,a boke made by ,john ,fryth1 prysoner in the ,tower of ,london ,a boke made by ,john ,fryth prysoner in the ,tower of ,london1 answerynge vnto ,m4 ,mores letter1 which he wrote agaynst the fyrste lytle treatyse that ,john ,fryth made concernynge the ,sacramente of the body and bloode of ,christ3 vnto whiche boke are added in the ende the artycles of hys examynacyon before the ,byshoppes of ,london1 ,wynchester and ,lyncolne1 in ,paules churche at ,london1 for whyche ,john ,fryth was condempned and after brente in ,smythfelde wythout ,newgate1 the fourth daye of ,july4 ,anno4 #aecc4 ,now newly reuysed corrected prynted4 ,in the ,yeare of our ,lorde1 #aedf1 the last daye of ,june4 ,deade men shall ryse agayne4 ,the ,preface ,grace and increace of knowelege fr ,god the ,father through oure ,lorde ,jesus ,christ1 be with the ,christen reader1 and with all th that loue the ,lorde vnfaynedly ,amen4 ,sidenote3 #a4 ,tim4 #c4 ,tit4 #a4 ,i chaunced beynge in these partyes1 to be in companye with a ,christen brother which for hys commendable conversaci1 and sobre behaueoure myght better be a ,byshoppe th many that weare myters1 yf the rule of 4,s4 ,paule were regarded in their electyon4 ,thys brother after moche cmunycacy1 desyred to knowe my mynde as touchynge the sacramt of the body d bloode of our sauyoure ,christ4 ,which thynge ,i opened vnto hym accordynge to the gyfte that ,god had geuen me4 ,firste ,i proved vnto hym that yt was no article of oure fayth necessarye to be beleued vnder payne of dampnacyon4 ,then ,i declared that ,christe had a naturall bodye1 euen as myne ys 7savynge synne7 and that yt coulde no more be in two places at ones then myne can4 ,thyrdly1 ,i shewed hym that it was not necessarye1 that the wordes shulde so be vnderstonde as they sownde4 ,but that yt myght be a phrase of scrypture1 as there are innumerable4 ,after that ,i shewed hym certen suche phrases d maner of speakynges4 ,and that yt was well vsed in oure ,englyshe tongue4 ,and fynally1 ,i recyted after what maner they myght receyue yt accordynge to ,christes institucyon1 not fearynge the frowarde alteracyon that the ,prestes vse1 contrarye to the fyrste forme and institucion4 ,when ,i had suffycyently publyshed my mynde1 he desyred me to entitle the some of my wordes1 d write them for hym1 because they semed ouerlonge to be well reteyned in memorye4 ,and albeit ,i was loth to take the matter in hde1 yet to fullfyll his instaunte intercession1 ,i toke vpon me to touche this terryble tragedye1 and wrote a treatyse1 whiche beside my paynfull impresonment1 is lyke to purchace me moste cruell death1 which ,i am readye d gladde to receyue with the spiryte and inwarde man 7although the fleshe be frayle7 when so euer yt shall please ,god to laye yt vpon me4 ,notwithstondynge to saye the truthe1 ,i wrote yt not to the intent that yt shulde haue bene publyshed4 ,for th ,i wolde haue towched the matter more earnestlye1 and haue wryten1 as well of the spyrytuall eatynge drynkynge whiche is of necessyte1 as ,i ded of the ,carnall1 whiche is not so necessarye4 ,for the treatyse that ,i made was not expedyent for all men1 albeit yt were suffycient for th wh ,i toke in hande to instructe4 ,for they knewe the spyrytuall and necessarye eatynge and drynkynge of his bodye and bloode1 whiche is not receyued with the teth and belye1 but with the eares and fayth1 and onely neaded instructyon in the outwarde eatynge1 which thynge ,i therfore onely declared4 ,but now it is commen a brode and in many mens mowthes1 in so moche that master ,more which of late hathe busyed hym selfe to medle in all soche mattres 7of what zele ,i wyll not defyne7 hath sore laboured to confute yt4 ,but some m thynke that he is ashamed of his parte1 d for that cause doth so dylygently suppresse the worke whiche he prynted4 ,for ,i my selfe sawe the worke in prynte in my ,lorde of ,wynchesters howse1 upon ,s4 ,stephens day last paste4 ,but neyther ,i1 nor all the fryndes ,i coulde make1 myght attayne any copye1 but onely one wryten copye whiche as yt semed was drawen out in greate haste4 ,not withstondynge ,i can not well ,judge1 what the cause shulde be1 that hys boke is kept so secrete4 ,but this ,i am ryght sure of1 that he neuer touched the foundacy that my treatyse was buylded upon4 ,and therfore syth my foundacyon stondeth so sure and invyncyble 7for els ,i thynke verely he wolde sore haue laboured to haue undermyned yt7 ,i wyll therupon buylde a lytle more1 and also declare that hys ordynaunce is to slender to breake it downe although it were sett vpon a worse foundacyon4 ,the foundacyon of that lytle treatyse was1 that it is no artycle of our fayth necessarye to be beleued under payne of dampnacyon1 that the ,sacramt shuld be the naturall bodye of ,christe3 which thynge is proued after this maner as foloweth4 ,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 dampnacyon4 ,for yf ,i shulde beleue that hys verye naturall bodye bothe fleshe and bloode were naturally in the breade and wyne1 that shulde not save me1 seynge many beleue that1 and receyue it to their dampnacyon1 for it is not hys presce in the breade that c saue me1 but hys presence in my harte through fayth in hys bloode1 which hathe washed out my synnes and pacyfyed the ,fathers wrathe towarde me4 ,sidenote3 ,obiection4 ,and a gayne yf ,i do not beleue hys bodelye presence in the breade and wyne1 that shall not dampne me1 but the absence out of my harte through vnbeleue4 ,now yf they wolde here obiecte that thoughe yt be true that the absence out of the breade coulde not dampne vs3 yet are we bounde to beleue it because of ,goddes worde1 whiche who beleueth not1 as moche as in hym lyeth1 maketh ,god a lyer4 ,and therfore of an obstynate mynde not to beleue hys worde1 maye be an occasyon of dampnacyon4 ,sidenote3 ,soluci ,to this we may answere1 that we beleue ,goddes worde and knowlege that it is true3 but in this we dissent1 whether it be true in the sense that we take it in1 or in the sense that ye take it in4 ,and we saye agayne1 that though ye haue 7as yt apereth vnto yow7 the evidt wordes of ,christe1 and therfor consiste in the barke of the letter3 yet are we compelled by conferrynge of the scryptures together1 within the letter to serche out the mynde of our sauiour whiche spake the worde4 ,and we saye thyrdly1 that we do it not of an obstinate mynde4 ,for he that defendeth a cause obstinatly 7whether yt be true or false7 is euer to be reprehended4 ,but we do yt to satysfye our consciences whiche are compelled by other places of scripture1 reasons1 and doctours1 so to ,iudge of yt4 ,and euen so ought yow to ,iudge of youre partye1 and to defend youre sentence not of obstinacye1 but by the reason of scriptures which cause you so to take yt4 ,and so ought neyther partye to dispyse other1 for eche seaketh the glory of ,god1 and the true vnderstondynge of the scripture4 ,this was the foundacyon of my fyrste treatyse that he hathe left vnshaken1 which ys agreate argument that yt is very true4 ,for els hys pregnant witte could not haue passed yt so cleane over4 ,but wolde haue assayled yt with some sophisticall cavillacyon which by hys paynted poetrye he myght so haue colloured1 that at the least he myght make the ignoraunt some apparce of truthe1 as he hathe done agaynste the resydue of my fyrste treatyse1 which neuertheles ys true d shall so be proved4 ,and firste that it is none article of our faythe necessarye to be beleued vnder payne of dampnacyon1 may thus be furder cfyrmed4 ,the same faithe shall saue vs whiche saued the old fathers before ,christes incarnacyon3 ,but they were not bounde vnder payne of dpnacyon to beleue this poynte1 therfore yt foloweth that we are not bounde therto vnder the payne of dampnacyon4 ,the fyrste parte of myne argument ys proued by ,s4 ,austen ad ,dardamum4 ,and ,i dare boldly say almost in an 4,c4 places more4 ,for ,i thynke there be no proposicyon which he doth more often inculcate then thys1 that the same faythe saved vs which saued our fathers4 ,the secde parte ys manyfest1 that yt nedeth no probacyon4 ,for how coulde they beleue that thynge which was neuer sayde nor done1 and without the worde they coulde haue no faythe4 ,upon the truthe of these two partes muste the conclusyon neades folowe4 ,not withstdynge they all ded eate ,christes bodye and dronke hys bloode spirytually1 although they had hym not prest to their teth4 ,and by that spirytuall eatynge 7which is the fayth in hys body d blode7 were saued as well as we are4 ,for assoone ,sidenote3 ,adam4 as our fore father ,adam had transgressed ,godes precepte1 was fall vnder cdpnacy1 oure moste mercyfull father of hys gracyous favoure gaue hym the promyse of helthe and conforte1 wherby as many as beleued yt1 were saued fr the thraldome of their transgressyon4 ,the worde and promyse was this4 ,i shall put enmyte betwene thy sede and her sede1 ,sidenote3 ,gene4 #c4 that sede shalt treade the on the heade1 and thou shall trede yt on the hele4 ,in this promyse they had knowlege that ,christe shulde destroye the devyll with all his power1 d delyuer hys faythfull from their synnes4 ,and where he sayd that the devyl shulde treade yt on the hele1 they vnderstode ryght well that the devyll shulde fynde the meanes by his wyles and wycked mynysters to put ,christe to deathe4 ,and they knewe that ,god was true1 and wolde fulfyll hys promyse vnto them1 and hartely longed after this sede1 and so dede bothe eate hys bodye and drynke his bloode1 acknowlegynge with infynyte thankes1 that ,christ shulde for their synnes take the perfecte nature of manhode upon hym and also suffer the deathe3 ,this promyse was geuen to ,adam1 and saued as many as ded beleue and were thankefull to ,god for his kyndnes1 d after yt was ,sidenote3 ,abrah4 ,gene4 #ab establyshed vnto our father ,abraham by the worde of ,god1 which sayde1 in thy sede shall all nacyons of the earthe be blessed4 ,and with hym ,god made a couent1 that he wolde be his ,god and do hym good4 ,and ,abraham a gayne promysed to kepe his preceptes and walke in hys wayes4 ,then ,god gaue hym the sacrament of circumsicion and called that hys couenaunte1 which thynge notwithstdynge was not the very couenaunt in dede although yt were so called4 ,but was only a sygne1 token1 sacrament1 or memoryall of the couenaunte that was betwene ,god and hym1 whiche myght expounde our matter1 yf men had eyes to see4 ,after that ,god promysed him a sone wh hys wyfe was past chylde bearynge and he also very olde4 ,neuerthelesse he doubted not of ,goddes worde4 ,but surely beleued1 that he which promysed it was able to perfourme it4 ,and that was recounted vnto hym for ryghtuousnes4 ,this ,abraham ded bothe eate hys bodye d drynke hys blode 7through faythe7 belevynge verely that ,christ shulde take our nature and sprynge oute of hys seede 7as touchynge his fleshe7 and also that he shulde suffer deathe to redeme vs4 ,and as ,christ testifyeth1 ,sidenote3 ,ioan4 #h4 he hartely desyred to see the day of ,christ4 ,and he sawe it and reioysed4 ,he sawe yt in faythe d had the day of christ1 that is to say1 all those thynges that shulde chaunce hym1 playnly revelated vnto hym1 albeit he were deade many hundred yeres before yt were actually fulfylled d reuelated vnto the worlde4 ,and by that fayth was he saued1 and yet neuer ded eate hys fleshe with hys teth1 nor neuer beleued that breade shulde be hys bodye and wyne hys bloode4 ,and therfore syth he was also saued without that fayth1 and the same faythe shall saue vs which saued hym1 ,i thynke that we shall also be saued yf we eate hym spiritually 7as he ded7 although we neuer beleued that the breade ys hys bodye4 ,furthermore that mercyfull ,sidenote3 ,moses4,moses 7which brought the chyldern of ,israell out of ,egypte in to the wyldernes7 obtayned of ,god by prayers1 both manna from heauen to feade hys people1 also water out of the stone to refresh and comforte them4 ,this mna and water were even the same thynge vnto th that the breade and wyne ys to vs4 ,for as ,s4 ,austyn saythe3 ,sidenote3 ,aug4 de uite ag darum4 ,quicunque in manna ,christum intellexerunt eumdem quem nos cibum spiritualem manducauerunt4 ,quicunque autem de manna solam saturitatem quesiuerunt manducabant et mortui sunt4 ,sic etiam eundem potum3 petra enim erat ,christus4 ,that is to say1 as many as in that manna vnderstoode ,christ1 ded eate that same spirytuall meate that we do1 but as many as sought onely to fyll their bellyes of that mna 7the fathers of the unfaythful7 dyd eate and are dead4 ,and lykewyse the same drynke1 for the stone was ,christ4 ,here maye you gather of ,s4 ,austyn1 that the manna was vnto them1 as the breade ys to vs1 and lykewyse that the water was to them1 as the wyne ys to vs1 whiche anone shall apeare more playnly4 s4 ,austyn sayth further4 ,sidenote3 ,aug4 super ,io4 tract4 #bf4 ,manducauit ,moyses manna manducauit ,phinees1 manducauerunt ibi multi qui deo placuerunt mortui non sunt4 ,quare quia uisibilem cibum spiritualiter intellexerunt1 spiritualiter esurierunt1 spiritualiter gustauerunt1 ut spiritualiter satiarentur1 omnes eandem escam spiritualem mducauerunt1 omnes eundem potum spiritualem biberunt1 spiritualem utique eandem n corporalem alter 7quia illi manna1 nos aliud7 spiritualem uero eandem quam nos4 ,vt omnes eundem potum spiritualem biberunt aliud illi1 aliud nos3 sed spem uisibili quod tamen hoc idem significaret uirtute spirituali4 ,quomodo eundem potum biberant 7inquit ,apostolus7 de spirituali sequenti petra3 petra autem erat ,christus4 ,that ys to saye1 ,moses also dede eat manna1 and ,aaron1 d ,phinees1 ded eate of yt1 which plesed ,god and are not deade4 ,wherfore8 ,because they understode the visyble meate spiritually4 ,they were spiritually an hongred1 they tasted yt spiritually1 that they myght spiritually be replenyshed4 ,they ded all eate the same spyrytuall meate and all drke the same spyrytuall drynke4 ,euen the same spyrituall meate albeit an other bodely meate1 for they ded eate manna1 and we eat an other thyng1 but they ded eate the same spirituall which we doo4 ,and they all ded drynke the same spirituall drynke4 ,they dranke one thynge1 and we an other3 ,but that was in the outwarde apparence1 which neuerthelesse ded sygnyfye the same thynge spiritually4 ,nowe dranke they the same drynke4 ,they 7sayth ,thapostle7 drke of the spirytuall stone folowynge them1 and that stone was ,christ4 ,and therunto ,bede added these wordes4 ,videte autem fide manente signa uariata4 ,that is to saye4 ,beholde that the sygnes are altered1 and yet the faythe abydeth one4 ,sidenote3 ,beda super4 #a4 ,cor4 #aj4 ,of these places you may playnely perceyue not onely that yt is non artycle necessary to be beleued vnder payne of dampnacy1 seynge the olde ,fathers neuer beleued yt4 ,and yet ded eate ,christ in fayth bothe before they had the manna1 and with no lesse frute whan the manna was ceased4 ,and albeit the mna was to them as the sacrament ys to vs1 and they eate even the same spirytuall meate that we do1 yet were they neuer so madde as to beleue that the manna was chaunged in to ,christes owne naturall body4 ,but vnderstode yt spirytually1 that as the outwarde man ded eate the materyall manna which comforted the bodye1 so ded the inwarde man through fayth1 eate the bodye of ,christ1 belevynge that as that manna came downe from heav and conforted their bodyes1 so shulde their savyoure ,christe which was promysed th of ,god the ,father1 come downe from heau and strgth their soules in euerlastynge lyfe1 redeamynge them from their synne by his death and resurrectyon4 ,and lyke wyse do we eate ,christe in fayth both before we come to the sacrament1 d more expresly through the sacrament1 and with no lesse frute after we haue receyued the sacrament1 and neade no more to make yt hys naturall bodye1 th the manna was1 but myght moche better vnderstonde yt spirytuallye1 that as the outwarde m dothe eate the materyall breade which cforteth the bodye1 so doth the inwarde m through faythe eate the bodye of ,christe1 belevynge that as the breade ys broken1 so was ,christes bodye broken on the crosse for our synnes which cforteth our soules vnto lyfe euerlastynge4 ,and as that faythe ded saue th without belevynge that the manna was altered into hys bodye1 even so dothe this faythe saue vs1 although we beleue not that the substaunce of breade ys turned in to his naturall bodye4 ,for the same fayth shall saue vs which1 saved them4 ,and we are bounde to beleue no more vnder payne of dampnacyon1 th they were bounde to beleue4 ,they beleued in ,god the ,father almyghty maker of heaven and earth1 and all that ys in them4 ,sidenote3 ,gene4 #a4 ,they ded beleve that ,christe was the sne of ,god4 ,they ded beleue that he shuld take our nature of a virgyn4 ,sidenote3 ,psalm4 #b4 ,they beleued that he shulde suffer the death ,sidenote3 ,esay4 #g4 for our delyuerce1 which thynge was ,sidenote3 ,actes4 #c4 sygnyfied in all the sacryfyces1 and besydes that testyfyed in euery ,prophete4 ,for ,sidenote3 ,actes4 #b4 there was verely not one ,prophete1 but he spake of that poynte3 ,sidenote3 ,psal4 #ae4 ,they beleued that hys soule shuld not be lefte in hell1 but that he shulde aryse from death and reynge euerlastyngly with his ,father4 ,and to be shorte1 there is no poynte in oure ,crede1 but that they beleued yt1 as well as we do1 and those artycles are onely necessarye vnto saluacyon4 ,for them1 am ,i bounde to beleue1 and am dampned without excuse yf ,i beleue them not4 ,but the other poyntes contayned in scripture although they be vndoubted verytees1 yet may ,i be saued without them4 ,as be it in case that ,i neuer harde of them1 ,i canot vnderstande them nor comprehende them1 or yf that ,i heare them1 yet by the reason of another texte mysconstrue th1 as the ,bohemes do the wordes of ,christe in the 4#f4 chapiter of ,iohan4 ,all these thynges ,i saye may be done without any ,ieoperdye of dampnacy4 ,in every texte ys but onely one veryte1 for which it was spoken1 d yet some textes there be which of catolycke doctours are expounded in vi4 or1 vij4 sondry fashyons4 ,therefore if we beleue the artycles of our crede1 in the others ys no parell1 so that we haue a probable reason to dyssent from them4 ,but now to retourne to our purpose4 ,yf we wyll examyne the autorytees of ,s4 ,austyn and ,beda before alleged1 we shall espye that besyde the probacyon of this forsayde proposicyon1 they open the mysterye of all our matter to them that haue eyes to see4 ,for1 ,s4 ,austyn sayth1 that we and the olde fathers do dyffer as touchynge the bodely meate1 for they ded eate manna1 and we breade1 but albeit yt varyed in the outwarde apperaunce1 yet neuerthelesse spirytually yt ded sygnyfye one thynge4 ,for both the mna d breade sygnyfyed ,christe4 ,and so both they and we do eate one spirytuall meate1 that ys to saye1 we bothe eate the thynge which sygnifyeth and representeth vnto vs the very one spirituall meate of out soules1 which is ,christe4 ,and beda doth playnely call both the mna and the breade sygnes1 sayge4 ,beholde that the sygnes are altered and yet the fayth abydeth one4 ,now yf they be sygnes1 than they do sygnyfye and are not the very thyng yt selfe which they do sygnyfye4 ,for the sygne is a thynge dyuerse from the thynge yt selfe which it doth sygnyfye and represent4 ,as the ale polees are not the ale yt selfe which they do sygnyfy or represt4 ,here thou wylt obiecte agaynste me1 that yf this fayth be suffycyent1 what nedeth the institucy of a sacramt8 ,i answere1 that sacramtes are instituted for4 iij1 causes3 ,the fyrste ys assygned of ,s4 ,austyn1 which sayth on this maner4 ,sidenote3 ,aug4 ctra ,faustum4 ,li4 #ai4 ca4 #aa4 ,in nullum autem nomen religionis1 seu uer1 seu falsum1 coagulari homines possunt1 nisi signaculorum seu sacramentorum uisibilium csortio colligantur1 quorum sacramentorum uis inenarrabiliter ualet plurimum1 ideo contempta sacrilegos facit4 impie quippe ctemnitur sine qua persici n potest pietas4 ,that ys to saye3 m c not be ioyned in to any kynde of relygy whether yt be treue or false1 excepte they be knytte in felowshyppe by some vysyble toks or sacramtes1 the power of which sacramentes ys of suche efficacyte1 that c not be expressed4 ,and therfor yt maketh them that dyspyse yt to be abhorred1 for it is wyckednes to despyse that thynge without which godlynes can not be brought to passe4 ,thus yt apereth that necessyte ys the fyrst cause4 ,for there can no congregacyon be severed out of the multytude of men1 but they muste nedes haue a sygne1 tok1 sacramt1 or comm badge1 by the which they may knowe eche other4 ,and there is no defferce betwene a sygne or a badge d a sacrament1 but that the sacrament sygnyfyeth an holy thynge1 and a sygne or a badge dothe sygnyfye a worldly thyng4 ,sidenote3 ,august ad ,marcellin4 ,as ,s4 ,aust sayeth4 ,sygnes when they are referred to holy thynges are called sacramtes4 ,the seconde cause of their instytucyys1 that they may be a meane to brynge vs vnto hys fayth1 to enprte yt the deper in vs1 for yt doth customably the more move a man to beleue1 when he perceyueth the thynge expressed to dyuerse sses at ones4 ,as yf ,i promyse a m to mete hym at aday appoynted1 he wyll swhat trust my worde1 but yet he trusteth not so moche vnto it1 as yf ,i ded both promyse hym with my worde and also clappe handes with hym1 or holde vp my fynger1 for he counteth that this promyse ys stronge d more faythfull then ys the bare worde1 because yt moveth mo senses4 ,for the worde doth but onely certyfye the thynge vnto a m by the sence of hearynge2 but wh with my promyse immedyatly after ,i holde vp my fynger1 then do ,i not onely certyfye hym by the sense of hearynge3 ,but also by hys syght1 he perceyueth that that facte confyrmeth my worde4 ,and in the clappynge of handes he perceyueth both by hys sight d fealynge1 besyde the worde1 that ,i wyll fulfyll my promyse4 ,and lykewyse yt ys in this sacramente1 ,christ promysed them1 that he wolde geue hys bodye to be slayne for their synnes4 ,and for to establyshe the fayth of this promyse in them1 he ded instytute the sacrament which he called hys bodye1 to thentt that the very name yt selfe myght put them in remembraunce what was mt by yt1 he brake the breade before them1 sygnyfyenge vnto them outwardly euen the same thynge1 that he by his wordes hadde before protested ,and euen as hys wordes hadde enformed th by their hearynge1 that he entended so to do3 so the breakynge of that breade enformed their eye syght that he wolde fulfyll hys promyse4 ,then he dede dystrybute yt amonge them to enprynte the matter more depely in them1 sygnyfyenge therby1 that even as that breade was devyded amonge them1 so shuld hys bodye and frute of hys passyon be dystrybuted vnto as many as beleued hys wordes4 ,fynally he caused them to eate yt1 that nothynge shuld be lackynge to cfyrme that necessarye poynte of fayth in them1 sygnyfienge therby1 that as verely as they felte that breade within them1 so sure shuld they be of hys bodye through fayth4 ,and that euen as that breade doth nouryshe the bodye1 so doth the fayth in hys bodye breakynge nouryshe the soule vnto euerlastying lyfe4 ,thus ded our mercyfull savyour 7which knoweth our fraylte d weakenes7 to establyshe d strength their fayth in hys bodye breakynge d bloode shedynge1 which is our shoteker and laste refuge1 without which we shulde all peryshe4 ,the thyrde cause of this institucyon and profyte that cmeth of yt ys this4 ,they that haue receyued these blessed tydynges and worde of health1 do loue to publyshe thys felycyte vnto other men4 ,and to geue thankes before the face of the congregacyon vnto their bounteous benefactoure1 and as moche as in them is1 to drawe all people to the praysynge of ,god with them1 which thynge though yt be partely done by the prechynge of ,godes worde d frutefull exhortcyons1 yet doth that vysyble token sacramente 7yf a man vnderstde what ys mt therby7 more effectuously worke in them both fayth and thankesgeuynge1 th doth the bare worde3 ,but yf a man wote not what yt meaneth1 d seketh healthe in the sacrament and outwarde sygne1 th may he well be lykened vnto a fonde felowe1 which when he ys very drye1 an honest man shewe hym an ale pole1 and tell hym that there is good ale ynough1 wold go d sucke the ale pole1 trustynge to get drynke out of yt1 and so to quench hys thurste4 ,now a wyse man wyll tell hym that he playeth the foole4 ,for the ale pole doth but sygnyfye that there ys good ale in the howse1 where the ale pole stdeth1 d wyll tell hym that he must go nere the howse1 d there he shall fynde the drynke1 d not stde suckynge the ale pole in vayne4 ,for yt shall not ease him1 but rather make him more drye4 ,for the ale pole doth sygnyfye good ale3 yet the ale pole yt selfe ys no good ale1 neyther ys there any good ale in the ale pole4 ,and lykewyse yt ys in all sacramentes4 ,for yf we vnderstande not what they meane1 d seke health in the outwarde sygne3 th we sucke the ale pole d laboure in vayne4 ,but yf we do vnderstde the meanynge of th1 th shal we seake what they sygnyfye1 and go to the thynge sygnyfyed1 and there shall we fynde vndoubted health4 ,as to our purpose1 in this ,sacrament wherof we speake1 we muste note what yt sygnyfyeth1 d there shall we fynde our redpcyon4 ,it sygnyfyeth that ,christes bodye was broken vpon the crosse to redeame vs from the thraldome of the deuyll1 d that his blode was shedde for vs to washe away our synnes4 ,therfore we muste ronne thyther yf we wyll be eased4 ,for yf we thynke to haue our synnes forgeven1 for eatynge of the sacrament1 or for seynge the sacrament ones a day1 or for prayenge vnto yt3 then surely we sucke the ale pole4 ,and by thys you may perceyue what profytte commeth of these sacramentes the which eyther haue no sygnyfycacyons put vnto them1 or els when their sygnyfycacyons are loste and forgotten4 ,for then no doubt they are not commended of ,god1 but are rather abhomynable4 ,for whan we knowe not what they meane1 then seake we health in the outwarde dede1 and so are iniuryous vnto ,christe and hys bloode4 ,as by example1 the sacryfyces of the ,iewes were well allowed and accepted of ,god as longe as they vsed them a ryght and vnderstoode by th the death of ,christe1 the sheadynge of hys blood1 d that holy oblacy offred on the crosse ones for euer4 ,but when they begane to forget this sygnyfycacyon and sought their healthe and ryghtuousnes in the bodely worke and in the sacryfyce yt selfe1 then were they abhomynable in the syght of ,god1 and then he cryed out of them bothe by the ,prophete ,dauid and ,esaye3 ,and lykewyse yt is with our sacramentes4 ,let vs therfore seke vp the sygnyficacys1 go to the very thyng which the sacramt ys set to prest vnto vs4 ,and there shall we fynd such frutefull foode as shall neuer fayle vs1 but cforte our soules into lyfe euerlastynge4 ,now wyll ,i in order answere to master ,mores boke1 and as ,i fynde occasy geuen me1 ,i shall indeuoure my selfe to supplye that thynge which lacked in the fyrste treatyse4 ,and ,i trust ,i shall shewe suche lyght that all men whose eyes the ,prynce of thys worlde hath not blynded1 shall perceyue the truthe of the scripture and glorye of ,christe4 ,and where as in my fyrste treatyse the truthe was set forthe with all symplycyte1 and nothynge armed agaynste the assaultes of sophysters1 that haue ,i somwhat redressed in this boke1 d haue brought bones fytte for their teth1 which yf they be to busy1 may chaunce to choke them4 ,thus endeth my lytle treatyse that ,i wrote vnto my frynde1 beynge sufficyent for hys instructyon4 ,here begynneth the preface of ,master ,mores boke4 ,sidenote3 ,master4 ,more4 ,in my moste hartye wyse ,i recommende me vn to you1 sende you by thys brynger the wrytynge agayne whyche ,i receyued from you4 ,wherof ,i haue bene offered a cople of copyes mo1 in the meane whyle1 as late as ye wote well yt was4 ,sidenote3 ,fryth4 ,deare bretherne consyder these wordes prepare you fo the crosse that ,christe shall laye vpon you1 as ye haue ofte bene counselled4 ,for even as whan the wolue ,sidenote3 #a4 ,pet4 #b4 howleth the shepe hadde neade to gather ,sidenote3 ,luc4 #bb4 them selues to their shepharde1 to be delyuered from the assaulte of the blodye beaste1 lykewyse hadde you neade to flye vnto the shepharde of your soules ,christe ,iesus1 and to sell your cootes and bye hys spirituall sworde ,sidenote3 ,ephe4 #f4 7whiche is the worde of ,god7 to defende and delyuer you in thys present necessyte4 ,for now is the tyme that ,christ tolde vs of1 ,sidenote3 ,mat4 #aj4 ,math4 #aj4 that he was come 7by hys worde7 to sette varyaunce betwene the sonne and hys father1 betwene the doughter and her mother1 betwene the doughter in lawe her mother in lawe1 ,sidenote3 ,mich4 #c4 and that a mans owne housholde shalbe hys enemyes4 ,but be not dysmayed nor thynke it no wonder1 for ,christ chose 4#ab4 and one of them betrayed hys master4 ,sidenote3 ,ioan4 #f4 ,and we that are hys dyscyples may loke for no better than he hadde hym selfe3 ,sidenote3 ,mat4 #aj4 ,for the scoler is not a boue hys master4 ,saynt ,paul protesteth that he was in ,sidenote3 #b4 ,cor4 #aa4 parell amonge the false bretherne1 and surely ,i suppose that we are in no lesse ,ieopardye4 ,for yf it be so that hys mastershype receyved one copye and hadde acople of copyes mo offered in the meanewhyle1 then may ye be sure that there are many false bretherne which pretende to haue knowlege1 and in dede be but pyke thkes1 prouydynge for their belye4 ,prepare ye therfore clokes1 for the wether wexeth clowdye1 and rayne is lyke to folowe4 ,i meane not false excuses and forswerynge of your selfes3 but that ye loke substancyally vpon ,goddes worde1 that you may be able to answere their sotle obectyons4 ,and rather chose mfully to dye for ,christe and hys worde1 than cowardly to denye hym1 for this vayne and transytory lyfe1 consyderyng that they haue no further power but ouer this corruptible bodye1 which yf they put it not to deathe1 muste yet at the length peryshe of yt selfe4 ,sidenote3 #b4 ,cor4 #aj4 ,but ,i truste the ,lorde shall not suffer you to be tpted a boue that you may beare1 but accordynge to the spirite that he shall poure vpon you1 shall he also sende you the scourge1 d make hym that hath receyued more of the spyryte1 to suffer more1 d hym that receyueth lesse therof1 to suffer accordynge to hys talent4 ,i thought it necessarye fyrst to admonyshe you of thys matter1 and now ,i wyll recyte more of master ,mores boke4 ,sidenote3 ,more4 ,whereby men may see how greadely these newe named bretherne wryte it out1 and secretely spreade it a brode4 ,sidenote3 ,fryth4 ,the name is of great antiquite1 althoughe you lyste to iest4 ,for they were called bretherne before our ,byshoppes were called ,lordes1 d had the name gyu th by ,christe sayenge1 ,mat4 xxiij4 ,all ye are bretherne4 ,and ,luc4 xxij4 ,cfyrme thy bretherne4 ,and the name was ctynued by the ,apostles1 is a name that norysheth loue d amyte4 ,and very gladde ,i am to heare of their greadye affectyon in wrytynge out the worde of ,god1 for by that ,i do perceyue the prophesye of ,amos ,sidenote3 ,amos4 to haue place1 which sayth in the person of ,god4 ,i wyll sende hger d thurste in to the earth1 not honger for meate nor thurste for drynke4 ,but for to heare the worde of ,god4 ,now begynneth the kyngdome of heu to suffer vyolce3 ,sidenote3 ,mat4 #aa4 ,now rne the poore ,publicanes whiche knowelege them selfes synners1 to the worde of ,god1 puttynge both goodes and bodye in ,sidenote3 ,luc4 #ah4 ,ieoperdye for the soule health4 ,and though our ,byshopes do calle it heresye1 and all them heretyques that honger after yt1 yet do we knowe that it is the ,gospell of the leuynge ,god1 for the health and saluacyon of all that beleue4 ,sidenote3 ,rom4 #a4 ,and as for the name doth nothynge offende vs1 though they call it heresy a thousande tymes4,sidenote3 ,act4 #bd4 ,for saynte ,paule testyfyeth that the ,pharysees and ,prestes whyche were counted the very churche in hys tyme1 ded so call it1 and therfore it forseth not though they1 rulyng in their rowmes1 vse the same names4 ,sidenote3 ,more4 ,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 abrode4 ,sidenote3 ,fryth4 ,i answere1 that surely ,i can not spynne1 and ,i thynke no man more hateth to be ydle than ,i do4 ,wherfor in suche thynges as ,i am able to do1 ,i shalbe dylygent as longe as ,god lendeth me my lyfe4 ,and if ye thynke ,i be to busye1 you may rydde me the sooner1 for euen as the shepe is in the bochers hdes ready bounde loketh but euen for the grace of the bocher when he shall shedde hys blode3 ,euen so am ,i bounde at the ,byshoppes pleasures1 euer lokynge for the day of my deathe4 ,in so moche that playne worde was sent me1 that the chaunceloure of ,london sayde1 it shulde coste me the best bloode in my body1 which ,i wolde gladly were shedde tomorowe1 yf so be it myght open the ,kynges graces eyes4 ,and verely ,i maruell that any thynge can ronne in hoker moker or be hydde fr you4 ,for seynge you myght haue suche store of copyes1 concernynge the thynge which ,i moste desyred to haue bene kepte secrete1 how shuld you than lacke a copye of those thynges wich ,i moste wolde haue publyshed8 ,and hereof ye maye be sure1 ,i care not though you and all the ,byshoppes within ,england loke vpon all that euer ,i wrote1 but rather wolde be gladde that ye so ded4 ,for yf there be any sparcle of grace in your breastes1 ,i trust it shulde be an occasyon somwhat to kyndle it1 that you may consyder and know your selfes1 which is the first poynte of wysdome4 ,and wolde ,god for hys mercye ,sidenote3 ,more4 7sayeth ,m4 ,more7 that syth there can nothynge refrayne their studye1 from devyse and compassynge of euill d vngracyous wrytynge1 that they wolde d coulde keape it so secretely that neuer man shulde see it4 ,but suche as are so farre corrupted1 as neuer wolde be cured of their canker4 ,sidenote3 ,fryth4 ,it is not possyble for hym that hath hys eyes and seeth hys brother which lacketh syght in ,ieoperdye of peryshynge at a perellous pytte1 but that he muste come to hym d guyde hym1 tyll he be past that ,ieoperdye1 and at the least wyse1 yf he can not come to hym1 yet wyll he call and crye vnto hym to cause hym chose the better waye1 excepte hys harte be cankered with the contagyon of suche hatred that he can reioyse in hys neyghbours dystructyon4 ,and eu so is it not possyble for vs which haue receyued the knowelege of ,goddes worde1 but that we muste crye and call to other1 that they leaue the perellous patthes of their owne folyshe fantasyes4 ,sidenote3 ,deut4 #ab4 ,and do that onely to the ,lorde1 that he commaundeth them1 neyther addynge any thynge nor dymynyshynge4 ,and therfor vntyll we see some meanes founde1 by the which a reasonable reformacyon may be had on the one partye1 and suffycyent instructyon for the poore cmons1 ,i insure you1 ,i neyther wyll nor can cease to speake4 ,for the worde of ,god boyleth in my bodye1 lyke a fervente fyre1 wyll neades haue an yssue and breake out1 wh occasyon is geu4 ,but this hath bene offered you1 is offered1 and shall be offered4 ,graunte that the worde of ,god1 ,i meane the texte of scrypture1 maye go abrode in oure ,englyshe tonge1 as other nacyons haue it in their tges1 and my brother ,wylly ,tyndall d ,i haue done1 wyll promyse you to wryte no more4 ,yf you wyll not graunte this condycy1 then wyll we be doynge whyle we haue breathe1 and shewe in fewe wordes that the scripture doth in many3 and so at the least saue some4 ,sidenote3 ,more4 ,but a lacke this wyll not be4 ,for as ,s4 ,paule sayeth1 the contagy of heresye creapeth ou lyke a cker4 ,for as the cker corrupteth the bodye forthere and forther1 tourneth the hole partes in to the same deadly sycknes1 so doth these heresyes crepe forth amonge good symple soules1 tyll at the laste it be almost past remedye4 ,sidenote3 ,fryth4 ,thys is a very true sayge d maketh well agaynst hys owne purpose4 ,for in dede thys contagy beg to sprynge eu in ,s4 ,paules tyme4 ,in so moche that the ,galathyans were in a maner wholy seduced from hys doctryne4 ,and he sayde to the ,thessalonyans1 ,sidenote3 #a4 ,the4 #b4 the mystery of iniquyte euen now begynneth to worke4 ,sidenote3 #a4 ,io4 #d4 ,and saynt ,iohn testyfyeth that there were all readye many ,antichrystes rysen in hys dayes4 ,and also ,paule prophesyed what shulde folowe after hys tyme4 ,sidenote3 ,act4 #bj4 ,actes4 xx4 sayenge3 ,take ye hede to your selues and to all the flocke1 ouer whyche the holye ,gost hath put you overseers1 to feade the congregacyon of ,god whyche he purchased wyth hys owne bloode4 ,for ,i knowe thys well1 that after my departynge shall enter in greuouse wolues amonge you1 which shall not spare the flocke4 ,and euen of your selues shall aryse men1 speakynge perverse thynges1 to drawe dyscyples after them1 and therfore watche1 ce4 ,thys canker then began to sprede in the congregacyon1 and ded full sore noye the bodye1 in so moche that within 4iiij4 ,c4 yeare there were very many sectes scatered in euerye coste4 ,notwithstandynge there were faythfull fathers that dylygently subdued th wyth the swerde of ,goddes worde4 ,sidenote3 ,siluest4 ,but surely sens ,siluester receyued suche possessyons1 hath the canker so crepte in the churche1 that it hath almoste lefte neuer a founde member4 ,and as ,cistercensis wryteth in the 4viij4 boke1 that day that he receyued revennues1 was a voyce harde in the ayre cryeng ouer the courte which sayde1 ,thys daye is venome shed in to the churche of ,god4 ,before that tyme there was no ,byshope greadye to take a cure4 ,for it was no honoure profytte as it is now1 but onely a carefull charge which was lyke to cost hym his lyfe at one tyme or other4 ,and therfore no man wolde take it1 but he that bare suche a loue and zele to ,god and his flocke1 that he coulde be content to shedde hys bloode for them4 ,but after that it was made so honorable and profytable1 they that were worste bothe in lernynge and leuynge1 moste laboured for it4 ,for they that ware vertuous wolde ,sidenote3 ,mat4 #g4 not entangle them selues with the vayne pryde of thys worlde1 d weare 4iij4 ,sidenote3 ,mar4 #ae4 ,crownes of golde1 where ,christe ded weare one of thorne4 ,sidenote3 ,io4 #ai4 ,and in conclusyon it came so farre1 that who so euer wolde geue moste money for it or beste coulde flatter the ,prynce 7which he knewe well all good m to abhorre7 had the prehemynence and gotte the best ,byshopryke1 and then in steade of ,goddes worde1 they publyshed their owne commaundemtes1 and made lawes to haue all vnder them1 and made men beleue they coulde not erre what so euer they ded or sayde1 d eu as in the rowines d stede of ,moses1 ,aar1 ,eliazer1 ,iosue1 ,calib1 and other faythfull folke1 came ,herode1 ,annas1 ,caiphas1 ,pylate and ,iudas1 which put ,christ to death3 ,so now in the steade of ,christe1 ,peter1 ,paule1 ,iames1 d ,iohn1 and the faythfull folowers of ,christe1 we haue the ,pope1 ,cardynalles1 ,archebyshoppes1 ,byshoppes1 and proude prelates1 with their proctoure the malycyous mynyster of their master the ,deuyll1 which not withstondynge transforme th selues in to a lykenes1 ,sidenote3 #a4 ,cor4 #aa4 as though they were the mynysters of ryghtuousnes1 whose ende shalbe acordyng to their workes4 ,so that the bodye is ckered longe agone1 d now are lefte but certayne small mbres1 which ,god of hys puyssante power hath reserued vncorrupted4 ,and because they see that they can not be cankered as their owne fleshe is1 for pure anger they burne them1 leaste yf they ctynued there myght seame some deformyte in their owne cankered carcase1 by the comparynge of these whole membres to their scabbed body4 ,sidenote3 ,more4 ,techeth in a fewe leaues shortely all the poyson that ,wyclefe1 ,ecolpadius1 ,tyndall1 ,zwynglius haue taught in all their bokes before1 ccernynge the blessed ,sacramente of the aulter3 not onelye affyrmynge it to be verye breade styll 7as ,luther doth7 but also 7as these other beastes do7 sayeth it is nothynge els4 ,and after the same syr ,thomas ,more sayeth4 ,these dregges hath he dronken of ,wyclefe1 ,ecolpadius1 ,tyndall1 and ,zwynglius1 and so hath he all that he argueth here besyde1 whych 4iiij4 what maner folke they be1 is metely well perceyued and knowen1 and ,god hath in parte1 wyth hys open vengeaunce declared4 ,sidenote3 ,fryth4 ,luther is not the prycke that ,i ronne at1 but the scrypture of ,god4 ,i do neyther affyrme nor denye any thynge1 because ,luther so sayeth but be cause the scrypture of ,god doth so conclude and determe4 ,i take not ,luther for soche an autoure that ,i thynke he cnot erre1 but ,i thynke verely that he both may erre and doth erre in certayne poyntes1 although not in suche as concerne saluacyon and dampnacy4 ,for in th 7blessed be ,god7 all these whome ye call heretykes do agre ryght well4 ,and lykewyse ,i do not alowe thys thynge because ,wyclefe1 ,decolampadius1 ,tyndall1 and ,zwinglius so saye1 but because ,i see them in that place more purely expounde the scrypture1 and that the processe of the texte doth more fauoure their sentence4 ,and where you saye that ,i affyrme yt to be breade styll as ,luther doth1 the same ,i saye agayne1 not be cause ,luther so sayeth1 but because ,i can proue my wordes true by scrypture1 reason of nature1 and doctours4 ,paule calleth it breade saynge3 ,sidenote3 #a4 ,cor4 #aj4 ,the breade which we breake1 is it not the felowshyppe of the bodye of ,christe3 ,for we though we be manye1 are yet one bodye and one breade3 as manye as are pertakers of one breade4 ,and agayne he sayeth4 ,sidenote3 #a4 ,cor4 #aa4 ,as often as ye eate of this breade1 or drynke of this cuppe1 you shall shewe the ,lordes death vntyll he come4 ,also ,luke calleth it breade in the actes sayenge3 ,sidenote3 ,act4 #b4 they contynued in the felowshyp of the ,apostles and in breakynge of breade1 in prayer4 ,sidenote3 ,luc4 #bb4 ,also ,christe called the cuppe1 the frute of vyne1 sayenge4 ,i shall not from hence forthe drynke of the frute of the vyne1 vntyll ,i drynke that a newe in the kyngdome of my ,father4 ,furthermore nature doth teche you that both the breade and wyne contynue in their nature4 ,for the breade mouldeth yf it be kepte longe1 yea1 and wormes breede in it4 ,and the poore mouse wyll ronne away with it1 and desyre none other meate to her dyner1 whiche are euydt ynough that there remayneth breade4 ,also the wyne yf it were reserued wolde wexe sower1 as they confesse th selues1 and therfore they howsell the laye people but wyth one kynde onely1 because the wyne can not contynue nor be reserued1 to haue readye at hande when neade were4 ,and surely as yf there remayned no breade it coulde not moulde nor wexe full of wormes3 ,eu so yf there remayned no wyne1 it coulde not wexe sower1 and therfore it is but false doctryne1 that our ,prelates so lge haue publyshed4 ,fynallye that there remayneth breade myght be proued by the auctoryte of many doctours1 which call it breade and wyne1 as ,christ and hys ,apostles ded4 ,and thoughe some sophysters wolde wreste their sayenges and expounde them after their fantasye1 yet shall ,i alledge th one doctoure 7which was also ,pope of ,rome7 that maketh so playne wyth vs that they shalbe compelled with shame to holde their tonges4 ,for ,pope ,gelasius wryteth on this maner4 ,certe sacramenta qu sumimus corporis et sanguinis ,christi diuin res sunt propterea per illa1 participes facti sumus diuin natur1 tamen non desinit esse substantia uel panis uini1 sed permant in su proprietati natur4 ,et certe imago similitudo corporis sanguinis ,christi in actione misteriorum celebrantur4 ,that is to saye1 surely the sacramentes of the bodye and bloode of ,christe1 are a godly thynge1 and therfore through them are we made partakers of the ,godly nature4 ,and yet doth it not cease to be the substaunce1 or nature of breade and wyne1 but they contynue in the propertye of their owne nature4 ,and surely the ,image and symylytude of the bodye and bloode of ,christe1 are celebrated in the acte of the mysteryes4 ,thys ,i am sure was the olde doctryne which they c not avoyde4 ,and therfor wyth the scrypture1 nature1 d fathers1 ,i wyll conclude that there remayneth the substaunce1 and nature1 of breade and wyne4 ,sidenote3 ,more4 ,and where ye saye that we affyrme it to be nothynge els1 ,i dare saye that ye vntrulye reporte of vs all4 ,and here after ,i wyll shewe you what it is more then breade4 ,and where ye saye that it is meately well knowen what maner of folke they be1 and that ,,god hath in parte wyth hys open vengeaunce declared4 ,sidenote3 ,fryth4 ,i answere that ,master ,wyclefe was noted whyle he was lyuynge1 ,sidenote3 ,wiclefe4 to be a man not onely of moste famous doctryne1 but also of a very syncere lyfe and conversacyon4 ,neuerthelesse to declare your malycyous myndes and vengeable hartes 7as men saye7 xv4 yeares after he was buryed1 you toke hym vp and brente hym1 whiche facte declared your furye1 although he felte no fyre4 ,sidenote3 ,mat4 #aj4 ,but blessed be ,,god whiche hath geuen suche tyrauntes no further power1 but over thys corruptyble bodye4 ,for the soule ye can not bynde nor burne1 ,sidenote3 ,mal4 #b4 but ,god maye blesse where you curse1 and curse where you blesse4 ,sidenote3 ,ecolampadius4 ,and as for ,oecolampadius1 that notable learned man1 hys moste aduersaryes haue euer commended hys conversacyon and ,godlye lyfe1 which when ,god has appoynted hys tyme1 gaue place vnto nature 7as euery man muste7 and dyed of a canker4 ,sidenote3 ,tyndal4 ,and ,tyndall ,i truste lyueth1 well contente with suche a poore ,apostles lyfe1 as ,,god gaue hys sone ,christe1 and hys faythfull mynysters in thys worlde1 whiche is not sure of so many mytes1 as ye be yearly of poundes1 although ,i am sure that for hys learnynge and ,iudgement in scripture1 he were more worthye to be promoted1 then all the ,byshoppes in ,englande4 ,i receyued a letter from hym1 whiche was wrytten sens ,chrystmas1 wherin amonge other matters he wryteth thus4 ,i calle ,,god to recorde agaynst the daye we shall appere before our ,lorde ,iesus to geue a rekonynge of our doynges1 that ,i neuer altered one syllable of ,godes worde agaynste my conscyce1 nor wolde do this daye1 yf all that is in earth1 whether it be honoure1 pleasure1 or ryches1 myght be geuen me4 ,morover ,i take ,,god to recorde to my conscience1 that ,i desyre of ,,god to my selfe in this wurlde no more then that without whiche ,i can not keape hys lawes1 ce4 ,iudge ,christen reader whether these wordes be not spok of a faythfull clere innocent harte4 ,and as for hys behauyoure is suche1 that ,i am sure no man can reproue hym of any synne1 howbeit no man is innocent before ,god which beholdeth the harte4 ,sidenote3 ,zwynglius4 ,fynallye ,zwinglius was a man of suche learnynge and grauyte 7besyde eloquence7 that ,i thynke no man in ,christendome myght haue compared with hym1 notwithstondynge he was slayne in battayle in defendynge hys cytye1 and cmwelth1 agaynste the assaulte of wycked enemyes1 whiche cause was moste ryghtuouse4 ,and yf hys mastershyp meane1 that that was the vgeaunce of ,god1 and declared hym to be an euyll parson because he was slayne3 ,i maye say nay1 and shewe euydt examples of the contrarye4 ,for somtyme ,god geueth the vyctorye agaynst them that haue moste ryghtuouse cause1 as it is evydent in the boke of ,iudicum1 ,sidenote3 ,iudi4 #bj4 where all the chylderne of ,israell were gathered together to punyshe the shamefull sodometrye of the trybe of ,beniamyn1 whyche were in nbre but 4#be4 thousande4 ,and the ,israelytes were 4,,cccc4 thousde fyghtynge men1 whiche came in to ,silo1 and asked of ,god who shulde be their capytayne agaynst ,beniamyn4 ,and they beynge but 4xxv4 thousde slewe of the other ,israelytes 4#ab4 thousande in one day3 ,th fledde the chylderne of ,israell vnto the ,lorde in ,silo1 and made greate lamentacyon before hym euen vntyll nyght4 ,and asked hym counsell sayenge4 ,shall we go any more to fyght agaynste the trybe of ,beniamyn oure brotherne or not8 ,god sayde vnto them yes1 go vp and fyght agaynste them4 ,then went they the nexte day and faught agaynste them1 and there were slayne agayne of the ,israelites 4#ah4 thousande men3 ,then came they backe agayne vnto the house of ,god1 and sate downe and wepte before the ,lorde1 and fasted that daye vntyll euen1 and asked hym agayne whether they shulde anye more fyght agaynste theyr bretherne or not4 ,god sayde vnto them yes1 to morow ,i wyll delyuer th in to your hdes4 ,and the nexte day was the trybe of ,biamyn vtterly dystroyed1 sauynge 4#fjj4 men which hydde themselues in the wyldernes4 ,here yt is evydent that the chylderne of ,israell loste the vyctorye twyse1 and yet not withstondynge had a iuste cause1 and faught at ,godds commaundement4 ,besydes that1 ,iudas ,machabeus1 was slayne1 in a ryghtuouse cause1 as yt is manyfest in the fyrst boke of the ,machabees4 ,sidenote3 ,machabe4 #i4 ,and therfore yt can be no evydent argument of the vgeaunce of ,god1 that he was slayne in battayle in a ryghtuouse cause1 and therfore me thynketh that this manne ys to malaperte so bluntly to enter in to ,goddes ,iudgement1 d geue sentence in that matter before he be called to counsell4 ,thus haue ,i suffycytly touched hys preface1 for those poyntes that he afterwarde towched more largely haue ,i wyllyngly passed1 because ,i shall towche them earnestly hereafter4 ,nowe lette vs see what he proueth4 ,sidenote3 ,master ,more4 ,it ys a greate wonder to see vpon how lyght and sleyght occasyons1 he ys fallen vnto these abhomynable heresyes4 ,for he denyeth not nor can not say nay1 but that our sauyour sayde hym selfe1 my fleshe ys verely meate and my bloode ys verely drynke4 ,he denyeth not also that ,christ hym selfe at his last souper1 takynge the breade in to hys blessed handes1 after that he had blessed yt sayde vnto hys discyples4 ,take you thys and eate yt1 thys is my bodye1 that shall be geuen for you4 ,and lykewyse gaue them the chalyce after hys blessynge and consecracyon1 and sayde vnto them1 thys ys the chalyce of my bloode of the newe testament1 whyche shalbe shedde out for manye1 do ye thys in remembraunce of me4 ,sidenote3 ,fryth4 ,it is a greate wonder to see howe ygnoraunte their proctoure ys1 in the playne textes of scrypture4 ,for yf he had any iudgement at all he myght well perceyue that when ,christe spake these wordes1 my fleshe ys verely meate and my bloode ys verely drynke1 he spake nothynge of the sacramte4 ,for yt was not instytuted vntyll hys laste souper4 ,and these wordes were spoken to the ,iewes longe before1 and ment them not of the carnall eatynge or drynkynge of hys bodye or bloode1 but of the spirytuall eatynge1 which is done by faythe and not wyth tothe1 d bellye4 ,wherof ,saynt ,austen sayeth vpon thys ,gospell of ,iohan1 why preparest thou other tothe or bellye8 beleue and thou haste eaten hym4 ,so that ,christes wordes must here be vnderstonde spirytually4 ,and that he calleth hys fleshe verymeate1 is because that as meate by the eatynge of yt digestynge yt in our body dothe strengthen these corruptyble membres1 so lykewyse doth ,christes fleshe 7by the beleuynge that yt taketh our synne vpon yt selfe and suffered the death to delyuer vs7 strengthen our immortall soule4 ,and lykewyse as drynke when yt is dronken1 doth comforte and quycken our frayle nature1 ,so lykewyse both ,christes bloode by the drynkynge of yt in to the bowells of our soule1 that ys by the belevynge and remembrynge that yt ys shedde for our synnes1 comforte and quycken our soule vnto euerlastynge lyfe4 ,and thys is the eatynge and drynkynge that he speaketh of in that place4 ,and that yt is so you may perceyue by the texte folowynge which sayeth4 ,he that eateth my bodye drynketh my bloode dwelleth in me and ,i in hym1 which ys not possyble to be vnderstonde of the ,sacrament4 ,for it is false to saye1 that he that eateth the ,sacrament of hys bodye and drynketh the sacrament of hys bloode1 dwelleth in ,christe and ,christe in hym4 ,for some man receyueth yt vnto hys condempnacy4 ,and thus doth 4,s4 ,austen expounde yt sayenge4 ,hoc est enim ,christum manducare1 in illo manere1 illum manentem in se habere4 ,thys is the very eatynge of ,christe1 to dwell in hym1 and to haue hym dwellynge in vs4 ,so that who so euer dwelleth in ,christ 7that ys to saye7 beleueth that he is sent of ,god to saue vs from our synnes doth verely eate d drynke hys bodye and bloode1 although he neuer receyued the sacrament4 ,thys ys the spirytuall eatynge necessarye for all that shalbe saued4 ,for there ys no man that cmeth to ,god without this eatynge of ,christ1 that is the beleuynge in hym4 ,and so ,i denye not but that ,christ speaketh these wordes1 but surelye he ment spyrytually4 ,as ,s4 ,austen declareth1 d as the place playnely proueth4 ,and as towchynge the other wordes ,sidenote3 ,mat4 #bf4 that ,christe spake vnto hys dyscyples at hys laste souper1 ,i denye not but that he sayde so1 but that he so steshely mt as ye falsely fayne1 ,i vtterly denye4 ,for ,i saye that hys wordes were then also spyrite and lyfe1 and were spyritually to be vnderstonde4 ,and that he called yt hys bodye1 ,sidenote3 ,ioan4 #f4 for a certayne propertye1 euen as he called hym selfe ,sidenote3 ,ioan4 #ae4 a very vyne1 and hys dyscyples very vyne braunches1 and as he called hym selfe a dore3 ,sidenote3 ,ioan4 #aj4 not that he was so in dede1 but for certayne propertyes in the symylytudes4 ,sidenote3 ,gen4 #ce4 ,as a man for some propertye sayeth of hys neyghbours horsse1 this horsse is myne vp and downe1 meanynge that yt is in euery thynge so lyke4 ,sidenote3 ,gen4 #cb4 ,and lyke as ,iacob buylded an aulter and called yt the ,god of ,israel1 and as ,iacob called the place where he wrasteled with the ,angell1 the face of ,god1 and as the pascall lambe was called the passynge bye of the ,lorde4 ,sidenote3 ,ezech4 #e4 ,and as a broken potsherde was called ,hierusalem1 not for that they were so in dede1 but for certayne symylytudes in the propertyes1 and that the very name yt selfe myght put men in remembraunce what ys ment by the thynge1 as ,i suffycyently declared in my fyrste treatyse4 ,sidenote3 ,more4 ,he muste neades confesse1 that they that beleue that yt ys the very bodye and hys very bloode in dede1 haue the playne wordes of our sauyoure hym selfe vpon their syde1 for the grounde and foundacyon of their faythe4 ,sidenote3 ,fryth4 ,that is very true1 and so haue they the very wordes of ,god1 whiche saye a broken potsherde ys ,hierusalem1 and that ,christe is a stone1 and that ,christe is a vyne and a dore4 ,and yet yf they shuld beleue or thynke that he were in dede any of these thynges1 they were neuerthelesse deceyued4 ,for though he so sayde1 yet ,i saye hys wordes were spirituall d spiritually to be vnderstonde4 ,sidenote3 ,more4 ,and where you saye that ,i flye from the faythe of playne and open scryptures1 and for the allegorye destroye the true sence of the letter4 ,sidenote3 ,fryth4 ,i answere that some textes of scripture are onelye to be vnderstonde after the letter3 ,as when ,paule sayeth1 ,christ ,sidenote3 ,rom4 #d4 dyed for our synnes rose agayne for ourre iustificacy4 ,and some textes are onely to be vnderstonde spirytually or in the way of an allegory3 ,as wh ,paule sayth1 ,sidenote3 #a4 ,cor4 x4 ,christe was the stone4 ,and when ,christe sayeth hym selfe4 ,sidenote3 ,joh4 xv4 ,i am a very vyne4 ,sidenote3 ,johan4 x4 ,i the doore4 ,and some must be vnderstde both lytterallye1 and spirytuallye3 ,as when ,god sayde1 out of ,egypte called ,i my sonne1 ,sidenote3 ,ozee4 #aa4 whyche although it were lytterallye fulfylled in the chylderne of ,israel when he brought them out of ,egypte with greate power and wders1 yet was yt also mente d veryfyed in ,christ hym selfe1 ,sidenote3 ,math4 #b4 hys very spyrytuall sonne1 which was called out of ,egygte after the death of ,herode4 ,and agayne yt is very spiritually fulfylled in vs whyche through ,christes bloode are delyuered from the ,egypte of synne1 and from the power of ,pharao the devyll4 ,and ,i say that this texte of scripture1 this is my bodye1 ys onely spirytually to be vnderstonde1 d not lytterallye4 ,and that doth ,s4 ,austen also confyrme1 which wryteth vnto ,adamantus and sayeth4 ,these sentences of scripture1 ,christ was the stone1 the bloode ys the soule1 and thys is my bodye1 are fyguratyuelye to be vnderstonde 7that is to say7 spiritually1 or by the way of allegorye1 thus haue ,i4 ,s4 ,aust whollye vpon my syde1 whiche thynge shall yet hereafter more playnely appere4 ,sidenote3 ,more4 ,nowe hys example of hys brydgromes rynge ,i very well alowe4 ,for ,i take the blessed sacramt to be left with vs for a very token and a memoryall of ,christe in dede4 ,but ,i say that the whole substace of the same token memoryall1 is hys owne blessed bodye4 ,and so ,i saye that ,christe hathe lefte vs a better token then this man wolde haue vs take yt for4 ,and therin he fareth lyke a m1 to wh a brydgrome had delyuered a goodly golde rynge with a ryche ,rubye therin1 to delyuer to hys bryde for a token4 ,and then he wolde lyke a false shrewe1 keape a waye that golden rynge and geue the bryde in steade thereof1 a proper rynge of aryshe1 and tell her that the brydgrome wolde sende her no better4 ,or els lyke one that when the brydgrome hadde geuen soche a rynge of golde to hys bryde for a tok1 wyll tell her playne1 d make her beleue1 that the rynge were but coper or brasse1 to mynyshe the brydgromes thanke4 ,sidenote3 ,fryth4 ,i am ryght gladde that ye admytte myne exple1 d grate that the sacramt is lefte to be a very tok and memoryall of ,christe in dede4 ,but where you saye1 that the whole substaunce of the same token d memoryall is hys owne blessed bodye1 that is sooner sayde than proued4 ,and where you saye that we fare lyke a false shrewe that wolde keape the golde rynge from the bryde1 and geue her a rynge of a ryshe1 or tell her that her golde rynge were coper or brasse1 to mynyshe the brydgromes thke4 ,i answere that we deny not but that the ryng ys most fyne golde1 and is sette wyth as ryche ,rubyes as can be gotten4 ,for that rynge 7,i meane the ,sacrament7 ys not onely a moste perfecte token and a memoryall of the brydegromes benefyttes d vnfayned fauoure on hys partye1 but yt is also on the other partye a thankes geuynge for the gracyous gyftes which she vndoubtedly knowlege her selfe to haue receyued4 ,for as verely as that breade ys broken amge th1 so verely was ,christes bodye broken for their synnes4 ,and as verely as they receyue that breade in to their bellye through eatynge yt1 so verelye do they receyue the frute of hys death in to their soules by beleuynge in hym4 ,and therfor they assemble to that souper1 not for the valoure of the breade1 wyne1 or meate1 that ys there eate1 but for the intent to geue hym thankes commonly a monge them all1 for hys inestymable goodnes4 ,but to procede vnto our purpose1 yf a man wolde come vnto the bryde1 and tell her that thys goodly golde rynge were her owne brydgrome1 both fleshe bloode d bones 7as you do7 then ,i thynke yf she haue anye wytte1 she myght answere hym1 that he mocked1 and the more he sayde yt1 the lesse she myght beleue hym1 and saye that yf that were her owne brydgrome1 what shulde she th neade any rembraunce of hym1 or why shulde he geue it her for a remembraunce4 ,for a remembraunce presupposeth the thynge to be absent1 and therfore yf thys be a remembraunce of hym1 than can he not here be present4 ,sidenote3 ,more4 ,i meruell therfore moche1 that he is not a frayde1 to affyrme that these wordes of ,christe1 of hys bodye and of hys bloode1 muste neades be vnderstonde by waye of a symylytude or an allegorye1 as the wordes be of the vyne and the doore4 ,nowe this he knoweth well1 that though some wordes spok by the mouthe of ,christe be to be vnderstonde onely by waye of a symylytude or an allegorye1 yet foloweth it not thervpon1 that euery lyke worde of ,christe in other places was non other but an allegorye1 for suche was the shyfte and cauyllacyon that the wycked ,arryans vsed which toke from ,christes parson hys omnypotent ,godhed4 ,sidenote3 ,fryth4 ,i graunte that the ,arryans erred1 for as ,master ,more sayeth1 though in some place a worde betak fyguratyuely1 it foloweth not therfor that in euery other place1 it shulde lykewyse be tak4 ,but one questy muste ,i aske hys mastershyppe1 how doth he knowe that there is any worde or texte in scripture that muste be tak fyguratyuely1 that is by the waye of a symylytude1 or as he calleth yt a necessarye allegory8 ,i thynke 7though some m may assygne other good causes d euydences7 that the fyrst knowelege ys by other textes of scrypture4 ,for yf other textes be cferred vnto yt1 and wyll not stonde with the litterall sence1 then ,i thynke yt muste neades be taken spirytually or fyguratyuelye1 as there are infynyte textes in scripture4 ,now when ,i see that 4,s4 ,thomas whiche felte ,christes woundes d put hys fynger in hys syde1 called hym hys ,lorde and ,god1 and that no texte in scrypture repugneth vnto the same1 but that they may well stonde together1 me thynketh yt were foly to affirme that this word1 ,god1 in that texte shulde be taken fyguratyuely or by waye of an allegorye3 ,but nowe in our matter the processe of scripture wyll not stonde with the lytterall sence1 as shall here after appeare4 ,and therfor necessyte compellethe vs to expounde yt fyguratyuelye1 as doth also ,s4 ,austen and other holy doctours1 as hereafter shall playnely appeare4 ,sidenote3 ,more4 ,if euery man that can fynde out a newe fonde fantasye vpon a text of holy scrypture1 may haue his owne mynd tak1 and hys owne exposicyon beleued agaynste the exposycyons of the olde connynge doctours and sayntes1 then may you surely see that none artycle of the ,christen fayth1 can stonde and endure longe4 ,and then he alleageth 4s4 ,hierome1 which sayth1 that yf the exposycion of other interpretours1 and the consent of the common catholycke churche1 were of no more strgth but that euery m myght be beleued that coulde brynge some textes of scrypture for hym1 expounded as it pleaseth hym selfe1 then coulde ,i 7sayth this holy m7 brynge vpe a newe secte also1 and saye by scrypture1 that no man were a true ,christen man1 nor a membre of the churche1 that keapeth two cootes4 ,and in good fayth 7sayth master ,more7 yf that waye were alowed ,i were able my selfe to fynde out fyftene newe sectes in one fore none4 ,sidenote3 ,fryth4 ,saynte ,peter sayeth that the scripture is not expounded after the appetyte of any pryuate parson1 but eu as yt was geuen by the spyrite of ,god1 and not by mnes wyll3 so muste yt be declared by the same spiryte4 ,and therfore ,i wyll not that any m shalbe beleued1 by bryngynge hys owne mynde and fantasye4 ,but yf he wyll be beleued1 let hym brynge eyther an other playne texte1 which shall expounde the fyrste1 or els at the leaste he muste brynge suche a manyfest sentence1 as wyll stonde wyth the processe of the scripture4 ,whye was ,saynt ,hierome alowed agaynst the determynacyon of the counsell of ,meldeley1 syth he was alone1 and they a greate multytude1 but onely because he brought euydent scrypture1 which at the tyme of their sentence1 none of them remembred d yet when yt was brought1 they coulde not auoyde yt4 ,and lykewyse excepte ,i brynge euydent scripture which they all shall expounde as ,i do1 ,i desyre not to be beleued4 ,and where master ,more sayeth1 that in good fayth he were able to fynde out fyftene newe sectes in one fore none1 he may thanke ,,god that he hathe suche a pregnaunte wytte3 ,but yet ,i truste he shulde not fynde one 7yf there were any parell of dpnacy therin7 but that we wolde with a playne texte confute yt1 which he shulde not be able to avoyde4 ,sidenote3 ,more4 ,and ouer this1 the very cyrcumstaunces of the places in the ,gospell in which our sauyour speaketh of that sacramente1 may well make open the defference of hys speache in this matter1 and of all the other1 and that as he spake all those but in an allegorye1 so spake he this1 playnely meanynge that he spake of hys very bodye and hys very bloode1 besyde all allegoryes4 ,for when our ,lorde sayde1 he was a very vyne1 and when he sayd he was the dore1 there was none that harde hym1 that any thynge merueled therof4 ,and whye3 ,for because they perceyued well1 that he ment not that he was a materyall vyne in dede1 nor a dore neyther3 ,but when he sayde that hys fleshe was very meate1 and hys bloode very drynke1 and that they shulde not be saued but yf they ded eate hys fleshe and drynke hys bloode1 then were they all in suche a wonder therof1 that they coulde not abyde4 ,and wherfor1 but because they perceyued well by hys wordes and hys maner of circumstaunces1 that ,chryste spake of hys very fleshe and hys very bloode in dede4 ,sidenote3 ,fryth4 ,it is openly knowen and confessed amonge all learned men1 that in the ,sidenote3 ,ioan4 #f4 4#f4 chapytre of ,ioan1 ,christe spake not one worde concernynge the sacrament of hys bodye and bloode 7which at that tyme was not yet instytuted7 but all that he there spake was of the spyrytuall eatynge d drynkynge of hys bodye1 and bloode1 as ,i haue towched before4 ,and the circumstaunces of this place do in dede proue that they were fleshly mynded1 and vnderstoode not the spirytuall wordes of our sauyoure ,christ1 and therfor wondered and mourmured4 ,in so moche that ,christe sayde vnto them1 doth this offende you3 ,what wyll ye say then wh ye shall see the sone of man ascendynge thyther where he was before3 ,th 7addeth ,s4 ,austen7 you shall knowe that he ment not to geue hys fleshe to eate with your teth3 for he shall ascende whole4 ,and ,christ addeth1 it is the spirite that quyckeneth1 the fleshe profyteth nothynge1 the wordes that ,i speake1 are spirite d lyfe3 that is to say1 sayeth ,s4 ,austen1 are