vyne, vntyll I drynke that -a newe in the kyngdome of my Father. - -Furthermore nature doth teche you that both the breade and wyne contynue -in their nature. For the breade mouldeth yf it be kepte longe, yea, and -wormes breede in it. And the poore mouse wyll ronne away with it, and -desyre none other meate to her dyner, whiche are euydēt ynough that -there remayneth breade. Also the wyne yf it were reserued wolde wexe -sower, as they confesse thē selues, and therfore they howsell the laye -people but wyth one kynde onely, because the wyne can not contynue nor -be reserued, to haue readye at hande when neade were. And surely as yf -there remayned no breade it coulde not moulde nor wexe full of wormes: -Euē so yf there remayned no wyne, it coulde not wexe sower, and therfore -it is but false doctryne, that our Prelates so lōge haue publyshed. -Fynallye that there remayneth breade myght be proued by the auctoryte of -many doctours, which call it breade and wyne, as Christ and hys Apostles -ded. And thoughe some sophysters wolde wreste their sayenges and -expounde them after their fantasye, yet shall I alledge thē one doctoure -(which was also Pope of Rome) that maketh so playne wyth vs that they -shalbe compelled with shame to holde their tonges. For Pope Gelasius -wryteth on this maner. _Certe sacramenta quæ sumimus corporis et -sanguinis Christi diuinæ res sunt & propterea per illa, participes facti -sumus diuinæ naturæ, & tamen non desinit esse substantia uel panis & -uini, sed permanēt in suæ proprietati naturæ. Et certe imago & -similitudo corporis & sanguinis Christi in actione misteriorum -celebrantur._ That is to saye, surely the sacramentes of the bodye and -bloode of Christe, are a godly thynge, and therfore through them are we -made partakers of the Godly nature. And yet doth it not cease to be the -substaunce, or nature of breade and wyne, but they contynue in the -propertye of their owne nature. And surely the Image and symylytude of -the bodye and bloode of Christe, are celebrated in the acte of the -mysteryes. Thys I am sure was the olde doctryne which they cā not -avoyde. And therfor wyth the scrypture, nature, ād fathers, I wyll -conclude that there remayneth the substaunce, and nature, of breade and -wyne. - -[Sidenote: More.] And where ye saye that we affyrme it to be nothynge -els, I dare saye that ye vntrulye reporte of vs all. And here after I -wyll shewe you what it is more then breade. And where ye saye that it is -meately well knowen what maner of folke they be, and that GOD hath in -parte wyth hys open vengeaunce declared. - -[Sidenote: Fryth.] ¶ I answere that Master Wyclefe was noted whyle he -was lyuynge, [Sidenote: Wiclefe.] to be a man not onely of moste famous -doctryne, but also of a very syncere lyfe and conversacyon. -Neuerthelesse to declare your malycyous myndes and vengeable hartes (as -men saye) xv. yeares after he was buryed, you toke hym vp and brente -hym, whiche facte declared your furye, although he felte no fyre. -[Sidenote: Mat. 10.] But blessed be GOD whiche hath geuen suche -tyrauntes no further power, but over thys corruptyble bodye. For the -soule ye can not bynde nor burne, [Sidenote: Mal. 2.] but God maye -blesse where you curse, and curse where you blesse. - -[Sidenote: Ecolampadius.] ¶ And as for Oecolampadius, that notable -learned man, hys moste aduersaryes haue euer commended hys conversacyon -and Godlye lyfe, which when God has appoynted hys tyme, gaue place vnto -nature (as euery man muste) and dyed of a canker. - -[Sidenote: Tyndal.] And Tyndall I truste lyueth, well contente with -suche a poore Apostles lyfe, as GOD gaue hys sone Christe, and hys -faythfull mynysters in thys worlde, whiche is not sure of so many mytes, -as ye be yearly of poundes, although I am sure that for hys learnynge -and Iudgement in scripture, he were more worthye to be promoted, then -all the Byshoppes in Englande. I receyued a letter from hym, whiche was -wrytten sens Chrystmas, wherin amonge other matters he wryteth thus. I -calle GOD to recorde agaynst the daye we shall appere before our Lorde -Iesus to geue a rekonynge of our doynges, that I neuer altered one -syllable of Godes worde agaynste my conscyēce, nor wolde do this daye, -yf all that is in earth, whether it be honoure, pleasure, or ryches, -myght be geuen me. Morover I take GOD to recorde to my conscience, that -I desyre of GOD to my selfe in this wurlde no more then that without -whiche I can not keape hys lawes, & ce. Iudge Christen reader whether -these wordes be not spokē of a faythfull clere innocent harte. And as -for hys behauyoure is suche, that I am sure no man can reproue hym of -any synne, howbeit no man is innocent before God which beholdeth the -harte. - -[Sidenote: Zwynglius.] Fynallye Zwinglius was a man of suche learnynge -and grauyte (besyde eloquence) that I thynke no man in Christendome -myght haue compared with hym, notwithstondynge he was slayne in battayle -in defendynge hys cytye, and cōmōwelth, agaynste the assaulte of wycked -enemyes, whiche cause was moste ryghtuouse. - -And yf hys mastershyp meane, that that was the vēgeaunce of God, and -declared hym to be an euyll parson because he was slayne: I maye say -nay, and shewe euydēt examples of the contrarye. For somtyme God geueth -the vyctorye agaynst them that haue moste ryghtuouse cause, as it is -evydent in the boke of Iudicum, [Sidenote: Iudi. 20.] where all the -chylderne of Israell were gathered together to punyshe the shamefull -sodometrye of the trybe of Beniamyn, whyche were in nōbre but .25. -thousande. And the Israelytes were .CCCC. thousāde fyghtynge men, whiche -came in to Silo, and asked of God who shulde be their capytayne agaynst -Beniamyn. And they beynge but .xxv. thousāde slewe of the other -Israelytes .12. thousande in one day: Thē fledde the chylderne of -Israell vnto the Lorde in Silo, and made greate lamentacyon before hym -euen vntyll nyght. And asked hym counsell sayenge. Shall we go any more -to fyght agaynste the trybe of Beniamyn oure brotherne or not? God sayde -vnto them yes, go vp and fyght agaynste them. Then went they the nexte -day and faught agaynste them, and there were slayne agayne of the -Israelites .18. thousande men: Then came they backe agayne vnto the -house of God, and sate downe and wepte before the Lorde, and fasted that -daye vntyll euen, and asked hym agayne whether they shulde anye more -fyght agaynste theyr bretherne or not. God sayde vnto them yes, to morow -I wyll delyuer thē in to your hādes. And the nexte day was the trybe of -Bēiamyn vtterly dystroyed, sauynge .600. men which hydde themselues in -the wyldernes. Here yt is evydent that the chylderne of Israell loste -the vyctorye twyse, and yet not withstondynge had a iuste cause, and -faught at Godds commaundement. Besydes that, Iudas Machabeus, was -slayne, in a ryghtuouse cause, as yt is manyfest in the fyrst boke of -the Machabees. [Sidenote: Machabe. 9.] And therfore yt can be no evydent -argument of the vēgeaunce of God, that he was slayne in battayle in a -ryghtuouse cause, and therfore me thynketh that this manne ys to -malaperte so bluntly to enter in to Goddes Iudgement, ād geue sentence -in that matter before he be called to counsell. Thus haue I suffycyētly -touched hys preface, for those poyntes that he afterwarde towched more -largely haue I wyllyngly passed, because I shall towche them earnestly -hereafter. Nowe lette vs see what he proueth. - -[Sidenote: Master More.] ❧ It ys a greate wonder to see vpon how lyght -and sleyght occasyons, he ys fallen vnto these abhomynable heresyes. For -he denyeth not nor can not say nay, but that our sauyour sayde hym -selfe, my fleshe ys verely meate and my bloode ys verely drynke. He -denyeth not also that Christ hym selfe at his last souper, takynge the -breade in to hys blessed handes, after that he had blessed yt sayde vnto -hys discyples. Take you thys and eate yt, thys is my bodye, that shall -be geuen for you. And lykewyse gaue them the chalyce after hys blessynge -and consecracyon, and sayde vnto them, thys ys the chalyce of my bloode -of the newe testament, whyche shalbe shedde out for manye, do ye thys in -remembraunce of me. - -[Sidenote: Fryth.] ¶ It is a greate wonder to see howe ygnoraunte their -proctoure ys, in the playne textes of scrypture. For yf he had any -iudgement at all he myght well perceyue that when Christe spake these -wordes, my fleshe ys verely meate and my bloode ys verely drynke, he -spake nothynge of the sacramēte. For yt was not instytuted vntyll hys -laste souper. And these wordes were spoken to the Iewes longe before, -and ment them not of the carnall eatynge or drynkynge of hys bodye or -bloode, but of the spirytuall eatynge, which is done by faythe and not -wyth tothe, ād bellye. Wherof Saynt Austen sayeth vpon thys Gospell of -Iohan, why preparest thou other tothe or bellye? beleue and thou haste -eaten hym. So that Christes wordes must here be vnderstonde spirytually. -And that he calleth hys fleshe verymeate, is because that as meate by -the eatynge of yt & digestynge yt in our body dothe strengthen these -corruptyble membres, so lykewyse doth Christes fleshe (by the beleuynge -that yt taketh our synne vpon yt selfe and suffered the death to delyuer -vs) strengthen our immortall soule. And lykewyse as drynke when yt is -dronken, doth comforte and quycken our frayle nature, So lykewyse both -Christes bloode by the drynkynge of yt in to the bowells of our soule, -that ys by the belevynge and remembrynge that yt ys shedde for our -synnes, comforte and quycken our soule vnto euerlastynge lyfe. And thys -is the eatynge and drynkynge that he speaketh of in that place. And that -yt is so you may perceyue by the texte folowynge which sayeth. He that -eateth my bodye & drynketh my bloode dwelleth in me and I in hym, which -ys not possyble to be vnderstonde of the Sacrament. For it is false to -saye, that he that eateth the Sacrament of hys bodye and drynketh the -sacrament of hys bloode, dwelleth in Christe and Christe in hym. For -some man receyueth yt vnto hys condempnacyō. And thus doth .S. Austen -expounde yt sayenge. _Hoc est enim Christum manducare, in illo manere, & -illum manentem in se habere._ Thys is the very eatynge of Christe, to -dwell in hym, and to haue hym dwellynge in vs. So that who so euer -dwelleth in Christ (that ys to saye) beleueth that he is sent of God to -saue vs from our synnes doth verely eate ād drynke hys bodye and bloode, -although he neuer receyued the sacrament. Thys ys the spirytuall eatynge -necessarye for all that shalbe saued. For there ys no man that cōmeth to -God without this eatynge of Christ, that is the beleuynge in hym. And so -I denye not but that Christ speaketh these wordes, but surelye he ment -spyrytually. As S. Austen declareth, ād as the place playnely proueth. - -And as towchynge the other wordes [Sidenote: Mat. 26.] that Christe -spake vnto hys dyscyples at hys laste souper, I denye not but that he -sayde so, but that he so steshely mēt as ye falsely fayne, I vtterly -denye. For I saye that hys wordes were then also spyrite and lyfe, and -were spyritually to be vnderstonde. And that he called yt hys bodye, -[Sidenote: Ioan. 6.] for a certayne propertye, euen as he called hym -selfe [Sidenote: Ioan. 15.] a very vyne, and hys dyscyples very vyne -braunches, and as he called hym selfe a dore: [Sidenote: Ioan. 10.] not -that he was so in dede, but for certayne propertyes in the symylytudes. -[Sidenote: Gen. 35.] As a man for some propertye sayeth of hys -neyghbours horsse, this horsse is myne vp and downe, meanynge that yt is -in euery thynge so lyke. [Sidenote: Gen. 32.] And lyke as Iacob buylded -an aulter and called yt the God of Israel, and as Iacob called the place -where he wrasteled with the Angell, the face of God, and as the pascall -lambe was called the passynge bye of the Lorde. [Sidenote: Ezech. 5.] -And as a broken potsherde was called Hierusalem, not for that they were -so in dede, but for certayne symylytudes in the propertyes, and that the -very name yt selfe myght put men in remembraunce what ys ment by the -thynge, as I suffycyently declared in my fyrste treatyse. - -[Sidenote: More.] He muste neades confesse, that they that beleue that -yt ys the very bodye and hys very bloode in dede, haue the playne wordes -of our sauyoure hym selfe vpon their syde, for the grounde and -foundacyon of their faythe. - -[Sidenote: Fryth.] ¶ That is very true, and so haue they the very wordes -of God, whiche saye a broken potsherde ys Hierusalem, and that Christe -is a stone, and that Christe is a vyne and a dore. And yet yf they shuld -beleue or thynke that he were in dede any of these thynges, they were -neuerthelesse deceyued. For though he so sayde, yet I saye hys wordes -were spirituall ād spiritually to be vnderstonde. - -[Sidenote: More.] ❧ And where you saye that I flye from the faythe of -playne and open scryptures, and for the allegorye destroye the true -sence of the letter. - -[Sidenote: Fryth.] ¶ I answere that some textes of scripture are onelye -to be vnderstonde after the letter: As when Paule sayeth, Christ -[Sidenote: Rom. 4.] dyed for our synnes & rose agayne for ourre -iustificacyō. And some textes are onely to be vnderstonde spirytually or -in the way of an allegory: As whē Paule sayth, [Sidenote: 1. Cor. x.] -Christe was the stone. And when Christe sayeth hym selfe. [Sidenote: -Johā. xv.] I am a very vyne. [Sidenote: Johan. x.] I ā the doore. And -some must be vnderstōde both lytterallye, and spirytuallye: As when God -sayde, out of Egypte called I my sonne, [Sidenote: Ozee. 11.] whyche -although it were lytterallye fulfylled in the chylderne of Israel when -he brought them out of Egypte with greate power and wōders, yet was yt -also mente ād veryfyed in Christ hym selfe, [Sidenote: Math. 2.] hys -very spyrytuall sonne, which was called out of Egygte after the death of -Herode. And agayne yt is very spiritually fulfylled in vs whyche through -Christes bloode are delyuered from the Egypte of synne, and from the -power of Pharao the devyll. And I say that this texte of scripture, this -is my bodye, ys onely spirytually to be vnderstonde, ād not lytterallye. -And that doth S. Austen also confyrme, which wryteth vnto Adamantus and -sayeth. These sentences of scripture, Christ was the stone, the bloode -ys the soule, and thys is my bodye, are fyguratyuelye to be vnderstonde -(that is to say) spiritually, or by the way of ā allegorye, & thus haue -I. S. Austē whollye vpon my syde, whiche thynge shall yet hereafter more -playnely appere. - -[Sidenote: More.] ❧ Nowe hys example of hys brydgromes rynge I very well -alowe. For I take the blessed sacramēt to be left with vs for a very -token and a memoryall of Christe in dede. But I say that the whole -substaūce of the same token & memoryall, is hys owne blessed bodye. And -so I saye that Christe hathe lefte vs a better token then this man wolde -haue vs take yt for. And therin he fareth lyke a mā, to whō a brydgrome -had delyuered a goodly golde rynge with a ryche Rubye therin, to delyuer -to hys bryde for a token. And then he wolde lyke a false shrewe, keape a -waye that golden rynge and geue the bryde in steade thereof, a proper -rynge of aryshe, and tell her that the brydgrome wolde sende her no -better. Or els lyke one that when the brydgrome hadde geuen soche a -rynge of golde to hys bryde for a tokē, wyll tell her playne, ād make -her beleue, that the rynge were but coper or brasse, to mynyshe the -brydgromes thanke. - -[Sidenote: Fryth.] ¶ I am ryght gladde that ye admytte myne exāple, ād -graūte that the sacramēt is lefte to be a very tokē and memoryall of -Christe in dede. But where you saye, that the whole substaunce of the -same token ād memoryall is hys owne blessed bodye, that is sooner sayde -than proued. And where you saye that we fare lyke a false shrewe that -wolde keape the golde rynge from the bryde, and geue her a rynge of a -ryshe, or tell her that her golde rynge were coper or brasse, to mynyshe -the brydgromes thāke. I answere that we deny not but that the ryng ys -most fyne golde, and is sette wyth as ryche Rubyes as can be gotten. For -that rynge (I meane the Sacrament) ys not onely a moste perfecte token -and a memoryall of the brydegromes benefyttes ād vnfayned fauoure on hys -partye, but yt is also on the other partye a thankes geuynge for the -gracyous gyftes which she vndoubtedly knowlege her selfe to haue -receyued. For as verely as that breade ys broken amōge thē, so verely -was Christes bodye broken for their synnes. And as verely as they -receyue that breade in to their bellye through eatynge yt, so verelye do -they receyue the frute of hys death in to their soules by beleuynge in -hym. And therfor they assemble to that souper, not for the valoure of -the breade, wyne, or meate, that ys there eate, but for the intent to -geue hym thankes commonly a monge them all, for hys inestymable goodnes. -But to procede vnto our purpose, yf a man wolde come vnto the bryde, and -tell her that thys goodly golde rynge were her owne brydgrome, both -fleshe bloode ād bones (as you do) then I thynke yf she haue anye wytte, -she myght answere hym, that he mocked, and the more he sayde yt, the -lesse she myght beleue hym, and saye that yf that were her owne -brydgrome, what shulde she thē neade any remēbraunce of hym, or why -shulde he geue it her for a remembraunce. For a remembraunce -presupposeth the thynge to be absent, and therfore yf thys be a -remembraunce of hym, than can he not here be present. - -[Sidenote: More.] ❧ I meruell therfore moche, that he is not a frayde, -to affyrme that these wordes of Christe, of hys bodye and of hys bloode, -muste neades be vnderstonde by waye of a symylytude or an allegorye, as -the wordes be of the vyne and the doore. Nowe this he knoweth well, that -though some wordes spokē by the mouthe of Christe be to be vnderstonde -onely by waye of a symylytude or an allegorye, yet foloweth it not -thervpon, that euery lyke worde of Christe in other places was non other -but an allegorye, for suche was the shyfte and cauyllacyon that the -wycked Arryans vsed which toke from Christes parson hys omnypotent -Godhed. - -[Sidenote: Fryth.] ¶ I graunte that the Arryans erred, for as Master -More sayeth, though in some place a worde betakē fyguratyuely, it -foloweth not therfor that in euery other place, it shulde lykewyse be -takē. But one questyō muste I aske hys mastershyppe, how doth he knowe -that there is any worde or texte in scripture that muste be takē -fyguratyuely, that is by the waye of a symylytude, or as he calleth yt a -necessarye allegory? I thynke (though some mē may assygne other good -causes ād euydences) that the fyrst knowelege ys by other textes of -scrypture. For yf other textes be cōferred vnto yt, and wyll not stonde -with the litterall sence, then I thynke yt muste neades be taken -spirytually or fyguratyuelye, as there are infynyte textes in scripture. -Now when I see that .S. Thomas whiche felte Christes woundes ād put hys -fynger in hys syde, called hym hys Lorde and God, and that no texte in -scrypture repugneth vnto the same, but that they may well stonde -together, me thynketh yt were foly to affirme that this word, God, in -that texte shulde be taken fyguratyuely or by waye of an allegorye: But -nowe in our matter the processe of scripture wyll not stonde with the -lytterall sence, as shall here after appeare. And therfor necessyte -compellethe vs to expounde yt fyguratyuelye, as doth also S. Austen and -other holy doctours, as hereafter shall playnely appeare. - -[Sidenote: More.] ❧ If euery man that can fynde out a newe fonde -fantasye vpon a text of holy scrypture, may haue his owne mynd takē, and -hys owne exposicyon beleued agaynste the exposycyons of the olde -connynge doctours and sayntes, then may you surely see that none artycle -of the Christen fayth, can stonde and endure longe. And then he -alleageth .s. Hierome, which sayth, that yf the exposycion of other -interpretours, and the consent of the common catholycke churche, were of -no more strēgth but that euery mā myght be beleued that coulde brynge -some textes of scrypture for hym, expounded as it pleaseth hym selfe, -then coulde I (sayth this holy mā) brynge vpe a newe secte also, and -saye by scrypture, that no man were a true Christen man, nor a membre of -the churche, that keapeth two cootes. And in good fayth (sayth master -More) yf that waye were alowed I were able my selfe to fynde out fyftene -newe sectes in one fore none. - -[Sidenote: Fryth.] ¶ Saynte Peter sayeth that the scripture is not -expounded after the appetyte of any pryuate parson, but euē as yt was -geuen by the spyrite of God, and not by mānes wyll: so muste yt be -declared by the same spiryte. And therfore I wyll not that any mā shalbe -beleued, by bryngynge hys owne mynde and fantasye. But yf he wyll be -beleued, let hym brynge eyther an other playne texte, which shall -expounde the fyrste, or els at the leaste he muste brynge suche a -manyfest sentence, as wyll stonde wyth the processe of the scripture. -Whye was Saynt Hierome alowed agaynst the determynacyon of the counsell -of Meldeley, syth he was alone, and they a greate multytude, but onely -because he brought euydent scrypture, which at the tyme of their -sentence, none of them remembred ād yet when yt was brought, they coulde -not auoyde yt. And lykewyse excepte I brynge euydent scripture which -they all shall expounde as I do, I desyre not to be beleued. And where -master More sayeth, that in good fayth he were able to fynde out fyftene -newe sectes in one fore none, he may thanke GOD that he hathe suche a -pregnaunte wytte: But yet I truste he shulde not fynde one (yf there -were any parell of dāpnacyō therin) but that we wolde with a playne -texte confute yt, which he shulde not be able to avoyde. - -[Sidenote: More.] ❧ And ouer this, the very cyrcumstaunces of the places -in the Gospell in which our sauyour speaketh of that sacramente, may -well make open the defference of hys speache in this matter, and of all -the other, and that as he spake all those but in an allegorye, so spake -he this, playnely meanynge that he spake of hys very bodye and hys very -bloode, besyde all allegoryes. For when our Lorde sayde, he was a very -vyne, and when he sayd he was the dore, there was none that harde hym, -that any thynge merueled therof. And whye: For because they perceyued -well, that he ment not that he was a materyall vyne in dede, nor a dore -neyther: But when he sayde that hys fleshe was very meate, and hys -bloode very drynke, and that they shulde not be saued but yf they ded -eate hys fleshe and drynke hys bloode, then were they all in suche a -wonder therof, that they coulde not abyde. And wherfor, but because they -perceyued well by hys wordes and hys maner of circumstaunces, that -Chryste spake of hys very fleshe and hys very bloode in dede. - -[Sidenote: Fryth.] ¶ It is openly knowen and confessed amonge all -learned men, that in the [Sidenote: Ioan. 6.] .6. chapytre of Ioan, -Christe spake not one worde concernynge the sacrament of hys bodye and -bloode (which at that tyme was not yet instytuted) but all that he there -spake was of the spyrytuall eatynge ād drynkynge of hys bodye, and -bloode, as I haue towched before. And the circumstaunces of this place -do in dede proue that they were fleshly mynded, and vnderstoode not the -spirytuall wordes of our sauyoure Christ, and therfor wondered and -mourmured. In so moche that Christe sayde vnto them, doth this offende -you: What wyll ye say then whē ye shall see the sone of man ascendynge -thyther where he was before: Thē (addeth S. Austen) you shall knowe that -he ment not to geue hys fleshe to eate with your teth: for he shall -ascende whole. And Christ addeth, it is the spirite that quyckeneth, the -fleshe profyteth nothynge, the wordes that I speake, are spirite ād -lyfe: that is to say, sayeth S. Austen, are spirytually to be -vnderstonde. And where Christ sayeth, that the fleshe profyteth nothynge -(meanynge of hys owne fleshe, as S. Austē sayeth) he meaneth that it -profyteth not, as they vnderstoode hym, that is to saye, it profyteth -not, if it were eatē. But it doth moche profyte to be slayne, that -through it and the shedynge of hys blode, the wrath of God our Father is -pacyfyed, ād our synnes forgeuen. And where his mastershyp sayeth that -the people perceyued well what he ment, and therfor wōdered so sore ād -coulde not abyde, because they perceyued well by hys wordes ād maner of -cyrcumstaunces what hys meanynge was. I wyll say as I ded before, that -they vnderstoode hym not. Nowe here he wyll saye vnto me, if it be but -your naye and my yea, then I wolde thynke to be beleued as soone as you, -and surelye that were but reason. Not withstondynge (thankes be to God) -I am able to brynge in auctoryte to Iudge betwene vs bothe, whose -Iudgemēt I truste hys mastershyp wyll admytte. Thys autoure is .S. -Austen which sayeth. [Sidenote: Augusti in sermo ad infan.] _Discipuli -enim eius qui cum sequebantur expauerunt & exhorruerunt sermonem non -intelligentes._ That is to saye, his dyscyples whiche folowed hym, were -a stoyned, and abhorred hys wordes, ād vnderstoode thē not. And because -your mastershype shall not thynke that he over schotte hym selfe, and -spake he wyste not what, we shall alledge hym sayenge the same wordes in -an other place. [Sidenote: Aug. 54.] _Cum diceret. Nisi quis -manducauerit carnem .& c. Illi non intelligentes dixerunt ad inuicē. -Durus est hic sermo, quis potest eum audire?_ That is, when Christ -sayde, excepte a man eate my fleshe and drynke my bloode, he shall haue -no lyfe in hym, they because they vnderstoode hym not, sayde to eche -other, this is an harde sayenge, who can heare hym? Thus I truste you -wyll geue place (although not to me) yet at the leaste vnto Saynte -Austen, and receyue the truth whiche is so playnelye proved. - -And where hys mastershyp alleageth this texte for the Sacramente, that -excepte they ded eate hys fleshe and drynke hys blode they coulde not be -saued, yt seameth that he is fallen in to the erroure of Pope Innocēt, -which lykewyse vnderstōdynge this texte vpon the Sacrament (as master -More doth) caused yonge chylderne and infantes to receyue the Sacrament, -as though they had all bene dampned which dyed and had not receyued it. -And of thys Carnall mynde were many mo Byshoppes a greate whyle (as are -now the Bohemes, whome he after dysprayseth, and yet expoundeth the -texte as they do) but afterward they loked more spirytually vpō the -matter and confessed their ignoraunce, as I truste master More wyll. But -now wyll I shew you .S. Austens mynde vpō this texte, which shall helpe -for the exposycyon of all thys matter. [Sidenote: Augustinus libro 3 de -doctrina christiana.] S. Austen in the thyrde boke de doctrina -christiana the .16. chapytre, teachynge how we shall knowe the tropes, -fygures, allegoryes, and phrases of the scrypture sayeth. _Si aūt -flagitium aut facinus iubere uidetur, figurata locutio est. Nisi -manducaueritis (inqt) carnem filij hominis et biberitis eius sanguinē, -non habebitis uitam in uobis. Facinus uel flagitium uidetur iubere. -Figura est ergo precipiens passionis dominicæ esse comunicandū et -suauiter atque utiliter in memoria recondendum, quod pro nobis caro eius -crucifixa & uulnerata sit._ That is to saye: when so euer the scrypture -or Christe seameth to commaunde any fowle or wycked thynge, than muste -that texte be taken fyguratyuelye, and that it is a phrase, allegorye, -and maner of speakynge, ād muste be vnderstonde spyrytually and not -after the letter. Excepte (sayeth Christ) ye eate the fleshe of the -sonne of man and drynke hys bloode ye shall haue no lyfe in you. He -seameth (sayeth S. Austen) to cōmaunde a fowle and a wycked thynge. It -ys therfore a fygure, commaundyng vs to be partakers of hys passyon, and -swetely ād profytablye to prynte in our mynde that hys fleshe was -crucyfyed and wounded for vs. This truth (thankes be to God) doth S. -Austen declare vnto vs, which thynge besyde the openyng of thys texte -agaynst master Mores mynd, doth playnely shew what he thought in the -holye wordes of Christes souper. For syth he called yt a fowle and -wycked thynge to eate hys fleshe, than may you soone perceyue, that he -thought yt ys fowle and as wycked a thynge to eate hys bodye, seynge hys -bodye ys fleshe, and then consequently yt shall folowe, that eyther thys -worde eate (where Christe sayde take thys and eate yt) muste be taken -spirytually, or els that thys sayēge of Christe, thys is my body, muste -be fyguratyuely spoken, but this worde, eate, ys taken after the letter -(for they ded in dede eate the breade) therfore yt muste neades folowe, -that thys sentēce (thys is my bodye) muste be fyguratyuely spoken. Or -els ys .S. Austen not to be approued in thys place, which thynge our -Byshoppes I thynke, wyll not saye naye. - -Besydes that .S. Austen sayeth. [Sidenote: Augustinus in sermone ad -infantes.] _Quando loquebatur dominus noster Iesus Christus de corpore -suo, nisi (inquit) quis manducauerit carnem meam et biberit sanguinè -meum, non habebit in se uitam. Caro enim mea uere est cibus, & sanguis -meus uere est potus. Intellectus spiritualis credentem saluum facit, -quia littera occidit, spiritus est qui uiuificat._ That is to saye: when -our Lorde Iesus Christe spake of hys bodye, excepte (sayeth he) a man -eate my fleshe and drynke my bloode, he shall haue no lyfe in hym selfe, -for my fleshe is verye meate, and my bloode is very drynke. The -spyrytuall vnderstondynge saueth hym that beleueth, for the letter -kylleth, but the spirite quyckeneth. Here may you playnlye perceyue, -that thys texte muste onely be taken spyrituallye. For he sayeth, that -to take it after the letter it kylleth and profyteth nothynge at all, & -therfor I wonder that we haue bene ledde so longe in this grosse -erroure. - -[Sidenote: Orig. in leuiti. homi .7.] This sayenge doth that famous -clarke Origene, confyrme sayēg. _Agnosce, figuræ sunt que in uoluminibus -Domini scriptæ sunt: & ideo tanquā spirituales & non tanquam carnales, -examinate & intelligite quæ dicuntur. Si enim secundum litteram sequaris -hoc ipsum quod dictum est, Nisi manducaueritis carnē &c. Occidit hæc -littera._ That is to saye: Marke that they are fygures which are wrytē -in the scrypture of God. And therfore examyne them as spyrytuall men and -not as Carnall, ād vnderstonde those thynges that are spoken. For if -thou folowe after the letter, this thynge that is spokē: excepte ye eate -the fleshe of the sone of man and drynke hys bloode, you cā haue no lyfe -in you, this letter kylleth. Alas deare bretherne why shulde any mā be -offended with thys doctryne, seynge it is approued so playnelye, by -suche auncyent and holy Fathers. - -[Sidenote: Augusti sermo circa sacraferia pasche.] Agayne .S. Austē -sayeth. _Qui manducat carnem meā & bibit meum sanguinem in memanet & ego -in illo. Hoc est ergo manducare illā escam & illū bibere potum, in -Christo manere & illum manentē in se habere, ac per hoc qui non manet in -Christo & in quo non manet Christus proculdubio non manducat eius carnem -nec bibit sanguinē, etiā si tanterei sacramentum ad iudicium sibi -manducet & bibit._ That is to saye, he that eateth my fleshe and -drynketh my bloode, abydeth in me, and I in hym. This is therfore the -eatynge of that meate and drynkynge of that bloode, to abyde in Christe -and haue hym abydynge in vs. And therfor he that abydeth not in Christe, -and in whome Christe abydeth not, without doubte he eateth not Christes -fleshe nor drynketh not hys bloode, although he eate and drynke that -sacramēt of so greate a thynge vnto hys dampnacyon. And euē the same -wordes [Sidenote: Idē Beda super Cor. 10.] hath Bede vpon the Corynthyās -1. Corin. 