spirytually to be vnderstonde4 ,and where ,christ sayeth1 that the fleshe profyteth nothynge 7meanynge of hys owne fleshe1 as ,s4 ,aust sayeth7 he meaneth that it profyteth not1 as they vnderstoode hym1 that is to saye1 it profyteth not1 if it were eat4 ,but it doth moche profyte to be slayne1 that through it and the shedynge of hys blode1 the wrath of ,god our ,father is pacyfyed1 d our synnes forgeuen4 ,and where his mastershyp sayeth that the people perceyued well what he ment1 and therfor wdered so sore d coulde not abyde1 because they perceyued well by hys wordes d maner of cyrcumstaunces what hys meanynge was4 ,i wyll say as ,i ded before1 that they vnderstoode hym not4 ,nowe here he wyll saye vnto me1 if it be but your naye and my yea1 then ,i wolde thynke to be beleued as soone as you1 and surelye that were but reason4 ,not withstondynge 7thankes be to ,god7 ,i am able to brynge in auctoryte to ,iudge betwene vs bothe1 whose ,iudgemt ,i truste hys mastershyp wyll admytte4 ,thys autoure is 4,s4 ,austen which sayeth4 ,sidenote3 ,augusti in sermo ad infan4 ,discipuli enim eius qui cum sequebantur expauerunt exhorruerunt sermonem non intelligentes4 ,that is to saye1 his dyscyples whiche folowed hym1 were a stoyned1 and abhorred hys wordes1 d vnderstoode th not4 ,and because your mastershype shall not thynke that he over schotte hym selfe1 and spake he wyste not what1 we shall alledge hym sayenge the same wordes in an other place4 ,sidenote3 ,aug4 #ed4 ,cum diceret4 ,nisi quis manducauerit carnem 4 c4 ,illi non intelligentes dixerunt ad inuic4 ,durus est hic sermo1 quis potest eum audire8 ,that is1 when ,christ sayde1 excepte a man eate my fleshe and drynke my bloode1 he shall haue no lyfe in hym1 they because they vnderstoode hym not1 sayde to eche other1 this is an harde sayenge1 who can heare hym8 ,thus ,i truste you wyll geue place 7although not to me7 yet at the leaste vnto ,saynte ,austen1 and receyue the truth whiche is so playnelye proved4 ,and where hys mastershyp alleageth this texte for the ,sacramente1 that excepte they ded eate hys fleshe and drynke hys blode they coulde not be saued1 yt seameth that he is fallen in to the erroure of ,pope ,innoct1 which lykewyse vnderstdynge this texte vpon the ,sacrament 7as master ,more doth7 caused yonge chylderne and infantes to receyue the ,sacrament1 as though they had all bene dampned which dyed and had not receyued it4 ,and of thys ,carnall mynde were many mo ,byshoppes a greate whyle 7as are now the ,bohemes1 whome he after dysprayseth1 and yet expoundeth the texte as they do7 but afterward they loked more spirytually vp the matter and confessed their ignoraunce1 as ,i truste master ,more wyll4 ,but now wyll ,i shew you 4,s4 ,austens mynde vp this texte1 which shall helpe for the exposycyon of all thys matter4 ,sidenote3 ,augustinus libro #c de doctrina christiana4 ,s4 ,austen in the thyrde boke de doctrina christiana the 4#af4 chapytre1 teachynge how we shall knowe the tropes1 fygures1 allegoryes1 and phrases of the scrypture sayeth4 ,si at flagitium aut facinus iubere uidetur1 figurata locutio est4 ,nisi manducaueritis 7inqt7 carnem filij hominis et biberitis eius sanguin1 non habebitis uitam in uobis4 ,facinus uel flagitium uidetur iubere4 ,figura est ergo precipiens passionis dominic esse comunicand et suauiter atque utiliter in memoria recondendum1 quod pro nobis caro eius crucifixa uulnerata sit4 ,that is to saye3 when so euer the scrypture or ,christe seameth to commaunde any fowle or wycked thynge1 than muste that texte be taken fyguratyuelye1 and that it is a phrase1 allegorye1 and maner of speakynge1 d muste be vnderstonde spyrytually and not after the letter4 ,excepte 7sayeth ,christ7 ye eate the fleshe of the sonne of man and drynke hys bloode ye shall haue no lyfe in you4 ,he seameth 7sayeth ,s4 ,austen7 to cmaunde a fowle and a wycked thynge4 ,it ys therfore a fygure1 commaundyng vs to be partakers of hys passyon1 and swetely d profytablye to prynte in our mynde that hys fleshe was crucyfyed and wounded for vs4 ,this truth 7thankes be to ,god7 doth ,s4 ,austen declare vnto vs1 which thynge besyde the openyng of thys texte agaynst master ,mores mynd1 doth playnely shew what he thought in the holye wordes of ,christes souper4 ,for syth he called yt a fowle and wycked thynge to eate hys fleshe1 than may you soone perceyue1 that he thought yt ys fowle and as wycked a thynge to eate hys bodye1 seynge hys bodye ys fleshe1 and then consequently yt shall folowe1 that eyther thys worde eate 7where ,christe sayde take thys and eate yt7 muste be taken spirytually1 or els that thys sayge of ,christe1 thys is my body1 muste be fyguratyuely spoken1 but this worde1 eate1 ys taken after the letter 7for they ded in dede eate the breade7 therfore yt muste neades folowe1 that thys sentce 7thys is my bodye7 muste be fyguratyuely spoken4 ,or els ys 4,s4 ,austen not to be approued in thys place1 which thynge our ,byshoppes ,i thynke1 wyll not saye naye4 ,besydes that 4,s4 ,austen sayeth4 ,sidenote3 ,augustinus in sermone ad infantes4 ,quando loquebatur dominus noster ,iesus ,christus de corpore suo1 nisi 7inquit7 quis manducauerit carnem meam et biberit sanguin meum1 non habebit in se uitam4 ,caro enim mea uere est cibus1 sanguis meus uere est potus4 ,intellectus spiritualis credentem saluum facit1 quia littera occidit1 spiritus est qui uiuificat4 ,that is to saye3 when our ,lorde ,iesus ,christe spake of hys bodye1 excepte 7sayeth he7 a man eate my fleshe and drynke my bloode1 he shall haue no lyfe in hym selfe1 for my fleshe is verye meate1 and my bloode is very drynke4 ,the spyrytuall vnderstondynge saueth hym that beleueth1 for the letter kylleth1 but the spirite quyckeneth4 ,here may you playnlye perceyue1 that thys texte muste onely be taken spyrituallye4 ,for he sayeth1 that to take it after the letter it kylleth and profyteth nothynge at all1 therfor ,i wonder that we haue bene ledde so longe in this grosse erroure4 ,sidenote3 ,orig4 in leuiti4 homi 4#g4 ,this sayenge doth that famous clarke ,origene1 confyrme sayg4 ,agnosce1 figur sunt que in uoluminibus ,domini script sunt3 ideo tanqu spirituales non tanquam carnales1 examinate intelligite qu dicuntur4 ,si enim secundum litteram sequaris hoc ipsum quod dictum est1 ,nisi manducaueritis carn c4 ,occidit hc littera4 ,that is to saye3 ,marke that they are fygures which are wryt in the scrypture of ,god4 ,and therfore examyne them as spyrytuall men and not as ,carnall1 d vnderstonde those thynges that are spoken4 ,for if thou folowe after the letter1 this thynge that is spok3 excepte ye eate the fleshe of the sone of man and drynke hys bloode1 you c haue no lyfe in you1 this letter kylleth4 ,alas deare bretherne why shulde any m be offended with thys doctryne1 seynge it is approued so playnelye1 by suche auncyent and holy ,fathers4 ,sidenote3 ,augusti sermo circa sacraferia pasche4 ,agayne 4,s4 ,aust sayeth4 ,qui manducat carnem me bibit meum sanguinem in memanet ego in illo4 ,hoc est ergo manducare ill escam ill bibere potum1 in ,christo manere illum manent in se habere1 ac per hoc qui non manet in ,christo in quo non manet ,christus proculdubio non manducat eius carnem nec bibit sanguin1 eti si tanterei sacramentum ad iudicium sibi manducet bibit4 ,that is to saye1 he that eateth my fleshe and drynketh my bloode1 abydeth in me1 and ,i in hym4 ,this is therfore the eatynge of that meate and drynkynge of that bloode1 to abyde in ,christe and haue hym abydynge in vs4 ,and therfor he that abydeth not in ,christe1 and in whome ,christe abydeth not1 without doubte he eateth not ,christes fleshe nor drynketh not hys bloode1 although he eate and drynke that sacramt of so greate a thynge vnto hys dampnacyon4 ,and eu the same wordes ,sidenote3 ,id ,beda super ,cor4 #aj4 hath ,bede vpon the ,corynthys #a4 ,corin4 #aj4 ,thys one place is suffycyent for to proue my purpose though he sayde not one worde more4 ,for here he doth playnelye determyne1 that he whiche abydeth not in ,christe3 that is to saye3 he that is wycked or vnfaythfull1 doth not eate hys fleshe nor drynke hys bloode1 although he eate and drynke the ,sacramt of so greate a thynge4 ,and so muste it neades folowe1 that the ,sacramente is not the verye naturall bodye of ,christ4 ,for then the vnfaythfull shulde eate hys fleshe1 seynge he eateth the ,sacrament of hys bodye4 ,but that doth ,s4 ,austen denye1 wherfor it muste neades folowe1 that it is but onely a token of a remembraunce1 d a sygne of hys bodye breakynge1 and a representacyon of hys passyon1 ,sidenote3 ,rom4 #e4 that we myght keape hys facte in memorye1 and geve hym thankes for hys tender loue and kyndenes1 whiche when we were hys enemyes toke vpon hym to suffer moste vyle death1 to reconcyle vs vnto his ,father1 and make vs hys frendes4 ,thys sayenge hath ,s4 ,austen in a nother place also1 ,sidenote3 ,augusti deciuita3 dei lib4 #ba4 where he wryteth on this maner4 ,qui non in me manet1 in quo ego non maneo1 non se dicat aut existimet mducare corpus meum1 aut bibere sanguinem meum4 ,sidenote3 capi4 #be4 ,non itaq2 maneat in ,christo qui non sunt eius membra3 non sunt autem membra ,christi qui se faciunt membra meritricis4 ,that is to saye1 he that abydeth not in me1 and in whome ,i abyde not1 let hym not saye or thynke that he eateth my bodye or drynketh my bloode4 ,they abyde not in ,christe which are not hys mbers4 ,and they are not hys membres whiche make them selues the membres of an harlote4 ,and these are also the verye wordes of ,bede4 ,here is it playne proued agayne by the auctoryte of ,s4 ,austen and ,bede1 ,sidenote3 ,beda super4 #a4 ,cor4 #f4 that the wycked and vnfaythfull 7whiche are not the membres of ,christe7 do not eate hys bodye nor drynke hys bloode1 and yet they do eate the ,sacramt as well as the other4 ,wherfore you muste neades1 graunte1 that the ,sacramt is not the naturall bodye of ,christ but a fygure1 tok1 or memoryall therof4 ,now good ,christ people counte not thys new learnynge which is confyrmed by suche olde doctoures and faythfull fathers4 ,now were thys ynough for a ,christ man that loued no contencyon4 ,but because there are so manye sophysters in the worlde whiche care not what they saye1 so they holde not their peace1 ,i muste neades sette some bulwarke by this holy doctoure1 to helpe to defende hym1 for els they wyll shortelye ouer rone hym 7as they do me7 d make hym an heretyck also4 ,therfore ,i wyll alleage hys master saynt ,ambrose4 ,saynte ,ambrose sayeth ,sidenote3 ,ambrosi de sacra4 ,non iste panis qui uadit in corpus a nobis t anxie queritur1 sed panis uit terne que anime nostre substanciam fulscit1 qui autem discordat a ,christo non manducat carnem eius1 nec bibit sanguinem eius1 si tante rei sacramentum iudicium sue perdicionis accipit4 ,that is1 this breade that goeth in to the bodye ys not so gredelye sought of vs1 but the breade of euerlastynge lyfe which vpholdeth the substaunce of our soule4 ,for he that dyscordeth from ,christ1 doth not eate hys fleshe1 nor drynke hys bloode1 although he receyue the sacramente of so greate a thynge vnto hys dampnacyon and destruccyon4 ,furthermore1 the greate clarke ,prosper confyrmeth the same1 sayenge4 ,sidenote3 ,prosper in libro sentenciarum4 ,qui discordat a ,christo nec carnem ,christi manducat1 nec sanguinem bibit1 etiam si tant rei sacramentum ad iudicium sue presumptionis quotidie indifferenter accipiat4 ,that is1 he that dyscordeth from ,christ1 doth neyther eate hys fleshe1 nor drynke hys bloode1 although he receyueth indyfferently euery daye the sacrament of so greate a thynge vnto the condempnacyon of hys presumpcyon4 ,and these are also the very wordes of ,bede ,sidenote3 ,id ,beda super #a4 ,cor4 #aa4 vp the xi4 ,chapiter of the fyrste ,epystle to the ,corynthyans4 ,now you may see1 that it ys not saynt ,austens mynde onely1 but also the sayge of many mo4 ,and therfore ,i truste you wyll be good vnto hym4 ,and yf ye cdempne not these holye ,fathers1 then am ,i wrongfullye punyshed4 ,but1 yf you condempne them1 then muste poore ,iohan ,fryth be contente to beare the burthen wyth them4 ,the mynde exposici of the olde doctours upon the wordes of ,christes maundye4 ,sidenote3 ,more4 ,and where master ,more sayeth1 that yf ,chryste had not ment after the playne litterall sense1 that both the hearers at that tyme1 and the expositours sens1 and all ,christen people besyde thys xv4c4 yeare wolde not haue taken onelye the litterall sens beynge so straunge and mervelous that yt myght seame impossyble1 d declyne from the letter for allegoryes in all suche other thynges1 beynge 7as he sayeth7 and as in dede they be1 so manye farre in nombre mo4 ,sidenote3 ,fryth4 ,as towchynge the hearers they were deceyued and vunderstoode hym not 7,i meane as manye as toke hys wordes fleslye as you do74 ,and they had their answere of ,christe 7when they mourmured7 that hys wordes were spyrite and lyfe3 that is 7as ,s4 ,austen sayeth7 spirytually to be vnderstonde not fleslye1 as ys before declared4 ,and as for the exposytours1 ,i thynke he hath not one of the olde fathers for hym1 but certen newe felowes3 as ,dominicus1 ,s4 ,thomas1 ,occam1 d suche other which haue made the ,pope a ,god4 ,and as ,i haue shewed ,s4 ,austen maketh full for vs1 and so do all the olde fathers4 ,as ,oecolompadius hath well declared in hys boke4 ,quid ueteres senserint de sacramento eucharisti4 ,and some of their sayenges ,i shall alleage a none4 ,and where you saye that all ,christen people haue so beleued this 4#aejj4 yeares1 that is very false4 ,for there ys no doubte1 but that the people thought as holye ,saynt ,austen and other faythful fathers taught th4 ,which as ,i sayde1 make with vs4 ,notwithstondynge in dede syth oure prelates haue bene made lordes and haue sette vp their lawes and decrees contrarye to the prerogatyue of all ,prynces1 and lyke moste subtle traytours1 haue made all men beleue that they may make lawes bynde mens cscyences to obeye them3 and that theyr lawes are ,gods lawes1 blyndynge the peoples eyes wyth two or thre textes wrongfully wrested1 to avaunce their pryde1 where they ought to obeye ,kynges ,princes be subiect to their lawes1 as ,christ hys ,apostles were eu vnto the death4 ,syth that tyme ,i say1 they haue made m beleue what they lyst1 make artycles of the faythe at their pleasure4 ,one artycle must be that they be the church1 d c not erre4 ,and this ys the grounde of all their doctryne4 ,but the truth of this artycle ys now suffycyently know4 ,for yf quene ,katheryne be ,kynge ,hryes wyfe1 th they do erre1 yf she be not1 they haue th erred4 ,it is nowe become an artycle of our fayth that the ,pope of ,rome must be the hede of the churche d the vycar of ,christe3 that by ,gods lawe4 ,it is an artycle of our fayth1 that what soeuer he byndeth in earth1 is bode in heau1 in so moche that yf he curse wrgfully1 yet yt must be feared1 d infynite suche other which are not in our crede1 but blessed be god that hath geu some lyght in to oure ,prynces harte4 ,for he hath lately put forth a boke called the glasse of truth1 which proueth many of these artycles very folysh ftasyes1 d that eu by theyr owne doctours1 and so ,i truste you shall be proued in this poynt of the sacramt4 ,for though it be an artycle of our fayth1 yt is none artycle of our ,crede in the 4xij4 artycles1 whiche are suffycyent for our saluacyon4 ,and therfore we may thynke that you lye without all ,ieoperdye of dampnacyon4 ,neuerthelesse seynge hys mastershyp sayeth that all make for hym1 ,i say cleane contrarye1 that allthe olde fathers make agaynste hym1 it were necessarye that one of vs shulde proue hys purpose4 ,but in dede in this poynte he wolde loke to haue the vtage of me4 ,for he thynketh that m wyll sooner beleue him which is a greate m1 th me which am but a poore m1 d that therfor ,i had more neade to proue my parte true1 th he to proue hys4 ,well1 ,i am content1 and therfor geue eare dere reader and iudge betwene vs4 ,sidenote3 ,tertullianus libro4 #b4 ctra ,marcionem4 ,tertullianus libro #d4 ctra ,marcionem4 ,first ,i wyll begynne with ,tertulyan1 because he is of moste antiquyte4 ,tertullyan sayeth4 ,ipse 7,christus7 nec panem reprobauit quod ipsum corpus suum representat4 ,that is to saye3 ,christ hym selfe ded not reproue or discmde breade which doth represent hys bodye4 ,for the vnderstdynge of thys place1 you must know that there was an heretyke called ,marcy1 which ded reproue creatures1 sayde that all maner of creatures were euell4 ,this thynge doth ,tertully improue by the sacramt sayeth4 ,christ ded not reproue or dyscmende breade the which doth represt his bodye3 as though he shulde say1 yf ,christ had counted the breade euell1 then wolde he not haue lefte yt for a sacrament to represent hys bodye1 meanynge that it is a sacramente1 sygne1 token1 and memoryall of hys bodye1 and not the body ytselfe4 ,and that this is hys mynde1 doth playnly appeare in his fourth boke1 where he sayeth4 ,christus accept pan et distribut discipulis1 corpus su illud fecit3 hoc est corpus me dicdo1 id est figura corporis mei4 ,figura aut non fuisset1 nisi ueritatis e t corpus4 ,vacua res quod est phtasma1 figuram capere non posset4 ,that ys to saye3 ,christe takynge breade and dystrybutynge vnto hys discyples made yt hys bodye1 sayge4 ,this ys my body4 ,but thys breade coulde not haue bene a figure of yt1 excepte ,christ had had a true bodye4 ,for a vayne thynge or a fantasye can take no fygure4 ,for the vnderstondynge of this place1 you muste marke that this heretycke ,marcy agaynst whome thys auctoure wryteth1 ded holde opynyon that ,christ had no naturall bodye1 but onelye a fantastycall bodye1 d this opynyon doth thys doctoure improue by the sacrament of the aulter sayenge4 ,the sacrament ys a fygure of hys bodye3 ergo ,christ had a true bodye1 d not a fantastycall bodye3 ,for a vayne thynge or fantasye can take no fygure4 ,loo1 here doth this olde father which was longe before 4,s4 ,austen or 4,s4 ,hierome1 expounde these wordes of ,christe4 ,this is my bodye3 that is to saye1 a fygure of my bodye4 ,therfor ye are to blame to call it new lernynge4 ,nowe because they shall not of temeraryous presumpcyon reiecte this olde father1 ,i shall establyshe hys wordes by ,s4 ,austen1 which commendeth ,christes meruelous pacyence for sufferynge so lge that traytour ,iudas1 as though he had bene a good man1 and yet was not ignort of hys wycked thoughtes4 ,sidenote3 ,augusti4 ,adhibuit 7inquit7 ad cuiuium in quo corporis sanguinis sui figura discipulis commendauit ac tradidit4 ,that is to saye3 ,sidenote3 in prefa4 ,psalm4 #c4 he admytted hym sayeth ,s4 ,aust vnto the mandye wherin he dede be take and delyuer vnto the dyscyples the fygure of hys bodye and bloode4 ,here doth thys holye father 4,s4 ,aust call yt the fygure of hys body4 ,and ,i am sure there is no m so chyldyshe1 but that he knoweth that the fygure of ,christe ys not ,christe hym selfe1 the fygure of 4,s4 ,peter ys not saynt ,peter hym selfe4 ,and yet we do neuerthelesse commly call those fygures by the name of the thynge that they do represente4 ,as ,i maye saye when ,i see the fygure of 4,s4 ,peter1 thys ys ,s4 ,peter to whome ,christe delyuered the keyes of the kyngdome of heau4 ,and yet he were a foole that wolde thynke that fygure to be ,s4 ,peter hym selfe4 ,for yt is onelye a representacyon of hym4 ,besydes that ,s4 ,austen sayeth4 ,sidenote3 ,augusti in prefa4 ,psalm4 #ih4 ,non hoc corpus quod uidetis estis manducaturi1 nec bibituri illum sanguinem quem effusuri sunt qui me crucifigent4 ,sacramentum aliquod uobis commendaui1 spiritualiter intellectum uiuificat nos1 caro autem non prodest quicquam4 ,that ys to saye3 you shall not eate thys bodye that you see1 nor drynke that bloode which they that crucyfye me shall shedde out4 ,i haue geuen a certayne sacramente vnto you1 yf yt be spirytually vnderstonde1 yt quyckeneth you3 but the fleshe profyteth nothynge4 ,what thynges can be more playnely spoken8 ,furdermore ,s4 ,austen sayeth4 ,sepe ita loquimur ut ,pascha appropinquante crastinam uel perendinam ,domini passionem dicamus3 cum ille ante tam multos annes passus sit1 nec omnino nisi semel illa passio facta sit4 ,nempe ipso die dominico dicimus bodie dominus resurrexit cum ex quo surrexit tot anni transierunt4 ,quare nemo tam ineptus est1 ut nos ita loquentes arguat esse mentitos1 quia istos dies secundum illorum quibus hc gesta sunt similitudinem nuncupamus3 ut dicatur ipse dies qui non sit ipse1 sed reuolucio ne temporum similes eius3 dicatur illo die fieri propter sacramenti celebrationem1 quod non illo die1 sed iam olim factum est4 ,nonne semel immolatus est ,christus in seipso8 tamen in sacramento non solum per amnuas ,pasch solennitates1 sed omni die pro popuslis immola tur3 nec utique mentitur qui interrogatus1 responderit eum immolari4 ,si enim sacramenta quandam similitudinem earum rerum quarum sunt sacramenta non haberent1 omnino sacramenta non essent4 ,ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt4 ,sicut ergo secundum quendam modum sacramtum corporis ,,christi corpus ,,christi est4 ,et sacramentum sanguinis ,,christi sanguis ,,christi est1 ita sacramenta fidei fides est1 ,nihil est autem aliud ud credere1 quam fidem habere1 ac per hoc respondetur fidem habere propter fidei sacramenta4 ,et conuertere se ad ,deum propter conuersionis sacramentum4 ,quia ipsa responsio pertinet ad celebrationem sacramenti4 ,sicut de ipso baptismo ,apostolus dicit4 ,consepulti 7inquit7 sumus ,christo per baptismum in mortem1 ,non ait sepulturam significauimus1 sed prorsus ait1 consepulti sumus4 ,sacramentum ergo tant rei non nisi eiusdem rei uocabulo nuncupauit4 ,that is to saye3 ,we often vse to saye1 when ,easter draweth nyghe1 that to morow or the nexte day is the ,lordes passy1 d yet yt is many yeares sens he suffered1 and that passyon was neuer done but ones4 ,and vpon that sondaye we saye1 thys daye the ,lorde ded ryse agayne1 and yet yt ys many yeares sens he rose4 ,now ys there no man so folyshe to reproue vs as lyers for so sayenge1 because we name these dayes after the symylytude of those in which these thynges were done1 so that yt is called the same daye1 which is not the verye same1 but by the reuolucyon of tyme lyke it4 ,and yt is named to be done the same daye through the celebracyon of the sacramt 7through kepynge the memoryall of the thynge ones done7 which ys not done that daye1 but was done lge before4 ,was not ,christe ones crucyfyed in hys owne parson8 d yet in a mysterye 7which is the remembraunce of hys very passyon7 he ys crucyfyed for the people not onely euery feaste of ,easter1 but euery daye4 ,neyther doth he lye which 7wh he is asked7 answereth that he is crucyfyed4 ,for yf the sacramentes1 had not certayne symylytudes of those thynges wherof they are sacramentes1 then shulde they be no sacramentes at all4 ,and for thys symylytude for the most parte they take the names of the very thynges1 and therfore after a certayne maner the sacramente of ,christes bodye ys ,christes bodye1 the sacramte of ,christes bloode1 is christes bloode1 so the sacramt of faythe1 is fayth4 ,for yt ys n other thyng to beleue1 th to haue fayth1 therfore wh a m swereth that the infante beleueth which hath not the affecte of fayth1 he answereth that yt hath faythe for the sacramt of fayth3 ,and that yt turneth yt selfe to ,,god1 for the sacrament of conuersyon4 ,for the answere yt selfe perteyneth vnto the mynystrynge of the sacrament4 ,as the ,apostle wryteth of ,baptyme3 we are buryed 7sayeth he7 wyth ,christ through ,baptyme vnto death4 ,he sayeth not1 we sygnyfye buryenge1 but vtterlye sayeth1 we are buryed4 ,he called therfore the sacrament of so greate a thynge euen wyth the propre name of the verye thynge it selfe4 ce4 ,if a man wolde avoyde contencyon and loke soberly vpon those wordes of ,saynte ,austen1 he shall soone perceyue the mysterye of thys matter4 ,for eu as the nexte good frydaye shalbe called the daye of ,christes passyon3 and yet he shall not suffer death a gayne vpon that daye1 for he dyed but ones and is nowe immortall1 eu so is the ,sacrament called ,christes bodye4 ,and as that daye is not the verye daye that he dyed vpon1 but onelye a remembraunce therof3 ,so the ,sacrament is not hys very naturall bodye1 but onelye a remembraunce of hys bodye breakynge and bloode sheadynge4 ,and lykewyse1 as the nexte ,easter daye shall be called the daye of hys resurrectyon1 not that it is the very same daye that ,christe ded ryse in1 but a remembraunce of the same3 ,euen so the ,sacrament is called hys bodye3 not that it is hys bodye in dede1 but onely a remembraunce of the same4 ,and furdermore1 eu as the ,preste doth offer hym1 that is to saye1 crucyfye hym at ,masse1 eu so is the sacramt hys bodye4 ,but the ,masse doth but onely represent hys passyon4 ,and so doth the ,sacrament represent hys bodye4 ,and yet though the ,masse dothe but represent his crucyfyge1 we maye trulye saye he is crucyfyed1 euen so though the ,sacrament do but sygnyfye or represent hys bodye1 yet may we trulye saye that it is hys bodye4 ,why so8 verely 7sayeth he7 for the sacramentes haue a certayne symylytude of those thynges wherof they are sacramentes4 ,and for thys symylytude for the moste parte1 they take the names of the verye thynges4 ,blessed be ,god which hathe so clearelye dyscussed this matter by thys faythfull ,father4 ,notwithstondynge he doth yet expresse it more playnelye sayg3 ,after a certayne maner the sacrament of ,christes bodye is ,christes bodye4 ,beholde deare bretherne he sayeth1 after a certayne maner the sacramt is ,christes bodye4 ,and by that you maye soone knowe that he neuer mte that it shulde be hys verye naturall bodye in dede1 but onelye a token and memoryall to keape in memorye the death of hys bodye1 and so to nouryshe our fayth4 ,besydes that1 hys symylytude which he after allegeth of ,baptyme1 doth througlye expode this matter1 for 7sayeth he7 the ,apostle sayeth not1 we sygnyfye buryenge3 but he sayeth1 we are buryed1 yet in dede the ,baptyme doth but sygnyfye it4 ,and therevpon 4,s4 ,austen addeth1 that he called the sacrament of so greate a thynge euen with the name of the verye thynge it selfe4 ,and lykewyse it is in our sacrament4 ,fynallye to be shorte1 ,i wyll passe ouer many places which ,i haue gathered out of this holye father1 and wyll towche but this one more4 ,saynte ,aust sayeth4 ,sidenote3 ,augusti ctr4 adamant4 ,non enim ,dominus dubitauit dicere1 ,hoc est corpus meum1 cum daret signum corporis sui4 ,et in eoden capite exponit4 ,sic est enim sanguis anima1 quomodo petra erat ,christus1 nec tamen petra 7ait7 significabat ,christ1 sed ait petra erat ,christus4 ,that is to saye3 ,the lorde doubted not to saye1 this is my bodye1 wh he gaue a sygne of hys bodye4 ,and after in the same chapyter he expoundeth it4 ,for trulye so the bloode is the soule1 as ,christe was the stone4 ,and yet the ,apostle sayeth not1 the stone ded sygnyfye ,christ1 but he sayeth the stone was ,christ4 ,here ,s4 ,austen sayeth playnelye1 that ,christe called the sygne of hys bodye1 his bodye1 and in this chapyter doth compare these thre textes of scrypture1 this is my bodye1 the bloode is the soule1 and ,christe was the stone3 ,and declareth them to be one phrase1 and to be expounded after one fashy4 ,now is there no m so madde1 as to saye1 that ,christe was a naturall stone 7excepte he be a naturall foole7 whose ,judgemt we neade not greately to regarde4 ,therefore we may well cclude that the sacrament is not his naturall bodye1 but is called his bodye1 for a symylytude that it hath1 wherin it sygnyfyeth representeth his bodye4 ,and that the sacramt of so greate a thynge is called eu with the name of the very thynge it selfe4 ,as s4 ,aust sayde4 ,thys were prove ynough to conclude that all the olde ,fathers ded holde the same opynyon1 for who wolde ones surmyse 7seynge we haue4 ,s4 ,austen so playne for vs which is the cheafest amonge th all7 who wolde ones surmyse ,i say1 that they dyssented in thys greate matter fr the other faythfull fathers1 or they from hym8 ,neuerthelesse ,i dare not lett hym stde post alone1 leaste ye dyspyse hym4 ,and therfore ,i wyll shewe you the mynde of certayne other also3 and fyrste of hys master ,saynt ,ambrose4 ,sidenote3 ,ambrosi super illud mort domini annuncia4 ,s4 ,ambrose wrytynge vpon the ,epystle of ,paule to the ,corynthyans in the 4xi4 ,chapter sayeth4 ,quia enim morte ,domini liberati sumus1 huius rei in eddo potdo1 carnem sanguinem qui pro nobis oblata sunt1 significamus4 ,that is to saye3 because we be delyuered by the death of the ,lorde1 in eatynge and drynkynge of thys thynge1 meanynge of the ,sacrament1 we sygnyfye the fleshe and bloode which were offered for vs4 ,here doth ,s4 ,ambrose saye ynough1 yf men were not sophysters1 but wolde be content with reason4 ,for he sayeth that in eatynge and drynkynge the ,sacramt of ,christes bodye1 we sygnyfye or represent the fleshe and bloode of our sauyoure ,iesus4 ,notwithstondynge be cause you are so slyppery1 we shall bynde you a lytle better by thys ms wordes4 ,sidenote3 ,ambrosi de sacra4 ,s4 ,ambrose sayeth4 ,sed forte dices speciem sanguinis non uideo1 sed habet similitudinem4 ,sicut enim mortis similitudinem sumpsisti1 ita etiam similitudinem preciosi sanguinis bibis4 ,that is to saye4 ,but perauenture thou wylte saye1 ,i see no apperaunce of bloode1 but it hathe a symylytude4 ,for eu as thou haste taken the symylytude of death1 euen so thou drynkest the symylytude of the precyous bloode4 ,here maye ye see by the conferrynge of these two ,sacramentes1 what 4,s4 ,ambrose iudged of it4 ,for he sayeth1 euen as thou haste taken a symylytude of hys death in the sacramt of baptyme1 so doste thou drynke a symylytude of hys precyouse bloode in the ,sacrament of the ,aulter4 ,and yet as ,s4 ,austen sayde before1 the ,apostle sayeth1 not we sygnyfye buryenge1 but sayeth1 we are buryed4 ,and lykewyse here ,christe sayde1 not this sygnyfyeth my bodye1 but this is my bodye1 callynge the ,sacrament1 a sygne1 token1 and memoryall of so greate a thynge1 euen with the name of the verye thynge it selfe4 ,thus doth ,s4 ,ambrose choke our sophysters4 ,neuerthelesse ,i wyll alleage one place more out of ,ambrose1 where he sayeth4 ,sidenote3 ,ambrosi lib 4#c4 de sacram4 ,dicit sacerdos fac nobis hanc oblation scriptam rationabilem1 quod est figura corporis ,domini nostri ,iesu ,christi4 ,that is3 the ,preste sayeth1 make vs this oblacyon acceptable4 ce4 ,for it is a fygure of the bodye of our ,lorde ,iesus ,chryst4 ,here he calleth it playnelye a fygure of ,christes bodye1 which thynge you can not avoyde4 ,therfore geue prayse vnto ,god and lette hys trouth sprede1 which is so playnelye testyfyed1 by these holye ,fathers4 ,now lette vs see what ,s4 ,hierome sayeth4 ,sidenote3 ,hieronimus super eccle4 ,saynte ,hierome wrytynge vpon ,ecclesiastes sayeth on this maner4 ,caro ,domini uerus cibus est1 sanguis eius uerus potus est1 hoc solum habemus in presenti sculo bonum1 si uescamur carne eius cruoreque potemur1 n solum in misterio1 sed etiam in scripturarum lectione1 uerus enim cibus est potus1 qui ex uerbo ,dei sumitur scientia scripturarum4 ,that is to saye3 the fleshe of the lorde is verye meate1 and his bloode verye drynke4 ,this is onelye the pleasure or profytte that we haue in this worlde1 that we maye eate hys fleshe and drynke his bloode1 not onely in a mysterye1 but also in the readynge of scryptures4 ,for it is very meate and drynke1 which is taken out of ,godes worde1 by the knowelege of scryptures4 ,here maye ye see ,s4 ,hieroms mynde in fewe wordes4 ,for fyrste he sayeth that we eate hys fleshe and drynke hys bloode in a mysterye1 whiche is the sacrament of hys remembraunce1 and memoryall of his passyon4 ,and after he addeth1 that we eate his fleshe d drynke hys bloode in the readynge d knowelege of scriptures1 d calleth that very meate d very drynke4 ,and yet ,i am sure ye are not so grosse1 as to thynke that the letters whiche you reade are tourned in to naturall fleshe d blode4 ,and lykewyse it is not necessarye that the breade shulde be tourned in to hys bodye1 no more than the letters in scrypture are tourned in to his fleshe4 ,and neuerthelesse through faythe we may as well eate hys bodye in receyuynge of the sacrament1 as eate hys fleshe in readynge of the letters of the scrypture4 ,besydes that ,s4 ,hierome calleth the vnsterstdynge of the scripture verye meate and very drynke3 whiche you muste neades vnderstonde in a mysterye and spyrituall sense4 ,for it is no materyall meate nor drynke that is receyued with the mouth and teth1 but it is spyrytuall meate and drynke1 and is so called for a symylytude and propertye3 because that as meate and drynke counforte the bodye and outwarde man1 so doth the readynge and knowelege of scrypture conforte the soule and inwarde man4 ,and lykewyse it is of ,christes bodye1 whiche is called verye meate and verye drynke1 whiche you muste neades vnderstonde in a mysterye or spyrytuall sense 7as ,saynte ,hierome called it7 for hys bodye is no materyall meate nor drynke that is receyued with the mouth or teth3 ,but it is spyrytuall meate and drynke1 and so called for a symilytude and propertye1 because that as meate and drynke conforte the bodye1 so doth the fayth in hys bodye breakynge bloode sheadynge refreshe the soule vnto lyfe euerlastynge4 ,we vse it customablye in our daylye speache to saye1 when a chylde setteth all hys mynde and delyght vp sporte and playe3 ,it is meate and drynke to thys chylde to playe4 ,and also we saye by a man that loueth well hawkynge and huntynge3 ,it is meate and drynke to thys man to hawke and hunte4 ,where no man doubteth1 but it is a fyguratyue speache4 ,and therfore ,i wonder that they are so blynde in thys one poynte of ,christes bodye4 ,and can not also take the wordes fyguratyuelye1 as these olde doctours ded4 ,sidenote3 ,hieronimus super ,matheum4 ,agayne ,s4 ,hierome sayeth4 ,postquam mysticum pascha fuerat impletum agni carnes cum apostolis comederat1 assumit panem qui confortat cor hominis1 ad uer pasch transgreditur sacramentum1 quomodo in prefiguratione eius ,melchisedech uinum panem proferens fecerat1 ipse quoq2 ueritatem corporis reprsentaret4 ,that is to saye3 after the mystycall ,easter lbe fullfylled1 and that ,christe had eaten the lambes fleshe with the ,apostles1 he toke breade which conforteth the harte of man1 and passeth to the true sacramt of the ,easter lambe3 that as ,melchisedech brought forthe breade and wyne fygurynge hym1 so myght he lykewyse represent the truth of hys bodye4 ,here doth ,s4 ,hierome speake after the maner that ,tertully ded before3 that ,christe with breade and wyne ded represent the truth of hys bodye4 ,for excepte he had had a true bodye1 he coulde not leaue a fygure of it nor represent it vnto vs4 ,for a vayne thynge or fantasye can haue no fygure1 nor can not be represented4 ,as by example4 ,how shulde a m make a fygure of hys dreame or represent it vnto our memorye8 ,but ,christ hath lefte vs a fygure and representacyon of hys bodye in breade and wyne3 therfore it foloweth that he had a true bodye4 ,and that this was 4,s4 ,hieroms mynde doth manefestly appeare by the wordes of ,bede1 which doth more copyouslye sette out this sayenge of ,hierome4 ,sidenote3 ,beda super ,luc4 ,for he wryteth on this maner4 ,finitis pasch ueteris solennijs que in commemoration antiqu de gypto liberationis agebantur1 transit ad nou quod in su redemptionis memori ecclesia frequtare desiderat1 ut uidelicet pro carne agni uel sanguine suo1 carnis sanguinisq2 sacramentum in panis ac uini figura substituens1 ipsum se esse monstraret cui iurauit ,dominus4 ,tu es sacerdos in ternum secundum ordinem ,melchisedech4 ,frangit autem ipse panem quem porrigit1 ut ostendat corporis sui fractionem non sine sua sponte futuram4 ,similiter calicem postquam cna uit dedit eis4 ,quia ergo panis carn cfirmat1 uinum uero sanguin operatur in carne1 hic ad corpus ,christi mystice1 illud refertur ad sanguinem4 ,that is to saye4 ,after the solempnyte of the olde ,easter lambe was fynyshed1 which was obserued in the rembraunce of the olde delyuerace out of ,egypte1 he goth vnto the newe which the churche gladlye obserueth in the rembraunce of hys redempcyon1 that he in the steade of the fleshe and bloode of the lambe1 myght instytute and ordeyne the sacramt of hys fleshe and bloode in the fygure of breade and wyne1 and so declare hym selfe to be the same vnto whome the ,lorde sware1 thou arte a perpetuall ,preste after the order of ,melchisedech4 ,and he hym selfe brake the breade which he gaue1 to shewe that the breakynge of hys bodye shulde not be done without hys owne wyll4 ,and lykewyse he gaue them the cuppe after he had supped4 ,and because breade doth confyrme or strengthen the fleshe1 and wyne worketh bloode in the fleshe1 therfore is the breade mystycallye referred vnto the bodye of ,christe1 and the wyne referred vnto hys bloode4 ,here maye you note1 fyrste that as the lambe was a remembraunce of theyr delyueraunce out of ,egipte 7and yet the lbe delyuered them not7 so is the sacrament a remembraunce of our redemptyon1 and yet the sacrament redeamed vs not4 ,besydes that he sayeth1 that ,christ in the steade of the fleshe and bloode of the lambe1 ded instytute the sacrament of hys fleshe and bloode in fygure of breade and wyne4 ,marke well1 he sayeth not that in the steade of lambes fleshe and bloode he ded instytute hys owne fleshe and bloode1 but sayeth that he ded instytute the sacrament of hys fleshe and bloode4 ,what thynge is a sacrament8 ,verelye it is the sygne of an holye thynge1 and there is no dyference betwene a sygne and a sacrament1 but that the sygne is referred vnto a worldlye thynge1 and a ,sacrament vnto a spyrytuall or holye thynge4 ,sidenote3 ,ad ,marcellum4 ,as ,saynte ,austen sayeth4 ,signa cum ad res diuinas pertinent1 sacramenta appellantur4 ,that is to saye3 sygnes when they partayne vnto godlye thynges are called sacramentes4 ,therfore when ,bede sayeth1 that they ded instytute the ,sacrament of hys fleshe and bloode in the fygure of breade and wyne1 it is as moche to saye 7by ,saynte ,austens dyffynycyon7 as that he ded instytute the fygure of hys holye fleshe and bloode in the fygure of breade and wyne1 that is to saye3 that breade and wyne shulde be the fygure and sygne representynge hys most blessed holye fleshe and bloode vnto vs1 for a perpetuall rembraunce4 ,and afterwarde he declared the propertye for whiche the breade is called the bodye d the wyne the bloode3 savynge he speaketh not so darkelye as ,i now do1 but playnelye sayeth that the breade is mystycallye referred vnto the bodye of ,christe3 because that as breade doth strgth the fleshe1 so ,christes bodye which is fygured by the breade1 doth strgthen the soule through fayth in hys death4 ,and so doth he clearlye proue my purpose4 ,sidenote3 ,crisost4 super ,matth4 ,now lette vs see what ,chrisostome sayeth1 whiche shall descrybe vs the fayth of the olde ,grecyans1 who had not loste the true fayth1 howsoeuer the wordle go now adayes4 ,chrisostome sayeth in thys maner4 ,si enim mortuus ,iesus n est cuius signum simbol hoc sacrific est8 uides quantum ei studium fuerit ut semper memoria teneamus pro nobis ipsum mortuum fuisse4 ,that is to saye3 ,yf ,iesus haue not dyed1 whose memoryall and sygne is this sacryfyce8 ,thou seest what dylygence he gaue that we shulde ctynuallye keape in memorye that he dyed for vs4 ,here you maye see that ,chrisostome calleth the sacramet symbolum et signum3 ,that is to saye1 a memoryall and sygne of ,christ1 and that it was instytute to keape hys death in perpetuall remembraunce4 ,but of one thynge thou muste be ware or els thou arte deceyued1 he calleth it also a sacryfyce1 and there thou muste wyselye vnderstonde hym4 ,sidenote3 ,sacryfyce4 ,for yf it were the sacryfyce of ,christes bodye1 then muste ,christes bodye be slayne agayne1 which thynge ,god forbyd4 ,and therfore thou muste vnderstde hym wh he calleth it a sacryfyce1 that he meaneth it to be a rembraunce of that holye sacryfyce1 where ,christes bodye was offered on the crosse ones for all4 ,for he can be sacryfyced no more1 seynge he is immortall4 ,notwithstondynge our ,prelates wyll here note me of presumpti1 that ,i dare be so bolde to expounde hys mynde on this fashyon4 ,for in dede they take hym otherwyse1 and thynke that it is a verye sacryfyce4 ,and therfore ,i wyll brynge one other texte1 where ,chrisostome shall expounde hym selfe4 ,chrisostome sayeth3 ,sidenote3 ,crisost4 ad ,hebre4 hom4 #ag4 ,nonne per singulos dies offerrimus8 offerrimus qdem1 sed ad recordationem mortis eius facientes4 ,hoc autem sacrificium 7sicut pontifex7 sed id ipsum semper facimus3 imo recordation sacrificij4 ,that is to saye3 do we not daylye offer or do sacryfyce3 yes suerlye4 ,but we do it for the remembraunce of hys death1 for this sacryfyce is as an example of that we offer1 not an other sacryfyce 7as the ,byshopp in the olde lawe ded7 but euer the same3 yea rather a remembraunce of the sacryfyce4 ,fyrste he sayeth that they daylye do sacryfyce1 but it is in remembraunce of ,christes death4 ,then he sayeth that the sacryfyce is an example of that4 ,thyrdlye he sayeth1 that they offer not an other sacryfyce 7that is to saye an oxe or a gotte7 as the ,byshoppes of the olde lawe1 but euer the same4 ,marke thys poynte3 ,for though it seame at the fyrste syght to make wyth them1 yet doth yt make so derectelye agaynste them1 that they shall neuer be able to avoyde it4 ,chrisostome sayeth1 they do not offer an other sacryfyce as the ,bysshoppes ded1 but euer the same4 ,they offer other breade and wyne thys daye1 then they ded yesterdaye3 they shall saye an other ,masse to morowe1 then they ded this daye4 ,now yf thys breade and wyne or the ,masse be a sacryfyce1 then do they offer an other sacryfyce1 as well as the ,byshoppes of the olde ,lawe4 ,for thys sacryfyce ded sygnyfye that ,christe shulde come and shedde hys bloode1 as well as the breade1 wyne1 and ,masse1 do represent that he hath done it in dede4 ,and therfore yf it be a sacryfyce1 then do they offer an other sacryfyce1 representynge hys passyon1 as well as the ,byshoppe of the olde ,lawe4 ,but that doth ,chrisostome denye1 and sayeth that they offer euerye daye the same4 ,what same8 ,verelye euen the same that was done and sacryfyced when ,christe shedde hys bloode4 ,in thys sacryfyce is ,christe euerye daye bounde and buffetted1 and ledde from ,anna to ,cayphas3 he is brought to ,pylate and condempned2 he is scourged d crowned with thorne1 and nayled on the crosse1 and hys harte opened with a spere1 and so sheadeth hys bloode for our redempcyon4 ,why ,chrisostome1 and do you the selfe same sacryfyce euerye daye8 ,yea verelye4 ,then why doth ,saynte ,paule saye to the ,romaynes ,sidenote3 ,rom4 #f4 in the syxte ,chapter3 that ,christe is rysen from death1 and dyeth no more8 ,yf he dye no more1 how do you daylye crucyfye hym8 ,for sothe ,paule sayeth trouthe4 ,for we do it not actuallye in dede1 but onelye in a mysterye4 ,and yet we saye1 that we do sacryfyce hym1 and that thys is hys sacryfyce1 for the celebracyon of the ,sacrament and memorye of the passyon whiche we keape3 and for thys cause it hath the name of the thynge that it doth represente and sygnyfye4 ,and therfore1 as ,saynte ,austen declareth a fore ad ,bonifacium1 ,sidenote3 ,augustinus ad ,bonifacium4 ,i expounde my mynde by a rethorycall correctyon and saye1 ,imo recordationem sacrificij4 ,that is to saye3 ,yea rather the remembraunce1 and fygure of the sacryfyce4 ,graunde mercyes good ,chrisostome1 now do ,i perceyue the pyth of thys matter3 euen as the ,masse is the verye death and passyon of ,christe1 so is it a sacryfyce4 ,now it doth but onelye represente the verye death and passyon of ,christe1 therfore it doth folowe that the ,masse in verye dede doth but onely represente a sacryfyce4 ,and yet not withstandynge manye tymes it is called a sacryfyce of holye doctours1 and hathe the name of the verye same thynge that it doth represent d sygnyfye4 ,and euen so we maye saye of this sacrament1 that as the ,masse is the verye sacryfyce and passyon of ,christ1 so is the sacrament hys verye bodye and sacryfyce that is offered4 ,nowe the ,masse doth but onely represent and sygnyfye the passyon3 so the sacrament doth but onelye represent and sygnyfye the bodye and very sacryfyce ones offred for euer4 ,notwithstondynge manye tymes the ,masse is called the bodye and a sacryfyce4 ,and hath the name of the verye same thynge that it doth represent and sygnyfye4 ,sidenote3 ,crisostome4 ,furthermore ,chrisostome sayeth4 ,ipse quos2 bibitex eo1 ne auditis uerbis illis dicert4 ,quid igitur sanguinem bibimus carnem commedimus8 ac ideo perturbarentur1 nam quando prius de his uerba fecit1 etiam uerbis ipsius offendabantur4 ,ne igitur tunc id quoque accideret1 primus ipse hoc fecit1 ut ad communionem misteriorum induceret intrepidam4 ,that ys to saye3 he also dranke of yt1 leaste when they harde hys wordes1 they shulde saye3 why do we than drynke bloode and eate fleshe8 and so shulde be troubled4 ,for when he spake before of those thynges1 they were offended wyth hys wordes4 ,and because that shulde not now also chaunce1 he hym selfe dranke fyrst of yt1 that he myght cause th to come without feare to the partakynge of those mysteryes4 ,here ,chrisostome noteth that ,christe dranke of yt1 to drawe them from the grosse vnderstdynge of hys wordes1 and by hys drynkynge to testyfye vnto them1 that yt was not hys naturall fleshe in dede1 but onely memoryalles and representacyons of hys bodye and bloode4 ,and therfore he calleth them mysteryes3 that is to saye sacramentes4 ,for in thys place a sacramente d a mysterye ys all one thynge4 ,notwithstondynge some tyme thys worde mysterye ys more common d large in signyfyenge then this worde sacrament4 ,and ,i haue shewed you before1 that a sacrament ys the sygne of an holy thynge1 and not the thynge it selfe that yt representeth3 albeit somtyme yt beare the name of the verye thynge yt selfe4 ,as the ,image of 4,s4 ,peter ys not saynt ,peter hym selfe1 and yet yt beareth hys name4 ,chrisostome sayeth4 ,caro non prodest quicquam3 hoc est1 secundum spiritum uerba mea audienda sunt4 ,qui secundum carnem audit1 nihil lucratur1 nihil utilitatis accipit4 ,quid est autem carnaliter intelligere3 simpliciter ut res dicuntur1 neque aliud quippiam excogitare4 ,misteria omnia interioribus oculis consideranda1 hoc est spiritualiter4 ,that is to saye4 ,the fleshe profyteth nothynge1 that is3 my wordes muste be vnderstonde after the spiryte1 he that vnderstondeth them after the fleshe wynneth nothynge1 nor taketh no profytte4 ,what meaneth this1 to vnderstonde after the fleshe or carnallye8 ,verelye to take the thynges symplye as they are spoken1 and to thynke none other thynge4 ,all mysteryes or sacramentes muste be consydered with the inwarde eyes1 that is to saye3 spyrytuallye4 ,and after he expoundeth hym selfe on this maner4 ,interiores autem oculi ut panem uiderint1 creaturas transuolant1 non de illo pane a pistore cocto cogitant3 sed de eo qui dixit se panem uit1 qui per mysticum panem significatur4 ,that is to saye4 ,the inwarde eyes as soone as they see the breade1 they passe ouer the creatures1 d thynke not of that breade which is baken of the baker1 but of hym that called hym selfe the breade of lyfe1 which is sygnyfyed by the mystycall or sacramtall breade4 ,wolde you haue hym saye any more8 he telleth you playne1 that ,christe which ys the very breade of lyfe1 ys sygnyfyed by this sacramentall breade4 ,and that is the thynge which our ,byshoppes so fleshlye denye now adayes1 which thynge yet you maye see1 the olde ,fathers cclude with one assente4 ,notwythstdynge yet ,i wyll alleage mo olde doctours1 so that from hence forthe they maye be a shamed to call yt newe learnynge4 ,fulgentius sayeth4 ,sidenote3 ,fulgentius #b4 libro de fide4 ,in illis enim carnalibus 7tpore legis7 uictunis1 significacio suit carnis ,christi quam pro pctis nostris ipse sine pct fuerat oblaturus1 sanguinis quem erat effusurus in remission peccarorum nostrorum4 ,in isto aut sacrificio gratiarum actio atq2 cmemoracio est carnis ,christi quam pro nobis obtulit1 sanguinis qu pro nobis id ,deus effudit4 ,that is to saye4 ,in these carnall sacrifyces in the tyme of the lawe1 was a sygnyficacyon of the fleshe of ,christe1 which he without synne1 shuld offer for our synnes1 d of the bloode which he shulde shedde out in remyssyon of our synnes4 ,but this sacryfyce is a thankes geuynge d remembrace of the fleshe of ,christe which he offered for vs1 and of the bloode which the same ,god shedde for vs4 ,fyrste note that he calleth yt a sacryfyce1 which notwithstdyng is but a rembrace of that sacryfyce offered on the crosse ones for all3 ,th he playnely calleth yt a thankes geuynge1 and remembraunce of ,christes very fleshe and bloode3 and so concludeth with vs4 ,neuerthelesse because sophysters wolde soone thynke to avoyde thys place1 ,i wyll alleage one other sayenge of the same autoure which they shall neuer be able to avoyde4 ,sidenote3 ,fulgen4 ,fulgentius sayeth1 as ,haymo testyfyeth4 ,hic calix nouum testamentum est1 id est1 hic calix quem uobis trado1 nouum testamentum significat4 ,that is to saye4 ,thys cuppe or chalyce is the newe testament3 ,that is3 thys cuppe or chalyce which ,i delyuer you doth sygnyfye the newe testament4 ,in this place he doth playnelye shewe hys mynde1 which c not be avoyded4 ,for euen as the cuppe is the newe testament1 so ys the breade the bodye4 ,nowe the cuppe dothe but sygnyfy the new testament4 ,and therfore ,i may conclude1 that the breade doth but sygnyfye the bodye4 ,sidenote3 ,eusebius4 ,eusebius sayeth4 ,quia corpus assumptum ablaturus erat ex oculis nostris syderibus allaturus1 necessarium erat ut uobis in hac die sacramentum corporis sanguinis consecraret1 ut coleretur iugiter per mysterium quod semel offerebatur in precium4 ,that is to saye3 ,because he wolde take awaye out of our eyes the bodye that he toke1 and carye yt in to heauen1 it was necessarye that in thys tyme he shulde consecrate to vs the sacramte of hys bodye d bloode3 that that which was ones offered for the pryce of our redemptyon1 myght contynuallye be honoured through the mysterye4 ,sidenote3 ,consecrate4 ,to consecrate a thynge1 is to applye it vnto an holye vse4 ,here you maye see that he calleth yt the sacrament of hys bodye and bloode1 which bodye is caryed vp into heauen4 ,and also he calleth it a mysterye1 which is ynough for them that wyll see4 ,sidenote3 ,druthmarius4 ,also ,druthmarius expoundeth these wordes1 thys is my bodye on this maner3 ,hoc est corpus meum in mysterio4 ,that is to saye3 thys is my bodye in a mysterye4 ,i thynke you knowe what a mysterye meaneth4 ,christe is crucyfyed euery daye in a mysterye3 that is to saye3 euery daye hys death ys represented by the sacramentes of remembraunce4 ,the ,masse is ,christes passyon in a mysterye3 that is to saye3 the ,masse doth represente hys passyon and keapeth yt in our memorye4 ,the breade ys ,christes bodye in a mysterye3 that is to saye3 it representeth hys body that was broken for vs1 and keapeth yt in our rembraunce4 ,you haue harde already the mynde of the doctours1 how the sacrament ys ,christes bodye4 ,and now ,i shall shewe you how the sacrament ys our bodye1 which doth not a lytle healpe to the vnderstdynge of these wordes whych are in controversye4 ,the sacramt of the ,aulter ys our bodye as well as it is ,christes bodye4 ,and eu as it is our bodye1 so yt is ,christes4 ,but there is no man that c saye that it is our naturall bodye in dede1 but onely a fygure1 sygne1 memoryall1 or represtacyon of our bodye3 ,wherfore yt must also folowe1 that it is but onely a fygure1 sygne1 memoryall or represtaci of ,christes bodye4 ,the fyrste parte of this argument maye thus be proued4 ,sidenote3 ,augustino in sermone ad infantes4 ,s4 ,austen wrytynge in a sermon sayeth on this maner4 ,corpus ergo ,christi si uultis intelligere1 apostolum audite dicentem4 ,vos estis corpus christi mbra 4#a4 ,cor4 #ab4 ,si ergo estis corpus christi membra1 mysteri uestrumque in mensa ,domini posit est1 mysteri ,domini accipitis1 ad id quod estis4 ,am respdetis et respddo subscribitis4 ,that is to saye3 ,yf you wyll vnderstde the bodye of ,christe1 here the ,apostle which sayeth4 ,we are the bodye of ,christe and mbres 4#a4 ,cor4 #ab4 ,therfore yf ye be the bodye of ,christe and membres1 your mysterye is put vpon the ,lordes table1 ye receyue the mysterye of the ,lorde1 vnto that you are you answer ,am4 ,and in answerynge subscrybe vnto yt4 ,here you maye see that the sacramt ys also our body1 d yet is not our naturall body1 but onely our body in a mysterye1 that is to saye3 a fygure sygne1 memoryall1 or represtacy of our body4 ,for as the breade ys made of many graynes or cornes1 so we 7though we be manye7 are one breade d one bodye4 ,and for this propertye and symylitude it is called our bodye1 and beareth the name of the verye thynge which yt doth represt sygnyfy4 ,agayne s4 ,aust sayth4 ,sidenote3 ,augusti in ser4 de sacra feria ,pasche4 ,quia ,christus passy est pro nobis1 cmdauit nobis in isto sacramto corpus sanguinem suum1 quod etiam fecit nos ipsos4 ,nam nos ipsius corpus facti sumus1 per misericordi ipsius quod accipimus nos sumus4 ,et postea dicit4 ,iam in nomine ,christi tanquam ad calicem ,domini uenistis1 ibi nos estis in mensa ibi uos estis in calice4 ,that is1 because ,christ hath suffered for vs1 he hath betak vnto vs in thys sacramt hys bodye and bloode1 which he hath also made euen our selfes4 ,for we also are made hys bodye1 and by his mercye we are eu the same thynge that we receyue4 ,and after he sayeth4 ,now in the name of ,christe ye are come1 as a man wolde saye1 to the chalyce of the ,lorde3 there are ye vpon the table1 and there are ye in the chalyce4 ,here you maye see1 that the sacrament is our bodye4 ,and yet yt is not our naturall bodye1 but onelye in a mysterye1 as it is before sayde4 ,sidenote3 ,augusti de sacra feria pasche4 ,furthermore ,s4 ,austen sayeth4 ,hunc itaq2 cib pot societat uult intelligi corporis mbror suor quod est scta ecclesia in predestinatis uocatis iustificatis glorificatis sanctis fidelibus eius4 ,huius rei sacramentum alicubi quotidie1 alicubi certis interuallis dierum in dominico preparatur1 de mensa ,domini sumitur1 quibusd ad uitam1 quibusdam ad exitium4 ,res uero ipsa cuius est sacramentum1 est omni homini ad uitam1 nulli ad exitium1 quicumque eius particeps fuerit4 ,that is to saye3 he wyll that this meate and drynke shulde be vnderstde to be the felowshyp of hys bodye and membres1 which ys the holy churche in hys predestynate and called and iustyfyed and gloryfyed sayntes and faythfull4 ,the sacrament of thys thynge ys prepared in some place daylye1 and in some place at certayne appoynted dayes1 as vpon the sondaye4 ,and yt is receyued at the table of the ,lorde1 of some vnto lyfe1 and of some vnto destruccy4 ,but the thynge yt selfe whose sacrament thys ys1 is receyued of all men vnto lyfe1 and of no m vnto destruccyon1 whosoeuer is partaker of yt4 ,here doth ,s4 ,austen fyrste saye1 that this sacrament ys the felowshyppe of his bodye and membres which are we4 ,and yet is not our naturall bodye1 as ys before sayde4 ,and then he sayeth1 that the sacrament of thys thynge ys receyued of some vnto lyfe and saluacyon1 and of some vnto death and dampnacyon4 ,for both faythfull and vnfaythfull maye receyue the sacramt4 ,and after he sayeth1 that the thynge yt selfe whose sacrament yt ys1 is receyued of all men vnto lyfe1 and of no man vnto destruccyon1 who so euer ys partaker of yt4 ,and of thys sayenge yt muste neades folowe1 that onely the faythfull eate ,christes bodye1 and the vnfaythfull eate hym not4 ,for he is receyued of no m vnto destruccyon4 ,and of thys yt muste also folowe that the sacrament ys not ,christes bodye in dede1 but onelye in a mysterye4 ,for yf the sacrament were hys naturall bodye1 then shulde yt folowe1 that the vnfaythfull shulde receyue hys bodye4 ,which is contrarye to the mynde of saynt ,austen1 and agaynst all truth4 ,thus haue we suffycyentlye proued the fyrste parte of our argumte1 that the sacrament is our bodye1 as well as yt is ,christes4 ,and nowe wyll ,i proue the secde parte more playnely 7although yt be ynough declared already1 to them that haue eares7 that euen as yt is our bodye so it is ,christes4 ,fyrste you shall vnderstonde that in the wyne1 which ys called ,christes bloode1 is admyxed water1 which doth sygnyfye the people that are redeamed with hys bloode3 so that the heade which is ,christe1 ys not without hys bodye which is the faythfull people1 nor the bodye without hys heade4 ,now yf the wyne when it is consecrated1 be tourned bodelye in to ,christes bloode1 then is it also necessarye that the water which is admyxed be bodelye tourned in to the bloode of the faythfull people4 ,for where as is one csecracion muste folowe one operacy4 ,and where as is lyke reason1 there muste folowe lyke mysterye4 ,but what so euer is sygnyfyed by the water as ccernynge the faythfull people1 is taken spirytually4 ,therfore whatsoever is spok of the bloode in the wyne1 muste also neades be taken spyrytuallye4 ,this reason is not myne1 but it is made by one ,bartrame ,sidenote3 ,bartrame4 vp a 4#gjj4 yeares sens1 when this matter was fyrste in dysputacyon4 ,whervp at the instaunce of greate ,charles the ,emperoure1 he made a boke professynge euen the same thynge that ,i do1 and proueth by the olde doctours faythfull fathers1 that the sacrament is ,christes bodye in a mysterye1 that is to saye3 a sygne1 figure1 or memoryall of hys bodye1 whiche was broken for vs1 and not hys naturall bodye4 ,and therfore that doctryne is newe which otherwyse teacheth1 and not myne1 which is not myne1 but the doctryne of ,christe and of the olde fathers of ,christes churche1 tyll ,antichriste began to sytte and reigne in the temple of ,god4 ,sidenote3 ,cyprianus ad ,cecilium4 ,besydes that ,cypriane sayeth1 that the people is nexed in the sacramt through the myxture of water4 ,therfor ,i mervell moche that they are so ctcyous d wyll not see1 that as the water is the people1 so the wyne ys ,christes bloode1 that is to saye3 in a mysterye1 because yt represteth ,christes bloode1 as the water doth the people4 ,furthermore ,eusebius sayth4 ,sidenote3 ,eusebius4 ,d in sacramtis uino aqua miscetur1 ,christo fidelis populus incorporatur igitur quad ei copula perfecta charitatis unitur4 ,that is to saye3 whyles in the sacrament water is admyxte with the wyne1 the faythfull people is incorporate d ,ioyned with ,christ1 d is made one with him1 with a certayne knotte of perfecte charyte4 ,now where he sayeth1 that we are ,ioyned d incorporated with ,christe1 what fondnes were it to ctde1 syth we are there onelye in a mysterye1 d not naturallye4 ,to ctde ,i say with suche pertynacyte that his naturall bodye must be there3 d not rather that he is ,ioyned with vs1 as we are ,ioyned with hym1 d both in a mysterye1 by the knotte of perfecte charyte4 ,sidenote3 ,more4 ,the yge man perceyueth well ynough that an allegory vsed in some place is not a cause suffycyt to leaue the proper sygnyfycacys of ,godes worde in euery other place d seke an allegorye1 d forsake the playne cm sence4 ,for he cfesseth that he wold not so do saue for necessyte3 because 7as he sayeth7 that the cmon lytterall sence is impossyble4 ,for the thynge he sayeth that is mente therbye can not be true4 ,that is to saye3 that the verye bodye of ,christe can be in the sacrament1 because the sacrament ys in many dyuerse places at ones1 and was at the maundye3 that is to wete1 in the handes of ,christe d in everye of hys ,apostles mouthes4 ,and at that tyme yt was not gloryfyed4 ,and th he sayeth that ,christes bodye not beynge gloryfyed1 could no more be in two places at ones than hys owne c4 ,and yet he goth after furder1 d sayeth1 no more yt can whan yt is gloryfyed also4 ,and that he proueth by the sayenge of ,s4 ,austen whose wordes be1 that the body with the which ,christ arose muste be in one place4 c4 ,sidenote3 ,fryth4 ,hetherto hath master ,more reasoned reasonablye3 but now he begynneth to declyne from the dygnyte of dyuynyte into the dyrty dregges of vayne sophystry4 ,for where ,i saye that ,i muste of necessyte seake an allegorye1 because the lytterall sence is impossyble and can not be true1 meanynge that it can not stonde with the processe of holy scrypture1 but that other textes do of necessyte constrayne me to cstrue yt spyrytuallye4 ,there catcheth he thys worde1 can1 and thys worde impossyble1 and wolde make men beleue that ,i mente1 yt coulde not be true because reason can not reache yt1 but thynketh it impossyble4 ,and there he tripheth before the vyctorye1 and wolde knowe what artycle of our fayth ,i coulde assygne1 in which reason shall not dryue awaye the strengthe of my proue1 and make me leaue the lytterall sence wherin my profe shulde stonde1 and sende me to seake an allegorye that myght stonde wyth reason1 and dryue awaye the fayth4 ,but now deare bretherne1 seynge ,i speake not of the impossybylyte of reason1 but of the impossybylyte to stde with other textes of scripture1 ye maye see that this royall reas is not worth a ryshe4 ,then wolde he fayne knowe the place where ,s4 ,austen so sayeth1 which thyng although1 yt were harde for me to tell1 syth ,i haue not hys bokes to loke for it1 yet ,i thanke ,god my memorye is not so bad1 but ,i can shewe hym where he shall fynde yt4 ,and because ,i thynke that he is more accustomed to the ,popes lawes then to ,s4 ,austens workes1 syth he is become the prelates proctoure and patrone3 ,i saye he shall not fayle but fynde it in his lawes de consecracione4 ,and where as he wolde wreste the wordes of ,s4 ,aust1 which sayeth that the bodye in which ,christ arose muste neades be in one place3 sayge1 that he myght meane not that hys body myght not be in dyuerse places at ones1 but that yt muste be in one place1 that is to saye3 in some one place or other4 ,he speaketh 7sayth master ,more7 nothynge of the sacrament1 nor sayeth not that his bodye with which he rose muste nedes be in one place1 that it c by no possybylyte be in any mo4 ,thys seameth to some a goodly glose1 d yet yt shall proue but a vayne evasyon4 ,for yf a m wolde saye that the ,kynges graces body muste be in one place1 and then a nother wolde expounde that 7notwithstondynge hys wordes7 hys graces bodye myght be in two places at ones1 ,i thynke men myght soone ,iudge that he delyted to delaye1 d myght saye1 what neade he to determyne1 that he muste be in one place excepte he thought in dede1 that he myght be in no mo but onely one2 ,and though m myght so argue vp other mens wordes1 yet of saynte ,austs wordes thys must neades folowe1 for he bryngeth them in 7as ,god wolde7 by a contrarye antithesis sayenge4 ,sidenote3 ,ad ,hieronim4 ,corpus in quo resurrexit in uno loco esse oportet1 ueritas autem eius ubique diffusa est4 ,that is to saye3 hys bodye wherin he rose must be in one place1 but hys truth ys dyspersed in all places4 ,where he playnelye concludeth by the contrarye antithesis1 that as hys truth ys dyspersed in all places1 so muste hys bodye neades be in one place onelye4 ,as by example1 yf a m shulde saye4 ,the ,kynges graces bodye muste neades be in one place1 but hys power is through out hys ,realme4 ,where no man doubteth1 but that in sayenge one place1 he meaneth one place onelye3 ,and therfore though in some place that worde1 muste1 doth not sygnyfye suche a necessyte as excludeth all possybylyte1 yet in this place yt doth so sygnyfye1 as the contrarye antithesis doth evydently expresse4 ,and where ye saye1 that he speaketh no thynge of the sacrament1 ,i wolde ye shulde stycke styll to that sayenge4 ,for this is playne1 that he speaketh of hys naturall bodye4 ,and therfore yf he speake not of the sacrament1 then haue you ccluded that the sacramte is not hys naturall bodye3 the contrarye wherof you wolde haue men beleue4 ,thus haue ,i shewed evydence1 bothe where he shall fynde the wordes of ,s4 ,austen and also that ,i haue ryght alleaged them4 ,notwytstondynge syth he maketh so moche of hys paynted sheth1 ,i shall alleage hym more auctorytes that ,christes naturall bodye is in one place onely4 ,which thynge proued doth vtterly conclude that the sacrament ys not hys naturall bodye1 but onelye a memoryall representynge the same4 ,and fyrste let vs see ,s4 ,austs mynde4 ,sidenote3 ,august4 ad ,dardanium4 ,s4 ,austen wrytynge vnto ,dardanius doth playnly proue that the naturall body of ,christe muste neades be in one place onelye1 and also that hys soule can be but in one place at ones4 ,the occasyon of hys ,epystle is this3 ,dardanius ded wryte vnto ,s4 ,austen for the exposycyon of those wordes that ,christe spake vnto the thefe sayenge3 ,this daye shalt thou be with me in paradyse3 wyste not how he shulde vnderstonde yt1 whether ,christe mte that the thefe shulde be in paradyse with ,christes soule1 or with hys bodye1 or with hys ,godhed4 ,thervpon ,s4 ,austen wryteth that as towchynge ,christes bodye1 that daye it was in the sepulchre4 ,and sayeth that it was not paradyse1 although it were in a gard that he was buryed4 ,for ,christe 7he sayeth7 mt of a place of ,ioye4 ,and that was not 7sayeth ,s4 ,austen7 in hys sepulchre4 ,and as for ,christes soule1 yt was that daye in hell4 ,and no m wyll saye1 that paradyse was there4 ,wherfore 7sayeth ,austen7 the texte muste neades be vnderstonde1 that ,christ spake yt of hys godhed4 ,now marke thys argumt of ,s4 ,austen1 and ye shall see my purpose playnelye proued4 ,for seynge he expoundeth thys texte vp ,christes ,godhed1 because hys mhod as towchynge the body was in the graue1 and as towchynge hys soule was in hell3 you may soone perceyue that ,aust thought1 that