10. Thys one place is suffycyent for to proue my purpose -though he sayde not one worde more. For here he doth playnelye -determyne, that he whiche abydeth not in Christe: that is to saye: he -that is wycked or vnfaythfull, doth not eate hys fleshe nor drynke hys -bloode, although he eate and drynke the Sacramēt of so greate a thynge. -And so muste it neades folowe, that the Sacramente is not the verye -naturall bodye of Christ. For then the vnfaythfull shulde eate hys -fleshe, seynge he eateth the Sacrament of hys bodye. But that doth S. -Austen denye, wherfor it muste neades folowe, that it is but onely a -token of a remembraunce, ād a sygne of hys bodye breakynge, and a -representacyon of hys passyon, [Sidenote: Rom. 5.] that we myght keape -hys facte in memorye, and geve hym thankes for hys tender loue and -kyndenes, whiche when we were hys enemyes toke vpon hym to suffer moste -vyle death, to reconcyle vs vnto his Father, and make vs hys frendes. -Thys sayenge hath S. Austen in a nother place also, [Sidenote: Augusti -deciuita: dei lib. 21.] where he wryteth on this maner. _Qui non in me -manet, & in quo ego non maneo, non se dicat aut existimet māducare -corpus meum, aut bibere sanguinem meum. [Sidenote: capi. 25.] Non itaq; -maneat in Christo qui non sunt eius membra: non sunt autem membra -Christi qui se faciunt membra meritricis._ That is to saye, he that -abydeth not in me, and in whome I abyde not, let hym not saye or thynke -that he eateth my bodye or drynketh my bloode. They abyde not in Christe -which are not hys mēbers. And they are not hys membres whiche make them -selues the membres of an harlote. And these are also the verye wordes of -Bede. Here is it playne proued agayne by the auctoryte of S. Austen and -Bede, [Sidenote: Beda super. 1. Cor. 6.] that the wycked and vnfaythfull -(whiche are not the membres of Christe) do not eate hys bodye nor drynke -hys bloode, and yet they do eate the Sacramēt as well as the other. -Wherfore you muste neades, graunte, that the Sacramēt is not the -naturall bodye of Christ but a fygure, tokē, or memoryall therof. Now -good Christē people counte not thys new learnynge which is confyrmed by -suche olde doctoures and faythfull fathers. - -Now were thys ynough for a Christē man that loued no contencyon. But -because there are so manye sophysters in the worlde whiche care not what -they saye, so they holde not their peace, I muste neades sette some -bulwarke by this holy doctoure, to helpe to defende hym, for els they -wyll shortelye ouer rone hym (as they do me) ād make hym an heretyck -also. Therfore I wyll alleage hys master saynt Ambrose. Saynte Ambrose -sayeth [Sidenote: Ambrosi de sacra.] _Non iste panis qui uadit in corpus -a nobis tā anxie queritur, sed panis uitæ æterne que anime nostre -substanciam fulscit, qui autem discordat a Christo non manducat carnem -eius, nec bibit sanguinem eius, & si tante rei sacramentum iudicium sue -perdicionis accipit._ That is, this breade that goeth in to the bodye ys -not so gredelye sought of vs, but the breade of euerlastynge lyfe which -vpholdeth the substaunce of our soule. For he that dyscordeth from -Christ, doth not eate hys fleshe, nor drynke hys bloode, although he -receyue the sacramente of so greate a thynge vnto hys dampnacyon and -destruccyon. Furthermore, the greate clarke Prosper confyrmeth the same, -sayenge. [Sidenote: Prosper in libro sentenciarum.] _Qui discordat a -Christo nec carnem Christi manducat, nec sanguinem bibit, etiam si tantæ -rei sacramentum ad iudicium sue presumptionis quotidie indifferenter -accipiat._ That is, he that dyscordeth from Christ, doth neyther eate -hys fleshe, nor drynke hys bloode, although he receyueth indyfferently -euery daye the sacrament of so greate a thynge vnto the condempnacyon of -hys presumpcyon. And these are also the very wordes of Bede [Sidenote: -Idē Beda super 1. Cor. 11.] vpō the xi. Chapiter of the fyrste Epystle -to the Corynthyans. - -Now you may see, that it ys not saynt Austens mynde onely, but also the -sayēge of many mo. And therfore I truste you wyll be good vnto hym. And -yf ye cōdempne not these holye Fathers, then am I wrongfullye punyshed. -But, yf you condempne them, then muste poore Iohan Fryth be contente to -beare the burthen wyth them. - - - - - The mynde & exposiciō of the olde doctours upon the wordes of Christes - maundye. - - -[Sidenote: More.] And where master More sayeth, that yf Chryste had not -ment after the playne litterall sense, that both the hearers at that -tyme, and the expositours sens, and all Christen people besyde thys -xv.c. yeare wolde not haue taken onelye the litterall sens beynge so -straunge and mervelous that yt myght seame impossyble, ād declyne from -the letter for allegoryes in all suche other thynges, beynge (as he -sayeth) and as in dede they be, so manye farre in nombre mo. - -[Sidenote: Fryth.] ¶ As towchynge the hearers they were deceyued and -vunderstoode hym not (I meane as manye as toke hys wordes fleslye as you -do). And they had their answere of Christe (when they mourmured) that -hys wordes were spyrite and lyfe: that is (as S. Austen sayeth) -spirytually to be vnderstonde & not fleslye, as ys before declared. And -as for the exposytours, I thynke he hath not one of the olde fathers for -hym, but certen newe felowes: as Dominicus, S. Thomas, Occam, ād suche -other which haue made the Pope a God. And as I haue shewed S. Austen -maketh full for vs, and so do all the olde fathers. As Oecolompadius -hath well declared in hys boke. _Quid ueteres senserint de sacramento -eucharistiæ._ And some of their sayenges I shall alleage a none. And -where you saye that all Christen people haue so beleued this .1500. -yeares, that is very false. For there ys no doubte, but that the people -thought as holye Saynt Austen and other faythful fathers taught thē. -Which as I sayde, make with vs. Notwithstondynge in dede syth oure -prelates haue bene made lordes and haue sette vp their lawes and decrees -contrarye to the prerogatyue of all Prynces, and lyke moste subtle -traytours, haue made all men beleue that they may make lawes & bynde -mens cōscyences to obeye them: and that theyr lawes are Gods lawes, -blyndynge the peoples eyes wyth two or thre textes wrongfully wrested, -to avaunce their pryde, where they ought to obeye Kynges & Princes & be -subiect to their lawes, as Christ & hys Apostles were euē vnto the -death. Syth that tyme I say, they haue made mē beleue what they lyst, & -make artycles of the faythe at their pleasure. One artycle must be that -they be the church, ād cā not erre. And this ys the grounde of all their -doctryne. But the truth of this artycle ys now suffycyently knowē. For -yf quene Katheryne be Kynge Hēryes wyfe, thē they do erre, & yf she be -not, they haue thē erred. It is nowe become an artycle of our fayth that -the Pope of Rome must be the hede of the churche ād the vycar of -Christe: & that by Gods lawe. It is an artycle of our fayth, that what -soeuer he byndeth in earth, is boūde in heauē, in so moche that yf he -curse wrōgfully, yet yt must be feared, ād infynite suche other which -are not in our crede, but blessed be god that hath geuē some lyght in to -oure Prynces harte. For he hath lately put forth a boke called the -glasse of truth, which proueth many of these artycles very folysh -fātasyes, ād that euē by theyr owne doctours, and so I truste you shall -be proued in this poynt of the sacramēt. For though it be an artycle of -our fayth, yt is none artycle of our Crede in the .xij. artycles, whiche -are suffycyent for our saluacyon. And therfore we may thynke that you -lye without all Ieoperdye of dampnacyon. - -Neuerthelesse seynge hys mastershyp sayeth that all make for hym, & I -say cleane contrarye, that allthe olde fathers make agaynste hym, it -were necessarye that one of vs shulde proue hys purpose. But in dede in -this poynte he wolde loke to haue the vātage of me. For he thynketh that -mē wyll sooner beleue him which is a greate mā, thē me which am but a -poore mā, ād that therfor I had more neade to proue my parte true, thē -he to proue hys. Well, I am content, and therfor geue eare dere reader -and iudge betwene vs. - -[Sidenote: Tertullianus libro. 2. cōtra Marcionem. Tertullianus libro 4. -cōtra Marcionem.] First I wyll begynne with Tertulyan, because he is of -moste antiquyte. Tertullyan sayeth. _Ipse (Christus) nec panem -reprobauit quod ipsum corpus suum representat._ That is to saye: Christ -hym selfe ded not reproue or discōmēde breade which doth represent hys -bodye. For the vnderstōdynge of thys place, you must know that there was -an heretyke called Marcyō, which ded reproue creatures, & sayde that all -maner of creatures were euell. This thynge doth Tertullyā improue by the -sacramēt & sayeth. Christ ded not reproue or dyscōmende breade the which -doth represēt his bodye: as though he shulde say, yf Christ had counted -the breade euell, then wolde he not haue lefte yt for a sacrament to -represent hys bodye, meanynge that it is a sacramente, sygne, token, and -memoryall of hys bodye, and not the body ytselfe. And that this is hys -mynde, doth playnly appeare in his fourth boke, where he sayeth. -_Christus acceptū panē et distributū discipulis, corpus suū illud fecit: -hoc est corpus meū dicēdo, id est figura corporis mei. Figura autē non -fuisset, nisi ueritatis e ēt corpus. Vacua res quod est phātasma, -figuram capere non posset._ - -That ys to saye: Christe takynge breade and dystrybutynge vnto hys -discyples made yt hys bodye, sayēge. This ys my body. But thys breade -coulde not haue bene a figure of yt, excepte Christ had had a true -bodye. For a vayne thynge or a fantasye can take no fygure. For the -vnderstondynge of this place, you muste marke that this heretycke Marcyō -agaynst whome thys auctoure wryteth, ded holde opynyon that Christ had -no naturall bodye, but onelye a fantastycall bodye, ād this opynyon doth -thys doctoure improue by the sacrament of the aulter sayenge. The -sacrament ys a fygure of hys bodye: ergo Christ had a true bodye, ād not -a fantastycall bodye: For a vayne thynge or fantasye can take no fygure. -Loo, here doth this olde father which was longe before .S. Austen or .S. -Hierome, expounde these wordes of Christe. This is my bodye: that is to -saye, a fygure of my bodye. Therfor ye are to blame to call it new -lernynge. Nowe because they shall not of temeraryous presumpcyon reiecte -this olde father, I shall establyshe hys wordes by S. Austen, which -commendeth Christes meruelous pacyence for sufferynge so lōge that -traytour Iudas, as though he had bene a good man, and yet was not -ignorāt of hys wycked thoughtes. [Sidenote: Augusti.] _Adhibuit (inquit) -ad cōuiuium in quo corporis & sanguinis sui figura discipulis -commendauit ac tradidit._ That is to saye: [Sidenote: in prefa. Psalm. -3.] he admytted hym sayeth S. Austē vnto the mandye wherin he dede be -take and delyuer vnto the dyscyples the fygure of hys bodye and bloode. -Here doth thys holye father .S. Austē call yt the fygure of hys body. -And I am sure there is no mā so chyldyshe, but that he knoweth that the -fygure of Christe ys not Christe hym selfe, the fygure of .S. Peter ys -not saynt Peter hym selfe. And yet we do neuerthelesse commōly call -those fygures by the name of the thynge that they do represente. As I -maye saye when I see the fygure of .S. Peter, thys ys S. Peter to whome -Christe delyuered the keyes of the kyngdome of heauē. And yet he were a -foole that wolde thynke that fygure to be S. Peter hym selfe. For yt is -onelye a representacyon of hym. Besydes that S. Austen sayeth. -[Sidenote: Augusti in prefa. Psalm. 98.] _Non hoc corpus quod uidetis -estis manducaturi, nec bibituri illum sanguinem quem effusuri sunt qui -me crucifigent. Sacramentum aliquod uobis commendaui, spiritualiter -intellectum uiuificat nos, caro autem non prodest quicquam._ That ys to -saye: you shall not eate thys bodye that you see, nor drynke that bloode -which they that crucyfye me shall shedde out. I haue geuen a certayne -sacramente vnto you, yf yt be spirytually vnderstonde, yt quyckeneth -you: but the fleshe profyteth nothynge. What thynges can be more -playnely spoken? - -Furdermore S. Austen sayeth. _Sepe ita loquimur ut Pascha appropinquante -crastinam uel perendinam Domini passionem dicamus: cum ille ante tam -multos annes passus sit, nec omnino nisi semel illa passio facta sit. -Nempe ipso die dominico dicimus bodie dominus resurrexit cum ex quo -surrexit tot anni transierunt. Quare nemo tam ineptus est, ut nos ita -loquentes arguat esse mentitos, quia istos dies secundum illorum quibus -hæc gesta sunt similitudinem nuncupamus: ut dicatur ipse dies qui non -sit ipse, sed reuolucio ne temporum similes eius: & dicatur illo die -fieri propter sacramenti celebrationem, quod non illo die, sed iam olim -factum est. Nonne semel immolatus est Christus in seipso? & tamen in -sacramento non solum per amnuas Paschæ solennitates, sed omni die pro -popuslis immola tur: nec utique mentitur qui interrogatus, responderit -eum immolari. Si enim sacramenta quandam similitudinem earum rerum -quarum sunt sacramenta non haberent, omnino sacramenta non essent. Ex -hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt. -Sicut ergo secundum quendam modum sacramētum corporis CHRISTI corpus -CHRISTI est. Et sacramentum sanguinis CHRISTI sanguis CHRISTI est, ita -sacramenta fidei fides est, Nihil est autem aliud ud credere, quam fidem -habere, ac per hoc respondetur fidem habere propter fidei sacramenta. Et -conuertere se ad Deum propter conuersionis sacramentum. Quia & ipsa -responsio pertinet ad celebrationem sacramenti. Sicut de ipso baptismo -Apostolus dicit. Consepulti (inquit) sumus Christo per baptismum in -mortem, Non ait sepulturam significauimus, sed prorsus ait, consepulti -sumus. Sacramentum ergo tantæ rei non nisi eiusdem rei uocabulo -nuncupauit._ - -That is to saye: We often vse to saye, when Easter draweth nyghe, that -to morow or the nexte day is the Lordes passyō, ād yet yt is many yeares -sens he suffered, and that passyon was neuer done but ones. And vpon -that sondaye we saye, thys daye the Lorde ded ryse agayne, and yet yt ys -many yeares sens he rose. Now ys there no man so folyshe to reproue vs -as lyers for so sayenge, because we name these dayes after the -symylytude of those in which these thynges were done, so that yt is -called the same daye, which is not the verye same, but by the reuolucyon -of tyme lyke it. And yt is named to be done the same daye through the -celebracyon of the sacramēt (through kepynge the memoryall of the thynge -ones done) which ys not done that daye, but was done lōge before. Was -not Christe ones crucyfyed in hys owne parson? ād yet in a mysterye -(which is the remembraunce of hys very passyon) he ys crucyfyed for the -people not onely euery feaste of Easter, but euery daye. Neyther doth he -lye which (whē he is asked) answereth that he is crucyfyed. For yf the -sacramentes, had not certayne symylytudes of those thynges wherof they -are sacramentes, then shulde they be no sacramentes at all. And for thys -symylytude for the most parte they take the names of the very thynges, -and therfore after a certayne maner the sacramente of Christes bodye ys -Christes bodye, & the sacramēte of Christes bloode, is christes bloode, -so the sacramēt of faythe, is fayth. For yt ys nō other thyng to beleue, -thē to haue fayth, & therfore whē a mā āswereth that the infante -beleueth which hath not the affecte of fayth, he answereth that yt hath -faythe for the sacramēt of fayth: And that yt turneth yt selfe to GOD, -for the sacrament of conuersyon. For the answere yt selfe perteyneth -vnto the mynystrynge of the sacrament. As the Apostle wryteth of -Baptyme: we are buryed (sayeth he) wyth Christ through Baptyme vnto -death. He sayeth not, we sygnyfye buryenge, but vtterlye sayeth, we are -buryed. He called therfore the sacrament of so greate a thynge euen wyth -the propre name of the verye thynge it selfe. & ce. If a man wolde -avoyde contencyon and loke soberly vpon those wordes of Saynte Austen, -he shall soone perceyue the mysterye of thys matter. For euē as the -nexte good frydaye shalbe called the daye of Christes passyon: and yet -he shall not suffer death a gayne vpon that daye, for he dyed but ones -and is nowe immortall, euē so is the Sacrament called Christes bodye. -And as that daye is not the verye daye that he dyed vpon, but onelye a -remembraunce therof: So the Sacrament is not hys very naturall bodye, -but onelye a remembraunce of hys bodye breakynge and bloode sheadynge. -And lykewyse, as the nexte Easter daye shall be called the daye of hys -resurrectyon, not that it is the very same daye that Christe ded ryse -in, but a remembraunce of the same: Euen so the Sacrament is called hys -bodye: not that it is hys bodye in dede, but onely a remembraunce of the -same. And furdermore, euē as the Preste doth offer hym, that is to saye, -crucyfye hym at Masse, euē so is the sacramēt hys bodye. But the Masse -doth but onely represent hys passyon. And so doth the Sacrament -represent hys bodye. And yet though the Masse dothe but represent his -crucyfyēge, we maye trulye saye he is crucyfyed, euen so though the -Sacrament do but sygnyfye or represent hys bodye, yet may we trulye saye -that it is hys bodye. Why so? verely (sayeth he) for the sacramentes -haue a certayne symylytude of those thynges wherof they are sacramentes. -And for thys symylytude for the moste parte, they take the names of the -verye thynges. Blessed be God which hathe so clearelye dyscussed this -matter by thys faythfull Father. Notwithstondynge he doth yet expresse -it more playnelye sayēg: After a certayne maner the sacrament of -Christes bodye is Christes bodye. Beholde deare bretherne he sayeth, -after a certayne maner the sacramēt is Christes bodye. And by that you -maye soone knowe that he neuer mēte that it shulde be hys verye naturall -bodye in dede, but onelye a token and memoryall to keape in memorye the -death of hys bodye, and so to nouryshe our fayth. Besydes that, hys -symylytude which he after allegeth of Baptyme, doth througlye expoūde -this matter, for (sayeth he) the Apostle sayeth not, we sygnyfye -buryenge: but he sayeth, we are buryed, & yet in dede the Baptyme doth -but sygnyfye it. And therevpon .S. Austen addeth, that he called the -sacrament of so greate a thynge euen with the name of the verye thynge -it selfe. And lykewyse it is in our sacrament. Fynallye to be shorte, I -wyll passe ouer many places which I haue gathered out of this holye -father, and wyll towche but this one more. Saynte Austē sayeth. -[Sidenote: Augusti cōtr. adamantū.] _Non enim Dominus dubitauit dicere, -Hoc est corpus meum, cum daret signum corporis sui. Et in eoden capite -exponit. Sic est enim sanguis anima, quomodo petra erat Christus, nec -tamen petra (ait) significabat Christū, sed ait petra erat Christus._ -That is to saye: The lorde doubted not to saye, this is my bodye, whē he -gaue a sygne of hys bodye. And after in the same chapyter he expoundeth -it. For trulye so the bloode is the soule, as Christe was the stone. And -yet the Apostle sayeth not, the stone ded sygnyfye Christ, but he sayeth -the stone was Christ. - -Here S. Austen sayeth playnelye, that Christe called the sygne of hys -bodye, his bodye, and in this chapyter doth compare these thre textes of -scrypture, this is my bodye, the bloode is the soule, and Christe was -the stone: And declareth them to be one phrase, and to be expounded -after one fashyō. Now is there no mā so madde, as to saye, that Christe -was a naturall stone (excepte he be a naturall foole) whose Judgemēt we -neade not greately to regarde. Therefore we may well cōclude that the -sacrament is not his naturall bodye, but is called his bodye, for a -symylytude that it hath, wherin it sygnyfyeth & representeth his bodye. -And that the sacramēt of so greate a thynge is called euē with the name -of the very thynge it selfe. As s. Austē sayde. Thys were prove ynough -to conclude that all the olde Fathers ded holde the same opynyon, for -who wolde ones surmyse (seynge we haue. S. Austen so playne for vs which -is the cheafest amonge thē all) who wolde ones surmyse I say, that they -dyssented in thys greate matter frō the other faythfull fathers, or they -from hym? Neuerthelesse I dare not lett hym stōde post alone, leaste ye -dyspyse hym. And therfore I wyll shewe you the mynde of certayne other -also: and fyrste of hys master Saynt Ambrose. - -[Sidenote: Ambrosi super illud mortē domini annuncia.] S. Ambrose -wrytynge vpon the Epystle of Paule to the Corynthyans in the .xi. -Chapter sayeth. _Quia enim morte Domini liberati sumus, huius rei in -edēdo & potādo, carnem & sanguinem qui pro nobis oblata sunt, -significamus._ That is to saye: because we be delyuered by the death of -the Lorde, in eatynge and drynkynge of thys thynge, meanynge of the -Sacrament, we sygnyfye the fleshe and bloode which were offered for vs. -Here doth S. Ambrose saye ynough, yf men were not sophysters, but wolde -be content with reason. For he sayeth that in eatynge and drynkynge the -Sacramēt of Christes bodye, we sygnyfye or represent the fleshe and -bloode of our sauyoure Iesus. Notwithstondynge be cause you are so -slyppery, we shall bynde you a lytle better by thys mās wordes. - -[Sidenote: Ambrosi de sacra.] S. Ambrose sayeth. _Sed forte dices -speciem sanguinis non uideo, sed habet similitudinem. Sicut enim mortis -similitudinem sumpsisti, ita etiam similitudinem preciosi sanguinis -bibis._ That is to saye. But perauenture thou wylte saye, I see no -apperaunce of bloode, but it hathe a symylytude. For euē as thou haste -taken the symylytude of death, euen so thou drynkest the symylytude of -the precyous bloode. Here maye ye see by the conferrynge of these two -Sacramentes, what .S. Ambrose iudged of it. For he sayeth, euen as thou -haste taken a symylytude of hys death in the sacramēt of baptyme, so -doste thou drynke a symylytude of hys precyouse bloode in the Sacrament -of the Aulter. And yet as S. Austen sayde before, the Apostle sayeth, -not we sygnyfye buryenge, but sayeth, we are buryed. And lykewyse here -Christe sayde, not this sygnyfyeth my bodye, but this is my bodye, -callynge the Sacrament, a sygne, token, and memoryall of so greate a -thynge, euen with the name of the verye thynge it selfe. Thus doth S. -Ambrose choke our sophysters. - -Neuerthelesse I wyll alleage one place more out of Ambrose, where he -sayeth. [Sidenote: Ambrosi lib .3. de sacramē.] _Dicit sacerdos fac -nobis hanc oblationē scriptam rationabilem, quod est figura corporis -Domini nostri Iesu Christi._ That is: the Preste sayeth, make vs this -oblacyon acceptable. & ce. For it is a fygure of the bodye of our Lorde -Iesus Chryst. Here he calleth it playnelye a fygure of Christes bodye, -which thynge you can not avoyde. Therfore geue prayse vnto God and lette -hys trouth sprede, which is so playnelye testyfyed, by these holye -Fathers. Now lette vs see what S. Hierome sayeth. - -[Sidenote: Hieronimus super eccle.] Saynte Hierome wrytynge vpon -Ecclesiastes sayeth on this maner. _Caro Domini uerus cibus est, & -sanguis eius uerus potus est, hoc solum habemus in presenti sæculo -bonum, si uescamur carne eius cruoreque potemur, nō solum in misterio, -sed etiam in scripturarum lectione, uerus enim cibus est & potus, qui ex -uerbo Dei sumitur scientia scripturarum._ That is to saye: the fleshe of -the lorde is verye meate, and his bloode verye drynke. This is onelye -the pleasure or profytte that we haue in this worlde, that we maye eate -hys fleshe and drynke his bloode, not onely in a mysterye, but also in -the readynge of scryptures. For it is very meate and drynke, which is -taken out of Godes worde, by the knowelege of scryptures. Here maye ye -see S. Hieroms mynde in fewe wordes. For fyrste he sayeth that we eate -hys fleshe and drynke hys bloode in a mysterye, whiche is the sacrament -of hys remembraunce, and memoryall of his passyon. And after he addeth, -that we eate his fleshe ād drynke hys bloode in the readynge ād -knowelege of scriptures, ād calleth that very meate ād very drynke. And -yet I am sure ye are not so grosse, as to thynke that the letters whiche -you reade are tourned in to naturall fleshe ād blode. And lykewyse it is -not necessarye that the breade shulde be tourned in to hys bodye, no -more than the letters in scrypture are tourned in to his fleshe. And -neuerthelesse through faythe we may as well eate hys bodye in receyuynge -of the sacrament, as eate hys fleshe in readynge of the letters of the -scrypture. Besydes that S. Hierome calleth the vnsterstōdynge of the -scripture verye meate and very drynke: whiche you muste neades -vnderstonde in a mysterye and spyrituall sense. For it is no materyall -meate nor drynke that is receyued with the mouth and teth, but it is -spyrytuall meate and drynke, and is so called for a symylytude and -propertye: because that as meate and drynke counforte the bodye and -outwarde man, so doth the readynge and knowelege of scrypture conforte -the soule and inwarde man. And lykewyse it is of Christes bodye, whiche -is called verye meate and verye drynke, whiche you muste neades -vnderstonde in a mysterye or spyrytuall sense (as Saynte Hierome called -it) for hys bodye is no materyall meate nor drynke that is receyued with -the mouth or teth: But it is spyrytuall meate and drynke, and so called -for a symilytude and propertye, because that as meate and drynke -conforte the bodye, so doth the fayth in hys bodye breakynge & bloode -sheadynge refreshe the soule vnto lyfe euerlastynge. We vse it -customablye in our daylye speache to saye, when a chylde setteth all hys -mynde and delyght vpō sporte and playe: It is meate and drynke to