whyls hys body was in the graue1 yt was not in paradyse also3 because hys soule was in hell1 yt coulde not be in paradyse also4 ,and therfor he verefyeth the texte vpon hys dyuynyte4 ,for yf he had thought that ,christes bodye or soule myght haue bene in dyuerse places at ones1 he wolde not haue sayde1 that the texte must neades be vnderstde of his dyuynyte1 but it myght full well1 yea and moche better haue bene vnderstde of hys manhode4 ,marke well thys texte whiche doth determyne the doubt of this matter4 ,notwithstondynge the faythfull ,father leaueth not the matter on thys fashy1 but also taketh a waye soche fonde ymagynacyons as wolde cause m to surmyse1 that ,christes bodye shulde be in mo places at ones then one4 ,for he sayeth4 ,cauendum est ne ita diuinitatem astruamus hominis ut ueritatem auferamus corporis4 ,non est autem consequens ut quod in deo est1 ita sit ubiq24 ,nam de nobis ueraciime scriptura dicit1 quod in illo uiuimus1 mouemur sumus4 ,nec tam sicut ille1 ubiq2 sumus1 sed aliter homo ille in ,deo1 quam aliter deus in illo homine1 proprio quodam singulari modo4 ,vna enim persona deus homo est1 et utrumq2 est unus ,christus ,iesus1 ubiq2 per id quod deus est1 in celo at per id quod homo4 ,that is to saye3 we muste beware that we do not so affyrme the dyuynyte of the man1 that we take awaye the truth of hys bodye4 ,for it foloweth not that the thynge whiche is in ,god1 shulde be in euery place as ,god is4 ,for the scrypture doth trulye testyfye vnto vs1 that we lyue1 moue1 and be in hym4 ,and yet are we not in everye place as he is4 ,howbeit1 that man is otherwyse in ,god1 and ,god otherwyse in that man by a certayne peculyer and synguler waye4 ,for ,god and man is one parson1 and bothe of them one ,christe ,iesu1 whiche is in euery place in that he is ,god1 and in heauen1 in that he is man4 ,here ,austen doth saye1 that yf we shulde graunte ,christe to be in all places as towchynge hys manhode1 we shulde take a waye the truth of hys bodye4 ,for though hys manhode be in ,god and ,god in hys manhode1 yet it foloweth not1 that it shulde be in everye place1 as ,god is4 ,and after he concludeth1 that as towchynge hys ,godhed he is in euery place1 and as towchynge hys manhode1 he is in heau4 ,what neade he to make these wordes and antithesis1 but because he thought verelye that though hys ,godhed were in euery place1 yet his mhode was in heauen onelye4 ,sidenote3 ,augustinus ibid4 ,but yet thys holye doctoure goth furder 7so that they maye be ashamed of their parte7 and sayeth4 ,secund homin namq2 in terra erat1 non in clo 7ubi nunc est7 qudo dicebat1 nemo ascendet in clum nisi qui descendit de clo1 filius hominis qui est in clo4 ,that is to saye2 as towchynge hys manhod he was in the earth and not in heauen 7where he now is7 when he sayde1 no man ascendeth into heau but he that descended from heauen1 the sone of man whiche is in heaven4 ,now ,i truste ye wyll be content and let the truth spreade4 ,for ,i am sure it is not possyble for you to avoyde it1 for he sayeth1 that as towchynge hys manhod he was in the earth and not in heau1 wh he spake those wordes3 and so proueth that he was not in mo places at ones then onelye one place4 ,for els yf ,s4 ,austen had thought that he coulde haue bene in mo places at ones then one wyth hys bodye1 then myght he not haue sayde1 that he was in earth and not in heauen4 ,for then a m myght soone haue deinded hym and haue sayde4 ,austen you can not tell1 for he maye be in euery place4 ,but they that so thynke after ,austens mynde1 do take awaye the truthe of hys naturall bodye1 and make it a very fantastycall bodye3 from the which heresye ,god delyuer hys faythfull4 ,besydes thys ,s4 ,austen doth saye4 ,christum ,dominum nostrum unigenitum ,,dei suium equalem patri1 eundemq2 hominis filium quo maior est pater1 ubiq2 totum presentem esse non dubites tanquam ,,devm1 in eodem templo ,,dei esse uerum ,,devm1 in aliena parte cli propter corporis modum4 ,that is to saye3 ,doubt not but that ,christe our ,lorde the onlye begott sonne of ,god equall to the ,father1 and the same beynge the sonne of m wherin the father is greater1 is whole present in all places as to towchynge hys ,godhed1 and dwelleth in the same temple of ,god as ,god1 d in some place of heauen1 for the condycyon of hys very bodye4 ,here is it euydent by 4,s4 ,austs wordes1 that as towchynge hys ,godhed he is in all places4 ,and as towchynge hys manhod1 he is onelye in heauen3 yea and not that onelye1 but that he beynge in heauen as towchynge the measure1 nature1 condycyon1 and qualyte of hys naturall bodye1 is onelye in one certayne place in heauen1 and not in many places at ones4 ,thus moche is proued out of ,saynte ,austen4 ,this truth is not onelye proued by ,s ,austens auctoryte1 but also by the noble clarke ,fulgentius1 which wryteth on this maner4 ,vnus idemq2 homo localis ex homine1 qui est ,deus immensus ex patre1 unus idemq2 secundum humanam substantiam absens clo cum esset in terra1 et derelinquens terram c ascendisset in clum4 ,secundum diuinam uero immensamq2 substantiam1 nec clum dimittens cum de clo descendit1 nec terram deserens1 cum ad clum ascendit4 ,quod ipsius ,domini certisisimo sermone potest cognosci1 qui ut localem ostenderet suam humanitatem1 dicit discipulis suis3 ,ascendo ad patrem meum patrem uestrum1 ,deum meun ,deum uestrum4 ,de ,lazaro quoq2 cum dixisset1 ,lazarus mortuus est1 adiunxit dicens1 gaudeo propter uos 7ut credatis7 quoniam non eram ibi immensitatem uero su diuinitatis ostendens discipulis dicit3 ,ecce ego uobiscum sum usq2 ad consummationen sculi4 ,quomodo autem ascendit in clum nisi quia localis uerus est homo1 aut quomode adest fidelibus suis1 nisi quia idem inmensus uerus ,deus est4 ,that is to saye4 ,the same one man is locall 7that is to saye3 conteyned in one place7 as towchynge hys manhod1 whiche is also ,god vnmesurable from the ,father4 ,the same one man as towchynge the substaunce of hys manhod1 was absent fr heauen1 wh he was in earth1 and forsakynge the earth1 when he ascended in to heau1 but as towchynge hys ,godly d vnmeasurable substaunce he neyther forsoke heauen wh he descded fr heauen1 nor forsoke the earth1 wh he ascded vnto heau1 which may be know by the moste sure worde of the ,lorde1 whiche to shewe hys humanyte to be locall 7that is to saye3 contayned in one place onelye7 ded saye vnto hys dyscyples4 ,i ascde vnto my ,father and your ,father1 my ,god and your ,god4 ,of ,lazarus also when he sayde1 ,lazarus is ded1 he sayde further4 ,i am gladde for your sake 7that you may beleue7 for that ,i was not there4 ,and agayne1 shewynge the vnmeasurablenes of hys ,godhed1 he sayde vnto hys discyples4 ,beholde1 ,i am with you vnto the worldes ende1 how ded he ascende in to heauen1 but because he is locall and a verye m8 ,or howe is he present vnto hys faythfull1 but because he is vnmeasurable and verye ,god8 ,here maye you conclude by the auctoryte of thys doctoure also1 that ,christes bodye is onelye in one place at ones4 ,for he sayeth1 that ,christ as towchynge hys manhod is locall3 that is to saye3 contayned in one place onelye4 ,and that he proueth by the scrypture euen of ,christes owne wordes4 ,now yf thys be true 7as my conscyence doth testyfye1 how so euer other men shall ,iudge7 then muste it neades folowe that this naturall bodye can not be in the sacrament4 ,and the auctorite1 ,i am sure no man can avoyde1 yt is so playne4 ,sidenote3 ,more4 ,now as for hys naturall reasons be not worthye the reasonynge4 ,for fyrste that the bodye of ,christe vngloryfyed coulde no more be in two places at ones then hys owne can1 because he is a naturall bodye1 as he is4 ,i wyll not examyne no comparyson betwene their two bodyes3 but yf ,christe wolde tell me that he wolde eche of both their bodyes to be in fyftene places at ones1 ,i wolde beleue hym1 and wolde neuer aske hym whether he wolde fyrste gloryfye them or not4 ,but ,i am sure gloryfyed or vngloryfyed1 yf he sayde it1 he is able to do it4 ,for the matter is not impossyble to ,god4 ,sidenote3 ,fryth4 ,truthe it is that yf ,christe so sayde and in so sayenge so mente1 there is no doubte1 but he were able so to do4 ,but that he in dede so grosselye mt1 ye shall neuer proue4 ,and in dede yf he had so mte that hys owne naturall bodye shulde haue contynued in the sacrament which is the meate of the soule through faythe1 and not of the bodye by eatynge it1 and maye as well be eaten through fayth1 although it remayne in heauen1 as yf it were here present to our mouthes3 yf 7,i saye7 he had so mente1 then wolde he neuer haue geuen vs suche scriptures as he ded4 ,for ,i saye that thys grosse ymagynacyon may not stonde with the processe of the scrypture which is receyued1 as it shall appeare by certayne textes4 ,fyrste where our sauyoure sayeth3 the fleshe profyteth nothynge4 ,the wayght of those wordes doth compell vs to vnderstonde our matter spyrytuallye4 ,for by thys shorte sentence we are no lesse plucked from the carnall eatynge1 then was ,nichodemus that he shulde not ones dreame of the carnall regeneracyon1 wh ,christe sayde vnto hym3 that whatsoeuer thynge was of the fleshe was fleshe4 ,for this is a playne conclusyon1 that wh ,christe sayde the fleshe profyteth nothynge1 he ment it eu of hys owne fleshe1 that it coulde not profyte 7as they vnderstode hym7 to be eaten with the teth4 ,albeyt it doth moche profyte to be slayne for our redemptyon1 eaten through fayth4 ,which thyng we may do although hys naturall fleshe be not in the sacrament4 ,for ,i maye as well beleue in hym though he be in heauen1 as yf he were in earth and in the sacrament1 and before myne eyes4 ,and that ,christe spake these wordes of hys owne bodye1 it is playne by ,s4 ,austens wordes wrytynge vpon the same place4 ,sidenote3 ,augustitract4 su4 #f4 ,joan4 ,and therfore he sayeth1 that they muste be vnderstonde spyrytuallye1 and addeth3 yf thou vnderstonde them spyrytuallye1 they are spyryte and lyfe4 ,and though thou vnderstonde them carnallye1 yet neuerthelesse they are spyryte and lyfe3 ,but vnto th1 they are not spyryte and lyfe1 which vnderstondest not spyrytuallye those thynges that ,i haue spoken4 ,sidenote3 ,athanasius4 #c4 li4 qui dix4 verb4 ,also ,athanasius sayeth4 ,spiritus est qui uiuificat1 caro non prodest quicqu3 uerba que ego locutus sum1 spiritus sunt uita4 ,nam hoc loco utrumque de seipso dicit carnem spiritum1 spiritum ab eo quod est secundum carnem distinxit1 ut non solum uisibile1 sed etiam inuisibile quod in ipso erat credentes discant1 quod ea que dicit non sunt carnalia sed spiritualia4 ,quod enim comedentibus suffecisset corpus1 ut totius mundi alimonia fiat8 ,sed ea propter meminit ascensus filii hominis in clum ut illos a corporali cogitacione auelleret1 post hac discant carnem dict cibum clestem superne uenientem spiritualem alimoniam quam ipse det1 n qu locutus sum 7inquit7 uobis spiritus sunt uita4 ,that is to saye3 it is the spyryte that quyckeneth1 the fleshe profyteth nothynge4 ,the wordes which ,i speake vnto you1 are spiryte and lyfe4 ,for in this place also he meaneth both of hys owne fleshe and his owne spyryte1 and he deuyded the spiryte from the fleshe3 that they myght knowe through faythe not onelye the vysyble parte1 but also the invysyble parte that was in hym1 and also that the wordes which he spake were not carnall1 but spirytuall4 ,for what bodye shulde haue suffysed to haue bene the meate of all the worlde8 ,and euen therfore ded he make mencyon of the ascensyon of the sonne of man in to heauen1 that he myght wythdrawe them from the bodelye ymagynacyon1 that they myght hereafter learne1 that the fleshe was called heauly meate which cmeth fr a boue1 spirytuall meate which he wolde geue4 ,for 7sayeth ,christe7 the wordes that ,i haue spok vnto you1 are spiryte lyfe4 ,here you maye see that ,christe spake yt of his owne fleshe1 playnely that yt ded nothynge profyte as infideles ded vnderstonde hym3 ,for els yt geueth lyfe1 as yt is receyued of the faythfull in a mystery4 ,sidenote3 ,bartrame4 ,for as ,bartrame sayeth1 in this mysterye of the bodye and bloode1 is a spirytuall operacyon which geueth lyfe4 ,without the which operacyon those mysteryes do no thynge profytte1 for surelye 7sayth he7 they may feade the bodye1 but the soule they can not feade4 ,besydes that the scrypture sayeth1 that that entreth in by the mouth doth not defyle a man1 for as ,christe sayeth1 it is caste forthe in to the drawght4 ,and by the same reason it foloweth that it doth not sctyfye or make a man holye4 ,but the sacrament entreth in by the mouth3 therfore yt doth folowe that 7of it selfe7 it doth not sctyfye or make holye any m4 ,and of this texte shulde folowe two incueniences1 yf the sacramte were the naturall bodye of ,christ4 ,fyrste it shulde folowe that the body of ,christ shulde not sctyfye the faythfull because it treth in by the mouth4 ,and agayne yt shulde folowe1 that the bodye of ,christe shulde be caste out in to the drawght1 whych thynge is abhominable4 ,wherfore yt muste neades folowe1 that the sacramt c not be his naturall bodye4 ,furthermore ,christ wolde not suffer that devoute wom which of loue sought hym at hys sepulchre1 to touche his naturall bodye1 because she lacked a poynte of faythe1 ded not counte hym to be equall with hys father4 ,and moche more yt shall folowe that the wycked which haue no faythe nor loue towardes hym1 shall not be suffered to eate hys fleshe with their teth1 swallowe yt in to their vncleane bodyes3 for that were moche more then to touche hym4 ,and yet notwithstandynge they receyue and eate the sacrament4 ,whervpon yt shulde folowe yf the sacrament were hys naturall bodye1 that they shulde in dede eate hys bodye4 ,which thynge may be recoted a blasphemye agaynste ,god4 ,moreouer ,christe sayeth1 he that eateth my fleshe d drynketh my blood dwelleth in me ,i in hym3 ,now we knowe ryght well that the wycked do eate the sacrament1 d yet neyther dwell in ,christe1 nor ,christ in th4 ,wherfore yt muste folowe that the sacramt is not the very fleshe of ,christe4 ,and surelye ,i can not excuse th of blasphemye which so dyrectlye do ctrary ,christes wordes4 ,howe can you avoyde these textes which ,christ speaketh vnto hys dyscyples sayge4 ,yet a lytel whyle am ,i with you4 ,and then ,i departe to hym that sente me4 ,sidenote3 ,ioan4 #f4 ,and agayne it is expedyent for you that ,i departe4 ,for excepte that ,i departe1 that counforter shall not come vnto you4 ,sidenote3 ,ioan4 #f4 ,and agayne he sayeth4 ,i forsake the worlde ,sidenote3 ,ioan4 #f4 and go to my ,father4 ,and to be shorte1 he sayeth1 ,sidenote3 ,mat4 #be4 poore m ye shall euer haue with you1 ,sidenote3 ,mar4 #ad4 but me shall you not euer haue4 ,now we knowe ryght well that hys ,godhed is in all places1 ,sidenote3 ,ioan4 #ab4 and that as towchynge hys ,godhed he forsoke not the worlde1 when he ascended vnto hys ,father4 ,wherfore it muste neades folowe that he fors oke yt as towchynge hys fleshe and manhode4 ,and therto agreeth the exposycyons of ,saynte ,austen1 and ,fulgentius before alleaged1 yea and all other olde faythfull ,fathers4 ,now yf he haue forsaken the worlde as towchynge the presence of hys naturall fleshe and mhode 7as all doctours defyne7 then mente he not that hys naturall fleshe shulde be presente in the sacrament1 to be eaten with our tethe4 ,and therfore though ,christe so tell you1 yet muste you take hym as he meaneth1 or els you be begyled4 ,for yf ye thynke that ,,god both maye and wyll fulfyll and veryfye all thynges accordynge to the letter as he speaketh them1 ,i maye call you an obedyent man1 as ,saynte ,,barnard doth hys ,monke ,adam4 ,and maye saye 7as he doth7 that yf that be the ryght waye1 so symplye to receyue all thynge1 we maye put out the texte of scrypture which warneth vs to be wyse as serptes4 ,for the texte folowynge is suffycyent1 which byddeth vs to be symple as doves4 ,why doth your mastershyppe graunte a necessarye allegorye1 wh ,paule sayeth1 ,,christe is a stone1 or when ,christ sayeth1 that he is a dore8 ,the scrypture sayeth he is both twayne4 ,and syth ,god so sayth1 he is able so to make it4 ,and therfore by your reason we shall neade none allegorye in all scrypture1 th he that is moste symple d folyshe1 may be counted moste faythfull4 ,and so shall we neade no faythfull ,fathers to expounde the texte1 but it shalbe moste meryte1 to beleue the letter4 ,this ,i denye not1 but that ,god coulde haue done yt1 yf he had so entded1 when he spake the wordes3 ,but nowe the scrypture stondynge as it doth1 ,i thynke he can not do it4 ,as by exple4 ,i thynke that ,god by the bloode of hys sone ,christe myght haue saued all men1 both faythfull and vnfaythfull1 yf he had so intded1 d that yt had so pleased hym4 ,but nowe the scrypture stdynge as it doth1 ,i saye he can not do yt1 and that it is impossyble for hym4 ,for then he myght make hys sone a lyer which sayeth1 ,sidenote3 ,ioan4 #c4 he that beleueth not is dampned4 ,and agayne1 he that beleueth not shall not see lyfe1 but the wrathe of ,god abydeth vpon hym4 ,and euen as it is impossyble to stonde with the processe of scriptures 7wherin ,god hath declared hys wyll7 that the vnfaythfull shulde be saued1 although ,god myght haue done it at the fyrst yf he had so wolde4 ,lykewyse it is impossyble the scryptures stondynge as they do1 that the naturall bodye of ,christ shulde be presente to our teth in the sacrament4 ,and as for our faythe1 yt neadeth not to haue hym presente in the breade4 ,for ,i maye as well eate hym d drynke hym through faythe1 that is to saye3 beleue in hym1 as though he were as presente in the sacramte1 as he was hangynge vpon the crosse4 ,and because you saye1 that my naturall reasons be not worth the reasonynge1 ,i wyll alleage you some mo1 to see what you can saye to them4 ,fyrste euery sacrament is the sygne of an holye thynge3 but the sacramente of the aulter is a sacramt 7as all faythfull men confesse7 ergo it muste folowe that the sacrament of the aulter is the sygne of an holye thynge4 ,nowe yf it be the sygne of an holye thynge1 then it is not the holye thynge yt selfe which yt doth sygnyfye represent4 ,why shulde we then feare1 to call that breade a fygure1 that is to saye3 a sacrament of that holye bodye of our ,lorde and ,sauyoure4 ,besydes that ,i wolde knowe of what necessyte or profyte hys fleshe muste be present in the sacrament4 ,for the presence of hys fleshe can no more profyte vs1 th doth the remembraunce of hys bodye1 but this remembraunce maye as well be done by the sacrament1 as though hys bodye were present4 ,and therfore syth ,god and nature make nought in vayne1 it foloweth consequentlye1 that his naturall fleshe is not there1 but onelye a memoryall therof4 ,furthermore1 the ende and fynall cause of a thynge is euer better then those thynges which are prouyded for the ende 7as the house is better than the lyme1 stone1 tymber1 which are prouyded for the howse7 but the ende and fynall cause of the sacramente is the remembraunce of ,christes bodye3 and thervp yt muste folowe that yf the sacramente be hys naturall bodye1 that the remembraunce of ,christes bodye shulde be better then hys bodye it selfe4 ,whiche thynge is to be abhorred of all faythfull men4 ,it were fondnes to fayne that the soule ded otherwyse eate then do the ,angelles in heau1 and their meate is onelye the ,ioye and delectacyon that they haue of ,god and of hys glorye2 ,and euen so doth the soule which is here vpon the earth eate through faythe the bodye of ,christe which is in heauen4 ,for it delyteth reioyseth whyles yt vnderstdeth through faythe1 that ,christ hath tak our synnes vp hym and pacyfyed the ,fathers wrath4 ,neyther yt is necessarye1 that for that or for thys cause1 that his fleshe shulde be present4 ,for a man maye as well loue d reioyse in the thynge which is from hym and not present1 as though yt were prest by hym of that maner4 ,more ouer1 the breade is ,christes bodye1 euen as the breakynge of the breade is the death of hys bodye4 ,nowe the breakynge of breade at the maundye is not the verye death of ,christes bodye1 but onelye a representacyon of the same 7albeit the mynde through faythe doeth spirytuallye beholde hys verye death7 and euen lyke wyse that naturall breade is not the verye bodye of our ,lorde1 but onely a sacramt1 sygne1 memoryall1 or representacy of the same1 albeit through the admonycy therof1 the mynde through fayth1 doth spirytually beholde the verye body4 ,and surely yf a man be faythfull1 the spirite of ,god worketh in his harte very swetelye at his communyon4 ,fynallye1 it was not laufull to eate or drynke the bloode not onelye of man1 but also of a brute beaste1 and the ,apostles them selues moued by the rule of charyte1 ded instytute that men shulde abstayne from bloode1 somewhat fauourynge the infyrmyte of the ,iewes4 ,now yf the ,apostles had taught 7as ye do7 that in the sacrament hys verye fleshe and bloode is eaten and dronken with the teth and mouthe of faythfull and vnfaythfull1 what coulde haue bene a greater occasy to haue excluded the ,iewes fr ,christes fayth euen at ones8 ,thynke you that the ,apostles wolde not haue bene to srupulous to haue dronken hys very bloode1 seynge it was so playne agaynst ,moses lawe1 yf they had vnderstonde hym so grosselye as ye do8 ,sidenote3 ,act 4#aj4 ,peter had a clothe sente downe from heauen1 in whiche were all maner of beastes forbydden by the lawe1 and was commaunded to fle and eate th4 ,and he answered1 ,god forbyd1 for ,i neuer eate any vncleane thynge1 meanynge therbye that he neuer eate any thynge forbydd by the lawe4 ,wherof it muste neades folowe1 that eyther he neuer receyued the sacrament 7whiche is playne false7 or els that he more spyrytuallye vnderstode the wordes of ,christes maundye then ye falselye fayne4 ,for it was playnelye forbydden by the lawe1 to eate or drynke any maner of bloode4 ,sidenote3 obiecty4 ,and ,i knowe but one reason1 that they haue which they counte as insoluble3 how be it by ,goddes grace we shall soone avoyde it4 ,their reason is this4 ,paule sayeth1 he that eateth and drynketh this sacrament vnworthelye1 shalbe gyltye of the bodye and bloode of the ,lorde4 ,now saye they1 how shulde they be gyltye of the ,lordes bodye d bloode whiche receyue it vnworthelye1 excepte it were the verye bodye and bloode of the ,lorde4 ,sidenote3 ,soluti4 ,this argument ,i saye1 is verye weake and slender4 ,for ,i can shewe manye examples by the whiche it may be dyssolued4 ,for he that dyspyseth the ,kynges seale or ,letters offendeth agaynste hys owne parson1 and yet the ,letters or ,seale is not hys owne parson4 ,he that vyolentlye plucketh downe hys graces ,armes1 or breaketh hys brode ,seale wyth a furyouse mynde or wyth vyolence1 commytteth treason agaynste hys owne parson4 ,and yet hys ,armes and brode ,seale are not hys owne pars4 ,he that clyppyth the ,kynges coyne1 commytteth treason agaynste the ,kynges parson and the common wealth3 and yet the money is neyther hys graces parson nor the common wealth4 ,and therfore your argument is but weake and slder4 ,for eu as a man doth offende agaynste the ,prynces parson by dyspysinge his ,armes1 ,seale1 or ,letters1 so doth a m offende agaynste ,christes bodye and bloode1 by abvsynge the sacrament of hys bodye and bloode1 although he be not there present1 as the ,kynges pars is not presente in hys ,armes1 ,seale1 or ,letters4 ,besydes that ,s4 ,paule sayeth1 that euerye man whiche prayeth or preacheth with covered heade shameth hys heade1 hys head is ,christe2 shall we therfore ,imagen that ,christe is naturallye in euerye ms heade1 as your argument ccludeth8 ,forsoth that were a preatye fantasye4 ,fynally ,s4 ,austen sayeth1 that he doth no lesse synne whiche neglygtlye heareth the wordes of ,god1 th doth the other which vnworthelye receyueth the sacrament of ,christes bodye and bloode4 ,nowe yf this be true1 then is your reason not worth a ry she1 for ,christes naturall bodye is not in the worde whiche is preached1 as all men knowe4 ,and yet he synneth no lesse that neglygentlye heareth it1 then doth he that vnworthelye receyueth the sacramt4 ,and thus you see their insoluble argument easelye dyssolued4 ,sidenote3 ,more4 ,but now muste thys yonge man consyder agayne that he hym selfe confesseth1 that the cause for which hym selfe sayeth1 that ,christe in so sayenge ded so meane1 is because that yf he shulde haue mt so1 yt was impossyble to ,god to brynge hys meanynge a bought3 that is to saye1 that ,christes bodye myght be in two places at ones4 ,and therfore but yf he proue that thynge impossyble for ,god to do1 els he confesseth that ,god not onelye sayde it but also mente it in dede4 ,and yet ouer thys1 yf ,christ had neuer sayde it1 yet doubt ,i nothynge1 but he is able to do it1 or els were there somwhat that he coulde not do2 ,and then were ,god not almyghtye4 ,sidenote3 ,fryth4 ,here ,master ,more wolde myre me with his sophystrye1 d wyth wyles wolde wynne hys spores4 ,for as he before ded discant on these wordes1 can1 and impossyble1 and wolde haue made m beleue that ,i mente it coulde not be1 because it coulde not be by reason1 and that ,i mente it was impossyble1 because reason coulde not reache it3 ,so now he dysputeth with lyke maner of sophystycacyon1 concludynge that ,i confesse that it is impossyble and c not be1 because that yf ,god shulde so haue mente1 it was impossyble for ,god to brynge hys meanynge a bought4 ,deare bretherne1 thys bablynge is suffycyentlye discussed alreadye4 ,for ,i mente not that it was impossyble for ,god to brynge it aboute1 yf he had so mte1 but ,i mente that it is impossyble to stonde with the processe of the scrypture whiche we haue receyued4 ,and ,i saye more ouer1 that though it was possyble for ,god to haue done it 7yf it had pleased hym7 yet now1 the scrypture thus stondynge1 it is impossyble for hym to do it4 ,for then he muste make hys sone a lyer4 ,and ,i saye1 that yf he had so ment as the letter stondeth1 that he wolde then haue geuen vs other scrypture1 and wolde not haue sayde that he muste departe to hym that sente hym1 with other textes as are before rehearsed4 ,and where master ,more sayeth1 that yf there were somwhat that he coulde not do1 than were ,god not almyghtye4 ,i saye it is ashame for our ,prelates that they haue gott suche an ignoraunte proctoure to defende them4 ,and ,i am sure that they thselues coulde haue sayde moche better4 ,for els how shulde they enstructe other and leade them in the ryght waye1 yf they themselues were so rude and vnlearned8 ,shulde they not knowe what thys meaneth1 that ,god is almyghtye1 whych is a peace of the fyrste artycle of our ,crede8 ,then how shulde their shepe haue any sure syght8 ,more thynketh that ,god is called almyghtye1 because he can do all thynges4 ,and then in dede it shulde folowe that he were not almyghtye4 ,for all thynges he can not do1 he c not saue the vnfaythfull1 he can not restore vyrgynyte ones vyolated1 sayeth ,s4 ,thomas and also 7as ,i remember7 ,s4 ,hierome wrytynge of vyrgynyte vnto ,paula and ,eustochium3 he can not synne sayeth ,dunce3 he can not denye hym selfe sayeth 4,s4 ,paule4 ,sidenote3 #b4 ,tim4 ,now yf thys mans learnynge were alowed1 th myght not ,god be almyghtye1 because there is sumwhat that he c not do4 ,but they that are a customed with scrypture1 do knowe that he is called almyghtye1 not because he can do all thynge3 but because there is no superyour power aboue hym1 but that he maye do all that he wyll3 and all that hys pleasure is to do that maye he brynge to passe4 ,and no power is able to resyste hym4 ,but he hath no pleasure nor wyll to make hys sone alyer nor to make hys scripture false1 and in dede he maye not do it4 ,and yet notwithstondynge he abydeth almyghtye4 ,for he may do all thynge that he wyll4 ,sidenote3 ,more4 ,then master ,more as towchynge the reason of repungnaunce sayeth1 that many thynges may seame repungnaunte both to hym and me1 which thynges ,god seeth how to make them stonde together well ynough1 and addeth such blynde reasons of repungnaunce as induceth manye men in to a greate erroure3 some ascrybynge all thynge vnto destenye without any power of mans fre wyll at all4 ,and some genynge all to mans owne wyll4 ,and haue no fore syght at all to the provydce of ,god1 and all because the poore blynde reason of man can not see so farre1 as to perceyue how ,goddes prescyence and mans fre wyll can stonde together1 but seame clerelye to be repungnaunte4 ,sidenote3 ,fryth4 ,as for hys dygressyon of mans fre wyll1 ,i wyll not greatlye wrestle with hym4 ,but thys one thynge ,i maye saye1 ,sidenote3 ,ioan4 #h4 that yf the sone of ,god delyuer vs1 then are we verye free4 ,sidenote3 #b4 ,cor4 #c4 ,and where the spyryte of ,god is1 there is fredome4 ,i meane not fredome to do what you wyll2 but fredome ,sidenote3 ,rom4 #f4 fr synne1 that we maye be the saruates of ryghtuousnes4 ,but yf we haue not the spyryte of ,christe1 then wyll ,i saye with ,s4 ,austen1 ,sidenote3 ,augustinus de spiritu litera4 that our fre wyll is wretched1 and can do nought but synne4 ,and as towchynge suche textes of repugnaunce1 yf they be so dyffuse that mans reason 7which is the lyght of hys vnderstdyng7 can not attayne to set them together1 then were you beste to make th none artycles of our faythe4 ,for ,i thynke as manye as are necessarye vnto our salvacyon1 are conteyned in the ,crede1 which ,i thynke euery m beleueth3 ,i beseche you laye no bygger burthen vpon vs then those faythfull ,fathers ded1 which thought that suffycyent4 ,and then ,i am sure1 we shulde haue fewer heretykes4 ,for ,i neuer harde of heretycke that euer helde agaynste any artycle of our ,crede1 but all that ye dyffame by thys name1 are onelye put to death1 because they saye that we are not bounde to beleue euerye poynte that the lawes and tyrannye of the cleargye alowe and maynteyne1 which thynge how true it is 7blessed be ,god7 is meatelye well knowen alreadye4 ,for els had ,i and many mo bene deade before thys daye4 ,sidenote3 ,more4 ,i wote well that many good folke haue vsed in thys matter manye frutefull examples4 ,as of one face beholden in dyuerse glasses1 and in euerye peace of one glasse broken in to twentye1 d of one worde comynge whole to an hundreth eares at ones3 and the syght of one lytle eye presently beholdynge an whole greate contrye at ones1 with a thousande suche meruelles mo3 suche as those that see th daylye done 7and therfore meruell not at th7 shall yet neuer be able1 no not this yonge man hym selfe1 to geue suche a reason by what meane they maye be done1 but that he maye haue suche repugnaunce layde agaynste it1 that he shalbe fayne in conclusyon 7for the chefe and moste euydent reason7 to saye1 that the cause of all those thynges1 is because ,god that hath so caused them to be done1 is almyghtye of hym selfe1 and maye do what hym lyste4 ,sidenote3 ,fryth4 ,as towchynge the examples that master ,more doth here alleage1 ,i maye soone make answere vnto them4 ,for they that are lyke our matter1 make cleane agaynste hym1 and the other can not make for hym4 ,the glasse ,i graunte is a good example4 ,for euen as the glasse dothe represent the verye face of man1 so doth this sacrament represent the verye bodye and bloode of ,christe4 ,and lyke as euery peace of the glasse doth represent that one face1 so doth euery peace of that sacrament represent that one bodye of ,christe4 ,but euerye m knoweth ryght well1 that thoughe the glasse represent my face1 yet the substaunce of the glasse is not my verye face1 neyther is my very face in the glasse4 ,and euen so though the sacrament do represent the bodye of ,christe1 yet the substaunce of the sacrament is not hys verye bodye 7no more then the glasse is my face7 neyther is hys verye bodye in the sacrament1 no more th my verye face is in the glasse4 ,and thus this example maketh well for vs4 ,and for that one worde commynge whole to an hdreth eares1 ,i saye that worde is but a sounde d a qualyte not a substaunce1 and therfore yt is nothynge to our purpose1 and can not be lykened to ,christes bodye which is a substaunce4 ,and as concernynge the syght of the lytle eye1 ,i say that though the eye dyscrye and see an whole contrye1 yet is not that whole contrye in the eye3 but as the contrye is knowen by the syght of the eye 7though the contrye be not in it7 so is the death of ,christe and his bodye breakynge and bloode sheadynge knowen by the sacrament1 though hys naturall bodye be not in it4 ,and thus hys exples make nothyng with hym1 but rather moche agaynste hym4 ,and where he sayeth that the yonge m hym selfe c geue no reas1 by what meane they may be done3 ,i maye saye vnto hys mastershyppe1 that whan ,i was seauen yeare yonger then ,i am thys day1 ,i wolde haue bene ashamed yf ,i coulde not haue geuen an evydent reason at the ,austs in ,oxforde before the whole vnyuersyte4 ,and albeit ,i now wochesaue not to spende laboure and paper abought ,aristotles doctryne1 yet haue ,i so moche towched hys examples1 that he may be werye of them4 ,sidenote3 ,more4 ,also ,i c not see why it shulde be more repugnaunt that one bodye maye be by the power of ,god in two places at ones1 then that two bodyes maye be together in one place at ones4 ,and that poynte ,i thynke thys yonge man denyeth not4 ,sidenote3 ,fryth4 ,the beynge of our bodye in two places at ones is agaynste nature1 and scrypture c not allow it4 ,but that two bodyes shulde be in one place seameth more reasonable4 ,for ,i haue good experyence that though my bodye can not be in two places at ones 7both in the tower and where ,i wolde haue it besyde7 yet blessed be god in this one place1 ,i am not without cpanye4 ,but yf master ,more meane that in one proper severall place1 maye be two bodyes at ones1 that ,i wyll denye1 tyll he haue laysure to proue it4 ,and yet at the length ,i am sure1 hys proue shall not be worth a podynge prycke4 ,for ,i am sure it muste be1 ,ratione porositatis ut in igne ferro3 nam penetracionem dimensionum nunquam probabit4 ,and then he is as nyghe as he was before4 ,sidenote3 ,more4 ,now hys laste reason wyth which he proueth yt impossyble for the bodye of christe to be in two places at ones1 is this3 ,you can 7sayeth he7 shewe no reason whye he shulde be in many places at ones not in all4 ,but in all places he can not be3 ,wherfore we muste cclude that he can not be in many places at ones4 ,this is a mervelous ccluded argumente4 ,i am sure that euery chylde may soone see that this consequent can neuer folowe vp these two premysses of thys antecedent4 ,sidenote3 ,fryth4 ,when ,i made thys reason compyled my tretyse ,i had no regarde to the cavyllacyons of sotle sophysters4 ,for ,i thought no sophysters shulde haue medled wyth that meate4 ,but neuerthelesse syth now ,i perceyue that they pryncipallye are porynge vpon yt1 seakynge some praye to sette their teth a warke1 in this boke ,i haue samwhat prouyded for th1 and haue brought suche harde bones1 that yf they be to busye1 maye chaunce to choke th4 ,and yet is not the argumt so feable as he fayneth4 ,for the fyrst part 7if he lyst to csyder the sce mynde1 be not to curyous7 where ,i say that they c shewe no reas why he shulde be in many places not in all1 is thus to be vnderstd of wyse m1 that the very reas cause that he shulde be in many places must be1 because the body is so nexed with the godhed1 that yt is in euery place as the ,godhed is4 ,thys ,i saye1 muste be the cause and reason of hys beynge in many places4 ,and neyther you nor no man els c iustely asygne any other4 ,now of this maior or fyrste proposycyon thus vnderstonde doth the conclusyon folowe dyrectlye4 ,for yf this shulde be the cause 7as they muste neades grate7 and thys cause proued false by scrypture3 then muste they neades graunte that the thynge whiche so foloweth of this cause1 muste neades be false4 ,and so is my purpose proued1 and they concluded4 ,as by example4 ,the ,astronomers saye3 that the naturall course of the sonne is from the ,weste to the ,easte4 ,nowe yf a man shulde aske them what ys then the cause that we see hym daylye take the contrary course1 from the ,east to the ,weste agaynste hys nature3 they answere4 ,because the heyghest spere 7whose course is from the ,easte to the ,weste7 wyth hys swyfte movynge doth vyolently drawe the inferyoure speres with hym4 ,this is the cause that they alleage1 and no man can asygne any other4 ,and now syth ,i can proue thys sense false by scrypture 7for scrypture sayth that the spere is fastened ,heb4 viij and ,s4 ,austen expoundynge that texte improueth the ,astronomers which affyrme that it moueth7 they muste neades graunte that the thynge which foloweth of this cause muste neades be false4 ,and so we maye conclude agaynste them all1 that the naturall course of the sonne is not from the ,weste to the ,east 7as the ,astronomers saye7 but contrarye from the ,easte to the ,weste4 ,and lykewyse syth the cause that ,christes bodye shulde be in many places1 is asygned of learned men to be1 because hys bodye is so annexed with the ,godhed 7which is in euerye place7 that it is also in all places with it1 and no man can asygne any other4 ,and this cause is proued false by scrypture4 ,for when the women sought ,christ at hys graue1 an ,angell gaue the answere that he was not there4 ,sidenote3 ,mar4 #ad4 ,but yf hys bodye had bene in euery place1 then had the ,angell lyed4 ,sidenote3 ,luc4 #af4 ,also ,christ sayde vnto hys dyscyples of ,lazarus which dyed at ,bathania4 ,sidenote3 ,ioan4 #aa4 ,lazarus ys deade4 ,and ,i am gladde for your sakes 7that you maye beleue7 because ,i was not there4 ,now yf hys body were in euery place as is the ,godhed1 then ,christ sayde not trulye1 when he sayde he was not there4 ,therfore syth 7as ,i sayde7 this is the cause asygned1 and yet proued false by scrypture1 they muste neades graunte1 that the thynge which foloweth of this cause1 muste also neades be false4 ,and so we maye conclude agaynste them all1 that ,christes bodye is in one place onely4 ,and now you maye see how my consequent folowe the premysses4 ,sidenote3 ,more4 ,for he can no further cclude1 but that we can shewe no reason whye he shulde be in many places at ones4 ,what had he wone by that3 ,myght he th conclude thervpon1 that he coulde not be in manye places at ones8 ,as though yt were not possyble for ,god to make hys bodye in two places at ones1 but yf we were able to tell how1 and why1 and wherbye1 and shewe the reason4 ,sidenote3 ,fryth4 ,how farre ,i c conclude is shewed immedyatly before4 ,for though of the bare wordes as ye toke them1 it was harde to conclude any thynge1 yet haue ,i nowe declared them1 and so farre concluded1 that you can not avoyde them4 ,and where he sayeth that though they can shewe no reason1 yet ,i had wonne nought by it1 ,i thynke he wolde be angrye yf ,i shulde so answere4 ,but surely they are in good case1 for yt is ynough for them to saye1 thus it is1 and neade neuer to shewe any cause or reason whye they so saye4 ,for they are the churche and can not erre3 so that yf they teache contrarye thynges1 yet all is good ynough4 ,and when they see that no man can make the scryptures to agre wyth their doctryne1 then they saye1 that their doctryne is true ynough1 but no m can vnderstnde the scrypture4 ,and though the scrypture seame neuer so repugnaunte both to them d vs1 yet ,god seeth well ynough 7saye they7 how to sette th together1 and it is possyble for ,god to make it agree1 though they can not tell how4 ,but thys doctryne hath longe ynough deceyued vs4 ,for m haue seane to lge wyth your spectacles1 yet now 7thankes be to ,god7 they begynne to see with their owne eyes4 ,and as towchyng how thys matter was possyble to ,god and how it is not possyble1 is suffycyently declared before to all them that lyste to loke4 ,sidenote3 ,more4 ,howbeit as for me 7though ,i be not bounde to yt7 ,i am ctt yet to proue1 that ,god maye make the body of ,christ to be in all places at ones4 ,and because thys yge m coupleth that proposycy with the other3 so wyll ,i do also4 ,and ,i wyll proue therfore that ,god c make hys bodye be bothe in many places at ones1 in all places at ones1 by that he is almyghtye1 and therfore can do all thynge4 ,sidenote3 ,fryth4 ,now ys the good man in hys olde dreame agayne1 and thynketh that ,god is called almyghtye1 because he can do all thynges4 ,and then in dede yt shulde folowe that he were not almyghtye4 ,for all thynges he can not do1 he can not saue the vnfaythfull1 he can not restore virgynyte ones vyolated1 he c not synne1 he c not denye hym selfe4 ,yf thys ms lernynge were alowed1 th myght not god be called almyghty1 because there is somwhat that he can not do4 ,but they that are accustomed with scrypture1 do knowe that he is called almyghtye1 not because he can not do all thynges1 but because there is no superyour power aboue hym1 but that he may do all that he wyll1 and all that hys pleasure is1 maye he brynge to passe4 ,but he hath no wyll nor pleasure1 to make his sone a lyer1 to make hys scrypture false and yet notwitstondynge he abydeth almyghtye and may do what he wyll4 ,and eu as it is impossyble to stonde with the processe of the scryptures 7wherin ,god hath declaeed hys wyll7 that the unfaythfull shulde be saued 7although at the fyrst god myght haue done it1 yf he had so wolde7 lykewyse it is impossyble the scryptures stdynge as they do1 that the naturall bodye of ,christ1 shulde be present to our teth in the sacramt4 ,and as for our fayth1 yt neadeth not to haue hym present in the breade4 ,for ,i may as well eate hym and drynke hym through fayth 7that is to say1 beleue in hym7 though he contynue styll in heauen1 as though he were as present in the sacramt1 as he was hangynge on the crosse4 ,but yet hys mastershype hath lefte one thynge vnproued1 and that is euen the pyth of hys purpose4 ,for though he had proued 7as he hath not7 that ,god by hys almyghtynes myght make ,christes bodye in many places1 and in all places1 in the sacrament1 yet he forgotte to proue that ,god hath so done4 ,and therfore albeyt ,i dyd grate hym 7as ,i wyll not7 that he myght so do1 yet therof it doth not folow1 that he hath so done in dede4 ,for god maye do manye thynges whiche he doth not4 ,and therfore hys argument doth not proue hys purpose4 ,now yf he do but thynke that ,god hath so done1 ,i am well pleased d wyll not put hym to the payne to proue it4 ,for anone ye shall see hym so intaungled in bryars1 that he shall not wete where to be come4 ,sidenote3 ,more4 ,but yet this yonge man goeth aboute to proue thys poynte by scrypture4 ,for excepte we graunte hym that poynte to be true1 he sayeth that els we make the ,angell a lyer that sayde1 he is not here1 d also that els we make as though ,christes bodye in hys assensyon ded not go vp in the cloude in to heau from earth1 but onelye hyd hym selfe in the cloude1 and playeth boo pyppe and taryed beneth styll4 ,here in the ende he forgetteth hym selfe so fowle1 that whan he was a yonge sophyster he wolde ,i dare say1 haue bene full sore ashamed so to haue oversene hym selfe at ,oxforde at a pervyse4 ,for ye wote well that thynge whiche he sayeth1 and whiche he muste therfore proue1 is that the bodye of ,christ c not be in euerye place at ones by no meane that ,god coulde make4 ,and the textes that he bryngeth in for the proue1 saye no further but that he was not in all places at ones4 ,sidenote3 ,fryth4 ,there are two thynges dysputed betwene master ,more and me3 the one is whether ,god c make the bodye of ,christe in manye places1 and in the sacramente4 ,and therto hys mastershyppe sayeth yea4 ,for ,god is almyghtye and maye do all thynges4 ,and ,i saye naye1 and affyrme that ,god is not called almyghtye because he maye do all thynges1 but because he maye do all that he wyll4 ,and ,i saye that he wyll not make hys sonne a lyer1 nor hys scrypture false1 and that he can not do it1 and yet abydeth almyghtye4 ,the other thynge is thys1 whether he haue done it or not4 ,for albeyt ,i ded graunte hym that it were possyble1 yet is he neuer the nere excepte he eyther can proue that he hath done it in dede1 or els thynke that ,god hath so done4 ,for as ,i sayde ,god can do manye thynges which he doth not4 ,and the controversye of thys doubte is dyssolued by the ,aungell and scrypture whiche 7as master ,more graunteth hym selfe7 proueth that he was not in all places at ones1 ,and therof it foloweth1 that ,god hath not done it1 although it be possyble4 ,and so is hys mastershyppe at a poynte4 ,for yf ,i shulde graunte it neuer so possyble1 yet yf scrypture proue that it be not so in dede1 then is he neuer the nere hys purpose1 but moche the further from it4 ,and thys is euen it that ,i sayde before3 that it was not possyble to stonde with the processe of the scrypture which we haue receyued4 ,and now hys mastershyppe hath graunted it hym selfe1 which you maye be sure he wolde not do yf he coulde otherwyse avoyde it4 ,and here you maye see howe sore ,i haue overseane my selfe4 ,sidenote3 ,more4 ,god forbyd that any man shulde be the more prone and readye to beleue thys yonge man in thys greate matter1 because he sayeth in the begynnynge that he wyll brynge all men to a concorde and a quyetnes of conscyence4 ,for he bryngeth men to the worste kynde of quyetnes that maye be deuysed1 when he telleth vs as he doth1 that euery man in thys matter1 maye with out parell beleue which waye he lyste4 ,euery man maye in euerye matter without any counsell1 soone set hym selfe at reste1 yf he lyste to take that waye and to beleue as he lyste hym selfe1 d care not how4 ,but d yf that waye had bene sure1 ,saynte ,paule wolde neuer haue shewed that manye were in parell of sycknes and death also1 for lacke of dyscernynge reuerentlye the bodye of our ,lorde in that ,sacramente1 when they came to receyue hym4 ,sidenote3 ,fryth4 ,when ,christe shulde departe thys worlde and go to hys ,father1 ,sidenote3 ,ioan4 #ae4 he gaue hys dyscyples a commaundement that they shulde loue eche other1 sayenge by thys shall all men knowe1 that ye are my dyscyples1 yf ye loue eche other1 as ,i haue loued you4 ,thys rule of charyte wolde ,i not haue broken1 which notwithstondynge is often in ,ieopardye a monge faythfull folke4 ,this thynge consydered1 ,i thought it necessarye to advertyse both partyes to saue thys rule of charyte1 and proued in the fyrste chapter of my treatyse1 that it was none artycle of the fayth necessarye to be beleued vnder payne of dampnacyon1 and therfore that they were to blame that wolde be contencyous for the matter4 ,for syth it is none artycle of the fayth1 they may lawfullye dyssente without all ,ieoperdye3 and neade not to breake the rule of charyte1 but rather to receyue eche other lyke weake bretherne4 ,this ,i saye ,i proued in the fyrste chapter agaynste which master ,more maketh no busynes1 and improueth it not4 ,wherbye you maye soone gather that it is very true4 ,for els syth hys mastershyppe so laboureth in these other poyntes1 he wolde not haue lefte that vntowched you maye be sure4 ,thys is the concorde that ,i wolde brynge them vnto4 ,and as towchynge quyetnes of conscyence1 ,i haue knowen manye that haue sore bene combrede wyth it4 ,and amge all1 a certayne master of arte which dyed in ,oxforth1 confessed vpon hys death bedde1 that he had wepte lyenge in hys bedde an hundreth nyghtes wythin one yeare space1 because he coulde not beleue it4 ,now yf he had knowen that it had bene no necessarye artycle1 what cforte and quyetnes shulde it haue bene vnto hym4 ,furthermore1 euerye man can not so quyet hymselfe1 as master ,more ,imageneth4 ,for there are manye that thynke them selfes no smalle foles1 which whan they haue receyued some folyshe superstycyon1 eyther by their owne ,imagynacyon1 or by belevynge their gossepes gospell d olde wyfes tales1 by and bye thynke the ctrarye to be deadly synne1 and vtterly forbydden by ,chrystes gospell4 ,as by example1 ,i knowe an house of relygyon1 wherin is a parson that thynketh it deadly synne to go ouer astrawe yf it lye acrosse4 ,and yf there be vpon the pauemente any paynted pycture1 or any ,image grauen vpon a deade mans graue1 he wyll not treade vpon it1 although he shulde go a forelonge a bowte4 ,what is thys but vayne superstycyon wherewith the conscyence is combred and corrupted8 ,may not thys be weded out wyth the worde of ,god1 shewynge hym that it is none artycle of the fayth so to thynke1 then to tell hym that it is not forboden by the scrypture1 d that it is no synne8 ,now albeyt hys conscyence be so cankered that the ruste wyll not be rubbed out3 yet wyth ,godes grace1 some other whome he hath infected with the same1 maye come agayne to ,godes worde and be cured full well1 whiche shulde neuer haue bene able to quyete them selfes4 ,and lykewyse there are some whiche beleue as your superstycyous hartes haue informed them1 and these can not quyete thselues1 because they beleue that you haue featched your doctryne out of scrypture4 ,but when it is proued to them1 and they themselues perceyue that scrypture sayeth not so1 then can they be contente to thynke the contrarye1 d ,iudge it no synne at all4 ,and as towchynge ,s4 ,paule1 surelye ye take hym wronge4 ,for ,i wyll shewe you what processe he taketh1 and how he is to be vnderstonde4 ,but because it is not possyble to fynyshe it in fewe wordes1 ,i shall deferre it vnto the bokes ende1 and then ,i shall declare hym at large4 ,sidenote3 ,more4 ,and what a fashyon is thys1 to saye that we maye beleue yf we lyste1 that there is the verye bodye of our ,lorde in dede1 and then to tell vs for a trouth1 that suche a faythe is impossyble to be true3 for ,,god hym selfe can neuer brynge it abought1 to make hys bodye to be there4 ,sidenote3 ,fryth4 ,yf a man take the bare wordes of ,christe1 and of symplycyte be deceyued1 and thynke that hys verye bodye be in the sacramente present to their teth that eate it1 ,i dare not saye that he synneth therin1 but wyll referre the matter vnto ,godes ,iudgement1 and yet without doubt1 ,i dare saye he is deceyued4 ,as by example1 yf a man deceyued by the litterall sence1 wolde thynke that men shulde preache to fysshes 7as ,s4 ,fraunces ded7 because ,christe badde hys dyscyples go preache to all creatures1 yet wolde not ,i thynke that he synned therin4 ,but wyll referre hym vnto ,goddes ,iudgement4 ,but yet ,i wene euerye woman that hath anye wytte1 wyll saye that he was deceyued4 ,sidenote3 ,more4 ,i am verye sure that the olde holye ,doctours which beleued ,christes bodye and bloode to be there1 and so taught other to beleue1 as by their bokes playnelye doth apere1 yf they had thought eyther that it coulde not be there or that it was not there in dede1 they wolde not for all the good in thys worlde haue wryten as they haue done4 ,for wolde those holye men 7wene you7 haue taught that men be bounde to beleue1 that the verye bodye and bloode of ,,christe is there1 yf they them selfes thought that they were not bounde thervnto8 ,wolde they make men honoure and worshyppe that thynge as the very bodye and bloode of ,christe whiche they th selues thought were not it8 ,thys gere is to chyldyshe to speake of4 ,sidenote3 ,fryth4 ,that the olde doctours and faythfull ,fathers so taught or thought as ye fayne of them1 is verye false4 ,for ,s4 ,austen as ,i haue shewed1 maketh whollye for vs4 ,besydes that1 there is none of the olde ,fathers but they call it a sacramte1 a mysterye1 and mystycall meate1 which is not eaten with toth or belye3 but with eares and faythe4 ,and as towchynge the honoure and worshyppe done vnto it1 ,i saye it is playne ,idolatrye4 ,and ,i saye1 that he falselye reporteth vpon the olde holy ,doctours4 ,for they neuer taught men to worshyppe it1 neyther can he alleage one place in any of them all whiche wolde haue men to worshyppe the sacramente4 ,peraduenture he maye alleage me certayne new felowes for hys purpose1 as ,dunce1 ,dorbell1 ,durande1 and suche draffe1 whiche by their doctryne haue deceyued the worlde wyth dampnable ,idolatrye4 ,but ,i speake of the olde holye ,fathers d doctours1 ,s4 ,austen1 ,ambrose1 ,hierome1 ,cypriane1 ,cirille1 ,chrisostome1 ,fulgentius1 and suche other3 ,these ,i saye1 do not teache men to worshyppe it1 and by that ,i dare abyde4 ,of thys poynte ,i am so sure1 that ,i wyll vse it for a contrarye argument1 that hys naturall bodye is not there presente4 ,for yf the holye ,fathers before named had taken thys texte after the letter and not onelye spyrytuallye1 th in their workes they wolde haue taught men to worshyppe it1 but they neuer taught m to worshyppe thys sacrament1 therfore it foloweth they toke not the texte after the letter1 but onelye spyrytuallye4 ,now do ,i prouoke you to seake a proue of your purpose4 ,neuer the lesse ,i wyll not denye1 but that these holye ,doctours in dyuerse places1 do call it hys bodye1 as ,christe and ,paule do1 and so do we lykewyse3 and saye also that this verye bodye is there eat4 ,but yet we meane1 that it is eaten with fayth 7that is to saye by beleuynge that hys bodye was broken for vs7 d haue his bodye more in memorye at thys maundye th the meate that we there eate4 ,sidenote3 ,note4 ,and therfore it hathe the name of hys bodye3 because the name it selfe shulde put vs in rembraunce of hys bodye4 ,and that hys bodye is there chefelye eaten1 euen more 7through fayth7 then the meate wyth the mouth4 ,and so are they also to be vnderstonde4 ,sidenote3 ,more4 ,yet one greate pleasure he doth vs1 in that he putteth vs all at lyberte1 that we maye with out parell of dampnacyon beleue as we ded before3 that is to wete1 that in the blessed sacramt the whole substaunce of the breade d the wyne is transmuted d chaunged in to the verye bodye and bloode of ,christe4 ,for yf we maye wythout parell of dampnacyon beleue thus1 as hym selfe graunteth that we maye1 then graunteth he that we maye also without parell of dampnacy beleue that he hym selfe lyeth1 where he sayeth1 the trouth of that beleue is impossyble4 ,sidenote3 ,fryth4 ,the beleuynge of thys poynte1 is of it selfe not dampnable1 as it is not dpnable to thynke that ,christe is a very stone or a vyne1 because the litterall sence so sayeth3 or yf you beleue that you ought to preache to fyshes and go ,christen them another whyle1 as ye do belles4 ,and ,i insure you1 if there were no worse myschefe that ensued of thys beleue1 then it is in itselfe1 ,i wolde neuer haue spoken agaynste it4 ,but now there foloweth vpon it dampnable ,idolatrye4 ,for through the beleue that thys bodye is there1 men fall downe and worshyppe yt4 ,and thynkynge to please ,god1 do dampnable synne agaynste hym4 ,thys ,i saye1 is the cause that ,i so earnestlye wryte agaynste it1 to avoyde the ,idolatrye that is cmytted through it4 ,parte of the germanes do thynke that hys naturall bodye is present in the sacramt1 d take the wordes fleshelye1 as ,martyn taught them4 ,but none of them worshyppe it1 for that ,martyn forbyddeth both in hys wordes d workes1 and so 7blessed be ,god7 they auoyde that ,ieoperdye1 which thynge yf you wyll also graunte1 and publyshe but this one proposycyon1 that it ought not to be worshypped1 ,i promyse you ,i wyll neuer wryte agaynste it4 ,for then is the ,ieoperdye taken awaye1 and then ,i am contt that your mastershyppe thynke ,i lye4 ,but in the meane season ,i muste thynke that ye fulfyll the worlde with dpnable ,idolatrye4 ,and thus haue you also answere vnto the conclusyon1 which you alleage out of the kynges graces boke4 ,for ,i saye in your waye is no hurte1 as longe as you do but onelye beleue the bare wordes of the texte1 as ,s4 ,fraunces ded1 when he preached to fyshes4 ,but yf through the occasyon of those wordes1 ye fall in to the worshyppynge of it1 then ,i saye that in your waye is vndoubted dampnacyon4 ,and so is there greate ,ieoperdye in your waye1 and none at all in ours4 ,for though he were there in dede1 yet do not we synne yf we worshyppe it not4 ,for we are not commaunded to worshyppe the sacrament4 ,but yf he be not there1 then do you dampnable ,idolatrye4 ,the consecracyon of the ,sacrament4 ,sidenote3 ,more4 ,now as for a nother quyetnes of euery mans conscyencethys yonge man byddeth euerye man be bolde1 whether the blessed sacramt be consecrate or vnconsecrate 7for though he moste specyallye speaketh of the wyne1 yet he speaketh it of both7 and byddeth not care1 but to take it for all that vnblessed as it is1 because the ,preste 7he sayeth7 can not deceyue vs nor take from vs the profyte of ,christes instytucyon1 whether he alter the wordes or leaue them all vnsayde4 ,is not thys a wonderfull doctryne of thys yonge man4 ,we knowe well all1 that the ,preste can not hurte vs by hys oversyght or malyce1 yf there be no faulte vp our owne partye1 for that perfectyon that lacketh vpon the ,prestes parte1 the great mercye of ,god as we truste of hys owne goodnes supplyeth it4 ,and therfore as holye ,chrisostome sayeth1 no man can take harme but of hymselfe4 ,but now yf we see the thynge dysordered our owne selfe1 by the ,preste1 and ,christes instytucyon broken1 yf we than wetynglye receyue it vnblessed and vnconsecrated1 and care not whether ,christes instytucyon be kepte and observed or no1 but reaken it is as good wythout it as with it1 then make we our selfes partakers of the faulte and lose the profyte of the sacrament1 and receyue it with dampnacyon3 not for the ,prestes faulte1 but for our owne4 ,sidenote3 ,fryth4 ,i had thought that no ,turke wolde haue wrested a mannes wordes so vnfaythfullye4 ,for he leaueth out all the pythe of my matter1 for my wordes are these4 ,i wyll shewe you a meanes how ye shall euer receyue it accordynge to ,christes instytucyon1 although the ,prest wolde withdrawe it from you4 ,fyrste ye neade to haue no respecte vnto the ,prestes wordes whiche mynystreth it4 ,for yf ye remember for what entent ,christe ded instytute thys sacramente1 and knowe that it was to put vs in remembraunce of hys bodye breakynge and bloode sheadynge1 that we myght geue hym thankes for it1 and be as sure of it through fayth accordynge to his promyses1 as we are sure of the breade by eatynge of it3 yf as ,i saye1 ye remember thys thynge 7for whiche intte onelye the ,preste speaketh those wordes7 then yf the ,prest leaue out those wordes or parte therof1 he can not hurte you4 ,for you haue already the effecte and fynall purpose for the whiche he shulde speake them4 ,and agayne yf he shulde whollye altre th1 yet he can not deceyue you4 ,for then ye be sure that he is a lyer1 and though you se the ,preste brynge you the wyne vnconsecrated1 yet neuer stycke at that4 ,for as surelye shall it certyfye your conscyence and outwarde sences though he consecrate it not 7so thou consecrate it thy selfe3 that is to saye1 so thou knowe what is ment therbye and geue hym thankes7 as though he made a thousande blessynges ouer it4 ,and so ,i saye that it is euer consecrated in hys harte that beleueth1 though the ,preste consecrate it not4 ,and contrarye wyse yf they consecrate it neuer so moche1 and thy consecracyon be not bye1 it helpeth the not a ryshe4 ,for excepte thou knowe what is ment therby1 and beleue1 geuynge thkes for hys bodye breakynge and blood sheadynge1 it can not profytte them4 ,sidenote3 ,more4 ,nowe where you saye1 that yf we see the thynge dysordered by the ,preste1 ,christes instytucyon broken1 and wetynglye receyue it1 we make our selfes partakers of the cryme4 ,sidenote3 ,fryth4 ,i answere that yf the reformacyon therof laye in our handes1 then sayde you trouth1 but syth thys is wryten to pryuate parsones whiche maye not reforme this matter1 and that the reformacyon therof resteth onelye in the hande of your ,prynce and ,parlyamente 7for the erroure consysteth not in the mysorderynge of the matter by one ,preste onely1 but rather of the doctryne of them all1 sauynge suche as ,god hath lyghtened7 to these pryuate persons ,i saye that your doctryne shulde soner be the occasyon of an insurreccyon 7whiche we laboure to eschewe7 then anye quyetynge of them by ,christes doctryne4 ,and therfore syth there is an other waye to the woode1 sauynge all vpryght1 we wyll auoyde that parellous pathe4 ,but when ye see ,christes instytucyon broken and the one kynde lefte out vnto the laye people1 why are ye partaker therof8 ,sidenote3 ,more4 ,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 not1 sauynge that the better it is consecrated the more it is ever noyous to hym that receyueth it1 hauynge hys conscyence combred with suche an execrable heresy1 by which well apeareth that he putteth no dyfferce betwene the bodye of our lorde in the blessed sacramt and the com breade that he eateth at his dyner4 ,but rather he esteameth it lesse4 ,for the one yet ,i thynke or he begynne1 yf he lacke a ,prest1 he wyll blesse it hym selfe1 as for the other he careth not1 whether it be blessed or not4 ,sidenote3 ,fryth4 ,what ,i reaken it more then breade and wyne ,i wyll shewe you herafter in declarynge the mynde of ,s4 ,paule vpon thys sacrament1 and that in the conclusy of thys boke4 ,and in the meane season ,i wyll saye no more but that he belyeth me4 ,and as for their blessynges and consecracyon profyte not me1 excepte ,i consecrate it my selfe with fayth in ,christes bloode1 and wyth geuynge hym prayse and thankes for hys inestymable goodnes1 whiche wh ,i was hys enemye reccyled me vnto hys ,father by hys owne death4 ,this consecracyon muste ,i sette by1 yf ,i wyl haue anye profyte of hys death which the sacrament representeth vnto me4 ,and yf ,i my selfe do thus consecrate it1 then shall ,i be sure of the frute of hys death4 ,and ,i saye agayne1 that as the ,prestes do now vse to consecrate it1 it helpeth not the poore comons of a ryshe4 ,for their consecracyon shulde stonde in preachynge vnto them the deathe of ,christe whyche hath delyuered them out of the ,egypte of synne1 and from the fyerye fornace of ,pharao the devell4 ,and as for their waggynge of their fyngers over it1 and sayenge syxe or seau wordes in ,latyn1 helpeth them nothynge at all4 ,for how can they beleue by the meanes of hys wordes1 when they knowe not what he sayeth8 ,and as towchynge the daylye and comm breade that ,i eate at my dynner1 whether ,i haue a ,preste or not1 ,i blesse it with my harte 7d not with my fyngers7 and hartely geue ,god thankes for it4 ,for yf ,i haue an hundreth ,prestes to blesse it1 yet am not ,i excused therbye4 ,for excepte ,i blesse yt my selfe1 yt profyteth me no more then yf it were vnblessed4 ,and ,i blesse yt my selfe1 th ,i care not what the ,preste prate4 ,for as longe as ,i vnderstonde hym not1 yt profyteth me nothyng4 ,but in good fayth ,i wene the ,byshoppes and their proctoure wote not what a blessynge meaneth4 ,therfore deare bretherne harken to me4 ,to blesse ,god1 is to geue hym prayse d thankes for hys benefyttes3 ,sidenote3 ,to blesse4 ,to blesse a ,kynge or a ,prynce1 is to thanke hym for hys kyndenes1 and to praye to ,god for hym1 that he maye longe reygne to the laude of ,god and wealth of hys commons4 ,to blesse a ms neyghboure1 is to praye for hym and to do hym good4 ,to blesse my breade or meate1 is to geue ,god thankes for it4 ,to blesse my selfe1 is to geue ,god thkes for the greate benefyttes that ,i haue receyued of hym1 and to praye ,god that of hys infynyte goodes he wyll increase those gyftes that he hath geuen me1 and fynyshe hys worke which he hath begonne in me1 vnto hys laude and prayse4 ,and as towchynge thys fleshe1 to fulfyll hys wyll in it1 and not to spare yt1 but scourge cutte d burne it1 onelye that it maye be to hys honoure glorye4 ,thys is the forme of blessynge1 and not to wagge two fyngers ouer them4 ,but alacke1 of this blessynge our ,byshoppes be ignoraunte4 ,sidenote3 ,more4 ,but as for those that are good faythfull folke1 and haue any grace or any sparcle of reason in their heades1 wyll 7,i verely thynke7 neuer be so farre overseane1 as in thys artycle 7the trouthe wherof ,god hath hym selfe testyfyed by as many op myracles as euer he testyfyed any one7 to beleue thys yonge man vpon hys baren reasons agaynste the faythe d reas both of all olde holy wryters d all good ,christen people thys xv4,c4 yeares4 ,sidenote3 ,fryth4 ,as for the myracles1 ,i mervell not at them1 neyther may they make me the sooner to beleue it4 ,for ,christe tolde vs before ,sidenote3 ,mat4 #bd4 that suche delusyons shulde come1 that yf it were possyble1 the very electe shulde be deceyued by them4 ,sidenote3 #b4 ,tes1 #b4 ,and ,s4 ,paule exorteth vs to be ware of such sygnes d wders4 ,and therfore ,i do as ,moses teacheth me ,sidenote3 ,deu4 #ac4 when ,i here of suche a wonder1 then strayght ,i loke vpon the doctryne that is annexed wyth it4 ,yf it teache me to referre all the honoure to ,god and not to creatures1 and teache me nothynge but that wyll stonde with ,goddes worde1 then wyll ,i saye1 that it is of ,god4 ,but yf it teache me suche thynges as wyll not stonde with hys worde1 then wyll ,i determyne that it is done by the deuell1 to delude the people with dampnable ,idolatrye4 ,when ,paule and ,barnabas preached at ,lystra ,sidenote3 ,acte4 #bd4 and had done a myracle amonge them1 the people ranne and wolde haue done sacryfyce vnto them4 ,but the ,apostles ranne amonge them and tare their clothes1 cryenge vnto them1 syrs what do you8 ,we are euen corruptyble men as ye are1 and preache vnto you1 that you shulde leaue thys vayne superstycyon1 d worshyppe the leuynge ,god1 which made heau1 earth1 the see1 and all that is in th et c4 ,here the ,apostles refused suche honour worshyppe4 ,and therfore ,i am sure they wolde not suffer their ,images to haue it4 ,now when ,i see a myracle done at any ,image1 and perceyue that it bryngeth m to the worshyppynge of it selfe1 ctrarye to the facte and doctryne of the ,apostles1 whiche wolde not receyue it them selues1 ,i must neades conclude1 that it is but a delusyon done by the deuell to deceyue vs1 d to brynge the wrath of ,god vpon