thys -chylde to playe. And also we saye by a man that loueth well hawkynge and -huntynge: It is meate and drynke to thys man to hawke and hunte. Where -no man doubteth, but it is a fyguratyue speache. And therfore I wonder -that they are so blynde in thys one poynte of Christes bodye. And can -not also take the wordes fyguratyuelye, as these olde doctours ded. -[Sidenote: Hieronimus super Matheum.] Agayne S. Hierome sayeth. -_Postquam mysticum pascha fuerat impletum & agni carnes cum apostolis -comederat, assumit panem qui confortat cor hominis, & ad uerū paschæ -transgreditur sacramentum, quomodo in prefiguratione eius Melchisedech -uinum & panem proferens fecerat, ipse quoq; ueritatem corporis -repræsentaret._ That is to saye: after the mystycall Easter lābe -fullfylled, and that Christe had eaten the lambes fleshe with the -Apostles, he toke breade which conforteth the harte of man, and passeth -to the true sacramēt of the Easter lambe: that as Melchisedech brought -forthe breade and wyne fygurynge hym, so myght he lykewyse represent the -truth of hys bodye. Here doth S. Hierome speake after the maner that -Tertullyā ded before: that Christe with breade and wyne ded represent -the truth of hys bodye. For excepte he had had a true bodye, he coulde -not leaue a fygure of it nor represent it vnto vs. For a vayne thynge or -fantasye can haue no fygure, nor can not be represented. As by example. -How shulde a mā make a fygure of hys dreame or represent it vnto our -memorye? But Christ hath lefte vs a fygure and representacyon of hys -bodye in breade and wyne: therfore it foloweth that he had a true bodye. -And that this was .S. Hieroms mynde doth manefestly appeare by the -wordes of Bede, which doth more copyouslye sette out this sayenge of -Hierome. [Sidenote: Beda super Luc.] For he wryteth on this maner. -_Finitis paschæ ueteris solennijs que in commemorationē antiquæ de -ægypto liberationis agebantur, transit ad nouū quod in suæ redemptionis -memoriā ecclesia frequētare desiderat, ut uidelicet pro carne agni uel -sanguine suo, carnis sanguinisq; sacramentum in panis ac uini figura -substituens, ipsum se esse monstraret cui iurauit Dominus. Tu es -sacerdos in æternum secundum ordinem Melchisedech. Frangit autem ipse -panem quem porrigit, ut ostendat corporis sui fractionem non sine sua -sponte futuram. Similiter & calicem postquam cœna uit dedit eis. Quia -ergo panis carnē cōfirmat, uinum uero sanguinē operatur in carne, hic ad -corpus Christi mystice, illud refertur ad sanguinem._ That is to saye. -After the solempnyte of the olde Easter lambe was fynyshed, which was -obserued in the remēbraunce of the olde delyueraūce out of Egypte, he -goth vnto the newe which the churche gladlye obserueth in the -remēbraunce of hys redempcyon, that he in the steade of the fleshe and -bloode of the lambe, myght instytute and ordeyne the sacramēt of hys -fleshe and bloode in the fygure of breade and wyne, and so declare hym -selfe to be the same vnto whome the Lorde sware, thou arte a perpetuall -Preste after the order of Melchisedech. And he hym selfe brake the -breade which he gaue, to shewe that the breakynge of hys bodye shulde -not be done without hys owne wyll. And lykewyse he gaue them the cuppe -after he had supped. And because breade doth confyrme or strengthen the -fleshe, and wyne worketh bloode in the fleshe, therfore is the breade -mystycallye referred vnto the bodye of Christe, and the wyne referred -vnto hys bloode. - -Here maye you note, fyrste that as the lambe was a remembraunce of theyr -delyueraunce out of Egipte (and yet the lābe delyuered them not) so is -the sacrament a remembraunce of our redemptyon, and yet the sacrament -redeamed vs not. Besydes that he sayeth, that Christ in the steade of -the fleshe and bloode of the lambe, ded instytute the sacrament of hys -fleshe and bloode in fygure of breade and wyne. - -Marke well, he sayeth not that in the steade of lambes fleshe and bloode -he ded instytute hys owne fleshe and bloode, but sayeth that he ded -instytute the sacrament of hys fleshe and bloode. What thynge is a -sacrament? Verelye it is the sygne of an holye thynge, and there is no -dyference betwene a sygne and a sacrament, but that the sygne is -referred vnto a worldlye thynge, and a Sacrament vnto a spyrytuall or -holye thynge. - -[Sidenote: Ad Marcellum.] As Saynte Austen sayeth. _Signa cum ad res -diuinas pertinent, sacramenta appellantur._ That is to saye: sygnes when -they partayne vnto godlye thynges are called sacramentes. - -Therfore when Bede sayeth, that they ded instytute the Sacrament of hys -fleshe and bloode in the fygure of breade and wyne, it is as moche to -saye (by Saynte Austens dyffynycyon) as that he ded instytute the fygure -of hys holye fleshe and bloode in the fygure of breade and wyne, that is -to saye: that breade and wyne shulde be the fygure and sygne -representynge hys most blessed holye fleshe and bloode vnto vs, for a -perpetuall remēbraunce. And afterwarde he declared the propertye for -whiche the breade is called the bodye ād the wyne the bloode: savynge he -speaketh not so darkelye as I now do, but playnelye sayeth that the -breade is mystycallye referred vnto the bodye of Christe: because that -as breade doth strēgthē the fleshe, so Christes bodye which is fygured -by the breade, doth strēgthen the soule through fayth in hys death. And -so doth he clearlye proue my purpose. - -[Sidenote: Crisost. super Matth.] Now lette vs see what Chrisostome -sayeth, whiche shall descrybe vs the fayth of the olde Grecyans, who had -not loste the true fayth, howsoeuer the wordle go now adayes. -Chrisostome sayeth in thys maner. _Si enim mortuus Iesus nō est cuius -signum & simbolū hoc sacrificū est? uides quantum ei studium fuerit ut -semper memoria teneamus pro nobis ipsum mortuum fuisse._ That is to -saye: Yf Iesus haue not dyed, whose memoryall and sygne is this -sacryfyce? Thou seest what dylygence he gaue that we shulde cōtynuallye -keape in memorye that he dyed for vs. Here you maye see that Chrisostome -calleth the sacramet _symbolum et signum_: That is to saye, a memoryall -and sygne of Christ, and that it was instytute to keape hys death in -perpetuall remembraunce. But of one thynge thou muste be ware or els -thou arte deceyued, he calleth it also a sacryfyce, and there thou muste -wyselye vnderstonde hym. [Sidenote: Sacryfyce.] For yf it were the -sacryfyce of Christes bodye, then muste Christes bodye be slayne agayne, -which thynge God forbyd. And therfore thou muste vnderstōde hym whē he -calleth it a sacryfyce, that he meaneth it to be a remēbraunce of that -holye sacryfyce, where Christes bodye was offered on the crosse ones for -all. For he can be sacryfyced no more, seynge he is immortall. -Notwithstondynge our Prelates wyll here note me of presumptiō, that I -dare be so bolde to expounde hys mynde on this fashyon. For in dede they -take hym otherwyse, and thynke that it is a verye sacryfyce. And -therfore I wyll brynge one other texte, where Chrisostome shall expounde -hym selfe. Chrisostome sayeth: [Sidenote: Crisost. ad Hebre. hom. 17.] -_Nonne per singulos dies offerrimus? offerrimus qdem, sed ad -recordationem mortis eius facientes. Hoc autem sacrificium (sicut -pontifex) sed id ipsum semper facimus: imo recordationē sacrificij._ -That is to saye: do we not daylye offer or do sacryfyce: yes suerlye. -But we do it for the remembraunce of hys death, for this sacryfyce is as -an example of that we offer, not an other sacryfyce (as the Byshopp in -the olde lawe ded) but euer the same: yea rather a remembraunce of the -sacryfyce. Fyrste he sayeth that they daylye do sacryfyce, but it is in -remembraunce of Christes death. Then he sayeth that the sacryfyce is an -example of that. Thyrdlye he sayeth, that they offer not an other -sacryfyce (that is to saye an oxe or a gotte) as the Byshoppes of the -olde lawe, but euer the same. - -Marke thys poynte: For though it seame at the fyrste syght to make wyth -them, yet doth yt make so derectelye agaynste them, that they shall -neuer be able to avoyde it. Chrisostome sayeth, they do not offer an -other sacryfyce as the Bysshoppes ded, but euer the same. They offer -other breade and wyne thys daye, then they ded yesterdaye: they shall -saye an other Masse to morowe, then they ded this daye. - -Now yf thys breade and wyne or the Masse be a sacryfyce, then do they -offer an other sacryfyce, as well as the Byshoppes of the olde Lawe. For -thys sacryfyce ded sygnyfye that Christe shulde come and shedde hys -bloode, as well as the breade, wyne, and Masse, do represent that he -hath done it in dede. And therfore yf it be a sacryfyce, then do they -offer an other sacryfyce, representynge hys passyon, as well as the -Byshoppe of the olde Lawe. But that doth Chrisostome denye, and sayeth -that they offer euerye daye the same. What same? Verelye euen the same -that was done and sacryfyced when Christe shedde hys bloode. In thys -sacryfyce is Christe euerye daye bounde and buffetted, and ledde from -Anna to Cayphas: he is brought to Pylate and condempned; he is scourged -ād crowned with thorne, and nayled on the crosse, and hys harte opened -with a spere, and so sheadeth hys bloode for our redempcyon. Why -Chrisostome, and do you the selfe same sacryfyce euerye daye? Yea -verelye. Then why doth Saynte Paule saye to the Romaynes [Sidenote: Rom. -6.] in the syxte Chapter: that Christe is rysen from death, and dyeth no -more? Yf he dye no more, how do you daylye crucyfye hym? For sothe Paule -sayeth trouthe. - -For we do it not actuallye in dede, but onelye in a mysterye. And yet we -saye, that we do sacryfyce hym, and that thys is hys sacryfyce, for the -celebracyon of the Sacrament and memorye of the passyon whiche we keape: -and for thys cause it hath the name of the thynge that it doth -represente and sygnyfye. And therfore, as Saynte Austen declareth a fore -ad Bonifacium, [Sidenote: Augustinus ad Bonifacium.] I expounde my mynde -by a rethorycall correctyon and saye, _Imo recordationem sacrificij_. -That is to saye: Yea rather the remembraunce, and fygure of the -sacryfyce. - -Graunde mercyes good Chrisostome, now do I perceyue the pyth of thys -matter: euen as the Masse is the verye death and passyon of Christe, so -is it a sacryfyce. Now it doth but onelye represente the verye death and -passyon of Christe, therfore it doth folowe that the Masse in verye dede -doth but onely represente a sacryfyce. And yet not withstandynge manye -tymes it is called a sacryfyce of holye doctours, and hathe the name of -the verye same thynge that it doth represent ād sygnyfye. And euen so we -maye saye of this sacrament, that as the Masse is the verye sacryfyce -and passyon of Christ, so is the sacrament hys verye bodye and sacryfyce -that is offered. Nowe the Masse doth but onely represent and sygnyfye -the passyon: so the sacrament doth but onelye represent and sygnyfye the -bodye and very sacryfyce ones offred for euer. Notwithstondynge manye -tymes the Masse is called the bodye and a sacryfyce. And hath the name -of the verye same thynge that it doth represent and sygnyfye. - -[Sidenote: Crisostome.] Furthermore Chrisostome sayeth. _Ipse quos; -bibitex eo, ne auditis uerbis illis dicerēt. Quid igitur sanguinem -bibimus & carnem commedimus? ac ideo perturbarentur, nam & quando prius -de his uerba fecit, etiam uerbis ipsius offendabantur. Ne igitur tunc id -quoque accideret, primus ipse hoc fecit, ut ad communionem misteriorum -induceret intrepidam._ That ys to saye: he also dranke of yt, leaste -when they harde hys wordes, they shulde saye: why do we than drynke -bloode and eate fleshe? and so shulde be troubled. For when he spake -before of those thynges, they were offended wyth hys wordes. And because -that shulde not now also chaunce, he hym selfe dranke fyrst of yt, that -he myght cause thē to come without feare to the partakynge of those -mysteryes. Here Chrisostome noteth that Christe dranke of yt, to drawe -them from the grosse vnderstōdynge of hys wordes, and by hys drynkynge -to testyfye vnto them, that yt was not hys naturall fleshe in dede, but -onely memoryalles and representacyons of hys bodye and bloode. And -therfore he calleth them mysteryes: that is to saye sacramentes. For in -thys place a sacramente ād a mysterye ys all one thynge. -Notwithstondynge some tyme thys worde mysterye ys more common ād large -in signyfyenge then this worde sacrament. And I haue shewed you before, -that a sacrament ys the sygne of an holy thynge, and not the thynge it -selfe that yt representeth: albeit somtyme yt beare the name of the -verye thynge yt selfe. As the Image of .S. Peter ys not saynt Peter hym -selfe, and yet yt beareth hys name. - -Chrisostome sayeth. _Caro non prodest quicquam: hoc est, secundum -spiritum uerba mea audienda sunt. Qui secundum carnem audit, nihil -lucratur, nihil utilitatis accipit. Quid est autem carnaliter -intelligere: simpliciter ut res dicuntur, neque aliud quippiam -excogitare. Misteria omnia interioribus oculis consideranda, hoc est -spiritualiter._ That is to saye. The fleshe profyteth nothynge, that is: -my wordes muste be vnderstonde after the spiryte, he that vnderstondeth -them after the fleshe wynneth nothynge, nor taketh no profytte. What -meaneth this, to vnderstonde after the fleshe or carnallye? Verelye to -take the thynges symplye as they are spoken, and to thynke none other -thynge. All mysteryes or sacramentes muste be consydered with the -inwarde eyes, that is to saye: spyrytuallye. - -And after he expoundeth hym selfe on this maner. _Interiores autem oculi -ut panem uiderint, creaturas transuolant, & non de illo pane a pistore -cocto cogitant: sed de eo qui dixit se panem uitæ, qui per mysticum -panem significatur._ That is to saye. The inwarde eyes as soone as they -see the breade, they passe ouer the creatures, ād thynke not of that -breade which is baken of the baker, but of hym that called hym selfe the -breade of lyfe, which is sygnyfyed by the mystycall or sacramētall -breade. Wolde you haue hym saye any more? he telleth you playne, that -Christe which ys the very breade of lyfe, ys sygnyfyed by this -sacramentall breade. And that is the thynge which our Byshoppes so -fleshlye denye now adayes, which thynge yet you maye see, the olde -Fathers cōclude with one assente. Notwythstōdynge yet I wyll alleage mo -olde doctours, so that from hence forthe they maye be a shamed to call -yt newe learnynge. Fulgentius sayeth. [Sidenote: Fulgentius 2. libro de -fide.] _In illis enim carnalibus (tèpore legis) uictunis, significacio -suit carnis Christi quam pro pctis nostris & ipse sine pctō fuerat -oblaturus, & sanguinis quem erat effusurus in remissionè peccarorum -nostrorum. In isto autè sacrificio gratiarum actio atq; cōmemoracio est -carnis Christi quam pro nobis obtulit, & sanguinis quē pro nobis idē -Deus effudit._ That is to saye. In these carnall sacrifyces in the tyme -of the lawe, was a sygnyficacyon of the fleshe of Christe, which he -without synne, shuld offer for our synnes, ād of the bloode which he -shulde shedde out in remyssyon of our synnes. But this sacryfyce is a -thankes geuynge ād remembraūce of the fleshe of Christe which he offered -for vs, and of the bloode which the same God shedde for vs. Fyrste note -that he calleth yt a sacryfyce, which notwithstōdyng is but a remēbraūce -of that sacryfyce offered on the crosse ones for all: Thā he playnely -calleth yt a thankes geuynge, and remembraunce of Christes very fleshe -and bloode: and so concludeth with vs. Neuerthelesse because sophysters -wolde soone thynke to avoyde thys place, I wyll alleage one other -sayenge of the same autoure which they shall neuer be able to avoyde. - -[Sidenote: Fulgen.] ¶ Fulgentius sayeth, as Haymo testyfyeth. _Hic calix -nouum testamentum est, id est, hic calix quem uobis trado, nouum -testamentum significat._ That is to saye. Thys cuppe or chalyce is the -newe testament: That is: thys cuppe or chalyce which I delyuer you doth -sygnyfye the newe testament. In this place he doth playnelye shewe hys -mynde, which cā not be avoyded. For euen as the cuppe is the newe -testament, so ys the breade the bodye. Nowe the cuppe dothe but sygnyfy -the new testament. And therfore I may conclude, that the breade doth but -sygnyfye the bodye. - -[Sidenote: Eusebius.] Eusebius sayeth. _Quia corpus assumptum ablaturus -erat ex oculis nostris & syderibus allaturus, necessarium erat ut uobis -in hac die sacramentum corporis & sanguinis consecraret, ut coleretur -iugiter per mysterium quod semel offerebatur in precium._ That is to -saye: Because he wolde take awaye out of our eyes the bodye that he -toke, and carye yt in to heauen, it was necessarye that in thys tyme he -shulde consecrate to vs the sacramēte of hys bodye ād bloode: that that -which was ones offered for the pryce of our redemptyon, myght -contynuallye be honoured through the mysterye. - -[Sidenote: Consecrate.] To consecrate a thynge, is to applye it vnto an -holye vse. Here you maye see that he calleth yt the sacrament of hys -bodye and bloode, which bodye is caryed vp into heauen. And also he -calleth it a mysterye, which is ynough for them that wyll see. - -[Sidenote: Druthmarius.] Also Druthmarius expoundeth these wordes, thys -is my bodye on this maner: _Hoc est corpus meum in mysterio._ That is to -saye: thys is my bodye in a mysterye. I thynke you knowe what a mysterye -meaneth. Christe is crucyfyed euery daye in a mysterye: that is to saye: -euery daye hys death ys represented by the sacramentes of remembraunce. -The Masse is Christes passyon in a mysterye: that is to saye: the Masse -doth represente hys passyon and keapeth yt in our memorye. The breade ys -Christes bodye in a mysterye: that is to saye: it representeth hys body -that was broken for vs, and keapeth yt in our remēbraunce. - -You haue harde already the mynde of the doctours, how the sacrament ys -Christes bodye. And now I shall shewe you how the sacrament ys our -bodye, which doth not a lytle healpe to the vnderstōdynge of these -wordes whych are in controversye. The sacramēt of the Aulter ys our -bodye as well as it is Christes bodye. And euē as it is our bodye, so yt -is Christes. But there is no man that cā saye that it is our naturall -bodye in dede, but onely a fygure, sygne, memoryall, or represētacyon of -our bodye: Wherfore yt must also folowe, that it is but onely a fygure, -sygne, memoryall or represētaciō of Christes bodye. The fyrste parte of -this argument maye thus be proued. [Sidenote: Augustino in sermone ad -infantes.] S. Austen wrytynge in a sermon sayeth on this maner. _Corpus -ergo Christi si uultis intelligere, apostolum audite dicentem. Vos estis -corpus christi & mēbra .1. Cor. 12. Si ergo estis corpus christi & -membra, mysteriū uestrumque in mensa Domini positū est, mysteriū Domini -accipitis, ad id quod estis. Amē respōdetis et respōdēdo subscribitis._ -That is to saye: Yf you wyll vnderstōde the bodye of Christe, here the -Apostle which sayeth. We are the bodye of Christe and mēbres .1. Cor. -12. Therfore yf ye be the bodye of Christe and membres, your mysterye is -put vpon the Lordes table, ye receyue the mysterye of the Lorde, vnto -that you are you answer Amē. And in answerynge subscrybe vnto yt. Here -you maye see that the sacramēt ys also our body, ād yet is not our -naturall body, but onely our body in a mysterye, that is to saye: a -fygure sygne, memoryall, or represētacyō of our body. For as the breade -ys made of many graynes or cornes, so we (though we be manye) are one -breade ād one bodye. And for this propertye and symylitude it is called -our bodye, and beareth the name of the verye thynge which yt doth -represēt & sygnyfy. Agayne s. Austē sayth. [Sidenote: Augusti in ser. de -sacra feria Pasche.] _Quia Christus passy est pro nobis, cŏmēdauit nobis -in isto sacramēto corpus & sanguinem suum, quod etiam fecit & nos ipsos. -Nam & nos ipsius corpus facti sumus, & per misericordiā ipsius quod -accipimus nos sumus. Et postea dicit. Iam in nomine Christi tanquam ad -calicem Domini uenistis, ibi nos estis in mensa & ibi uos estis in -calice._ That is, because Christ hath suffered for vs, he hath betakē -vnto vs in thys sacramēt hys bodye and bloode, which he hath also made -euen our selfes. For we also are made hys bodye, and by his mercye we -are euē the same thynge that we receyue. And after he sayeth. Now in the -name of Christe ye are come, as a man wolde saye, to the chalyce of the -Lorde: there are ye vpon the table, and there are ye in the chalyce. -Here you maye see, that the sacrament is our bodye. And yet yt is not -our naturall bodye, but onelye in a mysterye, as it is before sayde. - -[Sidenote: Augusti de sacra feria pasche.] Furthermore S. Austen sayeth. -_Hunc itaq; cibŭ & potū societatē uult intelligi corporis & mēbrorū -suorū quod est sācta ecclesia in predestinatis & uocatis & iustificatis -& glorificatis sanctis & fidelibus eius. Huius rei sacramentum alicubi -quotidie, alicubi certis interuallis dierum in dominico preparatur, & de -mensa Domini sumitur, quibusdà ad uitam, quibusdam ad exitium. Res uero -ipsa cuius est sacramentum, est omni homini ad uitam, nulli ad exitium, -quicumque eius particeps fuerit._ That is to saye: he wyll that this -meate and drynke shulde be vnderstōde to be the felowshyp of hys bodye -and membres, which ys the holy churche in hys predestynate and called -and iustyfyed and gloryfyed sayntes and faythfull. The sacrament of thys -thynge ys prepared in some place daylye, and in some place at certayne -appoynted dayes, as vpon the sondaye. And yt is receyued at the table of -the Lorde, of some vnto lyfe, and of some vnto destruccyō. But the -thynge yt selfe whose sacrament thys ys, is receyued of all men vnto -lyfe, and of no mā vnto destruccyon, whosoeuer is partaker of yt. Here -doth S. Austen fyrste saye, that this sacrament ys the felowshyppe of -his bodye and membres which are we. And yet is not our naturall bodye, -as ys before sayde. And then he sayeth, that the sacrament of thys -thynge ys receyued of some vnto lyfe and saluacyon, and of some vnto -death and dampnacyon. For both faythfull and vnfaythfull maye receyue -the sacramēt. And after he sayeth, that the thynge yt selfe whose -sacrament yt ys, is receyued of all men vnto lyfe, and of no man vnto -destruccyon, who so euer ys partaker of yt. And of thys sayenge yt muste -neades folowe, that onely the faythfull eate Christes bodye, and the -vnfaythfull eate hym not. For he is receyued of no mā vnto destruccyon. -And of thys yt muste also folowe that the sacrament ys not Christes -bodye in dede, but onelye in a mysterye. For yf the sacrament were hys -naturall bodye, then shulde yt folowe, that the vnfaythfull shulde -receyue hys bodye. Which is contrarye to the mynde of saynt Austen, and -agaynst all truth. Thus haue we suffycyentlye proued the fyrste parte of -our argumēte, that the sacrament is our bodye, as well as yt is -Christes. And nowe wyll I proue the secōde parte more playnely (although -yt be ynough declared already, to them that haue eares) that euen as yt -is our bodye so it is Christes. - -Fyrste you shall vnderstonde that in the wyne, which ys called Christes -bloode, is admyxed water, which doth sygnyfye the people that are -redeamed with hys bloode: so that the heade which is Christe, ys not -without hys bodye which is the faythfull people, nor the bodye without -hys heade. Now yf the wyne when it is consecrated, be tourned bodelye in -to Christes bloode, then is it also necessarye that the water which is -admyxed be bodelye tourned in to the bloode of the faythfull people. For -where as is one cōsecracion muste folowe one operacyō. And where as is -lyke reason, there muste folowe lyke mysterye. But what so euer is -sygnyfyed by the water as cōcernynge the faythfull people, is taken -spirytually. Therfore whatsoever is spokē of the bloode in the wyne, -muste also neades be taken spyrytuallye. This reason is not myne, but it -is made by one Bartrame [Sidenote: Bartrame.] vpō a .700. yeares sens, -when this matter was fyrste in dysputacyon. Whervpō at the instaunce of -greate Charles the Emperoure, he made a boke professynge euen the same -thynge that I do, and proueth by the olde doctours & faythfull fathers, -that the sacrament is Christes bodye in a mysterye, that is to saye: a -sygne, figure, or memoryall of hys bodye, whiche was broken for vs, and -not hys naturall bodye. And therfore that doctryne is newe which -otherwyse teacheth, and not myne, which is not myne, but the doctryne of -Christe and of the olde fathers of Christes churche, tyll Antichriste -began to sytte and reigne in the temple of God. - -[Sidenote: Cyprianus ad Cecilium.] Besydes that Cypriane sayeth, that -the people is ānexed in the sacramēt through the myxture of water. -Therfor I mervell moche that they are so cōtēcyous ād wyll not see, that -as the water is the people, so the wyne ys Christes bloode, that is to -saye: in a mysterye, because yt represēteth Christes bloode, as the -water doth the people. Furthermore Eusebius sayth. [Sidenote: Eusebius.] -_Dū in sacramētis uino aqua miscetur, Christo fidelis populus -incorporatur & iūgitur & quadā ei copula perfecta charitatis unitur._ -That is to saye: whyles in the sacrament water is admyxte with the wyne, -the faythfull people is incorporate ād Ioyned with Christ, ād is made -one with him, with a certayne knotte of perfecte charyte. Now where he -sayeth, that we are Ioyned ād incorporated with Christe, what fondnes -were it to cōtēde, syth we are there onelye in a mysterye, ād not -naturallye. To cōtēde I say with suche pertynacyte that his naturall -bodye must be there: ād not rather that he is Ioyned with vs, as we are -Ioyned with hym, ād both in a mysterye, by the knotte of perfecte -charyte. [Sidenote: More.] ❧ The yōge man perceyueth well ynough that an -allegory vsed in some place is not a cause suffycyēt to leaue the proper -sygnyfycacyōs of Godes worde in euery other place ād seke an allegorye, -ād forsake the playne cōmō sence. For he cōfesseth that he wold not so -do saue for necessyte: because (as he sayeth) that the cōmon lytterall -sence is impossyble. For the thynge he sayeth that is mente therbye can -not be true. That is to saye: that the verye bodye of Christe can be in -the sacrament, because the sacrament ys in many dyuerse places at ones, -and was at the maundye: that is to wete, in the handes of Christe ād in -everye of hys Apostles mouthes. And at that tyme yt was not gloryfyed. -And thē he sayeth that Christes bodye not beynge gloryfyed, could no -more be in two places at ones than hys owne cā. And yet he goth after -furder, ād sayeth, no more yt can whan yt is gloryfyed also. And that he -proueth by the sayenge of S. Austen whose wordes be, that the body with -the which Christ arose muste be in one place. &c. - -[Sidenote: Fryth.] ¶ Hetherto hath master More reasoned reasonablye: but -now he begynneth to declyne from the dygnyte of dyuynyte into the dyrty -dregges of vayne sophystry. For where I saye that I muste of necessyte -seake an allegorye, because the lytterall sence is impossyble and can -not be true, meanynge that it can not stonde with the processe of holy -scrypture, but that other textes do of necessyte constrayne me to -cōstrue yt spyrytuallye. There catcheth he thys worde, can, and thys -worde impossyble, and wolde make men beleue that I mente, yt coulde not -be true because reason can not reache yt, but thynketh it impossyble. -And there he triūpheth before the vyctorye, and wolde knowe what artycle -of our fayth I coulde assygne, in which reason shall not dryue awaye the -strengthe of my proue, and make me leaue the lytterall sence wherin my -profe shulde stonde, and sende me to seake an allegorye that myght -stonde wyth reason, and dryue awaye the fayth. But now deare bretherne, -seynge I speake not of the impossybylyte of reason, but of the -impossybylyte to stōde with other textes of scripture, ye maye see that -this royall reasō is not worth a ryshe. Then wolde he fayne knowe the -place where S. Austen so sayeth, which thyng although, yt were harde for -me to tell, syth I haue not hys bokes to loke for it, yet I thanke God -my memorye is not so bad, but I can shewe hym where he shall fynde yt. -And because I thynke that he is more accustomed to the Popes lawes then -to S. Austens workes, syth he is become the prelates proctoure and -patrone: I saye he shall not fayle but fynde it in his lawes de -consecracione. And where as he wolde wreste the wordes of S. Austē, -which sayeth that the bodye in which Christ arose muste neades be in one -place: sayēge, that he myght meane not that hys body myght not be in -dyuerse places at ones, but that yt muste be in one place, that is to -saye: in some one place or other. He speaketh (sayth