vs4 ,eu so ,i saye of the sacramt1 syth the myracles that are don by it1 do make m thynke otherwyse th scripture wyll1 d cause m to worshyppe it3 ,i doubte not but they are done by the deuell1 to delude the peple4 ,thou wylt perauture say1 that god wyll hym to abuse the sacrament of hys bodye and bloode4 ,yes verelye1 god wyll suffer yt1 and doth suffer yt1 to see whether we wyll be faythfull and abyde by hys worde or not4 ,and mervell not therof1 ,sidenote3 ,matt4 #d4 for ,god suffered hym to take vppe the verye naturall bodye of his sonne ,christ and set hym vpon a pynnacle of the temple4 ,and after he toke hym vppe agayne1 and ledde hym to exceadynge motayne4 ,and therfore thynke not but that he hath more power over the sacramt th he had ouer christes owne bodye4 ,and therfore when they tell me1 lo here is ,christ3 lo there is ,christ 7as ,christ prophecyed7 lo1 he is at thys aultre1 lo1 he is at that1 ,i wyll not beleue them4 ,neuerthelesse yf ,i shulde graunte that all the myracles whiche were done and ascrybed vnto the sacramente1 were very true myracles and done of ,god hym selfe 7as ,i doubt not but some of th be true7 yet there vpon yt doth not folowe that the ,sacrament shulde be the verye naturall bodye of ,christe4 ,for we haue evydent storyes that certayne persones haue bene delyvered from bodelye dyseases through the sacrament of ,baptyme4 ,and yet the water is not the holye ,gost nor the very thynge yt selfe wherof it is a sacramente4 ,sidenote3 ,actes4 #e4 ,the shadowe of ,peter healed many4 ,and yet was not that shadowe ,peters owne parson4 ,sidenote3 ,actu4 #ai4 ,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 health4 ,and yet it were neuerthelesse madnes1 to thynke that ,paules bodye had bene actuallye or naturallye in those thynges4 ,and therfore thys is but a verye weake reason1 to ,iudge by the myracles the presence of ,christes bodye4 ,and surelye you myght be ashamed to make so slender reasons4 ,for ,god maye worke myracles through manye thynges which are not hys naturall bodye4 ,and as towchynge the olde doctoures whome you fayne to make wyth you1 the trouth of your opynyon which you saye hath bene beleued of all good ,christen people this xv4 ,c4 yeares1 is suffycyently declared before1 and proued to be but a poynte of your olde poetrye4 ,doctoure ,barnes ded gracyouslye escape ,master ,mores handes4 ,sidenote3 ,more4 ,and also ,fryre ,barnes1 albeit that as ye wote well he is in many other thynges a brother of thys yonge ms secte3 yet in this heresye he sore abhorreth hys heresye1 or els he lyeth hym selfe4 ,for at hys laste beynge here he wrote a letter to me4 ,wherin he wryteth that ,i laye that heresye wrgfullye to hys charge4 ,and sheweth hym selfe so sore greved therwith that he sayeth1 he wyll in my reproche make a boke a gaynst me4 ,wherin he wyll professe and proteste hys faythe concernynge this blessed sacramente4 ,but in the meane season it well contenteth me1 that fryre ,barnes beynge a man of more age1 and more rype dyscrecyon1 and a doctoure of dyuynyte1 and in those thynges better learned then thys yonge man is1 abhorreth thys yge mannes heresye in thys poynte1 as well as he lyketh hym in many other4 ,sidenote3 ,fryth4 ,the more your mastershyppe prayseth ,doctoure ,barnes1 the worse men maye lyke your matter4 ,for in many poyntes he doth condempne your dampnable doctryne1 as in hys boke appeareth4 ,and therfore yf suche credence must be geu to hym1 then moche the lesse wyll be geuen to you4 ,but peraduenture you wyll saye1 that he is to be beleued in this poynte1 although he erre in other4 ,wherevnto ,i answere1 that yf you wyll consent vnto hym1 ,i wolde be well apayed and wyll promyse you to wryte no more in that matter4 ,for in this we both agre1 that it ought not to be worshypped1 yea and 7blessed be ,god7 all the other whome you call heretyckes4 ,and so both of vs do avoyde the ,idolatrye which you with so greate daunger do daylye cmytte4 ,and therfor yf you folowe hys learnynge1 then am ,i content that you dyssent from me4 ,for lette it not be worshypped1 d thynke as yow wyll1 for then is the parell paste4 ,and syth we agre in thys poynte1 doubte not but we shall soone agre in the resydue1 d admytte eche other for faythfull brothers4 ,and where your mastershyppe sayeth1 that he wrote you a letter protestynge that you laye that heresye wrongfully to hys charge1 ,i thynke it was more wysdome for hym twyse to haue wryten to you1 then ones to haue come hym selfe d tell you of it4 ,for it was playnelye tolde hym1 that you had conspyred hys death1 d that notwithstondynge hys saue conduyte1 you were mynded to haue murthered hym4 ,and for that cause he was compelled both beynge here1 to kepe hym selfe secretelye1 and also preuylye to departe the realme4 ,and blessed be ,god you haue suffycyentlye publyshed your purpose in your answere agaynste ,wyllyan ,tyndall1 where you saye1 that you myght laufullye haue burnte hym4 ,here men maye see how percyallye you are addycte to our prelates4 ,and how prone ye were to fulfyll their pleasures contrarye to our ,prynces prerogatyue royall4 ,and thkes be to ,god which gaue you suche grace in the syght of our soveraygne1 that he shortelye withdrewe your power4 ,for els it is to be feared that you wolde further haue proceded agaynste hys graces prerogatyue1 which thynge whether yt be treason or not1 let other men defyne4 ,but thys ,i dare saye1 that it is prynted and publyshed to our ,prynces greate dyshonoure4 ,for what learned man maye in tyme to come truste to hys graces saue conduyte or come at hys graces instaunce or requeste1 syth not onelye the spirytualte 7which of their professyon resyste hys prerogatiue7 but also a laye man promoted to suche preemynence by hys graces goodnes1 dare presume so to depresse hys prerogatyue and not onelye to saye1 but also to publyshe it in prente3 that notwithstondynge hys graces saue conduyte1 they myght laufullye haue burnte hym4 ,but here he wolde saye vnto me as he dothe in hys boke1 that he had forfayted hys salue conduyte1 d therbye was fall in to hys enemyes handes4 ,where vnto ,i answere1 that thys your sayenge is but a vayne glose4 ,for ,i my selfe ded reade the salue conduyte that came vnto him1 which had but onelye thys one condycyon annexed vnto it1 that if he came before the feaste of ,christmas then nexte ensuynge1 he shulde haue free lyberte to departe at hys pleasure4 ,and thys condycyon ,i knowe was fulfylled4 ,how shulde he than forfayte hys salue cduyte8 ,but master ,more hath learned of hys masters our ,prelates 7whose proctoure he is7 to depresse our ,prynces prerogatyue1 that m ought not to keape any promyse with heretyckes4 ,and so hys salue cduyte coulde not saue hym4 ,as though the ,kynges grace myght not admytte any man to go and come frelye into hys graces realme1 but that he muste haue leaue of our prelates4 ,for els they myght laye heresye agaynst the parson1 and so sleye hym ctrarye to the ,kynges salue cduyte1 which thynge all wyse men do knowe to be preiudycyall to hys graces prerogatyue royall4 ,and yet ,i am sure that of all the tyme of hys beynge here1 you can not accuse hym of one cryme1 albeit 7vnto your shame7 you saye that he had forfayted hys salue conduyte4 ,these wordes had be verye extreame and worthy to haue bene loked vpon1 although they had bene wryten by some presumptuous ,prelate4 ,but that a laye man so hyghlye promoted by hys ,prynce1 shulde speake them and also cause them openlye to be publyshed amonge hys graces comons1 to deyecte the estymacyon of hys royall power1 doth in my mynde1 deserue correccyon4 ,notwithstondynge ,i leaue the iudgement and determynacyon1 vnto the dyscrecy of hys graces honourable counsell4 ,sidenote3 ,more4 ,and as for that holy prayer that this devoute yge man 7as a newe ,christe teacheth all hys congregacyon to make at the receyuynge of thys blessed sacrament7 ,i wyll not geue the parynge of a peare1 though it were moche better th it is1 pullynge away the true fayth 7as he doth7 fr the ,sacrament4 ,howbeit hys prayer there is so devysed1 penned1 and paynted with laysure and studye1 that ,i truste euery good ,christen woman maketh a moche better prayer1 at the tyme of her howsell1 by faythfull affecty by ,gods good inspyracy sodlye4 ,fryth is an vnmete master to teache vs what we shulde praye at the receyuynge of the blessed sacrament1 wh he wyll not knowlege it as it is1 but take ,christes blessed body for no thynge but bare breade1 so lytle esteame the receyuyng of the blessed sacramt1 that he forsyth lytle whether it be blessed or not4 ,sidenote3 ,fryth4 ,where he dyscommendeth my prayer sayeth1 that ,i am an vnmete master to teache men to praye1 seynge ,i take away the true fayth from it1 and sayeth that euery woman can make a better when she receyueth the sacramente1 ,i wolde to ,god that euery woman were so well learned that they coulde teache vs both4 ,and surely ,i intended not to prescrybe to all men that prayer onely1 but hoped to healpe the ygnoraunt1 that they myght eyther speake those wordes1 or els 7takynge occasyon of them7 to saye some other1 to the laude and prayse of ,god4 ,and as for your fayth 7which you call the true fayth7 must ,i neades improue4 ,for it wyll not stde with the true texte of scrypture1 as it playnelye appeareth4 ,but to the fayth in ,christes bloode ,i exhorte all men1 and teach them to eate hys bodye with fayth 7 not with teeth7 which is by hauynge hys death in ctynuall remembraunce1 and digestynge it in to the bowels of the soule4 ,and because you so sore improue my prayer1 to cclude my answere agaynst you1 ,i wyll rehearse yt agayne4 ,and lette all m ,iudge betwene vs4 ,blessed be thou most deare and mercyfull ,father1 which of thy tender fauoure benygnyte1 notwithstdynge our greuous enormytees cmytted agaynste thee1 vouchsauedst to sde thyne owne deare sone1 to suffre moste vyle death for our redempcyon4 ,blessed be thou ,chryst ,iesu our ,lorde sauyour1 which of thyne haboundt pytye consyderynge our myserable estate1 wyllyngly tokest vpon the to haue thy moste innocent bodye broken bloode shedde to pourge vs and washe vs which are load with inyquyte4 ,and to certyfye vs therof1 hast lefte vs not onely thy worde which maye enstructe our hartes2 ,but also a vysyble token to certyfye euen our outwarde sences of this greate benefytte1 that we shulde not doubte1 but that the bodye and frute of thy passyon are ours 7through fayth7 as surelye as the breade1 which by our sentes we knowe that we haue within vs4 ,blessed be also that spiryte of veryte which is sente from ,god our father through our sauyour ,christ ,iesu1 to lyghten our darcke ignoraunce1 and leade vs through fayth in to the knoweleage of hym which is all veryte4 ,strength we beseche the our frayle nature1 and encreace our faythe3 that we maye prayse ,god our moste mercyfull ,father1 and ,christe hys sonne our ,sauyoure and redeamer4 ,,amen4 ,a comparyson betwene the ,paschall ,lambe1 our ,sacrament4 ,now we shall shortely expresse the pyth of our matter and borowe the fygure of the paschall ,lambe1 which is in all poyntes lyke vnto it4 ,that the offerynge of the ,paschall ,lambe ded sygnyfye the offerynge of ,christes bodye1 is playne by ,paule which sayeth1 ,sidenote3 #a4 ,cor4 #e4 ,christe our ,paschall ,lambe is offered vp for vs4 ,when the chylderne of ,israell were very sadde and heauy for their sore oppressyon vnder the power of ,pharao 7for the more myracles were shewed1 the worse were they handeled7 ,god sente vnto them by ,moyses1 that euerye housholde shulde kyll a ,lambe to be a sacryfyce vnto ,,god1 and that they shulde eate hym with their staues in their handes1 theyr loynes gyrded1 and showes vpon their feete3 euen as men that were goynge an hastye ,iorneye4 ,this ,lambe muste they eate hastelye and make a merye maundye4 ,now because they shulde not saye1 that they coulde not be merye for their oppressyon1 and what coulde the lbe helpe them3 he added gladde tydynges vnto it and sayde1 ,this is the passynge bye of the ,lorde4 ,whiche thys nyght shall passe by you and slee all the fyrste begotten within the ,londe of ,egypte1 and shall delyuer you out of your bondage1 brynge you in to the ,londe that he hath promysed vnto your fathers4 ,marke the processe and conveyaunce of thys matter1 for euen lykewyse it is in our sacrament4 ,the apostles were sadde heauye1 partelye consyderynge the bondage of synne wherwith they were oppressed1 partelye because he tolde them that he muste departe fr th1 ,sidenote3 ,ioan4 #af4 in wh they ded put all their hope of their delyueraunce4 ,whyles they were in thys heauynes1 ,christ thought to conforte them d to geue them the seale of theyr delyueraunce1 and toke in hys hande breade1 blessed and brake it1 and gaue it to hys dyscyples sayge3 ,this is my bodye which shalbe geu for you4 ,for this nyght shall the power of ,pharao the deuell be dystroyed1 and to morowe shall you be delyuered from the ,egypte of synne1 and shall take your ,iourneye towardes that heauenlye mansyon which is prepared of ,god for all that loue hym4 ,now compare them together4 ,sidenote3 #a4 ,the ,paschall ,lambe was instytute d eaten the nyght before the chylderne of ,israell were in dede delyuered fr ,egypte4 ,lykewyse was the sacramt instytute d eaten the nyght before we were delyuered from our synnes4 ,sidenote3 #b4 ,the ,paschall ,lbe was a verye ,lbe in dede4 ,and so is the sacrament very breade in dede4 ,sidenote3 #c4 ,the ,paschall ,lbe was called the passynge bye of the ,lorde which dystroyed the power of ,pharao d delyuered them4 ,the sacrament is called the bodye of the ,lorde which dystroyed the power of the deuell and delyuered vs4 ,sidenote3 #d4 ,as many as ded eate the ,paschall ,lbe in fayth1 were very merye and gaue ,god greate thankes4 ,for they were sure the nexte day to be delyuered out of ,egypte4 ,lykewyse as many as ded eate thys sacramte in fayth1 were merye and gaue ,god greate thankes1 for they were sure the nexte daye to be delyuered from their synne4 ,sidenote3 #e4 ,they that ded not eate the ,paschall ,lambe in fayth1 coulde not be merye4 ,for they were not sure of delyueraunce from the powre of ,pharao4 ,they that ded not eate thys ,sacramente in fayth1 coulde not be mery3 ,for they were not sure of delyueraunce from the power of the deuell4 ,sidenote3 #f4 ,they that beleued the worde of the ,lord ded more eate the passyng bye of the ,lorde which shulde delyuer th1 th they ded the ,lambe4 ,they that dede beleue the worde of the ,lorde ded more eate the bodye of the ,lorde which shulde be geuen for their delyueraunce1 then they ded the breade4 ,for that thynge doth a man moste eate that he moste hath in memorye moste revolueth in mynde3 as appeareth by ,christe ,io4 #d4 ,i haue meate to eate that ye knowe not4 ,sidenote3 #g4 ,they that beleued not the nexte daye to be delyuered from ,egypte1 ded not eate the passynge bye of the ,lord1 although they eate the ,lambe4 ,they that beleued not the nexte daye to be delyuered from synne1 ded not eate the bodye of the ,lorde1 although they eate the breade4 ,sidenote3 #h4 ,the chylderne of ,israell were but ones delyuered from ,egypte1 notwithstdynge they ded euery yeare eate the ,lambe1 to keape that facte in perpetuall rembraunce3 ,euen so ,christ bought d redeamed vs but ones for all1 and was offered d sacryfyced but ones for all1 though the sacramt therof be daylye brok amonge vs1 to keape the benefytte in contynuall memorye4 ,sidenote3 #i4 ,as manye as ded eate the ,paschall ,lbe in faythe and beleued ,godes worde as towchynge theyr delyueraunce from ,egypte1 were as sure of their delyueraunce through faythe1 as they were sure of the ,lbe by eatynge it4 ,as many as do eate this sacrament in fayth and beleue ,goddes worde as towchynge their delyueraunce from synne1 are as sure of their delyueraunce through fayth1 as they are sure of the breade by eatynge it4 ,sidenote3 #aj4 ,as many as ded eate of that ,paschall ,lambe ded magnyfye their ,god1 testyfyenge that he onely was the ,god almyghtye1 d they hys people styckynge to hym1 to be delyuered by hys power from all daunger4 ,as manye as do eate of thys sacrament do magnyfye their ,god1 testyfyinge that he onelye is the ,god almyghtye1 and they hys people styckynge by hym to be delyuered by hys power fr all daunger4 ,sidenote3 #aa4 ,when the ,israelytes were delyuered from ,egypte1 they eate neuerthelesse the ,paschal ,lambe whiche was styll called the passynge bye 7because it was the rembraunce of the passynge bye of the ,lorde7 and hartelye reioysed1 offerynge hym sacryfyce and knowelegynge with infynite thankes1 that they were the felowshyppe of them that had suche a mercyfull ,god4 ,now ,christes electe are delyuered from synne1 they eate neuerthelesse the sacramt which is styll called hys bodye that ones dyed for their delyueraunce1 and hartelye reioyse1 offerynge to hym the sacryfyce of prayse and knoweledge with infynite thkes1 that they are of the felowshyppe of them that haue suche a mercyfull ,god4 ,sidenote3 #ab4 ,the ,paschall ,lambe 7after their delyueraunce beynge yearlye eaten7 brought as moche myrthe and ,ioye vnto them that ded eate it in fayth1 as it ded to their fathers which felte ,pharaoes furye1 were not yet delyuered4 ,for they knewe ryght well that excepte ,god of hys mercye and wderfull power had so delyuered them1 they shulde also them selfes haue bene bounde in the ,londe of ,egypte1 and vnder that wycked ,prynce ,pharao1 of whiche bdage they greatelye reioysed to be rydde alreadye1 and thanked ,god hyghly because they founde them selfes in that plentuouse ,londe whiche ,god prouyded for them4 ,the sacramt which after our delyueraunce is yearlye and daylye eat1 bryngeth as moche myrth and ,ioye vnto vs that eate it in fayth1 as it ded to the ,apostles which were not yet delyuered4 ,for we knowe ryght well that excepte ,god of hys mercye and through the bloode of his sonne had so delyuered vs1 we shulde also our selfes haue bene bounde in the ,egypte of synne vnder that wycked ,prynce the deuell1 of which bondage we greatelye reioyse to be rydde alredye1 and thanke ,god hyghlye because we fynde our selues in the state of grace1 and haue receyued throughe fayth the fyrste frutes and taste of the spyryte1 which testyfyeth vnto vs that we are the chylderne of ,god4 ,this maundye of remembraunce was it that ,paule receyued of the ,lorde and delyuered to the ,corynthyans in the 4xi4 chaptre4 ,for though he borowe one propertye and symylytude of the sacramente in the 4x4 chapter1 which in my mynde maketh neyther with vs nor agaynste vs1 albeit some thynke that it maketh whole for the exposycyon of ,christes wordes1 ,sidenote3 #a4 ,cor4 #aj4 thys is my bodye4 ,but in my mynde they are deceyued4 ,for the occasyon whye ,paule spake of it in the tenthe chapter1 was thys4 ,the ,corynthyans had knoweleage that all meates were indyfferent1 and whether it were offered to an ,idoll or not1 that the meate was not the worse1 d that they myght laufullye eate of it1 whether it were solde them in the shambles or sette before them when they dyned or souped in an vnfaythfull mannes house1 askynge no questyons3 excepte some man ded tell th that it was offerred to an ,idoll1 and then they shulde not eate of it for offendynge hys conscyence that so tolde them 7albeyt they were els free and the thynge indyfferente7 thys knoweledge because it was not annexed wyth charyte1 was the occasyon of greate offendynge4 ,for by reason therof they sate downe amonge the ,gentyles at their ,feastes1 where they ded eate in the honoure of their ,idolles1 and so ded not onelye wounde the conscyce of their weake bretherne1 but also cmytted ,idolatrye in dede4 ,and therfore ,s4 ,paule sayde vnto them4 ,my deare beloued flee from worshyppynge of ,idolles4 ,i speake vnto them whiche haue dyscrecyon4 ,iudge ye what ,i saye4 ,is not the cuppe of blessynge which we blesse the felowshyppe of the bloode of ,christe8 ,is not the breade which we breake the felowshyppe of the bodye of ,christe8 ,for we though we be manye are yet one breade and one bodye1 in as moche as we are partakers of one breade4 ,christ ded call hym selfe bread d the breade hys bodye4 ,and there ,paule calleth vs breade and the breade our bodye4 ,now maye you not take ,paule that he in this place shulde dyrectelye expounde ,christes mynde4 ,and that the verye exposycy of ,christes wordes1 wh he sayde1 thys is my bodye1 shulde be that it was the felowshyppe of his bodye1 as some saye1 whiche seakynge the keye in thys place of ,paule1 locke them selfes so faste in1 that they can fynde no waye out4 ,for ,christe spake those wordes of hys owne bodye which shulde be geu for vs1 but the felowshyppe of ,christes bodye 7or congregacyon7 was not geuen for vs4 ,and so he mente not as ,paule here sayeth1 but mte hys owne bodye4 ,for as ,paule calleth the breade our bodye for a certayne propertye1 euen so doth ,christe call it hys bodye for certayne other propertyes4 ,in that the breade was brok1 it was ,christes owne bodye1 sygnyfyge that as that breade was broken1 so shulde hys bodye be brok for vs4 ,in that it was dystrybuted vnto hys dyscyples1 it was hys owne bodye1 sygnyfyge that as verelye as that breade was destrybuted vnto them1 so verelye shulde the death of hys bodye1 and frute of hys passyon be dystrybuted to all faythfull folke4 ,in that the breade strengtheneth our bodyes1 it is hys owne bodye1 sygnyfyenge that as our bodyes are strengthened and conforted by breade1 so are our soules by the fayth in hys bodye brekynge4 ,and lykewyse of the wyne in that it was so dystrybuted1 conforteth vs and maketh vs merye4 ,furthermore1 the breade and wyne haue a nother propertye1 for the whiche it is called our bodye4 ,for in that the breade is made one breade of manye graynes or cornes1 it is our bodye1 sygnyfyenge that we though we be manye1 are made one breade1 that is to saye3 one bodye4 ,and in that the wyne is made one wyne of manye grapes1 it is our bodye1 sygnyfyenge that though we are manye yet in ,christe through ,christe we are made one bodye and membres to eche other4 ,but in thys thynge ,paule and ,christe agre4 ,for as ,paule calleth the breade our bodye and vs the breade1 because of thys propertye that it is made one of manye3 euen so doth ,christe call it hys bodye1 because of the propertyes before rehearsed4 ,furthermore in thys they agre1 that as ,paules wordes muste be taken spyrytuallye1 for ,i thynke there is no man so madde1 as to ,iudge that the breade is our bodye in dede although in that propertye it representeth our bodye3 ,euen so muste ,christes wordes be vnderstonde spyrytuallye1 that in those propertyes it representeth hys verye bodye4 ,now when we come together to receyue thys breade1 then by the receyuynge of it in the congregacyon1 we do openlye testyfye that we all whiche receyue it1 are one bodye1 professynge one ,god1 one ,fayth1 one ,baptyme1 and that the bodye of ,christe was brok and hys bloode shedde for remyssyon of our synnes4 ,now syth we so do1 we maye not acompanye nor sytte in the congregacyon or felowshyppe of th that offer vnto ,idolles and eate before them4 ,for as ,paule sayeth1 ye c not drynke the cuppe of the ,lorde and the cuppe of the deuels3 ye can not be partakers of the table of the ,lorde and of the table of the deuelles4 ,i wolde not that you shulde haue felowshyppe with deuelles4 ,the heythen which offerred vnto ,idolles were the felowshyppe of deuelles1 not because they eate the deuelles bodye or drke the deuelles bloode1 but because they beleued and put their confydence in the ,idoll or devyll as in their ,god1 and all that were of that fayth had their ceremonyes1 and gaue hartye thankes to their ,god with that feaste which they kepte4 ,they came to one place and brought their meate before the ,idoll and offered it4 ,and with their offerynge gaue vnto the devyll ,godlye honoure4 ,and then they sate downe and eate the offerynge together1 geuynge prayse and thkes vnto their ,god1 and were one bodye and one felowshyppe of the devell1 which they testyfy by eatynge of that offerynge before that ,idoll4 ,now dothe ,s4 ,paule reprehende the ,corinthyans for bearynge the gentyles companye in eatynge before the ,idoll4 ,for they knowe that the meate was lyke other meate4 ,and therfore thought them selues fre to eate it or leue it4 ,but they perceyued not that that congregacy was the felowshyppe of develles whiche were there gathered 7not for the meate sake7 but for to thanke1 and prayse the ,idoll their ,god in whome they had their confydence4 ,and all that there assembled and ded there eate1 and ded openlye testyfye1 that they all were one bodye1 professynge one fayth in their ,,god that ,idoll3 ,so ,s4 ,paule ded sharpelye rebuke them1 for because that by their eatynge 7in that place and felowshyppe7 they testyfyed openlye1 that they were of the develes bodye1 and reioysed in the ,idoll their ,god1 in whome they had fayth and confydence4 ,and therfor sayeth ,paule1 that they c not both drynke the cuppe of the ,lorde1 testyfyenge hym to be their ,god in whome onelye they haue truste and affyaunce1 d the cuppe of the devell1 testyfyenge the ,idoll to be their ,god and refuge4 ,here you maye note that the meate and the eatynge of it in thys place and felowshyppe1 is more then the common meate d eatynge in other places4 ,for els they myght lawfullye haue dronken the deuelles cuppe with them the one daye1 and the cuppe of the ,lorde the nexte daye with his dyscyples4 ,what was it more8 ,merelye it was meate1 whiche by the eatynge of it in that place and felowshyppe1 ded testyfye openlye vnto all men1 that he was their ,god whose cuppe they dranke1 and before whome they eate in that felowshyppe2 and so in their eatynge they praysed and honoured the ,idoll4 ,and therfore they that had their truste in the leuynge ,god and in the bloode of hys sonne ,christ1 myght not eate with them4 ,and lykewyse it is in the sacrament1 the breade and the eatynge of it in the place and felowshyppe where it is receyued1 is more then comm breade4 ,what is it more8 ,verelye it is breade which by the eatynge of it in that place felowshyppe1 doth testyfye openlye vnto all men1 that he is our verye ,god whose cuppe we drynke1 and before whome we eate in that felowshyppe1 and that we put all our affyaunce in hym and in the bloode of hys sonne ,christe ,iesu1 geuynge ,god all honoure d infynyte thankes for hys greate loue wherwith he loued vs1 as it is testyfyed in the bloode of hys sonne1 which was shedde for our synnes4 ,so that in this place and felowshyppe maye no man eate nor drynke with vs1 but he that is of our fayth and knowleageth the same ,god that we do4 ,as by example1 ,if a m were well beloued amonge hys neyghboures 7albeyt he haue some enemyes7 were longe absent from hys fryndes in a straunge contrye3 when he were come home1 hys neyghboures that loued hym wolde greatelye reioyse1 and peraduture wolde bye a copon or a nother peace of meate to geue hym hys welcome home1 d gette the to some honeste mans house or to a taverne1 and make good chere together1 to testyfye oplye that he is welcome home1 and that they all whiche are at that banket reioyse of hys commyge home4 ,nowe ,i saye1 that this banket is more then another meate1 for at thys banket hys enemyes maye be loth to come1 because they can not reioyse at hys comynge home1 d therfore can not make good chere amonge th1 testyfyenge that he is welcome home2 but rather abhorreth the meate and drynke that is there eat1 because their harte doth not fauoure the parson for whose sake it is prepared4 ,notwithstondynge yf a capons legge were reserued for one of hys enemyes and afterwarde geuen hym wh the banket were done1 he myght laufullye eate it4 ,for then it were but bare meate1 suche as he eateth at home4 ,and lykewyse the enemyes of ,christe which beleue not that they haue remyssy of synnes throughe hys bloode sheadynge1 can not reioyse of hys bodye breakynge4 ,and therfore can not make good chere amonge them1 but yf any be reserued after the maundye1 he maye laufullye eate it1 for it is but breade4 ,and hys louers that are there present do rather come thy der to geuehym hys welcome home then for the meate1 d they more eate hys welcome home1 then the meate4 ,but yf anye of hys enemyes fortune to be there1 they eate onelye the meate1 d not hys welcome home4 ,for they reioyse not at hys commynge home4 ,lykewyse the faythfull that are there present1 do rather come thyther to reioyse in the fayth of hys bodye breakynge1 then in breakynge or eatynge of the breade or meate4 ,but yf anye of the vnfaythfull fortune to be there1 they eate onelye the breade1 and not hys bodye breakynge4 ,for they reioyse not at hys bodye breakynge4 ,here peraduenture some wolde suppose that ,i were contrarye to my selfe4 ,for before ,i sayde1 that it was more th meate that was eaten at the gentyles feastes1 d more th meate that was eaten at my neyghbours welcome home1 and more then breade that is eaten at the receyuynge of the sacrament of the bodye and bloode of ,christe4 ,and nowe ,i saye1 that yf a mans enemye be there1 he eateth onelye the meate and not the welcome home4 ,and lykewyse the vnfaythfull eateth onelye breade and not the bodye and bloode of ,christe4 ,how maye these wordes stonde together8 ,i answere1 that they eate but onelye breade or meate that profyteth them1 but in dede they eate more to their hynderaunce1 and euen theyr owne dpnacyon4 ,for they that ded eate in the fellowshyppe of ,gentyles1 ded but onelye eate the meate to their profytte1 but in eatynge their meate their facte ded oplye testyfye1 that they honoured that ,idoll for their ,,god 7although their harte were other-wyse7 wherin they comytted ,idolatrye4 ,sidenote3 #a4 ,cor4 #h4 ,and besydes that they wounded the conscyences of their weake bretherne1 and so synned agaynste ,god4 ,besydes that1 he that vyeth hys neyghboure and commeth to that banket1 eateth but onely the meate that profyteth hym3 not withstondynge in hys owne harte1 he eateth the rancoure malyce of hys mynde1 to hys greate greavaunce1 wh he seeth them so reioyse4 ,and of hys owne companyons whiche are also these mannes enemyes1 he doth purchace hym selfe hatred1 because with hys facte he testyfyeth that he loueth hym1 although hys harte be otherwyse1 d of ,god shalbe condempned4 ,sidenote3 #a4 ,jo4 #c4 ,for he that hateth hys brother1 is a murtherer4 ,furthermore he that is vnfaythfull and commeth to the maundye1 eateth but onelye the breade that profyteth hym1 notwithstondynge he eateth besyde that hys owne dampnacyon1 because he beleueth not that the bodye of our sauyoure which the sacrament representeth1 is broken for hys synnes1 and hys bloode shedde1 to washe them awaye4 ,this ,i am compelled to do1 to stoppe the chaterynge mouthes of sophysters1 albeit to them that be sober it had bene ynough to haue sayde1 they eate onelye breade1 and not the bodye breakynge ce4 ,for they ryght well vnderstonde it by the contrarye antithesis1 and knowe that ,i ment not by that 7onelye7 that he shulde eate the breade and nothynge els but onelye breade3 but that ,i ment by this worde 7onelye7 that he shulde eate the breade without the bodye4 ,and so lykewyse in other examples4 ,thus haue we suffycyentlye declared ,paules mynde in the 4x4 ,chapter4 ,sidenote3 #a4 ,cor4 #aa4 ,in the 4xi4 chapter ,paule maketh moche mencyon of the maundye and dyscrybeth it to the vttermoste4 ,fyrste 7he sayeth7 wh ye come together in one place1 a man can not eate the ,lordes souper4 ,for euerye m begynneth afore to eate hys owne souper1 and one is houngrye and an other is drken4 ,haue ye not howses to eate and drynke in8 ,or els dyspyce ye the congregacy of ,god and shame them that haue not8 ,what shall ,i saye vnto you8 ,shall ,i prayse you8 ,in thys ,i prayse you not4 ,paule ded instructe accordynge to ,christes mynde1 that the ,corinthyans shulde come together to eate the ,lordes souper4 ,whiche lyeth not so moche in the carnall eatynge as in the spyrytuall3 and is greately desyred to be eaten1 not by the hounger of the bodye1 but by the hounger of the faythfull harte4 ,whiche is greadye to publyshe the prayse of the ,lorde and geue hym hartye thankes1 and moue other to the same1 that of many1 prayse myght be geuen vnto our moste mercyfull ,father1 for the loue whiche he shewed vs in the bloode of hys owne moste deare sonne ,christe ,iesu4 ,wherwith we are washed from our synnes1 d surelye sealed vnto euerlastynge lyfe4 ,with suche hounger ded ,christe eate the ,paschall ,lambe1 sayge to hys dyscyples3 ,i haue inwardelye desyred to eate this ,easter ,lambe with you before that ,i suffer4 ,sidenote3 ,luc4 #bb4 ,christes inwarde desyre was not to fyll hys belye with hys dyscyples1 but he had a spyrytuall honger3 bothe to prayse hys ,father with th1 for their bodely delyueraunce out of the lande of ,egypte3 and specyallye to altre the ,paschall ,lambe memorye of the