master More) -nothynge of the sacrament, nor sayeth not that his bodye with which he -rose muste nedes be in one place, & that it cā by no possybylyte be in -any mo. Thys seameth to some a goodly glose, ād yet yt shall proue but a -vayne evasyon. For yf a mā wolde saye that the Kynges graces body muste -be in one place, and then a nother wolde expounde that (notwithstondynge -hys wordes) hys graces bodye myght be in two places at ones, I thynke -men myght soone Iudge that he delyted to delaye, ād myght saye, what -neade he to determyne, that he muste be in one place excepte he thought -in dede, that he myght be in no mo but onely one; And though mē myght so -argue vpō other mens wordes, yet of saynte Austēs wordes thys must -neades folowe, for he bryngeth them in (as God wolde) by a contrarye -antithesis sayenge. [Sidenote: Ad Hieronimū.] _Corpus in quo resurrexit -in uno loco esse oportet, ueritas autem eius ubique diffusa est._ That -is to saye: hys bodye wherin he rose must be in one place, but hys truth -ys dyspersed in all places. Where he playnelye concludeth by the -contrarye antithesis, that as hys truth ys dyspersed in all places, so -muste hys bodye neades be in one place onelye. As by example, yf a mā -shulde saye. The Kynges graces bodye muste neades be in one place, but -hys power is through out hys Realme. Where no man doubteth, but that in -sayenge one place, he meaneth one place onelye: And therfore though in -some place that worde, muste, doth not sygnyfye suche a necessyte as -excludeth all possybylyte, yet in this place yt doth so sygnyfye, as the -contrarye antithesis doth evydently expresse. - -And where ye saye, that he speaketh no thynge of the sacrament, I wolde -ye shulde stycke styll to that sayenge. For this is playne, that he -speaketh of hys naturall bodye. And therfore yf he speake not of the -sacrament, then haue you cōcluded that the sacramēte is not hys naturall -bodye: the contrarye wherof you wolde haue men beleue. Thus haue I -shewed evydence, bothe where he shall fynde the wordes of S. Austen and -also that I haue ryght alleaged them. - -Notwytstondynge syth he maketh so moche of hys paynted sheth, I shall -alleage hym more auctorytes that Christes naturall bodye is in one place -onely. Which thynge proued doth vtterly conclude that the sacrament ys -not hys naturall bodye, but onelye a memoryall representynge the same. -And fyrste let vs see S. Austēs mynde. - -[Sidenote: August. ad Dardanium.] S. Austen wrytynge vnto Dardanius doth -playnly proue that the naturall body of Christe muste neades be in one -place onelye, and also that hys soule can be but in one place at ones. -The occasyon of hys Epystle is this: Dardanius ded wryte vnto S. Austen -for the exposycyon of those wordes that Christe spake vnto the thefe -sayenge: This daye shalt thou be with me in paradyse: & wyste not how he -shulde vnderstonde yt, whether Christe mēte that the thefe shulde be in -paradyse with Christes soule, or with hys bodye, or with hys Godhed. -Thervpon S. Austen wryteth that as towchynge Christes bodye, that daye -it was in the sepulchre. And sayeth that it was not paradyse, although -it were in a gardē that he was buryed. For Christe (he sayeth) mēt of a -place of Ioye. And that was not (sayeth S. Austen) in hys sepulchre. And -as for Christes soule, yt was that daye in hell. And no mā wyll saye, -that paradyse was there. Wherfore (sayeth Austen) the texte muste neades -be vnderstonde, that Christ spake yt of hys godhed. Now marke thys -argumēt of S. Austen, and ye shall see my purpose playnelye proued. For -seynge he expoundeth thys texte vpō Christes Godhed, because hys māhod -as towchynge the body was in the graue, and as towchynge hys soule was -in hell: you may soone perceyue that Austē thought, that whyls hys body -was in the graue, yt was not in paradyse also: & because hys soule was -in hell, yt coulde not be in paradyse also. And therfor he verefyeth the -texte vpon hys dyuynyte. For yf he had thought that Christes bodye or -soule myght haue bene in dyuerse places at ones, he wolde not haue -sayde, that the texte must neades be vnderstōde of his dyuynyte, but it -myght full well, yea and moche better haue bene vnderstōde of hys -manhode. Marke well thys texte whiche doth determyne the doubt of this -matter. Notwithstondynge the faythfull Father leaueth not the matter on -thys fashyō, but also taketh a waye soche fonde ymagynacyons as wolde -cause mē to surmyse, that Christes bodye shulde be in mo places at ones -then one. For he sayeth. _Cauendum est ne ita diuinitatem astruamus -hominis ut ueritatem auferamus corporis. Non est autem consequens ut -quod in deo est, ita sit ubiq;. Nam & de nobis ueracißime scriptura -dicit, quod in illo uiuimus, mouemur & sumus. Nec tamē sicut ille, ubiq; -sumus, sed aliter homo ille in Deo, quam & aliter deus in illo homine, -proprio quodam & singulari modo. Vna enim persona deus & homo est, et -utrumq; est unus Christus Iesus, ubiq; per id quod deus est, in celo aūt -per id quod homo._ That is to saye: we muste beware that we do not so -affyrme the dyuynyte of the man, that we take awaye the truth of hys -bodye. For it foloweth not that the thynge whiche is in God, shulde be -in euery place as God is. For the scrypture doth trulye testyfye vnto -vs, that we lyue, moue, and be in hym. And yet are we not in everye -place as he is. Howbeit, that man is otherwyse in God, and God otherwyse -in that man by a certayne peculyer and synguler waye. For God and man is -one parson, and bothe of them one Christe Iesu, whiche is in euery place -in that he is God, and in heauen, in that he is man. Here Austen doth -saye, that yf we shulde graunte Christe to be in all places as towchynge -hys manhode, we shulde take a waye the truth of hys bodye. For though -hys manhode be in God and God in hys manhode, yet it foloweth not, that -it shulde be in everye place, as God is. And after he concludeth, that -as towchynge hys Godhed he is in euery place, and as towchynge hys -manhode, he is in heauē. What neade he to make these wordes and -antithesis, but because he thought verelye that though hys Godhed were -in euery place, yet his māhode was in heauen onelye. - -[Sidenote: Augustinus ibidē.] But yet thys holye doctoure goth furder -(so that they maye be ashamed of their parte) and sayeth. _Secundū -hominē namq; in terra erat, non in cœlo (ubi nunc est) quādo dicebat, -nemo ascendet in cœlum nisi qui descendit de cœlo, filius hominis qui -est in cœlo._ That is to saye; as towchynge hys manhod he was in the -earth and not in heauen (where he now is) when he sayde, no man -ascendeth into heauē but he that descended from heauen, the sone of man -whiche is in heaven. Now I truste ye wyll be content and let the truth -spreade. For I am sure it is not possyble for you to avoyde it, for he -sayeth, that as towchynge hys manhod he was in the earth and not in -heauē, whē he spake those wordes: and so proueth that he was not in mo -places at ones then onelye one place. For els yf S. Austen had thought -that he coulde haue bene in mo places at ones then one wyth hys bodye, -then myght he not haue sayde, that he was in earth and not in heauen. -For then a mā myght soone haue deinded hym and haue sayde. Austen you -can not tell, for he maye be in euery place. But they that so thynke -after Austens mynde, do take awaye the truthe of hys naturall bodye, and -make it a very fantastycall bodye: from the which heresye God delyuer -hys faythfull. Besydes thys S. Austen doth saye. _Christum Dominum -nostrum unigenitum DEI suium equalem patri, eundemq; hominis filium quo -maior est pater, & ubiq; totum presentem esse non dubites tanquam DEVM, -& in eodem templo DEI esse uerum DEVM, & in aliena parte cœli propter -corporis modum._ That is to saye: Doubt not but that Christe our Lorde -the onlye begottē sonne of God equall to the Father, and the same beynge -the sonne of mā wherin the father is greater, is whole present in all -places as to towchynge hys Godhed, and dwelleth in the same temple of -God as God, ād in some place of heauen, for the condycyon of hys very -bodye. Here is it euydent by .S. Austēs wordes, that as towchynge hys -Godhed he is in all places. And as towchynge hys manhod, he is onelye in -heauen: yea and not that onelye, but that he beynge in heauen as -towchynge the measure, nature, condycyon, and qualyte of hys naturall -bodye, is onelye in one certayne place in heauen, and not in many places -at ones. Thus moche is proued out of Saynte Austen. - -This truth is not onelye proued by S Austens auctoryte, but also by the -noble clarke Fulgentius, which wryteth on this maner. _Vnus idemq; homo -localis ex homine, qui est Deus immensus ex patre, unus idemq; secundum -humanam substantiam absens cœlo cum esset in terra, et derelinquens -terram cū ascendisset in cœlum. Secundum diuinam uero immensamq; -substantiam, nec cœlum dimittens cum de cœlo descendit, nec terram -deserens, cum ad cœlum ascendit. Quod ipsius Domini certisisimo sermone -potest cognosci, qui ut localem ostenderet suam humanitatem, dicit -discipulis suis: Ascendo ad patrem meum & patrem uestrum, Deum meun & -Deum uestrum. De Lazaro quoq; cum dixisset, Lazarus mortuus est, -adiunxit dicens, & gaudeo propter uos (ut credatis) quoniam non eram ibi -immensitatem uero suæ diuinitatis ostendens discipulis dicit: Ecce ego -uobiscum sum usq; ad consummationen sæculi. Quomodo autem ascendit in -cœlum nisi quia localis & uerus est homo, aut quomode adest fidelibus -suis, nisi quia idem inmensus & uerus Deus est._ That is to saye. The -same one man is locall (that is to saye: conteyned in one place) as -towchynge hys manhod, whiche is also God vnmesurable from the Father. -The same one man as towchynge the substaunce of hys manhod, was absent -frō heauen, whē he was in earth, and forsakynge the earth, when he -ascended in to heauē, but as towchynge hys Godly ād vnmeasurable -substaunce he neyther forsoke heauen whē he descēded frō heauen, nor -forsoke the earth, whē he ascēded vnto heauē, which may be knowē by the -moste sure worde of the Lorde, whiche to shewe hys humanyte to be locall -(that is to saye: contayned in one place onelye) ded saye vnto hys -dyscyples. I ascēde vnto my Father and your Father, my God and your God. -Of Lazarus also when he sayde, Lazarus is ded, he sayde further. I am -gladde for your sake (that you may beleue) for that I was not there. And -agayne, shewynge the vnmeasurablenes of hys Godhed, he sayde vnto hys -discyples. Beholde, I am with you vnto the worldes ende, how ded he -ascende in to heauen, but because he is locall and a verye mā? Or howe -is he present vnto hys faythfull, but because he is vnmeasurable and -verye God? Here maye you conclude by the auctoryte of thys doctoure -also, that Christes bodye is onelye in one place at ones. For he sayeth, -that Christ as towchynge hys manhod is locall: that is to saye: -contayned in one place onelye. And that he proueth by the scrypture euen -of Christes owne wordes. Now yf thys be true (as my conscyence doth -testyfye, how so euer other men shall Iudge) then muste it neades folowe -that this naturall bodye can not be in the sacrament. And the auctorite, -I am sure no man can avoyde, yt is so playne. - -[Sidenote: More.] ❧ Now as for hys naturall reasons be not worthye the -reasonynge. For fyrste that the bodye of Christe vngloryfyed coulde no -more be in two places at ones then hys owne can, because he is a -naturall bodye, as he is. I wyll not examyne no comparyson betwene their -two bodyes: but yf Christe wolde tell me that he wolde eche of both -their bodyes to be in fyftene places at ones, I wolde beleue hym, and -wolde neuer aske hym whether he wolde fyrste gloryfye them or not. But I -am sure gloryfyed or vngloryfyed, yf he sayde it, he is able to do it. -For the matter is not impossyble to God. - -[Sidenote: Fryth.] ¶ Truthe it is that yf Christe so sayde and in so -sayenge so mente, there is no doubte, but he were able so to do. But -that he in dede so grosselye mēt, ye shall neuer proue. And in dede yf -he had so mēte that hys owne naturall bodye shulde haue contynued in the -sacrament which is the meate of the soule through faythe, and not of the -bodye by eatynge it, and maye as well be eaten through fayth, although -it remayne in heauen, as yf it were here present to our mouthes: yf (I -saye) he had so mente, then wolde he neuer haue geuen vs suche -scriptures as he ded. For I saye that thys grosse ymagynacyon may not -stonde with the processe of the scrypture which is receyued, as it shall -appeare by certayne textes. - -Fyrste where our sauyoure sayeth: the fleshe profyteth nothynge. The -wayght of those wordes doth compell vs to vnderstonde our matter -spyrytuallye. For by thys shorte sentence we are no lesse plucked from -the carnall eatynge, then was Nichodemus that he shulde not ones dreame -of the carnall regeneracyon, whē Christe sayde vnto hym: that whatsoeuer -thynge was of the fleshe was fleshe. For this is a playne conclusyon, -that whē Christe sayde the fleshe profyteth nothynge, he ment it euē of -hys owne fleshe, that it coulde not profyte (as they vnderstode hym) to -be eaten with the teth. Albeyt it doth moche profyte to be slayne for -our redemptyon, & eaten through fayth. Which thyng we may do although -hys naturall fleshe be not in the sacrament. For I maye as well beleue -in hym though he be in heauen, as yf he were in earth and in the -sacrament, and before myne eyes. And that Christe spake these wordes of -hys owne bodye, it is playne by S. Austens wordes wrytynge vpon the same -place. [Sidenote: Augustitract. su. 6. Joan.] And therfore he sayeth, -that they muste be vnderstonde spyrytuallye, and addeth: yf thou -vnderstonde them spyrytuallye, they are spyryte and lyfe. And though -thou vnderstonde them carnallye, yet neuerthelesse they are spyryte and -lyfe: But vnto thē, they are not spyryte and lyfe, which vnderstondest -not spyrytuallye those thynges that I haue spoken. - -[Sidenote: Athanasius. 3. li. qui dix. verb.] Also Athanasius sayeth. -_Spiritus est qui uiuificat, caro non prodest quicquà: uerba que ego -locutus sum, spiritus sunt & uita. Nam & hoc loco utrumque de seipso -dicit carnem & spiritum, & spiritum ab eo quod est secundum carnem -distinxit, ut non solum uisibile, sed etiam inuisibile quod in ipso erat -credentes discant, quod & ea que dicit non sunt carnalia sed -spiritualia. Quod enim comedentibus suffecisset corpus, ut totius mundi -alimonia fiat? Sed ea propter meminit ascensus filii hominis in cœlum ut -illos a corporali cogitacione auelleret, & post hac discant carnem dictā -cibum cœlestem superne uenientem & spiritualem alimoniam quam ipse det, -nā quæ locutus sum (inquit) uobis spiritus sunt & uita._ That is to -saye: it is the spyryte that quyckeneth, the fleshe profyteth nothynge. -The wordes which I speake vnto you, are spiryte and lyfe. For in this -place also he meaneth both of hys owne fleshe and his owne spyryte, and -he deuyded the spiryte from the fleshe: that they myght knowe through -faythe not onelye the vysyble parte, but also the invysyble parte that -was in hym, and also that the wordes which he spake were not carnall, -but spirytuall. For what bodye shulde haue suffysed to haue bene the -meate of all the worlde? And euen therfore ded he make mencyon of the -ascensyon of the sonne of man in to heauen, that he myght wythdrawe them -from the bodelye ymagynacyon, that they myght hereafter learne, that the -fleshe was called heauēly meate which cōmeth frō a boue, & spirytuall -meate which he wolde geue. For (sayeth Christe) the wordes that I haue -spokē vnto you, are spiryte & lyfe. Here you maye see that Christe spake -yt of his owne fleshe, & playnely that yt ded nothynge profyte as -infideles ded vnderstonde hym: For els yt geueth lyfe, as yt is receyued -of the faythfull in a mystery. [Sidenote: Bartrame.] For as Bartrame -sayeth, in this mysterye of the bodye and bloode, is a spirytuall -operacyon which geueth lyfe. Without the which operacyon those mysteryes -do no thynge profytte, for surelye (sayth he) they may feade the bodye, -but the soule they can not feade. - -Besydes that the scrypture sayeth, that that entreth in by the mouth -doth not defyle a man, for as Christe sayeth, it is caste forthe in to -the drawght. And by the same reason it foloweth that it doth not -sāctyfye or make a man holye. But the sacrament entreth in by the mouth: -therfore yt doth folowe that (of it selfe) it doth not sāctyfye or make -holye any mā. And of this texte shulde folowe two incōueniences, yf the -sacramēte were the naturall bodye of Christ. Fyrste it shulde folowe -that the body of Christ shulde not sāctyfye the faythfull because it -ētreth in by the mouth. And agayne yt shulde folowe, that the bodye of -Christe shulde be caste out in to the drawght, whych thynge is -abhominable. Wherfore yt muste neades folowe, that the sacramēt cā not -be his naturall bodye. - -Furthermore Christ wolde not suffer that devoute womā which of loue -sought hym at hys sepulchre, to touche his naturall bodye, because she -lacked a poynte of faythe, & ded not counte hym to be equall with hys -father. And moche more yt shall folowe that the wycked which haue no -faythe nor loue towardes hym, shall not be suffered to eate hys fleshe -with their teth, & swallowe yt in to their vncleane bodyes: for that -were moche more then to touche hym. And yet notwithstandynge they -receyue and eate the sacrament. Whervpon yt shulde folowe yf the -sacrament were hys naturall bodye, that they shulde in dede eate hys -bodye. Which thynge may be recoūted a blasphemye agaynste God. Moreouer -Christe sayeth, he that eateth my fleshe ād drynketh my blood dwelleth -in me & I in hym: Now we knowe ryght well that the wycked do eate the -sacrament, ād yet neyther dwell in Christe, nor Christ in thē. Wherfore -yt muste folowe that the sacramēt is not the very fleshe of Christe. And -surelye I can not excuse thē of blasphemye which so dyrectlye do cōtrary -Christes wordes. Howe can you avoyde these textes which Christ speaketh -vnto hys dyscyples sayēge. Yet a lytel whyle am I with you. And then I -departe to hym that sente me. [Sidenote: Ioan. 6.] And agayne it is -expedyent for you that I departe. For excepte that I departe, that -counforter shall not come vnto you. [Sidenote: Ioan. 6.] And agayne he -sayeth. I forsake the worlde [Sidenote: Ioan. 6.] and go to my Father. -And to be shorte, he sayeth, [Sidenote: Mat. 25.] poore mē ye shall euer -haue with you, [Sidenote: Mar. 14.] but me shall you not euer haue. Now -we knowe ryght well that hys Godhed is in all places, [Sidenote: Ioan. -12.] and that as towchynge hys Godhed he forsoke not the worlde, when he -ascended vnto hys Father. Wherfore it muste neades folowe that he fors -oke yt as towchynge hys fleshe and manhode. And therto agreeth the -exposycyons of Saynte Austen, and Fulgentius before alleaged, yea and -all other olde faythfull Fathers. Now yf he haue forsaken the worlde as -towchynge the presence of hys naturall fleshe and māhode (as all -doctours defyne) then mente he not that hys naturall fleshe shulde be -presente in the sacrament, to be eaten with our tethe. And therfore -though Christe so tell you, yet muste you take hym as he meaneth, or els -you be begyled. For yf ye thynke that GOD both maye and wyll fulfyll and -veryfye all thynges accordynge to the letter as he speaketh them, I maye -call you an obedyent man, as Saynte BARNARD doth hys Monke Adam. And -maye saye (as he doth) that yf that be the ryght waye, so symplye to -receyue all thynge, we maye put out the texte of scrypture which warneth -vs to be wyse as serpētes. For the texte folowynge is suffycyent, which -byddeth vs to be symple as doves. - -Why doth your mastershyppe graunte a necessarye allegorye, whē Paule -sayeth, CHRISTE is a stone, or when Christ sayeth, that he is a dore? -The scrypture sayeth he is both twayne. And syth God so sayth, he is -able so to make it. And therfore by your reason we shall neade none -allegorye in all scrypture, & thē he that is moste symple ād folyshe, -may be counted moste faythfull. And so shall we neade no faythfull -Fathers to expounde the texte, but it shalbe moste meryte, to beleue the -letter. This I denye not, but that God coulde haue done yt, yf he had so -entēded, when he spake the wordes: But nowe the scrypture stondynge as -it doth, I thynke he can not do it. As by exāple. I thynke that God by -the bloode of hys sone Christe myght haue saued all men, both faythfull -and vnfaythfull, yf he had so intēded, ād that yt had so pleased hym. -But nowe the scrypture stōdynge as it doth, I saye he can not do yt, and -that it is impossyble for hym. For then he myght make hys sone a lyer -which sayeth, [Sidenote: Ioan. 3.] he that beleueth not is dampned. And -agayne, he that beleueth not shall not see lyfe, but the wrathe of God -abydeth vpon hym. And euen as it is impossyble to stonde with the -processe of scriptures (wherin God hath declared hys wyll) that the -vnfaythfull shulde be saued, although God myght haue done it at the -fyrst yf he had so wolde. Lykewyse it is impossyble the scryptures -stondynge as they do, that the naturall bodye of Christ shulde be -presente to our teth in the sacrament. And as for our faythe, yt neadeth -not to haue hym presente in the breade. For I maye as well eate hym ād -drynke hym through faythe, that is to saye: beleue in hym, as though he -were as presente in the sacramēte, as he was hangynge vpon the crosse. - -And because you saye, that my naturall reasons be not worth the -reasonynge, I wyll alleage you some mo, to see what you can saye to -them. Fyrste euery sacrament is the sygne of an holye thynge: but the -sacramente of the aulter is a sacramēt (as all faythfull men confesse) -ergo it muste folowe that the sacrament of the aulter is the sygne of an -holye thynge. Nowe yf it be the sygne of an holye thynge, then it is not -the holye thynge yt selfe which yt doth sygnyfye & represent. Why shulde -we then feare, to call that breade a fygure, that is to saye: a -sacrament of that holye bodye of our Lorde and Sauyoure. - -Besydes that I wolde knowe of what necessyte or profyte hys fleshe muste -be present in the sacrament. For the presence of hys fleshe can no more -profyte vs, thē doth the remembraunce of hys bodye, but this -remembraunce maye as well be done by the sacrament, as though hys bodye -were present. And therfore syth God and nature make nought in vayne, it -foloweth consequentlye, that his naturall fleshe is not there, but -onelye a memoryall therof. - -Furthermore, the ende and fynall cause of a thynge is euer better then -those thynges which are prouyded for the ende (as the house is better -than the lyme, stone, & tymber, which are prouyded for the howse) but -the ende and fynall cause of the sacramente is the remembraunce of -Christes bodye: and thervpō yt muste folowe that yf the sacramente be -hys naturall bodye, that the remembraunce of Christes bodye shulde be -better then hys bodye it selfe. Whiche thynge is to be abhorred of all -faythfull men. - -It were fondnes to fayne that the soule ded otherwyse eate then do the -Angelles in heauē, and their meate is onelye the Ioye and delectacyon -that they haue of God and of hys glorye; And euen so doth the soule -which is here vpon the earth eate through faythe the bodye of Christe -which is in heauen. For it delyteth & reioyseth whyles yt vnderstōdeth -through faythe, that Christ hath takē our synnes vpō hym and pacyfyed -the Fathers wrath. Neyther yt is necessarye, that for that or for thys -cause, that his fleshe shulde be present. For a man maye as well loue ād -reioyse in the thynge which is from hym and not present, as though yt -were presēt by hym of that maner. - -More ouer, the breade is Christes bodye, euen as the breakynge of the -breade is the death of hys bodye. Nowe the breakynge of breade at the -maundye is not the verye death of Christes bodye, but onelye a -representacyon of the same (albeit the mynde through faythe doeth -spirytuallye beholde hys verye death) and euen lyke wyse that naturall -breade is not the verye bodye of our Lorde, but onely a sacramēt, sygne, -memoryall, or representacyō of the same, albeit through the admonycyō -therof, the mynde through fayth, doth spirytually beholde the verye -body. And surely yf a man be faythfull, the spirite of God worketh in -his harte very swetelye at his communyon. - -Fynallye, it was not laufull to eate or drynke the bloode not onelye of -man, but also of a brute beaste, and the Apostles them selues moued by -the rule of charyte, ded instytute that men shulde abstayne from bloode, -somewhat fauourynge the infyrmyte of the Iewes. Now yf the Apostles had -taught (as ye do) that in the sacrament hys verye fleshe and bloode is -eaten and dronken with the teth and mouthe of faythfull and vnfaythfull, -what coulde haue bene a greater occasyō to haue excluded the Iewes frō -Christes fayth euen at ones? Thynke you that the Apostles wolde not haue -bene to srupulous to haue dronken hys very bloode, seynge it was so -playne agaynst Moses lawe, yf they had vnderstonde hym so grosselye as -ye do? [Sidenote: Act .10.] Peter had a clothe sente downe from heauen, -in whiche were all maner of beastes forbydden by the lawe, and was -commaunded to fle and eate thē. And he answered, God forbyd, for I neuer -eate any vncleane thynge, meanynge therbye that he neuer eate any thynge -forbyddē by the lawe. Wherof it muste neades folowe, that eyther he -neuer receyued the sacrament (whiche is playne false) or els that he -more spyrytuallye vnderstode the wordes of Christes maundye then ye -falselye fayne. For it was playnelye forbydden by the lawe, to eate or -drynke any maner of bloode. [Sidenote: obiectyō.] And I knowe but one -reason, that they haue which they counte as insoluble: how be it by -Goddes grace we shall soone avoyde it. Their reason is this. Paule -sayeth, he that eateth and drynketh this sacrament vnworthelye, shalbe -gyltye of the bodye and bloode of the Lorde. Now saye they, how shulde -they be gyltye of the Lordes bodye ād bloode whiche receyue it -vnworthelye, excepte it were the verye bodye and bloode of the Lorde. - -[Sidenote: Solutiō.] This argument I saye, is verye weake and slender. -For I can shewe manye examples by the whiche it may be dyssolued. For he -that dyspyseth the Kynges seale or Letters offendeth agaynste hys owne -parson, and yet the Letters or Seale is not hys owne parson. He that -vyolentlye plucketh downe hys graces Armes, or breaketh hys brode Seale -wyth a furyouse mynde or wyth vyolence, commytteth treason agaynste hys -owne parson. And yet hys Armes and brode Seale are not hys owne parsō. -He that clyppyth the Kynges coyne, commytteth treason agaynste the -Kynges parson and the common wealth: and yet the money is neyther hys -graces parson nor the common wealth. And therfore your argument is but -weake and slēder. For euē as a man doth offende agaynste the Prynces -parson by dyspysinge his Armes, Seale, or Letters, so doth a mā offende -agaynste Christes bodye and bloode, by abvsynge the sacrament of hys -bodye and bloode, although he be not there present, as the Kynges parsō -is not presente in hys Armes, Seale, or Letters. - -Besydes that S. Paule sayeth, that euerye man whiche prayeth or -preacheth with covered heade shameth hys heade, & hys head is Christe; -shall we therfore Imagen that Christe is naturallye in euerye mās heade, -as your argument cōcludeth? Forsoth that were a preatye fantasye. -Fynally S. Austen sayeth, that he doth no lesse synne whiche neglygētlye -heareth the wordes of God, thē doth the other which vnworthelye -receyueth the sacrament of Christes bodye and bloode. Nowe yf this be -true, then is your reason not worth a ry she, for Christes naturall -bodye is not in the worde whiche is preached, as all men knowe. And yet -he synneth no lesse that neglygentlye heareth it, then doth he that -vnworthelye receyueth the sacramēt. And thus you see their insoluble -argument easelye dyssolued. - -[Sidenote: More.] ❧ But now muste thys yonge man consyder agayne that he -hym selfe confesseth, that the cause for which hym selfe sayeth, that -Christe in so sayenge ded so meane, is because that yf he shulde haue -mēt so, yt was impossyble to God to brynge hys meanynge a bought: that -is to saye, that Christes bodye myght be in two places at ones. And -therfore but yf he proue that thynge impossyble for God to do, els he -confesseth that God not onelye sayde it but also mente it in dede. And -yet ouer thys, yf Christ had neuer sayde it, yet doubt I nothynge, but -he is able to do it, or els were there somwhat that he coulde not do; -And then were God not almyghtye. - -[Sidenote: Fryth.] ¶ Here Master More wolde myre me with his sophystrye, -ād wyth wyles wolde wynne hys spores. For as he before ded discant on -these wordes, can, and impossyble, and wolde haue made mē beleue that I -mente it coulde not be, because it coulde not be by reason, and that I -mente it was impossyble, because reason coulde not reache it: So now he -dysputeth with lyke maner of sophystycacyon, concludynge that I confesse -that it is impossyble and cā not be, because that yf God shulde so haue -mente, it was impossyble for God to brynge hys meanynge a bought. Deare -bretherne, thys bablynge is suffycyentlye discussed alreadye. For I -mente not that it was impossyble for God to brynge it aboute, yf he had -so mēte, but I mente that it is impossyble to stonde with the processe -of the scrypture whiche we haue receyued. And I saye more ouer, that -though it was possyble for God to haue done it (yf it had pleased hym) -yet now, the scrypture thus stondynge, it is impossyble for hym to do -it. For then he muste make hys sone a lyer. And I saye, that yf he had -so ment as the letter stondeth, that he wolde then haue geuen vs other -scrypture, and wolde not haue sayde that he muste departe to hym that -sente hym, with other textes as are before rehearsed. - -And where master More sayeth, that yf there were somwhat that he coulde -not do, than were God not almyghtye. I saye it is ashame for our -Prelates that they haue gottō suche an ignoraunte proctoure to defende -them. And I am sure that they thēselues coulde haue sayde moche better. -For els how shulde they enstructe other and leade them in the ryght -waye, yf they themselues were so rude and vnlearned? Shulde they not -knowe what thys meaneth, that God is almyghtye, whych is a peace of the -fyrste artycle of our Crede? Then how shulde their shepe haue any sure -syght? More thynketh that God is called almyghtye, because he can do all -thynges. And then in dede it shulde folowe that he were not almyghtye. -For all thynges he can not do, he cā not saue the vnfaythfull, he can -not restore vyrgynyte ones vyolated, sayeth S. Thomas and also (as I -remember) S. Hierome wrytynge of vyrgynyte vnto Paula and Eustochium: he -can not synne sayeth Dunce: he can not denye hym selfe sayeth .S. Paule. -[Sidenote: 2. Tim.] Now yf thys mans learnynge were alowed, thē myght -not God be almyghtye, because there is sumwhat that he cā not do. But -they that are a customed with scrypture, do knowe that he is called -almyghtye, not because he can do all thynge: but because there is no -superyour power aboue hym, but that he maye do all that he wyll: and all -that hys pleasure is to do that maye he brynge to passe. And no power is -able to resyste hym. But he hath no pleasure nor wyll to make hys sone -alyer nor to make hys scripture false, and in dede he maye not do it. -And yet notwithstondynge he abydeth almyghtye. For he may do all thynge -that he wyll. - -[Sidenote: More.] ❧ Then master More as towchynge the reason of -repungnaunce sayeth, that many thynges may seame repungnaunte both to -hym and me, which thynges God seeth how to make them stonde together -well ynough, and addeth such blynde reasons of repungnaunce as induceth -manye men in to a greate erroure: some ascrybynge all thynge vnto -destenye without any power of mans fre wyll at all. And some genynge all -to mans owne wyll. And haue no fore syght at all to the provydēce of -God, and all because the poore blynde reason of man can not see so -farre, as to perceyue how Goddes prescyence and mans fre wyll can stonde -together, but seame clerelye to be repungnaunte. - -[Sidenote: Fryth.] ¶ As for hys dygressyon of mans fre wyll, I wyll not -greatlye wrestle with hym. But thys one thynge I maye saye, [Sidenote: -Ioan. 8.] that yf the sone of God delyuer vs, then are we verye free. -[Sidenote: 2. Cor. 3.] And where the spyryte of God is, there is -fredome. I meane not fredome to do what you wyll; but fredome [Sidenote: -Rom. 6.] frō synne, that we maye be the saruaūtes of ryghtuousnes. But -yf we haue not the spyryte of Christe, then wyll I saye with S. Austen, -[Sidenote: Augustinus de spiritu & litera.] that our fre wyll is -wretched, and can do nought but synne. And as towchynge suche textes of -repugnaunce, yf they be so dyffuse that mans reason (which is the lyght -of hys vnderstōdyng) can not attayne to set them together, then were you -beste to make thē none artycles of our faythe. For I thynke as manye as -are necessarye vnto our salvacyon, are conteyned in the Crede, which I -thynke euery mā beleueth: I beseche you laye no bygger burthen vpon vs -then those faythfull Fathers ded, which thought that suffycyent. And -then I am sure, we shulde haue fewer heretykes. For I neuer harde of -heretycke that euer helde agaynste any artycle of our Crede, but all -that ye dyffame by thys name, are onelye put to death, because they saye -that we are not bounde to beleue euerye poynte that the lawes and -tyrannye of the cleargye alowe and maynteyne, which thynge how true it -is (blessed be God) is meatelye well knowen alreadye. For els had I and -many mo bene deade before thys daye. - -[Sidenote: More.] ❧ I wote well that many good folke haue vsed in thys -matter manye frutefull examples. As of one face beholden in dyuerse -glasses, and in euerye peace of one glasse broken in to twentye, ād of -one worde comynge whole to an hundreth eares at ones: and the syght of -one lytle eye presently beholdynge an whole greate contrye at ones, with -a thousande suche meruelles mo: suche as those that see thē daylye done -(and therfore meruell not at thē) shall yet neuer be able, no not this -yonge man hym selfe, to geue suche a reason by what meane they maye be -done, but that he maye haue suche repugnaunce layde agaynste it, that he -shalbe fayne in conclusyon (for the chefe and moste euydent reason) to -saye, that the cause of all those thynges, is because God that hath so -caused them to be done, is almyghtye of hym selfe, and maye do what hym -lyste. - -[Sidenote: Fryth.] ¶ As towchynge the examples that master More doth -here alleage, I maye soone make answere vnto them. For they that are -lyke our matter, make cleane agaynste hym, and the other can not make -for hym. The glasse I graunte is a good example. For euen as the glasse -dothe represent the verye face of man, so doth this sacrament represent -the verye bodye and bloode of Christe. And lyke as euery peace of the -glasse doth represent that one face, so doth euery peace of that -sacrament represent that one bodye of Christe. But euerye mā knoweth -ryght well, that thoughe the glasse represent my face, yet the -substaunce of the glasse is not my verye face, neyther is my very face -in the glasse. And euen so though the sacrament do represent the bodye -of Christe, yet the substaunce of the sacrament is not hys verye bodye -(no more then the glasse is my face) neyther is hys verye bodye in the -sacrament, no more thē my verye face is in the glasse. And thus this -example maketh well for vs. And for that one worde commynge whole to an -hūdreth eares, I saye that worde is but a sounde ād a qualyte & not a -substaunce, and therfore yt is nothynge to our purpose, and can not be -lykened to Christes bodye which is a substaunce. And as concernynge the -syght of the lytle eye, I say that though the eye dyscrye and see an -whole contrye, yet is not that whole contrye in the eye: but as the -contrye is knowen by the syght of the eye (though the contrye be not in -it) so is the death of Christe and his bodye breakynge and bloode -sheadynge knowen by the sacrament, though hys naturall bodye be not in -it. And thus hys exāples make nothyng with hym, but rather moche -agaynste hym. And where he sayeth that the yonge mā hym selfe cā geue no -reasō, by what meane they may be done: I maye saye vnto hys -mastershyppe, that whan I was seauen yeare yonger then I am thys day, I -wolde haue bene ashamed yf I coulde not haue geuen an evydent reason at -the Austēs in Oxforde before the whole vnyuersyte. And albeit I now -wochesaue not to spende laboure and paper abought Aristotles doctryne, -yet haue I so moche towched hys examples, that he may be werye of them. - -[Sidenote: More.] ❧ Also I cā not see why it shulde be more repugnaunt -that one bodye maye be by the power of God in two places at ones, then -that two bodyes maye be together in one place at ones. And that poynte I -thynke thys yonge man denyeth not. - -[Sidenote: Fryth.] ¶ The beynge of our bodye in two places at ones is -agaynste nature, and scrypture cā not allow it. But that two bodyes -shulde be in one place seameth more reasonable. For I haue good -experyence that though my bodye can not be in two places at ones (both -in the tower and where I wolde haue it besyde) yet blessed be god in -this one place, I am not without cōpanye. But yf master More meane that -in one proper & severall place, maye be two bodyes at ones, that I wyll -denye, tyll he haue laysure to proue it. And yet at the length I am -sure, hys proue shall not be worth a podynge prycke. For I am sure it -muste be, _Ratione porositatis ut in igne & ferro: nam penetracionem -dimensionum nunquam probabit._ And then he is as nyghe as he was before. - -[Sidenote: More.] ❧ Now hys laste reason wyth which he proueth yt -impossyble for the bodye of christe to be in two places at ones, is -this: You can (sayeth he) shewe no reason whye he shulde be in many -places at ones & not in all. But in all places he can not be: Wherfore -we muste cōclude that he can not be in many places at ones. This is a -mervelous cōcluded argumente. I am sure that euery chylde may soone see -that this consequent can neuer folowe vpō these two premysses of thys -antecedent. - -[Sidenote: Fryth.] ¶ When I made thys reason & compyled my tretyse I had -no regarde to the cavyllacyons of sotle sophysters. For I thought no -sophysters shulde haue medled wyth that meate. But neuerthelesse syth -now I perceyue that they pryncipallye are porynge vpon yt, seakynge some -praye to sette their teth a warke, in this boke I haue samwhat prouyded -for thē, and haue brought suche harde bones, that yf they be to busye, -maye chaunce to choke thē. And yet is not the argumēt so feable as he -fayneth. For the fyrst part (if he lyst to cōsyder the sēce & mynde, & -be not to curyous) where I say that they cā shewe no reasō why he shulde -be in many places & not in all, is thus to be vnderstōd of wyse mē, that -the very reasō & cause that he shulde be in many places must be, because -the body is so ānexed with the godhed, that yt is in euery place as the -Godhed is. Thys I saye, muste be the cause and reason of hys beynge in -many places. And neyther you nor no man els cā iustely asygne any other. -Now of this maior or fyrste proposycyon thus vnderstonde doth the -conclusyon folowe dyrectlye. For yf this shulde be the cause (as they -muste neades graūte) and thys cause proued false by scrypture: then -muste they neades graunte that the thynge whiche so foloweth of this -cause, muste neades be false. And so is my purpose proued, and they -concluded. As by example. The Astronomers saye: that the naturall course -of the sonne is from the Weste to the Easte. Nowe yf a man shulde aske -them what ys then the cause that we see hym daylye take the contrary -course, from the East to the Weste agaynste hys nature: they answere. -Because the heyghest spere (whose course is from the Easte to the Weste) -wyth hys swyfte movynge doth vyolently drawe the inferyoure speres with -hym. This is the cause that they alleage, and no man can asygne any -other. And now syth I can proue thys sense false by scrypture (for -scrypture sayth that the spere is fastened Heb. viij and S. Austen -expoundynge that texte improueth the Astronomers which affyrme that it -moueth) they muste neades graunte that the thynge which foloweth of this -cause muste neades be false. And so we maye conclude agaynste them all, -that the naturall course of the sonne is not from the Weste to the East -(as the Astronomers saye) but contrarye from the Easte to the Weste. And -lykewyse syth the cause that Christes bodye shulde be in many places, is -asygned of learned men to be, because hys bodye is so annexed with the -Godhed (which is in euerye place) that it is also in all places with it, -and no man can asygne any other. And this cause is proued false by -scrypture. For when the women sought Christ at hys graue, an Angell gaue -the answere that he was not there. [Sidenote: Mar. 14.] But yf hys bodye -had bene in euery place, then had the Angell lyed. [Sidenote: Luc. 16.] -Also Christ sayde vnto hys dyscyples of Lazarus which dyed at Bathania. -[Sidenote: Ioan. 11.] Lazarus ys deade. And I am gladde for your sakes -(that you maye beleue) because I was not there. Now yf hys body were in -euery place as is the Godhed, then Christ sayde not trulye, when he -sayde he was not there. Therfore syth (as I sayde) this is the cause -asygned, and yet proued false by scrypture, they muste neades graunte, -that the thynge which foloweth of this cause, muste also neades be -false. And so we maye conclude agaynste them all, that Christes bodye is -in one place onely. And now you maye see how my consequent folowe the -premysses. - -[Sidenote: More.] ❧ For he can no further cōclude, but that we can shewe -no reason whye he shulde be in many places at ones. What had he wone by -that: Myght he thā conclude thervpon, that he coulde not be in manye -places at ones? As though yt were not possyble for God to make hys bodye -in two places at ones, but yf we were able to tell how, and why, and -wherbye, and shewe the reason. - -[Sidenote: Fryth.] ¶ How farre I cā conclude is shewed immedyatly -before. For though of the bare wordes as ye toke them, it was harde to -conclude any thynge, yet haue I nowe declared them, and so farre -concluded, that you can not avoyde them. And where he sayeth that though -they can shewe no reason, yet I had wonne nought by it, I thynke he -wolde be angrye yf I shulde so answere. But surely they are in good -case, for yt is ynough for them to saye, thus it is, and neade neuer to -shewe any cause or reason whye they so saye. For they are the churche -and can not erre: so that yf they teache contrarye thynges, yet all is -good ynough. And when they see that no man can make the scryptures to -agre wyth their doctryne, then they saye, that their doctryne is true -ynough, but no mā can vnderstōnde the scrypture. And though the -scrypture seame neuer so repugnaunte both to them ād vs, yet God seeth -well ynough (saye they) how to sette thē together, and it is possyble -for God to make it agree, though they can not tell how. But thys -doctryne hath longe ynough deceyued vs. For mē haue seane to lōge wyth -your spectacles, yet now (thankes be to God) they begynne to see with -their owne eyes. And as towchyng how thys matter was possyble to God and -how it is not possyble, is suffycyently declared before to all them that -lyste to loke. - -[Sidenote: More.] ❧ Howbeit as for me (though I be not bounde to yt) I -am cōtēt yet to proue, that God maye make the body of Christ to be in -all places at ones. And because thys yōge mā coupleth that proposycyō -with the other: so wyll I do also. And I wyll proue therfore that God cā -make hys bodye be bothe in many places at ones, & in all places at ones, -by that he is almyghtye, and therfore can do all thynge. - -[Sidenote: Fryth.] ¶ Now ys the good man in hys olde dreame agayne, and -thynketh that God is called almyghtye, because he can do all thynges. -And then in dede yt shulde folowe that he were not almyghtye. For all -thynges he can not do, he can not saue the vnfaythfull, he can not -restore virgynyte ones vyolated, he cā not synne, he cā not denye hym -selfe. Yf thys mās lernynge were alowed, thā myght not god be called -almyghty, because there is somwhat that he can not do. But they that are -accustomed with scrypture, do knowe that he is called almyghtye, not -because he can not do all thynges, but because there is no superyour -power aboue hym, but that he may do all that he wyll, and all that hys -pleasure is, maye he brynge to passe. But he hath no wyll nor pleasure, -to make his sone a lyer, & to make hys scrypture false and yet -notwitstondynge he abydeth almyghtye and may do what he wyll. And euē as -it is impossyble to stonde with the processe of the scryptures (wherin -God hath declaeed hys wyll) that the unfaythfull shulde be saued -(although at the fyrst god myght haue done it, yf he had so wolde) -lykewyse it is impossyble the scryptures stōdynge as they do, that the -naturall bodye of Christ, shulde be present to our teth in the sacramēt. -And as for our fayth, yt neadeth not to haue hym present in the breade. -For I may as well eate hym and drynke hym through fayth (that is to say, -beleue in hym) though he contynue styll in heauen, as though he were as -present in the sacramēt, as he was hangynge on the crosse. But yet hys -mastershype hath lefte one thynge vnproued, and that is euen the pyth of -hys purpose. For though he had proued (as he hath not) that God by hys -almyghtynes myght make Christes bodye in many places, and in all places, -& in the sacrament, yet he forgotte to proue that God hath so done. And -therfore albeyt I dyd graūte hym (as I wyll not) that he myght so do, -yet therof it doth not folow, that he hath so done in dede. For god maye -do manye thynges whiche he doth not. And therfore hys argument doth not -proue hys purpose. Now yf he do but thynke that God hath so done, I am -well pleased ād wyll not put hym to the payne to proue it. For anone ye -shall see hym so intaungled in bryars, that he shall not wete where to -be come. - -[Sidenote: More.] ❧ But yet this yonge man goeth aboute to proue thys -poynte by scrypture. For excepte we graunte hym that poynte to be true, -he sayeth that els we make the Angell a lyer that sayde, he is not here, -ād also that els we make as though Christes bodye in hys assensyon ded -not go vp in the cloude in to heauē from earth, but onelye hyd hym selfe -in the cloude, and playeth boo pyppe and taryed beneth styll. Here in -the ende he forgetteth hym selfe so fowle, that whan he was a yonge -sophyster he wolde I dare say, haue bene full sore ashamed so to haue -oversene hym selfe at Oxforde at a pervyse. For ye wote well that thynge -whiche he sayeth, and whiche he muste therfore proue, is that the bodye -of Christ cā not be in euerye place at ones by no meane that God coulde -make. And the textes that he bryngeth in for the proue, saye no further -but that he was not in all places at ones. - -[Sidenote: Fryth.] ¶ There are two thynges dysputed betwene master More -and me: the one is whether God cā make the bodye of Christe in manye -places, and in the sacramente. And therto hys mastershyppe sayeth yea. -For God is almyghtye and maye do all thynges. And I saye naye, and -affyrme that God is not called almyghtye because he maye do all thynges, -but because he maye do all that he wyll. And I saye that he wyll not -make hys sonne a lyer, nor hys scrypture false, and that he can not do -it, and yet abydeth almyghtye. The other thynge is thys, whether he haue -done it or not. For albeyt I ded graunte hym that it were possyble, yet -is he neuer the nere excepte he eyther can proue that he hath done it in -dede, or els thynke that God hath so done. For as I sayde God can do -manye thynges which he doth not. And the controversye of thys doubte is -dyssolued by the Aungell and scrypture whiche (as master More graunteth -hym selfe) proueth that he was not in all places at ones, And therof it -foloweth, that God hath not done it, although it be possyble. And so is -hys mastershyppe at a poynte. For yf I shulde graunte it neuer so -possyble, yet yf scrypture proue that it be not so in dede, then is he -neuer the nere hys purpose, but moche the further from it. And thys is -euen it that I sayde before: that it was not possyble to stonde with the -processe of the scrypture which we haue receyued. And now hys -mastershyppe hath graunted it hym selfe, which you maye be sure he wolde -not do yf he coulde otherwyse avoyde it. And here you maye see howe sore -I haue overseane my selfe. - -[Sidenote: More.] ❧ God forbyd that any man shulde be the more prone and -readye to beleue thys yonge man in thys greate matter, because he sayeth -in the begynnynge that he wyll brynge all men to a concorde and a -quyetnes of conscyence. For he bryngeth men to the worste kynde of -quyetnes that maye be deuysed, when he telleth vs as he doth, that euery -man in thys matter, maye with out parell beleue which waye he lyste. -Euery man maye in euerye matter without any counsell, soone set hym -selfe at reste, yf he lyste to take that waye and to beleue as he lyste -hym selfe, ād care not how. But ād yf that waye had bene sure, Saynte -Paule wolde neuer haue shewed that manye were in parell of sycknes and -death also, for lacke of dyscernynge reuerentlye the bodye of our Lorde -in that Sacramente, when they came to receyue hym. - -[Sidenote: Fryth.] ¶ When Christe shulde departe thys worlde and go to -hys Father, [Sidenote: Ioan. 15.] he gaue hys dyscyples a commaundement -that they shulde loue eche other, sayenge by thys shall all men knowe, -that ye are my dyscyples, yf ye loue eche other, as I haue loued you. -Thys rule of charyte wolde I not haue broken, which notwithstondynge is -often in Ieopardye a monge faythfull folke. This thynge consydered, I -thought it necessarye to advertyse both partyes to saue thys rule of -charyte, and proued in the fyrste chapter of my treatyse, that it was -none artycle of the fayth necessarye to be beleued vnder payne of -dampnacyon, and therfore that they were to blame that wolde be -contencyous for the matter. For syth it is none artycle of the fayth, -they may lawfullye dyssente without all Ieoperdye: and neade not to -breake the rule of charyte, but rather to receyue eche other lyke weake -bretherne. - -This I saye I proued in the fyrste chapter agaynste which master More -maketh no busynes, and improueth it not. Wherbye you maye soone gather -that it is very true. For els syth hys mastershyppe so laboureth in -these other poyntes, he wolde not haue lefte that vntowched you maye be -sure. Thys is the concorde that I wolde brynge them vnto. And as -towchynge quyetnes of conscyence, I haue knowen manye that haue sore -bene combrede wyth it. And amōge all, a certayne master of arte which -dyed in Oxforth, confessed vpon hys death bedde, that he had wepte -lyenge in hys bedde an hundreth nyghtes wythin one yeare space, because -he coulde not beleue it. Now yf he had knowen that it had bene no -necessarye artycle, what cōforte and quyetnes shulde it haue bene vnto -hym. Furthermore, euerye man can not so quyet hymselfe, as master More -Imageneth. For there are manye that thynke them selfes no smalle foles, -which whan they haue receyued some folyshe superstycyon, eyther by their -owne Imagynacyon, or by belevynge their gossepes gospell ād olde wyfes -tales, by and bye thynke the cōtrarye to be deadly synne, and vtterly -forbydden by Chrystes gospell. As by example, I knowe an house of -relygyon, wherin is a parson that thynketh it deadly synne to go ouer -astrawe yf it lye acrosse. And yf there be vpon the pauemente any -paynted pycture, or any Image grauen vpon a deade mans graue, he wyll -not treade vpon it, although he shulde go a forelonge a bowte. What is -thys but vayne superstycyon wherewith the conscyence is combred and -corrupted? May not thys be weded out wyth the worde of God, shewynge hym -that it is none artycle of the fayth so to thynke, & then to tell hym -that it is not forboden by the scrypture, ād that it is no synne? Now -albeyt hys conscyence be so cankered that the ruste wyll not be rubbed -out: yet wyth Godes grace, some other whome he hath infected with the -same, maye come agayne to Godes worde and be cured full well, whiche -shulde neuer haue bene able to quyete them selfes. And lykewyse there -are some whiche beleue as your superstycyous hartes haue informed them, -and these can not quyete thēselues, because they beleue that you haue -featched your doctryne out of scrypture. But when it is proued to them, -and they themselues perceyue that scrypture sayeth not so, then can they -be contente to thynke the contrarye, ād Iudge it no synne at all. And as -towchynge S. Paule, surelye ye take hym wronge. For I wyll shewe you -what processe he taketh, and how he is to be vnderstonde. But because it -is not possyble to fynyshe it in fewe wordes, I shall deferre it vnto -the bokes ende, and then I shall declare hym at large. - -[Sidenote: More.] ❧ And what a fashyon is thys, to saye that we maye -beleue yf we lyste, that there is the verye bodye of our Lorde in dede, -and then to tell vs for a trouth, that suche a faythe is impossyble to -be true: for GOD hym selfe can neuer brynge it abought, to make hys -bodye to be there. - -[Sidenote: Fryth.] ¶ Yf a man take the bare wordes of Christe, and of -symplycyte be deceyued, and thynke that hys verye bodye be in the -sacramente present to their teth that eate it, I dare not saye that he -synneth therin, but wyll referre the matter vnto Godes Iudgement, and -yet without doubt, I dare saye he is deceyued. As by example, yf a man -deceyued by the litterall sence, wolde thynke that men shulde preache to -fysshes (as S. Fraunces ded) because Christe badde hys dyscyples go -preache to all creatures, yet wolde not I thynke that he synned therin. -But wyll referre hym vnto Goddes Iudgement. But yet I wene euerye woman -that hath anye wytte, wyll saye that he was deceyued. - -[Sidenote: More.] ❧ I am verye sure that the olde holye Doctours which -beleued Christes bodye and bloode to be there, and so taught other to -beleue, as by their bokes playnelye doth apere, yf they had thought -eyther that it coulde not be there or that it was not there in dede, -they wolde not for all the good in thys worlde haue wryten as they haue -done. For wolde those holye men (wene you) haue taught that men be -bounde to beleue, that the verye bodye and bloode of CHRISTE is there, -yf they them selfes thought that they were not bounde thervnto? Wolde -they make men honoure and worshyppe that thynge as the very bodye and -bloode of Christe whiche they thē selues thought were not it? Thys gere -is to chyldyshe to speake of. - -[Sidenote: Fryth.] ¶ That the olde doctours and faythfull Fathers so -taught or thought as ye fayne of them, is verye false. For S. Austen as -I haue shewed, maketh whollye for vs. Besydes that, there is none of the -olde Fathers but they call it a sacramēte, a mysterye, and mystycall -meate, which is not eaten with toth or belye: but with eares and faythe. -And as towchynge the honoure and worshyppe done vnto it, I saye it is -playne Idolatrye. And I saye, that he falselye reporteth vpon the olde -holy Doctours. For they neuer taught men to worshyppe it, neyther can he -alleage one place in any of them all whiche wolde haue men to worshyppe -the sacramente. Peraduenture he maye alleage me certayne new felowes for -hys purpose, as Dunce, Dorbell, Durande, and suche draffe, whiche by -their doctryne haue deceyued the worlde wyth dampnable Idolatrye. But I -speake of the olde holye Fathers ād doctours, S. Austen, Ambrose, -Hierome, Cypriane, Cirille, Chrisostome, Fulgentius, and suche other: -These I saye, do not teache men to worshyppe it, and by that I dare -abyde. Of thys poynte I am so sure, that I wyll vse it for a contrarye -argument, that hys naturall bodye is not there presente. For yf the -holye Fathers before named had taken thys texte after the letter and not -onelye spyrytuallye, thē in their workes they wolde haue taught men to -worshyppe it, but they neuer taught mē to worshyppe thys sacrament, -therfore it foloweth they toke not the texte after the letter, but -onelye spyrytuallye. Now do I prouoke you to seake a proue of your -purpose. Neuer the lesse I wyll not denye, but that these holye Doctours -in dyuerse places, do call it hys bodye, as Christe and Paule do, and so -do we lykewyse: and saye also that this verye bodye is there eatē. But -yet we meane, that it is eaten with fayth (that is to saye by beleuynge -that hys bodye was broken for vs) ād haue his bodye more in memorye at -thys maundye thē the meate that we there eate. [Sidenote: Note.] And -therfore it hathe the name of hys bodye: because the name it selfe -shulde put vs in remēbraunce of hys bodye. And that hys bodye is there -chefelye eaten, euen more (through fayth) then the meate wyth the mouth. -And so are they also to be vnderstonde. - -[Sidenote: More.] ❧ Yet one greate pleasure he doth vs, in that he -putteth vs all at lyberte, that we maye with out parell of dampnacyon -beleue as we ded before: that is to wete, that in the blessed sacramēt -the whole substaunce of the breade ād the wyne is transmuted ād chaunged -in to the verye bodye and bloode of Christe. For yf we maye wythout -parell of dampnacyon beleue thus, as hym selfe graunteth that we maye, -then graunteth he that we maye also without parell of dampnacyō beleue -that he hym selfe lyeth, where he sayeth, the trouth of that beleue is -impossyble. - -[Sidenote: Fryth.] ¶ The beleuynge of thys poynte, is of it selfe not -dampnable, as it is not dāpnable to thynke that Christe is a very stone -or a vyne, because the litterall sence so sayeth: or yf you beleue that -you ought to preache to fyshes and go Christen them another whyle, as ye -do belles. And I insure you, if there were no worse myschefe that ensued -of thys beleue, then it is in itselfe, I wolde neuer haue spoken -agaynste it. But now there foloweth vpon it dampnable Idolatrye. For -through the beleue that thys bodye is there, men fall downe and -worshyppe yt. And thynkynge to please God, do dampnable synne agaynste -hym. Thys I saye, is the cause that I so earnestlye wryte agaynste it, -to avoyde the Idolatrye that is cōmytted through it. Parte of the -germanes do thynke that hys naturall bodye is present in the sacramēt, -ād take the wordes fleshelye, as Martyn taught them. But none of them -worshyppe it, for that Martyn forbyddeth both in hys wordes ād workes, -and so (blessed be God) they auoyde that Ieoperdye, which thynge yf you -wyll also graunte, and publyshe but this one proposycyon, that it ought -not to be worshypped, I promyse you I wyll neuer wryte agaynste it. For -then is the Ieoperdye taken awaye, and then I am contēt that your -mastershyppe thynke I lye. But in the meane season I muste thynke that -ye fulfyll the worlde with dāpnable Idolatrye. And thus haue you also -answere vnto the conclusyon, which you alleage out of the kynges graces -boke. For I saye in your waye is no hurte, as longe as you do but onelye -beleue the bare wordes of the texte, as S. Fraunces ded, when he -preached to fyshes. But yf through the occasyon of those wordes, ye fall -in to the worshyppynge of it, then I saye that in your waye is vndoubted -dampnacyon. And so is there greate Ieoperdye in your waye, and none at -all in ours. For though he were there in dede, yet do not we synne yf we -worshyppe it not. For we are not commaunded to worshyppe the sacrament. -But yf he be not there, then do you dampnable Idolatrye. - - - - - ¶ The consecracyon of the Sacrament. - - -[Sidenote: More.] Now as for a nother quyetnes of euery mans -conscyencethys yonge man byddeth euerye man be bolde, whether the -blessed sacramēt be consecrate or vnconsecrate (for though he moste -specyallye speaketh of the wyne, yet he speaketh it of both) and byddeth -not care, but to take it for all that vnblessed as it is, because the -Preste (he sayeth) can not deceyue vs nor take from vs the profyte of -Christes instytucyon, whether he alter the wordes or leaue them all -vnsayde. Is not thys a wonderfull doctryne of thys yonge man. We knowe -well all, that the Preste can not hurte vs by hys oversyght or malyce, -yf there be no faulte vpō our owne partye, for that perfectyon that -lacketh vpon the Prestes parte, the great mercye of God as we truste of -hys owne goodnes supplyeth it. And therfore as holye Chrisostome sayeth, -no man can take harme but of hymselfe. But now yf we see the thynge -dysordered our owne selfe, by the Preste, and Christes instytucyon -broken, yf we than wetynglye receyue it vnblessed and vnconsecrated, and -care not whether Christes instytucyon be kepte and observed or no, but -reaken it is as good wythout it as with it, then make we our selfes -partakers of the faulte and lose the profyte of the sacrament, and -receyue it with dampnacyon: not for the Prestes faulte, but for our -owne. - -[Sidenote: Fryth.] ¶ I had thought that no Turke wolde haue wrested a -mannes wordes so vnfaythfullye. For he leaueth out all the pythe of my -matter, for my wordes are these. I wyll shewe you a meanes how ye shall -euer receyue it accordynge to Christes instytucyon, although the Prest -wolde withdrawe it from you. Fyrste ye neade to haue no respecte vnto -the Prestes wordes whiche mynystreth it. For yf ye remember for what -entent Christe ded instytute thys sacramente, and knowe that it was to -put vs in remembraunce of hys bodye breakynge and bloode sheadynge, that -we myght geue hym thankes for it, and be as sure of it through fayth -accordynge to his promyses, as we are sure of the breade by eatynge of -it: yf as I saye, ye remember thys thynge (for whiche intēte onelye the -Preste speaketh those wordes) then yf the Prest leaue out those wordes -or parte therof, he can not hurte you. For you haue already the effecte -and fynall purpose for the whiche he shulde speake them. And agayne yf -he shulde whollye altre thē, yet he can not deceyue you. For then ye be -sure that he is a lyer, and though you se the Preste brynge you the wyne -vnconsecrated, yet neuer stycke at that. For as surelye shall it -certyfye your conscyence and outwarde sences though he consecrate it not -(so thou consecrate it thy selfe: that is to saye, so thou knowe what is -ment therbye and geue hym thankes) as though he made a thousande -blessynges ouer it. And so I saye that it is euer consecrated in hys -harte that beleueth, though the Preste consecrate it not. And contrarye -wyse yf they consecrate it neuer so moche, and thy consecracyon be not -bye, it helpeth the not a ryshe. For excepte thou knowe what is ment -therby, and beleue, geuynge thākes for hys bodye breakynge and blood -sheadynge, it can not profytte them. - -[Sidenote: More.] ❧ Nowe where you saye, that yf we see the thynge -dysordered by the Preste, & Christes instytucyon broken, and wetynglye -receyue it, we make our selfes partakers of the cryme. - -[Sidenote: Fryth.] ¶ I answere that yf the reformacyon therof laye in -our handes, then sayde you trouth, but syth thys is wryten to pryuate -parsones whiche maye not reforme this matter, and that the reformacyon -therof resteth onelye in the hande of your Prynce and Parlyamente (for -the erroure consysteth not in the mysorderynge of the matter by one -Preste onely, but rather of the doctryne of them all, sauynge suche as -God hath lyghtened) to these pryuate persons I saye that your doctryne -shulde soner be the occasyon of an insurreccyon (whiche we laboure to -eschewe) then anye quyetynge of them by Christes doctryne. And therfore -syth there is an other waye to the woode, sauynge all vpryght, we wyll -auoyde that parellous pathe. But when ye see Christes instytucyon broken -and the one kynde lefte out vnto the laye people, why are ye partaker -therof? - -[Sidenote: More.] ❧ How be it as for hys beleue that taketh it no better -but for bare breade and wyne it maketh hym lytell matter consecrated or -not, sauynge that the better it is consecrated the more it is ever -noyous to hym that receyueth it, hauynge hys conscyence combred with -suche an execrable heresy, by which well apeareth that he putteth no -dyfferēce betwene the bodye of our lorde in the blessed sacramēt and the -comō breade that he eateth at his dyner. But rather he esteameth it -lesse. For the one yet I thynke or he begynne, yf he lacke a Prest, he -wyll blesse it hym selfe, as for the other he careth not, whether it be -blessed or not. - -[Sidenote: Fryth.] ¶ What I reaken it more then breade and wyne I wyll -shewe you herafter in declarynge the mynde of S. Paule vpon thys -sacrament, and that in the conclusyō of thys boke. And in the meane -season I wyll saye no more but that he belyeth me. And as for their -blessynges and consecracyon profyte not me, excepte I consecrate it my -selfe with fayth in Christes bloode, and wyth geuynge hym prayse and -thankes for hys inestymable goodnes, whiche whē I was hys enemye -recōcyled me vnto hys Father by hys owne death. This consecracyon muste -I sette by, yf I wyl haue anye profyte of hys death which the sacrament -representeth vnto me. And yf I my selfe do thus consecrate it, then -shall I be sure of the frute of hys death. And I saye agayne, that as -the Prestes do now vse to consecrate it, it helpeth not the poore comons -of a ryshe. For their consecracyon shulde stonde in preachynge vnto them -the deathe of Christe whyche hath delyuered them out of the Egypte of -synne, and from the fyerye fornace of Pharao the devell. - -And as for their waggynge of their fyngers over it, and sayenge syxe or -seauē wordes in Latyn, helpeth them nothynge at all. For how can they -beleue by the meanes of hys wordes, when they knowe not what he sayeth? -And as towchynge the daylye and commō breade that I eate at my dynner, -whether I haue a Preste or not, I blesse it with my harte (ād not with -my fyngers) and hartely geue God thankes for it. For yf I haue an -hundreth Prestes to blesse it, yet am not I excused therbye. For excepte -I blesse yt my selfe, yt profyteth me no more then yf it were vnblessed. -And I blesse yt my selfe, thā I care not what the Preste prate. For as -longe as I vnderstonde hym not, yt profyteth me nothyng. But in good -fayth I wene the Byshoppes and their proctoure wote not what a blessynge -meaneth. Therfore deare bretherne harken to me. To blesse God, is to -geue hym prayse ād thankes for hys benefyttes: [Sidenote: To blesse.] To -blesse a Kynge or a Prynce, is to thanke hym for hys kyndenes, and to -praye to God for hym, that he maye longe reygne to the laude of God and -wealth of hys commons. To blesse a mās neyghboure, is to praye for hym -and to do hym good. To blesse my breade or meate, is to geue God thankes -for it. To blesse my selfe, is to geue God thākes for the greate -benefyttes that I haue receyued of hym, and to praye God that of hys -infynyte goodes he wyll increase those gyftes that he hath geuen me, and -fynyshe hys worke which he hath begonne in me, vnto hys laude and -prayse. And as towchynge thys fleshe, to fulfyll hys wyll in it, and not -to spare yt, but scourge cutte ād burne it, onelye that it maye be to -hys honoure & glorye. Thys is the forme of blessynge, and not to wagge -two fyngers ouer them. But alacke, of this blessynge our Byshoppes be -ignoraunte. - -[Sidenote: More.] ❧ But as for those that are good & faythfull folke, -and haue any grace or any sparcle of reason in their heades, wyll (I -verely thynke) neuer be so farre overseane, as in thys artycle (the -trouthe wherof God hath hym selfe testyfyed by as many opē myracles as -euer he testyfyed any one) to beleue thys yonge man vpon hys baren -reasons agaynste the faythe ād reasō both of all olde holy wryters ād -all good Christen people thys xv.C. yeares. - -[Sidenote: Fryth.] ¶ As for the myracles, I mervell not at them, neyther -may they make me the sooner to beleue it. For Christe tolde vs before -[Sidenote: Mat. 24.] that suche delusyons shulde come, that yf it were -possyble, the very electe shulde be deceyued by them. [Sidenote: 2. Tes, -2.] And S. Paule exorteth vs to be ware of such sygnes ād wōders. And -therfore I do as Moses teacheth me [Sidenote: Deu. 13.] when I here of -suche a wonder, then strayght I loke vpon the doctryne that is annexed -wyth it. Yf it teache me to referre all the honoure to God and not to -creatures, and teache me nothynge but that wyll stonde with Goddes -worde, then wyll I saye, that it is of God. But yf it teache me suche -thynges as wyll not stonde with hys worde, then wyll I determyne that it -is done by the deuell, to delude the people with dampnable Idolatrye. -When Paule and Barnabas preached at Lystra [Sidenote: Acte. 24.] and had -done a myracle amonge them, the people ranne and wolde haue done -sacryfyce vnto them. But the Apostles ranne amonge them and tare their -clothes, cryenge vnto them, syrs what do you? We are euen corruptyble -men as ye are, and preache vnto you, that you shulde leaue thys vayne -superstycyon, ād worshyppe the leuynge God, which made heauē, earth, the -see, and all that is in thē et c. Here the Apostles refused suche honour -& worshyppe. And therfore I am sure they wolde not suffer their Images -to haue it. Now when I see a myracle done at any Image, and perceyue -that it bryngeth mē to the worshyppynge of it selfe, cōtrarye to the -facte and doctryne of the Apostles, whiche wolde not receyue it them -selues, I must neades conclude, that it is but a delusyon done by the -deuell to deceyue vs, ād to brynge the wrath of God vpon vs. Euē so I -saye of the sacramēt, syth the myracles that are don by it, do make mē -thynke otherwyse thē scripture wyll, ād cause mē to worshyppe it: I -doubte not but they are done by the deuell, to delude the peple. Thou -wylt perauēture say, that god wyll hym to abuse the sacrament of hys -bodye and bloode. Yes verelye, god wyll suffer yt, and doth suffer yt, -to see whether we wyll be faythfull and abyde by hys worde or not. And -mervell not therof, [Sidenote: Matt. 4.] for God suffered hym to take -vppe the verye naturall bodye of his sonne Christ and set hym vpon a -pynnacle of the temple. And after he toke hym vppe agayne, and ledde hym -to ā exceadynge moūtayne. And therfore thynke not but that he hath more -power over the sacramēt thē he had ouer christes owne bodye. And -therfore when they tell me, lo here is Christ: lo there is Christ (as -Christ prophecyed) lo, he is at thys aultre, lo, he is at that, I wyll -not beleue them. - -Neuerthelesse yf I shulde graunte that all the myracles whiche were done -and ascrybed vnto the sacramente, were very true myracles and done of -God hym selfe (as I doubt not but some of thē be true) yet there vpon yt -doth not folowe that the Sacrament shulde be the verye naturall bodye of -Christe. For we haue evydent storyes that certayne persones haue bene -delyvered from bodelye dyseases through the sacrament of Baptyme. And -yet the water is not the holye Gost nor the very thynge yt selfe wherof -it is a sacramente. [Sidenote: Actes. 5.] The shadowe of Peter healed -many. And yet was not that shadowe Peters owne parson. [Sidenote: Actu. -19.] We reade also that napkyns and hande kerchers were caryed from -Paule vnto them that were sycke and possessed with vncleane spiretes and -they receyued their health. And yet it were neuerthelesse madnes, to -thynke that Paules bodye had bene actuallye or naturallye in those -thynges. And therfore thys is but a verye weake reason, to Iudge by the -myracles the presence of Christes bodye. And surelye you myght be -ashamed to make so slender reasons. For God maye worke myracles through -manye thynges which are not hys naturall bodye. And as towchynge the -olde doctoures whome you fayne to make wyth you, & the trouth of your -opynyon which you saye hath bene beleued of all good Christen people -this xv. C. yeares, is suffycyently declared before, and proued to be -but a poynte of your olde poetrye. - -¶ Doctoure Barnes ded gracyouslye escape Master Mores handes. - - -[Sidenote: More.] And also Fryre Barnes, albeit that as ye wote well he -is in many other thynges a brother of thys yonge mās secte: yet in this -heresye he sore abhorreth hys heresye, or els he lyeth hym selfe. For at -hys laste beynge here he wrote a letter to me. Wherin he wryteth that I -laye that heresye wrōgfullye to hys charge. And sheweth hym selfe so -sore greved therwith that he sayeth, he wyll in my reproche make a boke -a gaynst me. Wherin he wyll professe and proteste hys faythe concernynge -this blessed sacramente. But in the meane season it well contenteth me, -that fryre Barnes beynge a man of more age, and more rype dyscrecyon, -and a doctoure of dyuynyte, and in those thynges better learned then -thys yonge man is, abhorreth thys yōge mannes heresye in thys poynte, as -well as he lyketh hym in many other. - -[Sidenote: Fryth.] ¶ The more your mastershyppe prayseth Doctoure -Barnes, the worse men maye lyke your matter. For in many poyntes he doth -condempne your dampnable doctryne, as in hys boke appeareth. And -therfore yf suche credence must be geuē to hym, then moche the lesse -wyll be geuen to you. But peraduenture you wyll saye, that he is to be -beleued in this poynte, although he erre in other. Wherevnto I answere, -that yf you wyll consent vnto hym, I wolde be well apayed and wyll -promyse you to wryte no more in that matter. For in this we both agre, -that it ought not to be worshypped, yea and (blessed be God) all the -other whome you call heretyckes. And so both of vs do avoyde the -Idolatrye which you with so greate daunger do daylye cōmytte. And -therfor yf you folowe hys learnynge, then am I content that you dyssent -from me. For lette it not be worshypped, ād thynke as yow wyll, for then -is the parell paste. And syth we agre in thys poynte, doubte not but we -shall soone agre in the resydue, ād admytte eche other for faythfull -brothers. And where your mastershyppe sayeth, that he wrote you a letter -protestynge that you laye that heresye wrongfully to hys charge, I -thynke it was more wysdome for hym twyse to haue wryten to you, then -ones to haue come hym selfe ād tell you of it. For it was playnelye -tolde hym, that you had conspyred hys death, ād that notwithstondynge -hys saue conduyte, you were mynded to haue murthered hym. And for that -cause he was compelled both beynge here, to kepe hym selfe secretelye, -and also preuylye to departe the realme. - -¶ And blessed be God you haue suffycyentlye publyshed your purpose in -your answere agaynste Wyllyan Tyndall, where you saye, that you myght -laufullye haue burnte hym. Here men maye see how percyallye you are -addycte to our prelates. And how prone ye were to fulfyll their -pleasures contrarye to our Prynces prerogatyue royall. And thākes be to -God which gaue you suche grace in the syght of our soveraygne, that he -shortelye withdrewe your power. For els it is to be feared that you -wolde further haue proceded agaynste hys graces prerogatyue, which -thynge whether yt be treason or not, let other men defyne. But thys I -dare saye, that it is prynted and publyshed to our Prynces greate -dyshonoure. For what learned man maye in tyme to come truste to hys -graces saue conduyte or come at hys graces instaunce or requeste, syth -not onelye the spirytualte (which of their professyon resyste hys -prerogatiue) but also a laye man promoted to suche preemynence by hys -graces goodnes, dare presume so to depresse hys prerogatyue and not -onelye to saye, but also to publyshe it in prente: that notwithstondynge -hys graces saue conduyte, they myght laufullye haue burnte hym. - -But here he wolde saye vnto me as he dothe in hys boke, that he had -forfayted hys salue conduyte, ād therbye was fallē in to hys enemyes -handes. Where vnto I answere, that thys your sayenge is but a vayne -glose. For I my selfe ded reade the salue conduyte that came vnto him, -which had but onelye thys one condycyon annexed vnto it, that if he came -before the feaste of Christmas then nexte ensuynge, he shulde haue free -lyberte to departe at hys pleasure. And thys condycyon I knowe was -fulfylled. How shulde he than forfayte hys salue cōduyte? But master -More hath learned of hys masters our Prelates (whose proctoure he is) to -depresse our Prynces prerogatyue, that mē ought not to keape any promyse -with heretyckes. And so hys salue cōduyte coulde not saue hym. As though -the Kynges grace myght not admytte any man to go and come frelye into -hys graces realme, but that he muste haue leaue of our prelates. For els -they myght laye heresye agaynst the parson, and so sleye hym cōtrarye to -the Kynges salue cōduyte, which thynge all wyse men do knowe to be -preiudycyall to hys graces prerogatyue royall. And yet I am sure that of -all the tyme of hys beynge here, you can not accuse hym of one cryme, -albeit (vnto your shame) you saye that he had forfayted hys salue -conduyte. These wordes had be verye extreame and worthy to haue bene -loked vpon, although they had bene wryten by some presumptuous Prelate. -But that a laye man so hyghlye promoted by hys Prynce, shulde speake -them and also cause them openlye to be publyshed amonge hys graces -comons, to deyecte the estymacyon of hys royall power, doth in my mynde, -deserue correccyon. Notwithstondynge I leaue the iudgement and -determynacyon, vnto the dyscrecyō of hys graces honourable counsell. - -[Sidenote: More.] ❧ And as for that holy prayer that this devoute yōge -man (as a newe Christe teacheth all hys congregacyon to make at the -receyuynge of thys blessed sacrament) I wyll not geue the parynge of a -peare, though it were moche better thē it is, pullynge away the true -fayth (as he doth) frō the Sacrament. Howbeit hys prayer there is so -devysed, penned, and paynted with laysure and studye, that I truste -euery good Christen woman maketh a moche better prayer, at the tyme of -her howsell, by faythfull affectyō & by Gods good inspyracyō sodēlye. -Fryth is an vnmete master to teache vs what we shulde praye at the -receyuynge of the blessed sacrament, whē he wyll not knowlege it as it -is, but take Christes blessed body for no thynge but bare breade, & so -lytle esteame the receyuyng of the blessed sacramēt, that he forsyth -lytle whether it be blessed or not. - -[Sidenote: Fryth.] ¶ Where he dyscommendeth my prayer & sayeth, that I -am an vnmete master to teache men to praye, seynge I take away the true -fayth from it, and sayeth that euery woman can make a better when she -receyueth the sacramente, I wolde to God that euery woman were so well -learned that they coulde teache vs both. And surely I intended not to -prescrybe to all men that prayer onely, but hoped to healpe the -ygnoraunt, that they myght eyther speake those wordes, or els (takynge -occasyon of them) to saye some other, to the laude and prayse of God. -And as for your fayth (which you call the true fayth) must I neades -improue. For it wyll not stōde with the true texte of scrypture, as it -playnelye appeareth. But to the fayth in Christes bloode I exhorte all -men, and teach them to eate hys bodye with fayth (& not with teeth) -which is by hauynge hys death in cōtynuall remembraunce, and digestynge -it in to the bowels of the soule. And because you so sore improue my -prayer, to cōclude my answere agaynst you, I wyll rehearse yt agayne. -And lette all mē Iudge betwene vs. Blessed be thou most deare and -mercyfull Father, which of thy tender fauoure & benygnyte, -notwithstōdynge our greuous enormytees cōmytted agaynste thee, -vouchsauedst to sēde thyne owne deare sone, to suffre moste vyle death -for our redempcyon. - -Blessed be thou Chryst Iesu our Lorde & sauyour, which of thyne -haboundāt pytye consyderynge our myserable estate, wyllyngly tokest vpon -the to haue thy moste innocent bodye broken & bloode shedde to pourge vs -and washe vs which are loadē with inyquyte. And to certyfye vs therof, -hast lefte vs not onely thy worde which maye enstructe our hartes; But -also a vysyble token to certyfye euen our outwarde sences of this greate -benefytte, that we shulde not doubte, but that the bodye and frute of -thy passyon are ours (through fayth) as surelye as the breade, which by -our sentes we knowe that we haue within vs. Blessed be also that spiryte -of veryte which is sente from God our father through our sauyour Christ -Iesu, to lyghten our darcke ignoraunce, and leade vs through fayth in to -the knoweleage of hym which is all veryte. Strength we beseche the our -frayle nature, and encreace our faythe: that we maye prayse God our -moste mercyfull Father, and Christe hys sonne our Sauyoure and redeamer. -AMEN. - - A comparyson betwene the Paschall Lambe, & our Sacrament. - - -Now we shall shortely expresse the pyth of our matter and borowe the -fygure of the paschall Lambe, which is in all poyntes lyke vnto it. That -the offerynge of the Paschall Lambe ded sygnyfye the offerynge of -Christes bodye, is playne by Paule which sayeth, [Sidenote: 1. Cor. 5.] -Christe our Paschall Lambe is offered vp for vs. When the chylderne of -Israell were very sadde and heauy for their sore oppressyon vnder the -power of Pharao (for the more myracles were shewed, the worse were they -handeled) God sente vnto them by Moyses, that euerye housholde shulde -kyll a Lambe to be a sacryfyce vnto GOD, and that they shulde eate hym -with their staues in their handes, theyr loynes gyrded, and showes vpon -their feete: euen as men that were goynge an hastye Iorneye. This Lambe -muste they eate hastelye and make a merye maundye. Now because they -shulde not saye, that they coulde not be merye for their oppressyon, and -what coulde the lābe helpe them: he added gladde tydynges vnto it and -sayde, This is the passynge bye of the Lorde. Whiche thys nyght shall -passe by you and slee all the fyrste begotten within the Londe of -Egypte, and shall delyuer you out of your bondage, & brynge you in to -the Londe that he hath promysed vnto your fathers. Marke the processe -and conveyaunce of thys matter, for euen lykewyse it is in our -sacrament. The apostles were sadde & heauye, partelye consyderynge the -bondage of synne wherwith they were oppressed, & partelye because he -tolde them that he muste departe frō thē, [Sidenote: Ioan. 16.] in whō -they ded put all their hope of their delyueraunce. Whyles they were in -thys heauynes, Christ thought to conforte them ād to geue them the seale -of theyr delyueraunce, and toke in hys hande breade, blessed and brake -it, and gaue it to hys dyscyples sayēge: This is my bodye which shalbe -geuē for you. For this nyght shall the power of Pharao the deuell be -dystroyed, and to morowe shall you be delyuered from the Egypte of -synne, and shall take your Iourneye towardes that heauenlye mansyon -which is prepared of God for all that loue hym. Now compare them -together. - -[Sidenote: 1.] The Paschall Lambe was instytute ād eaten the nyght -before the chylderne of Israell were in dede delyuered frō Egypte. -Lykewyse was the sacramēt instytute ād eaten the nyght before we were -delyuered from our synnes. - -[Sidenote: 2.] The Paschall Lābe was a verye Lābe in dede. And so is the -sacrament very breade in dede. - -[Sidenote: 3.] The Paschall Lābe was called the passynge bye of the -Lorde which dystroyed the power of Pharao ād delyuered them. The -sacrament is called the bodye of the Lorde which dystroyed the power of -the deuell and delyuered vs. - -[Sidenote: 4.] As many as ded eate the Paschall Lābe in fayth, were very -merye and gaue God greate thankes. For they were sure the nexte day to -be delyuered out of Egypte. Lykewyse as many as ded eate thys sacramēte -in fayth, were merye and gaue God greate thankes, for they were sure the -nexte daye to be delyuered from their synne. - -[Sidenote: 5.] They that ded not eate the Paschall Lambe in fayth, -coulde not be merye. For they were not sure of delyueraunce from the -powre of Pharao. They that ded not eate thys Sacramente in fayth, coulde -not be mery: For they were not sure of delyueraunce from the power of -the deuell. - -[Sidenote: 6.] They that beleued the worde of the Lord ded more eate the -passyng bye of the Lorde which shulde delyuer thē, thē they ded the -Lambe. They that dede beleue the worde of the Lorde ded more eate the -bodye of the Lorde which shulde be geuen for their delyueraunce, then -they ded the breade. For that thynge doth a man moste eate that he moste -hath in memorye & moste revolueth in mynde: as appeareth by Christe Ioā. -4. I haue meate to eate that ye knowe not. - -[Sidenote: 7.] They that beleued not the nexte daye to be delyuered from -Egypte, ded not eate the passynge bye of the Lord, although they eate -the Lambe. They that beleued not the nexte daye to be delyuered from -synne, ded not eate the bodye of the Lorde, although they eate the -breade. - -[Sidenote: 8.] The chylderne of Israell were but ones delyuered from -Egypte, notwithstōdynge they ded euery yeare eate the Lambe, to keape -that facte in perpetuall remēbraunce: Euen so Christ bought ād redeamed -vs but ones for all, and was offered ād sacryfyced but ones for all, -though the sacramēt therof be daylye brokē amonge vs, to keape the -benefytte in contynuall memorye. - -[Sidenote: 9.] As manye as ded eate the Paschall Lābe in faythe and -beleued Godes worde as towchynge theyr delyueraunce from Egypte, were as -sure of their delyueraunce through faythe, as they were sure of the Lābe -by eatynge it. As many as do eate this sacrament in fayth and beleue -Goddes worde as towchynge their delyueraunce from synne, are as sure of -their delyueraunce through fayth, as they are sure of the breade by -eatynge it. - -[Sidenote: 10.] As many as ded eate of that Paschall Lambe ded magnyfye -their God, testyfyenge that he onely was the God almyghtye, ād they hys -people styckynge to hym, to be delyuered by hys power from all daunger. -As manye as do eate of thys sacrament do magnyfye their God, testyfyinge -that he onelye is the God almyghtye, and they hys people styckynge by -hym to be delyuered by hys power frō all daunger. - -[Sidenote: 11.] When the Israelytes were delyuered from Egypte, they -eate neuerthelesse the Paschal Lambe whiche was styll called the -passynge bye (because it was the remēbraunce of the passynge bye of the -Lorde) and hartelye reioysed, offerynge hym sacryfyce and knowelegynge -with infynite thankes, that they were the felowshyppe of them that had -suche a mercyfull God. Now Christes electe are delyuered from synne, -they eate neuerthelesse the sacramēt which is styll called hys bodye -that ones dyed for their delyueraunce, and hartelye reioyse, offerynge -to hym the sacryfyce of prayse and knoweledge with infynite thākes, that -they are of the felowshyppe of them that haue suche a mercyfull God. - -[Sidenote: 12.] The Paschall Lambe (after their delyueraunce beynge -yearlye eaten) brought as moche myrthe and Ioye vnto them that ded eate -it in fayth, as it ded to their fathers which felte Pharaoes furye, & -were not yet delyuered. For they knewe ryght well that excepte God of -hys mercye and wōderfull power had so delyuered them, they shulde also -them selfes haue bene bounde in the Londe of Egypte, and vnder that -wycked Prynce Pharao, of whiche bōdage they greatelye reioysed to be -rydde alreadye, and thanked God hyghly because they founde them selfes -in that plentuouse Londe whiche God prouyded for them. The sacramēt -which after our delyueraunce is yearlye and daylye eatē, bryngeth as -moche myrth and Ioye vnto vs that eate it in fayth, as it ded to the -Apostles which were not yet delyuered. For we knowe ryght well that -excepte God of hys mercye and through the bloode of his sonne had so -delyuered vs, we shulde also our selfes haue bene bounde in the Egypte -of synne vnder that wycked Prynce the deuell, of which bondage we -greatelye reioyse to be rydde alredye, and thanke God hyghlye because we -fynde our selues in the state of grace, and haue receyued throughe fayth -the fyrste frutes and taste of the spyryte, which testyfyeth vnto vs -that we are the chylderne of God. - -This maundye of remembraunce was it that Paule receyued of the Lorde and -delyuered to the Corynthyans in the .xi. chaptre. For though he borowe -one propertye and symylytude of the sacramente in the .x. chapter, which -in my mynde maketh neyther with vs nor agaynste vs, albeit some thynke -that it maketh whole for the exposycyon of Christes wordes, [Sidenote: -1. Cor. 10.] thys is my bodye. But in my mynde they are deceyued. For -the occasyon whye Paule spake of it in the tenthe chapter, was thys. - -The Corynthyans had knoweleage that all meates were indyfferent, and -whether it were offered to an Idoll or not, that the meate was not the -worse, ād that they myght laufullye eate of it, whether it were solde -them in the shambles or sette before them when they dyned or souped in -an vnfaythfull mannes house, askynge no questyons: excepte some man ded -tell thē that it was offerred to an Idoll, and then they shulde not eate -of it for offendynge hys conscyence that so tolde them (albeyt they were -els free and the thynge indyfferente) thys knoweledge because it was not -annexed wyth charyte, was the occasyon of greate offendynge. - -For by reason therof they sate downe amonge the Gentyles at their -Feastes, where they ded eate in the honoure of their Idolles, and so ded -not onelye wounde the conscyēce of their weake bretherne, but also -cōmytted Idolatrye in dede. And therfore S. Paule sayde vnto them. My -deare beloued flee from worshyppynge of Idolles. I speake vnto them -whiche haue dyscrecyon. Iudge ye what I saye. Is not the cuppe of -blessynge which we blesse the felowshyppe of the bloode of Christe? Is -not the breade which we breake the felowshyppe of the bodye of Christe? -For we though we be manye are yet one breade and one bodye, in as moche -as we are partakers of one breade. Christ ded call hym selfe bread ād -the breade hys bodye. And there Paule calleth vs breade and the breade -our bodye. Now maye you not take Paule that he in this place shulde -dyrectelye expounde Christes mynde. And that the verye exposycyō of -Christes wordes, whē he sayde, thys is my bodye, shulde be that it was -the felowshyppe of his bodye, as some saye, whiche seakynge the keye in -thys place of Paule, locke them selfes so faste in, that they can fynde -no waye out. For Christe spake those wordes of hys owne bodye which -shulde be geuē for vs, but the felowshyppe of Christes bodye (or -congregacyon) was not geuen for vs. And so he mente not as Paule here -sayeth, but mēte hys owne bodye. For as Paule calleth the breade our -bodye for a certayne propertye, euen so doth Christe call it hys bodye -for certayne other propertyes. In that the breade was brokē, it was -Christes owne bodye, sygnyfyēge that as that breade was broken, so -shulde hys bodye be brokē for vs. In that it was dystrybuted vnto hys -dyscyples, it was hys owne bodye, sygnyfyēge that as verelye as that -breade was destrybuted vnto them, so verelye shulde the death of hys -bodye, and frute of hys passyon be dystrybuted to all faythfull folke. -In that the breade strengtheneth our bodyes, it is hys owne bodye, -sygnyfyenge that as our bodyes are strengthened and conforted by breade, -so are our soules by the fayth in hys bodye brekynge. And lykewyse of -the wyne in that it was so dystrybuted, conforteth vs and maketh vs -merye. Furthermore, the breade and wyne haue a nother propertye, for the -whiche it is called our bodye. For in that the breade is made one breade -of manye graynes or cornes, it is our bodye, sygnyfyenge that we though -we be manye, are made one breade, that is to saye: one bodye. And in -that the wyne is made one wyne of manye grapes, it is our bodye, -sygnyfyenge that though we are manye yet in Christe & through Christe we -are made one bodye and membres to eche other. But in thys thynge Paule -and Christe agre. For as Paule calleth the breade our bodye and vs the -breade, because of thys propertye that it is made one of manye: euen so -doth Christe call it hys bodye, because of the propertyes before -rehearsed. Furthermore in thys they agre, that as Paules wordes muste be -taken spyrytuallye, for I thynke there is no man so madde, as to Iudge -that the breade is our bodye in dede although in that propertye it -representeth our bodye: Euen so muste Christes wordes be vnderstonde -spyrytuallye, that in those propertyes it representeth hys verye bodye. -Now when we come together to receyue thys breade, then by the receyuynge -of it in the congregacyon, we do openlye testyfye that we all whiche -receyue it, are one bodye, professynge one God, one Fayth, & one -Baptyme, and that the bodye of Christe was brokē and hys bloode shedde -for remyssyon of our synnes. Now syth we so do, we maye not acompanye -nor sytte in the congregacyon or felowshyppe of thē that offer vnto -Idolles and eate before them. For as Paule sayeth, ye cā not drynke the -cuppe of the Lorde and the cuppe of the deuels: ye can not be partakers -of the table of the Lorde and of the table of the deuelles. I wolde not -that you shulde haue felowshyppe with deuelles. The heythen which -offerred vnto Idolles were the felowshyppe of deuelles, not because they -eate the deuelles bodye or drāke the deuelles bloode, but because they -beleued and put their confydence in the Idoll or devyll as in their God, -and all that were of that fayth had their ceremonyes, and gaue hartye -thankes to their God with that feaste which they kepte. They came to one -place and brought their meate before the Idoll and offered it. And with -their offerynge gaue vnto the devyll Godlye honoure. And then they sate -downe and eate the offerynge together, geuynge prayse and thākes vnto -their God, and were one bodye and one felowshyppe of the devell, which -they testyfy by eatynge of that offerynge before that Idoll. Now dothe -S. Paule reprehende the Corinthyans for bearynge the gentyles companye -in eatynge before the Idoll. For they knowe that the meate was lyke -other meate. And therfore thought them selues fre to eate it or leue it. -But they perceyued not that that congregacyō was the felowshyppe of -develles whiche were there gathered (not for the meate sake) but for to -thanke, and prayse the Idoll their God in whome they had their -confydence. - -And all that there assembled and ded there eate, and ded openlye -testyfye, that they all were one bodye, professynge one fayth in their -GOD that Idoll: So S. Paule ded sharpelye rebuke them, for because that -by their eatynge (in that place and felowshyppe) they testyfyed openlye, -that they were of the develes bodye, and reioysed in the Idoll their -God, in whome they had fayth and confydence. And therfor sayeth Paule, -that they cā not both drynke the cuppe of the Lorde, testyfyenge hym to -be their God in whome onelye they haue truste and affyaunce, ād the -cuppe of the devell, testyfyenge the Idoll to be their God and refuge. - -Here you maye note that the meate and the eatynge of it in thys place -and felowshyppe, is more then the common meate ād eatynge in other -places. For els they myght lawfullye haue dronken the deuelles cuppe -with them the one daye, and the cuppe of the Lorde the nexte daye with -his dyscyples. What was it more? Merelye it was meate, whiche by the -eatynge of it in that place and felowshyppe, ded testyfye openlye vnto -all men, that he was their God whose cuppe they dranke, and before whome -they eate in that felowshyppe; and so in their eatynge they praysed and -honoured the Idoll. And therfore they that had their truste in the -leuynge God and in the bloode of hys sonne Christ, myght not eate with -them. And lykewyse it is in the sacrament, the breade and the eatynge of -it in the place and felowshyppe where it is receyued, is more then commō -breade. What is it more? Verelye it is breade which by the eatynge of it -in that place & felowshyppe, doth testyfye openlye vnto all men, that he -is our verye God whose cuppe we drynke, and before whome we eate in that -felowshyppe, and that we put all our affyaunce in hym and in the bloode -of hys sonne Christe Iesu, geuynge God all honoure ād infynyte thankes -for hys greate loue wherwith he loued vs, as it is testyfyed in the -bloode of hys sonne, which was shedde for our synnes. So that in this -place and felowshyppe maye no man eate nor drynke with vs, but he that -is of our fayth and knowleageth the same God that we do. As by example, -If a mā were well beloued amonge hys neyghboures (albeyt he haue some -enemyes) & were longe absent from hys fryndes in a straunge contrye: -when he were come home, hys neyghboures that loued hym wolde greatelye -reioyse, and peraduēture wolde bye a copon or a nother peace of meate to -geue hym hys welcome home, ād gette the to some honeste mans house or to -a taverne, and make good chere together, to testyfye opēlye that he is -welcome home, and that they all whiche are at that banket reioyse of hys -commyge home. Nowe I saye, that this banket is more then another meate, -for at thys banket hys enemyes maye be loth to come, because they can -not reioyse at hys comynge home, ād therfore can not make good chere -amonge thē, testyfyenge that he is welcome home; but rather abhorreth -the meate and drynke that is there eatē, because their harte doth not -fauoure the parson for whose sake it is prepared. Notwithstondynge yf a -capons legge were reserued for one of hys enemyes and afterwarde geuen -hym whā the banket were done, he myght laufullye eate it. For then it -were but bare meate, suche as he eateth at home. And lykewyse the -enemyes of Christe which beleue not that they haue remyssyō of synnes -throughe hys bloode sheadynge, can not reioyse of hys bodye breakynge. -And therfore can not make good chere amonge them, but yf any be reserued -after the maundye, he maye laufullye eate it, for it is but breade. And -hys louers that are there present do rather come thy der to geuehym hys -welcome home then for the meate, ād they more eate hys welcome home, -then the meate. - -But yf anye of hys enemyes fortune to be there, they eate onelye the -meate, ād not hys welcome home. For they reioyse not at hys commynge -home. Lykewyse the faythfull that are there present, do rather come -thyther to reioyse in the fayth of hys bodye breakynge, then in -breakynge or eatynge of the breade or meate. But yf anye of the -vnfaythfull fortune to be there, they eate onelye the breade, and not -hys bodye breakynge. For they reioyse not at hys bodye breakynge. Here -peraduenture some wolde suppose that I were contrarye to my selfe. For -before I sayde, that it was more thē meate that was eaten at the -gentyles feastes, ād more thē meate that was eaten at my neyghbours -welcome home, and more then breade that is eaten at the receyuynge of -the sacrament of the bodye and bloode of Christe. And nowe I saye, that -yf a mans enemye be there, he eateth onelye the meate and not the -welcome home. And lykewyse the vnfaythfull eateth onelye breade and not -the bodye and bloode of Christe. How maye these wordes stonde together? -I answere, that they eate but onelye breade or meate that profyteth -them, but in dede they eate more to their hynderaunce, and euen theyr -owne dāpnacyon. For they that ded eate in the fellowshyppe of Gentyles, -ded but onelye eate the meate to their profytte, but in eatynge their -meate their facte ded opēlye testyfye, that they honoured that Idoll for -their GOD (although their harte were other-wyse) wherin they comytted -Idolatrye. [Sidenote: 1. Cor. 8.] And besydes that they wounded the -conscyences of their weake bretherne, and so synned agaynste God. - -Besydes that, he that ēvyeth hys neyghboure and commeth to that banket, -eateth but onely the meate that profyteth hym: not withstondynge in hys -owne harte, he eateth the rancoure & malyce of hys mynde, to hys greate -greavaunce, whē he seeth them so reioyse. And of hys owne companyons -whiche are also these mannes enemyes, he doth purchace hym selfe hatred, -because with hys facte he testyfyeth that he loueth hym, although hys -harte be otherwyse, ād of God shalbe condempned. [Sidenote: 1. Joā. 3.] -For he that hateth hys brother, is a murtherer. Furthermore he that is -vnfaythfull and commeth to the maundye, eateth but onelye the breade -that profyteth hym, notwithstondynge he eateth besyde that hys owne -dampnacyon, because he beleueth not that the bodye of our sauyoure which -the sacrament representeth, is broken for hys synnes, and hys bloode -shedde, to washe them awaye. This I am compelled to do, to stoppe the -chaterynge mouthes of sophysters, albeit to them that be sober it had -bene ynough to haue sayde, they eate onelye breade, and not the bodye -breakynge & ce. For they ryght well vnderstonde it by the contrarye -antithesis, and knowe that I ment not by that (onelye) that he shulde -eate the breade and nothynge els but onelye breade: but that I ment by -this worde (onelye) that he shulde eate the breade without the bodye. -And so lykewyse in other examples. Thus haue we suffycyentlye declared -Paules mynde in the .x. Chapter. - -[Sidenote: 1. Cor. 11.] In the .xi. chapter Paule maketh moche mencyon -of the maundye and dyscrybeth it to the vttermoste. Fyrste (he sayeth) -whē ye come together in one place, a man can not eate the Lordes souper. -For euerye mā begynneth afore to eate hys owne souper, and one is -houngrye and an other is drōken. Haue ye not howses to eate and drynke -in? Or els dyspyce ye the congregacyō of God and shame them that haue -not? What shall I saye vnto you? Shall I prayse you? In thys I prayse -you not. Paule ded instructe accordynge to Christes mynde, that the -Corinthyans shulde come together to eate the Lordes souper. Whiche lyeth -not so moche in the carnall eatynge as in the spyrytuall: and is -greately desyred to be eaten, not by the hounger of the bodye, but by -the hounger of the faythfull harte. Whiche is greadye to publyshe the -prayse of the Lorde and geue hym hartye thankes, and moue other to the -same, that of many, prayse myght be geuen vnto our moste mercyfull -Father, for the loue whiche he shewed vs in the bloode of hys owne moste -deare sonne Christe Iesu. Wherwith we are washed from our synnes, ād -surelye sealed vnto euerlastynge lyfe. With suche hounger ded Christe -eate the Paschall Lambe, sayēge to hys dyscyples: I haue inwardelye -desyred to eate this Easter Lambe with you before that I suffer. -[Sidenote: Luc. 22.] Christes inwarde desyre was not to fyll hys belye -with hys dyscyples, but he had a spyrytuall honger: bothe to prayse hys -Father with thē, for their bodely delyueraunce out of the lande of -Egypte: and specyallye to altre the Paschall Lambe & memorye of the -carnall delyueraunce, in to a maundye of myrth and thankes geuynge for -our spyrytuall delyueraunce out of the bondage of synne. In so moche -that when Christe knewe that it was hys Fathers wyll and pleasure, that -he shulde suffer for our synnes (wherin his honoure, glorye, & prayse, -shulde be publyshed) then was it a pleasure vnto hym to declare vnto hys -dyscyples that greate benefytte, vnto hys Fathers prayse and glorye: and -so ded instytute that we shulde come together and breake the breade in -the remembraunce of his bodye breakynge & bloode sheadynge: & that we -shulde eate it together reioysynge with eche other & declaryng his -bēfytes. - -Now were the Corynthyās fallē from this honger, & can not together to -thētent that Goddes prayse shulde be publyshed by thē in the myddes of -the cōgregacyon, but can to feade their fleshe & to make carnall chere. -In so moche that the ryche wolde haue meate ād drynke ynough, ād take -suche habundance that they wolde be drōke, ād so made it their owne -souper ād not the Lordes, as Paule sayeth, ād ded eate onelye the breade -& meate, ād not the bodye breakynge as I sayde before, ād the poore -which had not, (that is to saye that had no meate to eate) were shamed -ād hōgrye, and so coulde not reioyse ād prayse the Lorde: by the reason -that the delycate fare of the ryche was an occasyō for the poore to -lament their pouertye, ād thus the ryche ded neyther prayse God -themselfes, nor suffered the poore to do it, but were an occasyō to -hynder them. - -They shulde haue brought their meate and drynke ād haue deuyded it with -their poore bretherne, that they myght haue bene mery together, and so -to haue geuē thē occasyō to be merye and reioyse in the Lorde with -thankes geuynge. But they had neyther luste to prayse God, nor to -confyrte their neyghboure. Their fayth was feable, ād their charyte -colde, ād had no regarde but to fyll their bodye ād feade their fleshe: -And so dyspysed the poore cōgregacyō of God, whome they shulde haue -honoured for the spyryte that was in thē and fauoure that God had shewed -indyfferētlye vnto thē in the bloode of hys sonne Christe. When Paule -perceyued that they were thus fleshlye mynded and had no mynde vnto that -spyrytuall maundye whiche chefelye shulde there be aduertysed, he -reproueth thē sore, rehersynge the wordes of Christe. That which I gaue -vnto you I receyued of the lorde. For the lorde Iesus the same nyght in -the which he was betrayed toke breade and thanked and brake it and -sayde: take ye and eate ye, this is my bodye which is broken for you, -this do ye in the remembraunce of me. After the same maner he toke the -cuppe whē souper was done sayenge: this cuppe is the newe testament in -my bloode, this do ye as ofte as ye drynke it in the remembraunce of me. -For as ofte as ye shall eate thys breade and drynke thys cuppe, ye shall -shewe the Lordes death, tyll he come. As though he shulde saye, ye -Corynthyans are moche to blame which at this souper seake the foode of -your fleshe. For it was instytute of Christe, not for the intent to -nouryshe the belye, but to strenght the harte and soule in God. And by -this you maye knowe that Christe so mente: For he calleth it his bodye -whiche is geuen for you, so that the name it selfe myght testyfye vnto -you, that in this souper you shulde more eate his bodye which is geuē -for you (by digestynge that in to the bowelles of your soule) then the -breade, which by the breakynge and the dystrybutynge of it, doth -represent his bodye breakynge ād the dystrybutynge therof vnto all that -are faythfull. And that he so meaneth is evydēte by the wordes -folowynge, which saye, thys do in the remembraunce of me: and lykewyse -of the cuppe. And fynallye concludynge of both, Paule sayeth, as often -as ye shall eate thys breade and drynke thys cuppe (in thys place and -felowshyppe) ye shall shewe the Lordes death vntyll he come, praysynge -the Lorde for the deathe of hys sonne, and exhortynge other to do the -same, reioysynge in hym with infynyte thākes. And therfore ye are to -blame which seake onelye to feade the bellye with that thynge, which was -onelye instytute to feade the soule. And thervpon yt foloweth. - -Wherfore whosoeuer doth eate of this breade or drynke of thys cuppe -vnworthelye, is gyltye of the bodye and bloode of the Lorde. He eateth -thys breade vnworthelye, which regardeth not the purpose for the which -Christe ded instytute it: which commeth not to it with spyrytuall -honger, to eate through fayth hys verye bodye, which the breade -representeth by the breakynge and dystrybutynge of yt: whiche commeth -not with a merye harte geuynge God hartye thankes for their delyueraunce -from synne: whiche do not moche more eate in their harte the death of -hys bodye, thē they do the breade with their mouth. Now syth the -Corynthyans ded onelye seake their bealy and fleshe, ād forgatte Goddes -honoure and prayse (for which it was instytute, that thankes shulde be -geuen by the remembraunce of hys bodye breakynge for vs) they eate it to -Goddes dyshonoure and to their neyghbours hynderaunce, and to their owne -cōdempnacyon, and so for lacke of fayth were gyltye of Christes bodye -which (by fayth) they shulde there chefelye haue eaten to their soules -health. And therfore it foloweth. - - -¶ Lette a man therfore examyne hym selfe, & so lette hym eate of the -breade, and drynke of the cuppe. - - -Thys provynge or examynynge of a mans selue, is fyrste to thynke with -hym selfe with what luste ād desyre he commeth vnto the maundye ād wyll -eate that breade: whether he be sure that he is the chylde of God and in -the fayth of Christe: and whether hys cōscyence do beare hym wytnes that -Christes bodye was broken for hym: and whether the luste that he hath to -prayse God ād thāke hym with a faythfull harte in the myddes of the -bretherne, do dryue hym thytherwarde. Or els whether he do it for the -meates sake or to keape the custome: For then were it better that he -were awaye. For he that eateth or drynketh vnworthely, eateth ād -drynketh hys owne dampnacyon, because he maketh no dyfference of the -Lordes bodye. That is, as is sayde before, he that regardeth not the -purpose for which it was instytute, and putteth no dyfference betwene -thys eatynge and other eatynge, for other eatynge doth onelye serue the -bellye, but thys eatynge was instytute and ordeyned, to serue the soule -and inwarde man. And therfore he that abvseth it to the fleshe, eateth -ād drynketh hys owne dampnacyon. And he commeth vnworthelye to the -maundye where the sacrament of Christes bodye is eaten: yea, where the -bodye of the Lorde is eatē, not carnallye with the teth and bellye, but -spyrytually with the harte ād faythe. Upon thys foloweth the texte that -master More alleageth and wresteth for hys purpose. - -For thys cause manye are weake and sycke amonge you, and manye sleape. -Yf we had trulye Iudged our selues, we shulde not haue bene Iudged. When -we are Iudged of the Lorde, we are chastened because we shulde not be -dampned with the worlde. Wherfore my bretherne, whē ye come together to -eate, tarye one for another. Yf any man hunger, lette hym eate at home, -that ye come not together vnto condempnacyon. - -For thys cause (that is) for lacke of good examenynge of our selues (as -is before towched) manye are weake and speke in the fayth, and manye -sleape, and haue loste their fayth in Christes bloode, for lacke of -remembraunce of thys bodye breakynge and bloode sheadynge: Yea and not -that onelye, but manye were weake and sycke euen stryken with bodely -dyseases for abvsynge the sacrament of hys bodye, eatynge the breade -with their teth ād not hys bodye with their mynde, and peraduenture some -slayne for it by the stroke of God, which yf they had trulye iudged and -examyned them selues for what intēt they came thyther, and why it was -instytuted, shulde not haue bene so Iudged ād chastened of the Lorde. -For the Lorde doth chasten, to brynge vs vnto repentaunce, & to mortyfye -the rebellyous membres, that we maye remember hym. Here ye maye shortely -perceyue the mynde of Paule. - - -FINIS. - - -¶ An Epytome and shorte rehearsall of all thys boke, shewynge in what -poyntes Fryth dyssenteth from our Prelates. - - -Now to be shorte, in these iij. poyntes Fryth dyssenteth from oure -Prelates ād from master More, which taketh vpon hym to be their -proctoure. Our Prelates beleue that in the sacrament remayneth no -breade, but that it is tourned in to the naturall bodye of Christ both -fleshe bloode & bones. Fryth sayeth, that it is none artycle of our -Crede: and therfore lette them beleue yt that wyll. And he thynketh that -there remayneth breade styll. And that he proueth. iii. maner of wayes. -Fyrste by the scripture of Paule, [Sidenote: 1. Cor. 10.] which calleth -it breade sayenge: the breade which we breake, is it not the felowshyppe -of the bodye of Christe? For we though we be manye, are yet one bodye -and one breade, as manye as are partakers of one breade. And agayne he -sayeth, [Sidenote: 1. Cor. 11.] as often as ye eate of thys breade or -drynke of this cuppe, you shall shewe the Lordes death vntyll he come. -And Luke calleth it breade sayenge. [Sidenote: Actes. 2.] They contynued -in the felowshyppe of the Apostles, and in the breakynge of the breade -and prayer. [Sidenote: Mat. 26.] Also Christe called the cuppe the frute -of the vyne, sayenge. [Sidenote: Mar. 14. Luc. 22.] I shall not frō -hence forwarde drynke of the frute of the vyne vntyll I drynke that newe -in the Kyngdome of my Father. - -Furthermore nature doth teache you that both the breade and wyne -contynue in their nature. For the breade mouldeth yf it be kepte lōge, -yea and wormes breade in it. And the poore mouse wyll ronne awaye with -it and eate it, which are evydence ynough that there remayneth breade. -Also the wyne yf it were reserued, wolde waxe sower, as they confesse -them selues. And therfore they howfell the laye people but with one -kynde onelye: because the wyne can not contynue nor be reserued to haue -readye at hande, when neade were. And surelye as yf there remayned no -breade, it coulde not moulde nor waxe full of wormes: euē so yf there -remayned no wyne, it coulde not waxe sower. And therfore it is but false -doctryne that our Prelates so lōge haue taught & publyshed. - -Fynallye that there remayneth breade, myght be proued by auctoryte of -manye doctoures which call yt breade ād wyne, euen as Christe and hys -Apostles ded. And though some sophysters wolde wreste their sayenge, and -expounde thē after their owne fantasye, yet shall I alleage thē one -doctoure which was Pope, that maketh so playne with vs that they shall -neuer be able to avoyde hym. - -[Sidenote: Gelasius in concilio Ro.] For Pope Gelasius wryteth on thys -maner. _Certe sacramenta que sumimus corporis et sanguinis Christi, -diuinæ res sunt, propter quod et per eadem diuine efficimur cōsortes -naturæ. Et tamen nō desinit esse substantia uel natura panis et uini, -sed permanet in suæ proprietate nature. Et certe imago et similitudo -corporis et sāguinis Christi in actione misteriorum celebrantur._ That -is to saye: surelye the sacrament of the bodye and bloode of Christe -which we receyue, are a Godly thynge, and therfore through thē are we -made partakers of the godly nature. And yet doth it not cease to be the -substance or nature of breade and wyne, but they cōtynue in the properte -of their owne nature. And surelye the Image and symylytude of the bodye -and bloode are celebrated in the acte of the mysteryes. Thys I am sure, -that no man cā avoyde it, nor so wreste it, but that all men shall soone -espye hys folye, and therfore I maye conclude that there remayneth the -substaunce and nature of breade and wyne. - - -The seconde poynte wherin Fryth dyssenteth from our Prelates and their -proctoure. - - -The Prelates beleue that hys very fleshe is present to the teth of them -that eate the Sacramēte, and that the wycked eate hys verye bodye. Fryth -sayeth that it is none artycle of our Crede, and therfore he reakeneth -that he is in no Ieoperdye though he beleue it not. And he thynketh that -hys fleshe is not presente vnto the teth of thē that receyue the -Sacramente. For hys fleshe is onelye in one place at ones. And that he -proueth both by the auctoryte of Saynte Austen ad Dardanum, and also by -the auctoryte of Fulgentius ad Thrasauandum libro. 20. as before -appeareth in the boke. And Fryth sayeth that the wycked eate not hys -verye fleshe, although they receyue the Sacramente. And that he proueth -by the scrypture, doctours, and good reason, grounded vpon the -scryptures. - -[Sidenote: Ioan. 6.] The scrypture is thys, he that eateth Christes -bodye hath euerlastynge lyfe, ergo then the wycked eate not hys bodye. -Agayne the scrypture sayeth, he that eateth Christes fleshe ād drynketh -hys bloode abydeth in Christe and Christ in him: but the wycked abyde -not in Christe nor Christe in them, ergo the wycked eate not hys fleshe -nor drynke hys bloode. - -[Sidenote: Augustin ser. desacra fe. Pasche.] This maye also be cōfyrmed -by good auctoryte. For saynte Austen sayeth, he that abydeth not in -Christe ād in whome Christe abydeth not, without doubte he eateth not -hys fleshe nor drynketh hys bloode, although he eate and drynke the -Sacramente of so greate a thynge vnto hys dampnacyon. - -[Sidenote: Beda.] And euē the same wordes hathe Bede vpon the tenth -chapter of the fyrste Epystle to the Corynthyans. - -[Sidenote: Augusti de ciuitate Dei in libro. 21. cap. 25.] Agayne S. -Austen sayeth, he that abydeth not in me ād in whome I abyde not, let -hym not saye nor thynke, that he eateth my bodye or drynketh my bloode. -And euen the same wordes hath Bede vpon the syxte Chapter of the fyrste -Epystle to the Corynthyans. And euen the same sentence hath Ambrose, and -Prosper, & Bede vpon the xi. chapter of the fyrste Epystle to the -Corynthyans. - -Fynallye thys may be proued by good reasō grounded vpō the scrypture. -Christ wolde not suffer marye (though she loued hym well) to towche hym, -because she lacked one poynte of faythe, and ded not beleue that he was -equall with hys Father. And therfore by reason yt muste folowe, that he -wyll not suffer the wycked (which neyther haue good fayth nor loue -towardes hym) both to towche hym and eate hym in to their vncleane -bodyes. - -Now syth thys is proued true that the wycked eate not hys bodye, it must -also therof neades folowe, that the sacramente is not hys naturall -bodye. For they do eate the sacramēte as all men knowe. Besydes that the -faythfull do not eate Christes bodye with their teth. And therfore it -muste folowe that the wycked do not eate it with their teth. The -antecedēt or fyrst parte of the reason is proued by the wordes of -Christe which sayeth, [Sidenote: Ioan. 6.] that the fleshe profyteth -nothynge at all, meanynge that it doth not profyte as they vnderstode -hym: that is to saye: yt profyteth nothynge to be eaten carnallye with -their teth and bellye, as they vnderstode hym. For els it profyteth -moche to be eaten spyrytuallye, that is to saye: to beleue that through -hys bodye breakynge ād bloode sheadynge our synnes are pourged. And thus -doth Origene, S. Austē, Bede, Chrisostome, ād Athanasius expounde it, as -appeareth in the boke before. And therfore Fryth sayeth, that onelye -faythfull men eate hys bodye: not with their teth and mouth, but with -their fayth ād harte, they dygeste it in to the bowelles of their soules -through beleuynge that it was broken on the crosse, to washe awaye their -synnes. And the wycked eate not hys bodye but onelye the breade and -their dampnacyon, because they eate him not spirytually, that is: -because they beleue not in hys bodye breakynge and bloode sheadynge. - - -¶ The thyrde poynte wherin Fryth dyssēteth frō your Prelates & their -proctoure. - - -The Prelates beleue that mē ought to worshyppe the Sacramēte, but Fryth -sayeth naye, and affyrmeth that it is Idolatrye to worshyppe it. And he -sayeth that Christ and hys Apostles taught vs not so to do: neyther ded -the holy fathers so teache vs. And Fryth sayth, that the autours of thys -worshyppynge are the chylderne of perdycyō which haue ouerwhelmed thys -worlde with synne. Neuerthelesse we muste receyue it reuerētlye, because -of the doctryne that it bryngeth vs. For it preacheth Christes death -vnto vs, & descrybeth it before our eyes, euē as a faythfull preacher by -the worde doth instyll yt in to vs by our eares and hearynge. And that -yt supplyeth the rowme of a preacher, is evydēt by the wordes of S. -Austen which sayeth. _Paulus quamuis portaret sarcinā corporis quod -aggrauat animā, potuit tamen significando predicare Dominū Iesum -Christum, aliter per linguā suam, aliter per epistolā, aliter per -sacramētū corporis Christi._ That is to saye: though Paule ded beare the -burthen of the bodye which doth honorate the soule, yet was he able in -sygnyfyenge to preache the Lorde Iesus Christe, one waye by hys tonge, -and another waye by a Ēpystle, & a nother waye by the Sacrament of -Christes bodye .&c. For as the people by vnderstondynge the sygnyfycacyō -of the wordes which he spake ded heare the gloryous gospell of God, & as -by the readynge of hys Epystle they vnderstode hys mynd, & receyued the -wordes of the soules health, so by the mynystracyon of the sacrament -they myght see with their eyes the thynge which they harde & red, & so -haue their sēces occupyed a boute the mystery, that they myght the more -earnestlye prynte it in their mynde. As by exāple: [Sidenote: Hier. 27.] -The prophete Ieremye beynge in Ierusalē in the tyme of Sedechias Kynge -of the Iewes, prophesyed ād preached vnto thē, that they shuld be takē -presoners of Nabugodonosar the Kyng of Babylō. And the Iewes were angrye -with hym & wolde not beleue hys wordes. And therfore he made a chayne or -fetter of woode ād put thē a boute hys necke, ād prophecyed agayne, ād -preached that they shulde be taken presoners ād ledde captyue in to -Babylon. And as hys wordes ded certyfye their eares that they shulde be -subdued, so the chayn ded represēt their captyuite euē before their -eyes, which thynge ded more vehementlye worke in them then the bare -wordes coulde do, ād euen so it is in the sacrament. For lykewyse as the -wordes ded instyll it in to our eares, that hys bodye was geuen for vs, -ād hys bloode shedde for the remyssyon of our synnes, euen so ded the -mynystracyon of the Sacrament expresse the same thynge vnto our syght -and dothe more effectuouslye moue vs, thē the bare wordes myght do, and -make vs more attentyue vnto the thynge, that we maye whollye geue -thankes vnto God ād prayse hym for hys boūteous benefyttes. And therfor -seynge it is as a preacher, expressynge vnto our syght the same thynge -that the wordes do to our eares, you muste receyue yt with reverence ād -sober behavyoure, aduertysynge the thynge that it representeth vnto you. -And euen the same honoure is due vnto it which is geuē vnto the -scrypture that is the worde of God. For vnto that must a man devoutlye -geue eare, ād reverentlye take the boke in hys hande: yea, & yf he kysse -the boke for the doctrynes sake that he learneth thereout, he is to be -commended. Neuerthelesse yf he shulde go sense hys boke, men myght well -thynke that he were verye chyldyshe. But yf he shulde knele downe and -praye to hys boke, then he ded cōmytte playne Idolatrye. - -Consyder deare bretherne what I say, and avoyde thys Ieoperdye. Which -thynge avoyded, I care not as towchynge the presence of hys bodye, -though you beleue that hys naturall fleshe be there in dede, and not -onelye in a mystery, as I haue taught. For when the Ieoperdye is paste, -he were a foole that wolde be cōtencyous for a thynge, as longe as there -commeth no hurte therbye. - -The Germaynes which beleue the presence of hys bodye, do not worshyppe -it, but playnly teache the contrarye, and in that poynte (thankes be to -God) all they whome you call heretyckes do agre full well. Onelye avoyde -thys Idolatrye, and I desyre no more. - - - - - The cōclusyon of thys Treatyse. - - -Nowe deare bretherne I beseche you for the mercye that ye loke for in -Christ Iesu, that you accepte thys worke with a syngle eye ād no -contencyous harte. For necessyte hath compelled me to wryte it, because -I was informed both of my Lorde of Wynchester ād other credyble parsons, -that I had by the meanes of my fyrst treatyse offended many mē. Which -thynge maye well be true: For it was to slender to enstructe all them -which haue sens seane it, albeit it were suffycyent for their vse to -whome it was fyrst delyuered. And therfore I thought it not onelye -expedyent but also necessarye, to enstructe them further in the truth, -that they myght see playne euydence of that thynge, wherin they were -offended. - -By thys worke you shall espye their blasphemyes ād venemous tonges -wherwith they slaunder not one ly thē that publyshe the truthe, but euen -the truth yt selfe. They shame not to saye, that we affyrme yt to be -onelye breade, and nothynge els. And we saye not so: but we saye that -besyde the substaunce of breade, it is the Sacrament of Christes bodye -ād bloode. As the yvye hangynge before the taverne doore is more then -bare yvye. For besyde the substaunce of yvye, it is a sygne, and -sygnyfyeth that there is wyne to be solde. And thys sacrament sygnyfyeth -vnto vs, and poynteth out before our eyes, that as verely as that breade -is broken, so verelye was Christes bodye brokē for our synnes: And as -that breade is dystrybuted vnto vs, so is hys bodye and frute of hys -passyon dystrybuted vnto all hys faythfull. And as the breade comforteth -the bodye, so doth the fayth in Christes death comforte our soules. And -as surelye as we haue that breade and eate it with our mouth and teth, -and knowe by our sences that we haue it within vs, and are partakers -therof; no more neade we to doubte of hys bodye and bloode, but that -through fayth, we are as sure of thē, as we are sure of that breade. As -it is suffycyentlye declared in my boke. - -Agayne you maye perceyue how wyckedly they reporte vs which affyrme that -we dyshonour it which geue yt the ryght honoure that it ought to haue. -And you do playnlye dyshonoure it, which geue vnto it the honoure that -is onelye due vnto God. We geue yt the same honoure that we geue vnto -the holye scrypture ād worde of God, because it expresseth vnto our -sences the death of our sauyoure, and doth more depely prynte it within -vs. And therfore we call it an holye sacrament, as we call Goddes worde, -holye scrypture. And we receyue thys sacrament with greate reuerence, -euen as we reuerentlye reade or heare preached the holye worde of God, -which conteyneth the healthe of our soules. And we graunte that hys -bodye is presente with the breade as it is with the worde, and wyth both -it is verelye receyued and eaten through faythe. But if we shulde knele -downe and praye vnto the holye scrypture, men myght cownte vs foles, and -myght lawfullye saye, that we do not honoure the scrypture by that -meanes but rather dyshonoure yt. For the ryght honoure of a thynge is, -to vse it for that intent that was instytute of God. And he that abvseth -it to any other purpose, doth in dede dyshonoure it. And lykewyse it is -in the sacrament which was instytute to keape in memorye the death of -Christe, which yf we do any other wyse honoure, then we do the holye -scrypture (vnto the which we maye in no wyse make our prayers). I saye -that then we shulde vtterlye dyshonoure it. Avoyde therfore thys poynte -of Idolatrye, and all ys safe. - -Fynallye we saye that they speake well and faythfullye, which saye that -they go to the bodye and receyue the bodye of Christ, and that they -speake vyllenouslye and wyckedlye which saye that they onelye receyue -breade or the sygne of hys bodye. For in so sayenge they declare their -infydelyte. For the faythfull wyll reaken that he is euell reported of -and reputed for a traytoure and a nother Iudas, yf men shulde saye of -hym that he ded onelye receyue the sacrament, and not also the thynge -whiche the sacrament doth sygnyfye. For albeit he onelye eateth the -breade ād sacrament with hys mouth and teth: yet with hys harte and -fayth inwardlye, he eateth the verye thynge it selfe whiche the -sacrament outwardlye dothe represente. - -And of thys sprynge the maner of speakynges that the olde fathers do -somtyme vse, which at the fyrste syght mought seame contrarye to our -sentence. But yf they be well pondered, it maye soone be seane, how they -shulde be taken. For manye tymes when they speake of the sacramente and -outwarde eatynge, they applye vnto the sacrament and outwarde eatynge, -the frute and condycyons of the inwarde eatynge and thynge it selfe, -because that in a faythfull man they are so Ioyntlye Ioyned, that the -one is neuer without the other. As by example. Marye is named the mother -of God, and yet she is not the mother of hys Godhed, by the which parte -onelye he is called God, but because she is hys mother, as towchynge hys -manhode, and the Godhed is so annexed with the manhode that they both -make but one parson, therfore is she called the mother of God, whiche in -dede yf it be wyselye weyed, shalbe founde to be abvsed speache. - -And yet neuerthelesse it maye verye well be vsed, yf men vnderstonde -what is ment therbye, but yf through the vse of thys speache, men shulde -fall in to suche an erroure that they wolde affyrme our lady to be in -dede the mother of hys Godhed, then necessyte shulde compell vs to make -a dystynccyon betwene the nature of hys Godhed and the nature of hys -manhod, and so to expounde the matter vnto them, and brynge them home -agayne in to the ryght vnderstondynge. As we are now constrayned to do -in thys sacrament, because you mysconstrue the sayenges of the scrypture -ād Doctours. Which notwythstondynge (yf a man vnderstōde them) saye -verye well. - -And manye soche maner of speaches are contayned in the scrypture: As -where Christ sayeth in, Iohā in the .iii. chap. There shall no man -ascende in to heauen, but he that dyscendeth from heauen, the sone of -man whiche is in heauen. - -Thys texte doth saye that the sonne of man was then in heauen, when he -spake these wordes vnto Nicodemus here vpon earth, whiche thynge all -wyse men consente to be vnderstonde, _propter unitatem personæ_: That is -to saye: for the vnite of the parson. For albeit hys Godhed was in -euerye place at that tyme, yet was not hys manhod (by the whiche he was -called the sonne of man) in heauen at that tyme. And yet Christe sayde -that it was in heaven for the vnite of hys parson. For hys Godhed was in -heauen, and because the Godhed and manhode made one parson, therfore it -was ascrybed vnto the manhod which was onelye verefyed vpō the Godhed, -as [Sidenote: August.] S. Austen ad Dardanum doth delygentlye declare. - -And lykewyse in the sacrament of baptyme, because the inwarde workynge -of the holye Goste is euer ānexed in the faythfull vnto the outwarde -ceremonye: therfore somtyme the frute of the inwarde baptyme is ascrybed -vnto the outwarde worke. And so the scrypture vseth to speake of the -outwarde baptyme as though it were the inwarde: that is to saye: the -spyryte of GOD. And therfore Saynte Paule sayeth that we are buryed wyth -Christe through baptyme. - -And yet as Saynte Austen expoundeth it, the outwarde baptyme dothe but -[Sidenote: Augustinus ad Bonifacium.] sygnyfye thys buryall. And agayne -Paule sayeth, as manye as are baptysed haue put Christe vpon them. And -yet in dede our outwarde baptyme doth but sygnyfye, that we haue put -Christe vpon vs. - -But by the inwarde baptyme (whiche is the water of lyfe and spiryte of -God) we haue in dede put hym vpon vs and lyue in hym and he in vs. -Whiche not withstondynge is verye false for all the outwarde baptyme, in -them that receyue it not in fayth. And vnto them it is but abare sygne, -wherof they gette no profytte, but dampnacyon. - -And here you maye evydentlye perceyue, howe it is sometyme in scrypture -ascrybed vnto the outwarde worke and ceremonye, whiche is onelye true in -the inwarde veryte. And this place shall expounde all the olde doctours -whiche seame contrarye to our sentence. And therfore marke it well. - -Thus haue you my mynde further vpon the sacrament of the bodye and -bloode of Christe. Wherin yf you reaken that I haue bene to lōge in -repetynge one thynge so often, I shall praye you of pardone. But surelye -me thought I coulde not be shorter. For the worlde is suche now adayes, -that some wolde heare and can not: and some do heare and wyll not. And -therfore I am compelled so often to repete that thynge whyche a wyse man -wolde vnderstonde wyth halue the wordes. - - -❧ Praye Christen reader that the wordes of GOD maye increace, and that -GOD maye be gloryfyed through my bondes. AMEN. - - - - - The Artycles wherfore Iohan Fryth dyed, whiche he wrote in Newgate the - .23. daye of Iune, the yeare of our Lorde .1533. - - -I doubt not deare bretherne, but that it doth some deale vexe you, to -see the one parte haue all the wordes, and frely to speake what they -lyste, and the other to be put to sylence, and not to be harde -indyfferently. But referre your matters to God, whiche shortelye shall -Iudge after a nother fashyon. But in the meane seasō, I shall rehearse -vnto you the artycles for which I am condempned. - - -❧ They examyned me but of two artycles whiche are these. - - -[Sidenote: 1. Article.] Fyrste whyther I thought there were any -Purgatorye to pourge the soule after thys present lyfe. And I sayde, -that I thought there was none. For man is made but of two partes, the -bodye and the soule. And the bodye is pourged by the crosse of Christe, -whiche he layeth vpon euery chylde that he receyueth: as afflyctyon, -worldlye opressyon, persecucyon, emprysonment & cet. and deathe -fynysheth synne. And the soule is pourged by the worde of God, which we -receyue through fayth, vnto the healthe and saluacyon bothe of bodye and -soule. - -Now and yf I ded knowe any thyrde parte wherof we are made, I wolde also -gladly graunt the .3. purgatory, but seynge I knowe none suche, I must -denye the Popes purgatorye. Neuertheles I cownte neyther parte a -necessarye artycle of our faythe, necessaryly to be beleued vnder payne -of dampnacyon, whyther there be soche a purgatory or not. - -[Sidenote: 2. article.] The seconde artycle was thys, whyther that I -thought, that the sacrament of the aulter was the bodye of Christe. And -I sayde yea, that I thought that it was bothe Christes bodye and also -our bodye, as Saynt Paule sayeth to the Corynthyans. i. Cori. 10. - -In that it is made one breade of manye graynes it is our bodye, -sygnyfyenge that we though we be manye, are yet one bodye: lykewyse of -the wyne in that it is made one wyne of manye grapes. - -And agayne in that it is broken, it is Christes bodye, sygnyfyenge that -hys bodye shulde be broken, that is to saye: suffer deathe, to redeame -vs from our iniquitees. - -In that it was dystrybuted, it was Christes bodye, sygnyfyenge that as -verelye as that sacramēt is dystrybuted vnto vs, so verelye is Christes -bodye and the frute of hys passyō dystrybuted vnto all faythfull men. - -In that it is receyued, it is Christes bodye, sygnyfyenge that as -verelye as the outwarde man receyueth the sacramente with hys tethe and -mouthe, so verelye dothe the inwarde mā, through faythe receyue Christes -bodye and frute of hys passyon, ād is as sure of it, as of the breade -that he eateth. - -[Sidenote: Another questyō.] Well sayde they, do you not thynke that hys -verye naturall bodye, bothe fleshe and bloode is reallye contayned vnder -the sacrament, and there actuallye present, besyde all symylytudes? -[Sidenote: ¶ An answere.] No sayde I, I do not so thynke. -Notwithstondynge I wolde not that anye shulde counte that I make my -sayenge (whiche is the negatyue) anye artycle of the faythe. For euen as -I saye that you oughte not to make anye necessarye artycle of the faythe -of your parte (whiche is the affyrmatyue). So I saye agayne, that we -make none necessarye artycle of the faythe of oure parte, but leaue it -indyfferent for all men to Iudge therin, as GOD shall open hys harte, -and no syde to condempne or dyspyse the other, but to nouryshe in all -thynges brotherlye loue, and to beare others infyrmytees. - -[Sidenote: S. Austens texte.] The texte of Saynt Austē which they there -aleaged agaynste me, was thys: that in the sacrament Christe was borne -in his owne handes. Whervnto I sayde: that S. Austen dothe full well -expounde hym selfe. For in a nother place he sayeth. _Ferebatur tanquā -in manibus suis._ That is, he was borne after a certayne maner, in hys -owne handes. And by that he sayeth after a certayne maner, ye maye soone -perceyue what he meaneth. - -How be it yf. S. Austen had not thus expounded hym selfe, yet he sayeth -ad Bonifacium, that the sacrament of a thynge, hath a symylytude or -propertye of the thynge which it sygnyfyeth. And for that cause it hath -manye tymes the name of the verye thynge whiche it sygnyfyeth. And so he -sayeth that he bare hym selfe, because he bare the sacrament of hys -bodye and bloode, whiche ded so earnestlye expresse hym selfe, that -nothynge myght more do it. If you reade the place of S. Austen ad -Bonifacium, whiche I alleage in my laste boke, ye shall soone see them -answered. - -[Sidenote: Chrisostomus.] A nother place they alleaged out of -Chrisostome, which at the fyrste blushe seameth to make well for them. -But yf it be well wayed, it maketh moche lesse for thē then they wene. -The wordes are these. - -[Sidenote: Chrisostomes wordes.] Doste thou see breade and wyne: Do they -departe from thē into the draughte as other meates do? God forbydde. For -as in waxe when it cōmeth to the fyer, nothynge of the substaunce -remayneth nor aboundeth: so lykewyse thynke that the mysteryes are -consumed by the substaunce of the body. - -These wordes I expounded, by the wordes of the same doctoure Saynt -Chrisostome, which in a nother homelye sayeth on thys maner. The inwarde -eyes as soone as they see the breade, they flye over all creatures ād -thynke not of the breade that is baken of the baker, but of the breade -of euerlastynge lyfe, which is sygnyfyed by the mystycall breade. - -Now conferre these places together ād you shall perceyue, that the laste -expoundeth the fyrste clerely. Fyrste he sayeth, dost thou see breade -and wyne? I answere by the seconde, nay. For the inwarde eyes as soone -as they see the breade, thynke not of it, but of the thynge it selfe -that is sygnyfyed therby. And so he seeth it and seeth it not. He seeth -it with hys outwarde and carnall eyes, but hys inwarde eyes seeth it -not. That is to saye: regarde not the breade or thynke not vpon it. Euen -as we commonlye saye, when we playe a game necglygentlye (by my truthe I -see not what I do) meanynge that our myndes is not vpon that thynge -whiche we see with our outwarde eyes. And lykewyse we maye answere the -nexte parte, where he sayeth. - -[Sidenote: The exposycyō of S. Chrisosto, texte.] Do they departe from -thē in to the draughte, as other meates do? Nay for sothe sayde I. For -other meates do onelye come to nouryshe the bodye, and to departe in to -the draught: But thys meate that I here receyue, is spyrytuall meate, -receyued with faythe, and nourysheth vs euerlastynglye bothe bodye and -soule, and neuer entereth into the draughte. And euen as before the -outwarde eyes do see the breade, and yet the inwarde eyes do not regarde -that or thynke vpon it: So lykewyse the outwarde man dygesteth the -breade, and casteth it in to the draughte. And yet the inwarde mā doth -not regarde that nor thynke vpō it: But thynketh vpon the thynge it -selfe that is sygnyfyed by that breade. - -[Sidenote: The true meanynge of Chrisostomes wordes.] And therfore sayde -Chrysostome euen a lytle before the wordes whiche they here alleaged. -Lyfte vp your mynde and hartes (sayde he) whereby he monysheth vs, to -loke vpon and consyder those heauenly thynges, whiche are represented -and sygnyfyed by the breade and wyne, and not to marke the breade and -wyne in it selfe. - -Here they wyll saye vnto me, that that is not Chrisostomes mynde. For by -hys example he playnlye sheweth that there remayneth no breade nor wyne. -That I denye. For the example in thys place proueth no more but that ye -shall not thynke vpon the breade and wyne, no more then yf they were not -there, but onelye vpon that thynge whiche is sygnyfyed by thē. And that -ye maye euydently perceyue by the wordes folowynge where he sayeth, -thynke that the mysteryes are consumed by the substaunce of the bodye. - -[Sidenote: Soluciō] Now whyther Chrisostome thought that there remayned -breade or none, bothe wayes shall our purpose be proued. Fyrst yf he -thought there remayned styll breade and wyne, thē we haue our purpose. -Now yf he thought that the breade and wyne remayned not, but were -chaunged, thē are the breade and wyne neyther mysteryes nor sacramentes -of the bodye and bloode of Christe. For that that is not, cā neyther be -mysterye nor sacrament. - -[Sidenote: Conclusyon.] Fynalle yf he spake of the outwarde apperaunce -of breade: then we knowe that that remayneth styll and is not consumed -by the substaunce of the bodye. And therfore he muste neades be -vnderstonde as I take hym. - -I thynke many men wonder how I can dye in thys artycle, seynge that it -is no necessary artycle of our faythe, for I graunte that neyther parte -is an artycle necessary to be beleued vnder payne of dampnacyon, but -leaue it as a thynge indyfferent, to thynke therin as God shall instyll -in euery mans mynde, and that neyther parte condempne other for thys -matter, but receyue eche other in brotherly loue, reseruynge eche others -infyrmyte to God. - -[Sidenote: Beholde the cause of my death.] The cause of my deathe is -thys, because I can not in conscyence abiure and swere, that our -Prelates opynyon of the Sacramente (that is) that the substaunce of -breade ād wyne is verely chaunged into the fleshe and bloode of our -sauyoure Iesus Christ is an vndoubted artycle of the faythe, necessarye -to be beleued vnder payne of dampnacyon. - -[Sidenote: Note.] Now thoughe thys opynyon were in dede true (whiche -thynge they cā neyther proue true by scrypture nor doctours) yet coulde -I not in conscyence graunte that it shulde be an artycle of the faythe -necessarye to be beleued, etc. For there are many verytees, whiche yet -may be no soche artycles of our faythe. It is true that I laye in Irons -whan I wrote thys, howbeit I wolde not receyue thys truthe, for an -artycle of our fayth. For you may thynke the contrary without all -Ieoperdy of dampnacyon. - - -¶ The cause why I cā not beleue their opynyon of transmutacyon or -transubstanciacyon whether ye wyll, is thys. - - -[Sidenote: 1.] ❧ Fyrste because I thynke verely that it is false and can -neyther be proued by scrypture nor faythfull doctours, yf they be well -pondered. - -[Sidenote: 2.] The second cause is thys, because I wyll not bynde the -congregacyon of Christe by myne example to admytte any necessary artycle -bysyde our Crede, and specyally nonesuche as can not be proued true by -scrypture. And I say that the churche, as they call yt, can not compell -vs to receyue any soche artycles to be of necessyte vnder payne of -dampnacyon. - -[Sidenote: 3.] The thyrde cause is, because I dare not be so -presumptuous in enterynge in to Goddes Iudgement, as to make the -Prelates in thys poynte a necessarye artycle of our faythe. For then I -shulde dampnably condempne all the Germaynes and Almaynes, with infynyte -moo, whiche in deade do not beleue nor thynke that the substaunce of -breade and wyne is chaunged in to the substaunce of Christes naturall -bodye. And surelye I can not be so folyshe hardy as to condempne soche -an infynyte nombre for our Prelates pleasures. - -Thus all the Germaynes and Almaynes, bothe of Luthers syde and also of -Decolampadius, do wholye approue my matter. And surelye I thynke there -is no man that hathe a pure conscyence, but he wyll thynke that I dye -ryghtuouslye. For that thys transubstanciacion shulde be a necessary -artycle of the faythe, I thynke no man can saye yt with a good -conscyence, although yt were true in dede. - -∴ - -Per me Iohan Frythe. - -❧ Be wyse as Serpentes, and innocent as Dooues. - - - - - ● Transcriber’s Notes: - ○ The original book's archaic spelling, abbreviations, and - punctuation have been retained. - ○ Text that was in italics is enclosed by underscores (_italics_). - -*** 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 *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -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-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. 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