carnall delyueraunce1 in to a maundye of myrth and thankes geuynge for our spyrytuall delyueraunce out of the bondage of synne4 ,in so moche that when ,christe knewe that it was hys ,fathers wyll and pleasure1 that he shulde suffer for our synnes 7wherin his honoure1 glorye1 prayse1 shulde be publyshed7 then was it a pleasure vnto hym to declare vnto hys dyscyples that greate benefytte1 vnto hys ,fathers prayse and glorye3 and so ded instytute that we shulde come together and breake the breade in the remembraunce of his bodye breakynge bloode sheadynge3 that we shulde eate it together reioysynge with eche other declaryng his bfytes4 ,now were the ,corynthys fall from this honger1 can not together to thtent that ,goddes prayse shulde be publyshed by th in the myddes of the cgregacyon1 but can to feade their fleshe to make carnall chere4 ,in so moche that the ryche wolde haue meate d drynke ynough1 d take suche habundance that they wolde be drke1 d so made it their owne souper d not the ,lordes1 as ,paule sayeth1 d ded eate onelye the breade meate1 d not the bodye breakynge as ,i sayde before1 d the poore which had not1 7that is to saye that had no meate to eate7 were shamed d hgrye1 and so coulde not reioyse d prayse the ,lorde3 by the reason that the delycate fare of the ryche was an occasy for the poore to lament their pouertye1 d thus the ryche ded neyther prayse ,god themselfes1 nor suffered the poore to do it1 but were an occasy to hynder them4 ,they shulde haue brought their meate and drynke d haue deuyded it with their poore bretherne1 that they myght haue bene mery together1 and so to haue geu th occasy to be merye and reioyse in the ,lorde with thankes geuynge4 ,but they had neyther luste to prayse ,god1 nor to confyrte their neyghboure4 ,their fayth was feable1 d their charyte colde1 d had no regarde but to fyll their bodye d feade their fleshe3 ,and so dyspysed the poore cgregacy of ,god1 whome they shulde haue honoured for the spyryte that was in th and fauoure that ,god had shewed indyffertlye vnto th in the bloode of hys sonne ,christe4 ,when ,paule perceyued that they were thus fleshlye mynded and had no mynde vnto that spyrytuall maundye whiche chefelye shulde there be aduertysed1 he reproueth th sore1 rehersynge the wordes of ,christe4 ,that which ,i gaue vnto you ,i receyued of the lorde4 ,for the lorde ,iesus the same nyght in the which he was betrayed toke breade and thanked and brake it and sayde3 take ye and eate ye1 this is my bodye which is broken for you1 this do ye in the remembraunce of me4 ,after the same maner he toke the cuppe wh souper was done sayenge3 this cuppe is the newe testament in my bloode1 this do ye as ofte as ye drynke it in the remembraunce of me4 ,for as ofte as ye shall eate thys breade and drynke thys cuppe1 ye shall shewe the ,lordes death1 tyll he come4 ,as though he shulde saye1 ye ,corynthyans are moche to blame which at this souper seake the foode of your fleshe4 ,for it was instytute of ,christe1 not for the intent to nouryshe the belye1 but to strenght the harte and soule in ,god4 ,and by this you maye knowe that ,christe so mente3 ,for he calleth it his bodye whiche is geuen for you1 so that the name it selfe myght testyfye vnto you1 that in this souper you shulde more eate his bodye which is geu for you 7by digestynge that in to the bowelles of your soule7 then the breade1 which by the breakynge and the dystrybutynge of it1 doth represent his bodye breakynge d the dystrybutynge therof vnto all that are faythfull4 ,and that he so meaneth is evydte by the wordes folowynge1 which saye1 thys do in the remembraunce of me3 and lykewyse of the cuppe4 ,and fynallye concludynge of both1 ,paule sayeth1 as often as ye shall eate thys breade and drynke thys cuppe 7in thys place and felowshyppe7 ye shall shewe the ,lordes death vntyll he come1 praysynge the ,lorde for the deathe of hys sonne1 and exhortynge other to do the same1 reioysynge in hym with infynyte thkes4 ,and therfore ye are to blame which seake onelye to feade the bellye with that thynge1 which was onelye instytute to feade the soule4 ,and thervpon yt foloweth4 ,wherfore whosoeuer doth eate of this breade or drynke of thys cuppe vnworthelye1 is gyltye of the bodye and bloode of the ,lorde4 ,he eateth thys breade vnworthelye1 which regardeth not the purpose for the which ,christe ded instytute it3 which commeth not to it with spyrytuall honger1 to eate through fayth hys verye bodye1 which the breade representeth by the breakynge and dystrybutynge of yt3 whiche commeth not with a merye harte geuynge ,god hartye thankes for their delyueraunce from synne3 whiche do not moche more eate in their harte the death of hys bodye1 th they do the breade with their mouth4 ,now syth the ,corynthyans ded onelye seake their bealy and fleshe1 d forgatte ,goddes honoure and prayse 7for which it was instytute1 that thankes shulde be geuen by the remembraunce of hys bodye breakynge for vs7 they eate it to ,goddes dyshonoure and to their neyghbours hynderaunce1 and to their owne cdempnacyon1 and so for lacke of fayth were gyltye of ,christes bodye which 7by fayth7 they shulde there chefelye haue eaten to their soules health4 ,and therfore it foloweth4 ,lette a man therfore examyne hym selfe1 so lette hym eate of the breade1 and drynke of the cuppe4 ,thys provynge or examynynge of a mans selue1 is fyrste to thynke with hym selfe with what luste d desyre he commeth vnto the maundye d wyll eate that breade3 whether he be sure that he is the chylde of ,god and in the fayth of ,christe3 and whether hys cscyence do beare hym wytnes that ,christes bodye was broken for hym3 and whether the luste that he hath to prayse ,god d thke hym with a faythfull harte in the myddes of the bretherne1 do dryue hym thytherwarde4 ,or els whether he do it for the meates sake or to keape the custome3 ,for then were it better that he were awaye4 ,for he that eateth or drynketh vnworthely1 eateth d drynketh hys owne dampnacyon1 because he maketh no dyfference of the ,lordes bodye4 ,that is1 as is sayde before1 he that regardeth not the purpose for which it was instytute1 and putteth no dyfference betwene thys eatynge and other eatynge1 for other eatynge doth onelye serue the bellye1 but thys eatynge was instytute and ordeyned1 to serue the soule and inwarde man4 ,and therfore he that abvseth it to the fleshe1 eateth d drynketh hys owne dampnacyon4 ,and he commeth vnworthelye to the maundye where the sacrament of ,christes bodye is eaten3 yea1 where the bodye of the ,lorde is eat1 not carnallye with the teth and bellye1 but spyrytually with the harte d faythe4 ,upon thys foloweth the texte that master ,more alleageth and wresteth for hys purpose4 ,for thys cause manye are weake and sycke amonge you1 and manye sleape4 ,yf we had trulye ,iudged our selues1 we shulde not haue bene ,iudged4 ,when we are ,iudged of the ,lorde1 we are chastened because we shulde not be dampned with the worlde4 ,wherfore my bretherne1 wh ye come together to eate1 tarye one for another4 ,yf any man hunger1 lette hym eate at home1 that ye come not together vnto condempnacyon4 ,for thys cause 7that is7 for lacke of good examenynge of our selues 7as is before towched7 manye are weake and speke in the fayth1 and manye sleape1 and haue loste their fayth in ,christes bloode1 for lacke of remembraunce of thys bodye breakynge and bloode sheadynge3 ,yea and not that onelye1 but manye were weake and sycke euen stryken with bodely dyseases for abvsynge the sacrament of hys bodye1 eatynge the breade with their teth d not hys bodye with their mynde1 and peraduenture some slayne for it by the stroke of ,god1 which yf they had trulye iudged and examyned them selues for what intt they came thyther1 and why it was instytuted1 shulde not haue bene so ,iudged d chastened of the ,lorde4 ,for the ,lorde doth chasten1 to brynge vs vnto repentaunce1 to mortyfye the rebellyous membres1 that we maye remember hym4 ,here ye maye shortely perceyue the mynde of ,paule4 ,,finis4 ,an ,epytome and shorte rehearsall of all thys boke1 shewynge in what poyntes ,fryth dyssenteth from our ,prelates4 ,now to be shorte1 in these iij4 poyntes ,fryth dyssenteth from oure ,prelates d from master ,more1 which taketh vpon hym to be their proctoure4 ,our ,prelates beleue that in the sacrament remayneth no breade1 but that it is tourned in to the naturall bodye of ,christ both fleshe bloode bones4 ,fryth sayeth1 that it is none artycle of our ,crede3 and therfore lette them beleue yt that wyll4 ,and he thynketh that there remayneth breade styll4 ,and that he proueth4 iii4 maner of wayes4 ,fyrste by the scripture of ,paule1 ,sidenote3 #a4 ,cor4 #aj4 which calleth it breade sayenge3 the breade which we breake1 is it not the felowshyppe of the bodye of ,christe8 ,for we though we be manye1 are yet one bodye and one breade1 as manye as are partakers of one breade4 ,and agayne he sayeth1 ,sidenote3 #a4 ,cor4 #aa4 as often as ye eate of thys breade or drynke of this cuppe1 you shall shewe the ,lordes death vntyll he come4 ,and ,luke calleth it breade sayenge4 ,sidenote3 ,actes4 #b4 ,they contynued in the felowshyppe of the ,apostles1 and in the breakynge of the breade and prayer4 ,sidenote3 ,mat4 #bf4 ,also ,christe called the cuppe the frute of the vyne1 sayenge4 ,sidenote3 ,mar4 #ad4 ,luc4 #bb4 ,i shall not fr hence forwarde drynke of the frute of the vyne vntyll ,i drynke that newe in the ,kyngdome of my ,father4 ,furthermore nature doth teache you that both the breade and wyne contynue in their nature4 ,for the breade mouldeth yf it be kepte lge1 yea and wormes breade in it4 ,and the poore mouse wyll ronne awaye with it and eate it1 which are evydence ynough that there remayneth breade4 ,also the wyne yf it were reserued1 wolde waxe sower1 as they confesse them selues4 ,and therfore they howfell the laye people but with one kynde onelye3 because the wyne can not contynue nor be reserued to haue readye at hande1 when neade were4 ,and surelye as yf there remayned no breade1 it coulde not moulde nor waxe full of wormes3 eu so yf there remayned no wyne1 it coulde not waxe sower4 ,and therfore it is but false doctryne that our ,prelates so lge haue taught publyshed4 ,fynallye that there remayneth breade1 myght be proued by auctoryte of manye doctoures which call yt breade d wyne1 euen as ,christe and hys ,apostles ded4 ,and though some sophysters wolde wreste their sayenge1 and expounde th after their owne fantasye1 yet shall ,i alleage th one doctoure which was ,pope1 that maketh so playne with vs that they shall neuer be able to avoyde hym4 ,sidenote3 ,gelasius in concilio ,ro4 ,for ,pope ,gelasius wryteth on thys maner4 ,certe sacramenta que sumimus corporis et sanguinis ,christi1 diuin res sunt1 propter quod et per eadem diuine efficimur csortes natur4 ,et tamen n desinit esse substantia uel natura panis et uini1 sed permanet in su proprietate nature4 ,et certe imago et similitudo corporis et sguinis ,christi in actione misteriorum celebrantur4 ,that is to saye3 surelye the sacrament of the bodye and bloode of ,christe which we receyue1 are a ,godly thynge1 and therfore through th are we made partakers of the godly nature4 ,and yet doth it not cease to be the substance or nature of breade and wyne1 but they ctynue in the properte of their owne nature4 ,and surelye the ,image and symylytude of the bodye and bloode are celebrated in the acte of the mysteryes4 ,thys ,i am sure1 that no man c avoyde it1 nor so wreste it1 but that all men shall soone espye hys folye1 and therfore ,i maye conclude that there remayneth the substaunce and nature of breade and wyne4 ,the seconde poynte wherin ,fryth dyssenteth from our ,prelates and their proctoure4 ,the ,prelates beleue that hys very fleshe is present to the teth of them that eate the ,sacramte1 and that the wycked eate hys verye bodye4 ,fryth sayeth that it is none artycle of our ,crede1 and therfore he reakeneth that he is in no ,ieoperdye though he beleue it not4 ,and he thynketh that hys fleshe is not presente vnto the teth of th that receyue the ,sacramente4 ,for hys fleshe is onelye in one place at ones4 ,and that he proueth both by the auctoryte of ,saynte ,austen ad ,dardanum1 and also by the auctoryte of ,fulgentius ad ,thrasauandum libro4 #bj4 as before appeareth in the boke4 ,and ,fryth sayeth that the wycked eate not hys verye fleshe1 although they receyue the ,sacramente4 ,and that he proueth by the scrypture1 doctours1 and good reason1 grounded vpon the scryptures4 ,sidenote3 ,ioan4 #f4 ,the scrypture is thys1 he that eateth ,christes bodye hath euerlastynge lyfe1 ergo then the wycked eate not hys bodye4 ,agayne the scrypture sayeth1 he that eateth ,christes fleshe d drynketh hys bloode abydeth in ,christe and ,christ in him3 but the wycked abyde not in ,christe nor ,christe in them1 ergo the wycked eate not hys fleshe nor drynke hys bloode4 ,sidenote3 ,augustin ser4 desacra fe4 ,pasche4 ,this maye also be cfyrmed by good auctoryte4 ,for saynte ,austen sayeth1 he that abydeth not in ,christe d in whome ,christe abydeth not1 without doubte he eateth not hys fleshe nor drynketh hys bloode1 although he eate and drynke the ,sacramente of so greate a thynge vnto hys dampnacyon4 ,sidenote3 ,beda4 ,and eu the same wordes hathe ,bede vpon the tenth chapter of the fyrste ,epystle to the ,corynthyans4 ,sidenote3 ,augusti de ciuitate ,dei in libro4 #ba4 cap4 #be4 ,agayne ,s4 ,austen sayeth1 he that abydeth not in me d in whome ,i abyde not1 let hym not saye nor thynke1 that he eateth my bodye or drynketh my bloode4 ,and euen the same wordes hath ,bede vpon the syxte ,chapter of the fyrste ,epystle to the ,corynthyans4 ,and euen the same sentence hath ,ambrose1 and ,prosper1 ,bede vpon the xi4 chapter of the fyrste ,epystle to the ,corynthyans4 ,fynallye thys may be proued by good reas grounded vp the scrypture4 ,christ wolde not suffer marye 7though she loued hym well7 to towche hym1 because she lacked one poynte of faythe1 and ded not beleue that he was equall with hys ,father4 ,and therfore by reason yt muste folowe1 that he wyll not suffer the wycked 7which neyther haue good fayth nor loue towardes hym7 both to towche hym and eate hym in to their vncleane bodyes4 ,now syth thys is proued true that the wycked eate not hys bodye1 it must also therof neades folowe1 that the sacramente is not hys naturall bodye4 ,for they do eate the sacramte as all men knowe4 ,besydes that the faythfull do not eate ,christes bodye with their teth4 ,and therfore it muste folowe that the wycked do not eate it with their teth4 ,the antecedt or fyrst parte of the reason is proued by the wordes of ,christe which sayeth1 ,sidenote3 ,ioan4 #f4 that the fleshe profyteth nothynge at all1 meanynge that it doth not profyte as they vnderstode hym3 that is to saye3 yt profyteth nothynge to be eaten carnallye with their teth and bellye1 as they vnderstode hym4 ,for els it profyteth moche to be eaten spyrytuallye1 that is to saye3 to beleue that through hys bodye breakynge d bloode sheadynge our synnes are pourged4 ,and thus doth ,origene1 ,s4 ,aust1 ,bede1 ,chrisostome1 d ,athanasius expounde it1 as appeareth in the boke before4 ,and therfore ,fryth sayeth1 that onelye faythfull men eate hys bodye3 not with their teth and mouth1 but with their fayth d harte1 they dygeste it in to the bowelles of their soules through beleuynge that it was broken on the crosse1 to washe awaye their synnes4 ,and the wycked eate not hys bodye but onelye the breade and their dampnacyon1 because they eate him not spirytually1 that is3 because they beleue not in hys bodye breakynge and bloode sheadynge4 ,the thyrde poynte wherin ,fryth dyssteth fr your ,prelates their proctoure4 ,the ,prelates beleue that m ought to worshyppe the ,sacramte1 but ,fryth sayeth naye1 and affyrmeth that it is ,idolatrye to worshyppe it4 ,and he sayeth that ,christ and hys ,apostles taught vs not so to do3 neyther ded the holy fathers so teache vs4 ,and ,fryth sayth1 that the autours of thys worshyppynge are the chylderne of perdycy which haue ouerwhelmed thys worlde with synne4 ,neuerthelesse we muste receyue it reuertlye1 because of the doctryne that it bryngeth vs4 ,for it preacheth ,christes death vnto vs1 descrybeth it before our eyes1 eu as a faythfull preacher by the worde doth instyll yt in to vs by our eares and hearynge4 ,and that yt supplyeth the rowme of a preacher1 is evydt by the wordes of ,s4 ,austen which sayeth4 ,paulus quamuis portaret sarcin corporis quod aggrauat anim1 potuit tamen significando predicare ,domin ,iesum ,christum1 aliter per lingu suam1 aliter per epistol1 aliter per sacramt corporis ,christi4 ,that is to saye3 though ,paule ded beare the burthen of the bodye which doth honorate the soule1 yet was he able in sygnyfyenge to preache the ,lorde ,iesus ,christe1 one waye by hys tonge1 and another waye by a pystle1 a nother waye by the ,sacrament of ,christes bodye 4c4 ,for as the people by vnderstondynge the sygnyfycacy of the wordes which he spake ded heare the gloryous gospell of ,god1 as by the readynge of hys ,epystle they vnderstode hys mynd1 receyued the wordes of the soules health1 so by the mynystracyon of the sacrament they myght see with their eyes the thynge which they harde red1 so haue their sces occupyed a boute the mystery1 that they myght the more earnestlye prynte it in their mynde4 ,as by exple3 ,sidenote3 ,hier4 #bg4 ,the prophete ,ieremye beynge in ,ierusal in the tyme of ,sedechias ,kynge of the ,iewes1 prophesyed d preached vnto th1 that they shuld be tak presoners of ,nabugodonosar the ,kyng of ,babyl4 ,and the ,iewes were angrye with hym wolde not beleue hys wordes4 ,and therfore he made a chayne or fetter of woode d put th a boute hys necke1 d prophecyed agayne1 d preached that they shulde be taken presoners d ledde captyue in to ,babylon4 ,and as hys wordes ded certyfye their eares that they shulde be subdued1 so the chayn ded represt their captyuite eu before their eyes1 which thynge ded more vehementlye worke in them then the bare wordes coulde do1 d euen so it is in the sacrament4 ,for lykewyse as the wordes ded instyll it in to our eares1 that hys bodye was geuen for vs1 d hys bloode shedde for the remyssyon of our synnes1 euen so ded the mynystracyon of the ,sacrament expresse the same thynge vnto our syght and dothe more effectuouslye moue vs1 th the bare wordes myght do1 and make vs more attentyue vnto the thynge1 that we maye whollye geue thankes vnto ,god d prayse hym for hys boteous benefyttes4 ,and therfor seynge it is as a preacher1 expressynge vnto our syght the same thynge that the wordes do to our eares1 you muste receyue yt with reverence d sober behavyoure1 aduertysynge the thynge that it representeth vnto you4 ,and euen the same honoure is due vnto it which is geu vnto the scrypture that is the worde of ,god4 ,for vnto that must a man devoutlye geue eare1 d reverentlye take the boke in hys hande3 yea1 yf he kysse the boke for the doctrynes sake that he learneth thereout1 he is to be commended4 ,neuerthelesse yf he shulde go sense hys boke1 men myght well thynke that he were verye chyldyshe4 ,but yf he shulde knele downe and praye to hys boke1 then he ded cmytte playne ,idolatrye4 ,consyder deare bretherne what ,i say1 and avoyde thys ,ieoperdye4 ,which thynge avoyded1 ,i care not as towchynge the presence of hys bodye1 though you beleue that hys naturall fleshe be there in dede1 and not onelye in a mystery1 as ,i haue taught4 ,for when the ,ieoperdye is paste1 he were a foole that wolde be ctencyous for a thynge1 as longe as there commeth no hurte therbye4 ,the ,germaynes which beleue the presence of hys bodye1 do not worshyppe it1 but playnly teache the contrarye1 and in that poynte 7thankes be to ,god7 all they whome you call heretyckes do agre full well4 ,onelye avoyde thys ,idolatrye1 and ,i desyre no more4 ,the cclusyon of thys ,treatyse4 ,nowe deare bretherne ,i beseche you for the mercye that ye loke for in ,christ ,iesu1 that you accepte thys worke with a syngle eye d no contencyous harte4 ,for necessyte hath compelled me to wryte it1 because ,i was informed both of my ,lorde of ,wynchester d other credyble parsons1 that ,i had by the meanes of my fyrst treatyse offended many m4 ,which thynge maye well be true3 ,for it was to slender to enstructe all them which haue sens seane it1 albeit it were suffycyent for their vse to whome it was fyrst delyuered4 ,and therfore ,i thought it not onelye expedyent but also necessarye1 to enstructe them further in the truth1 that they myght see playne euydence of that thynge1 wherin they were offended4 ,by thys worke you shall espye their blasphemyes d venemous tonges wherwith they slaunder not one ly th that publyshe the truthe1 but euen the truth yt selfe4 ,they shame not to saye1 that we affyrme yt to be onelye breade1 and nothynge els4 ,and we saye not so3 but we saye that besyde the substaunce of breade1 it is the ,sacrament of ,christes bodye d bloode4 ,as the yvye hangynge before the taverne doore is more then bare yvye4 ,for besyde the substaunce of yvye1 it is a sygne1 and sygnyfyeth that there is wyne to be solde4 ,and thys sacrament sygnyfyeth vnto vs1 and poynteth out before our eyes1 that as verely as that breade is broken1 so verelye was ,christes bodye brok for our synnes3 ,and as that breade is dystrybuted vnto vs1 so is hys bodye and frute of hys passyon dystrybuted vnto all hys faythfull4 ,and as the breade comforteth the bodye1 so doth the fayth in ,christes death comforte our soules4 ,and as surelye as we haue that breade and eate it with our mouth and teth1 and knowe by our sences that we haue it within vs1 and are partakers therof2 no more neade we to doubte of hys bodye and bloode1 but that through fayth1 we are as sure of th1 as we are sure of that breade4 ,as it is suffycyentlye declared in my boke4 ,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 haue4 ,and you do playnlye dyshonoure it1 which geue vnto it the honoure that is onelye due vnto ,god4 ,we geue yt the same honoure that we geue vnto the holye scrypture d worde of ,god1 because it expresseth vnto our sences the death of our sauyoure1 and doth more depely prynte it within vs4 ,and therfore we call it an holye sacrament1 as we call ,goddes worde1 holye scrypture4 ,and we receyue thys sacrament with greate reuerence1 euen as we reuerentlye reade or heare preached the holye worde of ,god1 which conteyneth the healthe of our soules4 ,and we graunte that hys bodye is presente with the breade as it is with the worde1 and wyth both it is verelye receyued and eaten through faythe4 ,but if we shulde knele downe and praye vnto the holye scrypture1 men myght cownte vs foles1 and myght lawfullye saye1 that we do not honoure the scrypture by that meanes but rather dyshonoure yt4 ,for the ryght honoure of a thynge is1 to vse it for that intent that was instytute of ,god4 ,and he that abvseth it to any other purpose1 doth in dede dyshonoure it4 ,and lykewyse it is in the sacrament which was instytute to keape in memorye the death of ,christe1 which yf we do any other wyse honoure1 then we do the holye scrypture 7vnto the which we maye in no wyse make our prayers74 ,i saye that then we shulde vtterlye dyshonoure it4 ,avoyde therfore thys poynte of ,idolatrye1 and all ys safe4 ,fynallye we saye that they speake well and faythfullye1 which saye that they go to the bodye and receyue the bodye of ,christ1 and that they speake vyllenouslye and wyckedlye which saye that they onelye receyue breade or the sygne of hys bodye4 ,for in so sayenge they declare their infydelyte4 ,for the faythfull wyll reaken that he is euell reported of and reputed for a traytoure and a nother ,iudas1 yf men shulde saye of hym that he ded onelye receyue the sacrament1 and not also the thynge whiche the sacrament doth sygnyfye4 ,for albeit he onelye eateth the breade d sacrament with hys mouth and teth3 yet with hys harte and fayth inwardlye1 he eateth the verye thynge it selfe whiche the sacrament outwardlye dothe represente4 ,and of thys sprynge the maner of speakynges that the olde fathers do somtyme vse1 which at the fyrste syght mought seame contrarye to our sentence4 ,but yf they be well pondered1 it maye soone be seane1 how they shulde be taken4 ,for manye tymes when they speake of the sacramente and outwarde eatynge1 they applye vnto the sacrament and outwarde eatynge1 the frute and condycyons of the inwarde eatynge and thynge it selfe1 because that in a faythfull man they are so ,ioyntlye ,ioyned1 that the one is neuer without the other4 ,as by example4 ,marye is named the mother of ,god1 and yet she is not the mother of hys ,godhed1 by the which parte onelye he is called ,god1 but because she is hys mother1 as towchynge hys manhode1 and the ,godhed is so annexed with the manhode that they both make but one parson1 therfore is she called the mother of ,god1 whiche in dede yf it be wyselye weyed1 shalbe founde to be abvsed speache4 ,and yet neuerthelesse it maye verye well be vsed1 yf men vnderstonde what is ment therbye1 but yf through the vse of thys speache1 men shulde fall in to suche an erroure that they wolde affyrme our lady to be in dede the mother of hys ,godhed1 then necessyte shulde compell vs to make a dystynccyon betwene the nature of hys ,godhed and the nature of hys manhod1 and so to expounde the matter vnto them1 and brynge them home agayne in to the ryght vnderstondynge4 ,as we are now constrayned to do in thys sacrament1 because you mysconstrue the sayenges of the scrypture d ,doctours4 ,which notwythstondynge 7yf a man vnderstde them7 saye verye well4 ,and manye soche maner of speaches are contayned in the scrypture3 ,as where ,christ sayeth in1 ,ioh in the 4iii4 chap4 ,there shall no man ascende in to heauen1 but he that dyscendeth from heauen1 the sone of man whiche is in heauen4 ,thys texte doth saye that the sonne of man was then in heauen1 when he spake these wordes vnto ,nicodemus here vpon earth1 whiche thynge all wyse men consente to be vnderstonde1 propter unitatem person3 ,that is to saye3 for the vnite of the parson4 ,for albeit hys ,godhed was in euerye place at that tyme1 yet was not hys manhod 7by the whiche he was called the sonne of man7 in heauen at that tyme4 ,and yet ,christe sayde that it was in heaven for the vnite of hys parson4 ,for hys ,godhed was in heauen1 and because the ,godhed and manhode made one parson1 therfore it was ascrybed vnto the manhod which was onelye verefyed vp the ,godhed1 as ,sidenote3 ,august4 ,s4 ,austen ad ,dardanum doth delygentlye declare4 ,and lykewyse in the sacrament of baptyme1 because the inwarde workynge of the holye ,goste is euer nexed in the faythfull vnto the outwarde ceremonye3 therfore somtyme the frute of the inwarde baptyme is ascrybed vnto the outwarde worke4 ,and so the scrypture vseth to speake of the outwarde baptyme as though it were the inwarde3 that is to saye3 the spyryte of ,,god4 ,and therfore ,saynte ,paule sayeth that we are buryed wyth ,christe through baptyme4 ,and yet as ,saynte ,austen expoundeth it1 the outwarde baptyme dothe but ,sidenote3 ,augustinus ad ,bonifacium4 sygnyfye thys buryall4 ,and agayne ,paule sayeth1 as manye as are baptysed haue put ,christe vpon them4 ,and yet in dede our outwarde baptyme doth but sygnyfye1 that we haue put ,christe vpon vs4 ,but by the inwarde baptyme 7whiche is the water of lyfe and spiryte of ,god7 we haue in dede put hym vpon vs and lyue in hym and he in vs4 ,whiche not withstondynge is verye false for all the outwarde baptyme1 in them that receyue it not in fayth4 ,and vnto them it is but abare sygne1 wherof they gette no profytte1 but dampnacyon4 ,and here you maye evydentlye perceyue1 howe it is sometyme in scrypture ascrybed vnto the outwarde worke and ceremonye1 whiche is onelye true in the inwarde veryte4 ,and this place shall expounde all the olde doctours whiche seame contrarye to our sentence4 ,and therfore marke it well4 ,thus haue you my mynde further vpon the sacrament of the bodye and bloode of ,christe4 ,wherin yf you reaken that ,i haue bene to lge in repetynge one thynge so often1 ,i shall praye you of pardone4 ,but surelye me thought ,i coulde not be shorter4 ,for the worlde is suche now adayes1 that some wolde heare and can not3 and some do heare and wyll not4 ,and therfore ,i am compelled so often to repete that thynge whyche a wyse man wolde vnderstonde wyth halue the wordes4 ,praye ,christen reader that the wordes of ,,god maye increace1 and that ,,god maye be gloryfyed through my bondes4 ,,amen4 ,the ,artycles wherfore ,iohan ,fryth dyed1 whiche he wrote in ,newgate the 4#bc4 daye of ,iune1 the yeare of our ,lorde 4#aecc4 ,i doubt not deare bretherne1 but that it doth some deale vexe you1 to see the one parte haue all the wordes1 and frely to speake what they lyste1 and the other to be put to sylence1 and not to be harde indyfferently4 ,but referre your matters to ,god1 whiche shortelye shall ,iudge after a nother fashyon4 ,but in the meane seas1 ,i shall rehearse vnto you the artycles for which ,i am condempned4 ,they examyned me but of two artycles whiche are these4 ,sidenote3 #a4 ,article4 ,fyrste whyther ,i thought there were any ,purgatorye to pourge the soule after thys present lyfe4 ,and ,i sayde1 that ,i thought there was none4 ,for man is made but of two partes1 the bodye and the soule4 ,and the bodye is pourged by the crosse of ,christe1 whiche he layeth vpon euery chylde that he receyueth3 as afflyctyon1 worldlye opressyon1 persecucyon1 emprysonment cet4 and deathe fynysheth synne4 ,and the soule is pourged by the worde of ,god1 which we receyue through fayth1 vnto the healthe and saluacyon bothe of bodye and soule4 ,now and yf ,i ded knowe any thyrde parte wherof we are made1 ,i wolde also gladly graunt the 4#c4 purgatory1 but seynge ,i knowe none suche1 ,i must denye the ,popes purgatorye4 ,neuertheles ,i cownte neyther parte a necessarye artycle of our faythe1 necessaryly to be beleued vnder payne of dampnacyon1 whyther there be soche a purgatory or not4 ,sidenote3 #b4 article4 ,the seconde artycle was thys1 whyther that ,i thought1 that the sacrament of the aulter was the bodye of ,christe4 ,and ,i sayde yea1 that ,i thought that it was bothe ,christes bodye and also our bodye1 as ,saynt ,paule sayeth to the ,corynthyans4 i4 ,cori4 #aj4 ,in that it is made one breade of manye graynes it is our bodye1 sygnyfyenge that we though we be manye1 are yet one bodye3 lykewyse of the wyne in that it is made one wyne of manye grapes4 ,and agayne in that it is broken1 it is ,christes bodye1 sygnyfyenge that hys bodye shulde be broken1 that is to saye3 suffer deathe1 to redeame vs from our iniquitees4 ,in that it was dystrybuted1 it was ,christes bodye1 sygnyfyenge that as verelye as that sacramt is dystrybuted vnto vs1 so verelye is ,christes bodye and the frute of hys passy dystrybuted vnto all faythfull men4 ,in that it is receyued1 it is ,christes bodye1 sygnyfyenge that as verelye as the outwarde man receyueth the sacramente with hys tethe and mouthe1 so verelye dothe the inwarde m1 through faythe receyue ,christes bodye and frute of hys passyon1 d is as sure of it1 as of the breade that he eateth4 ,sidenote3 ,another questy4 ,well sayde they1 do you not thynke that hys verye naturall bodye1 bothe fleshe and bloode is reallye contayned vnder the sacrament1 and there actuallye present1 besyde all symylytudes8 ,sidenote3 ,an answere4 ,no sayde ,i1 ,i do not so thynke4 ,notwithstondynge ,i wolde not that anye shulde counte that ,i make my sayenge 7whiche is the negatyue7 anye artycle of the faythe4 ,for euen as ,i saye that you oughte not to make anye necessarye artycle of the faythe of your parte 7whiche is the affyrmatyue74 ,so ,i saye agayne1 that we make none necessarye artycle of the faythe of oure parte1 but leaue it indyfferent for all men to ,iudge therin1 as ,,god shall open hys harte1 and no syde to condempne or dyspyse the other1 but to nouryshe in all thynges brotherlye loue1 and to beare others infyrmytees4 ,sidenote3 ,s4 ,austens texte4 ,the texte of ,saynt ,aust which they there aleaged agaynste me1 was thys3 that in the sacrament ,christe was borne in his owne handes4 ,whervnto ,i sayde3 that ,s4 ,austen dothe full well expounde hym selfe4 ,for in a nother place he sayeth4 ,ferebatur tanqu in manibus suis4 ,that is1 he was borne after a certayne maner1 in hys owne handes4 ,and by that he sayeth after a certayne maner1 ye maye soone perceyue what he meaneth4 ,how be it yf4 ,s4 ,austen had not thus expounded hym selfe1 yet he sayeth ad ,bonifacium1 that the sacrament of a thynge1 hath a symylytude or propertye of the thynge which it sygnyfyeth4 ,and for that cause it hath manye tymes the name of the verye thynge whiche it sygnyfyeth4 ,and so he sayeth that he bare hym selfe1 because he bare the sacrament of hys bodye and bloode1 whiche ded so earnestlye expresse hym selfe1 that nothynge myght more do it4 ,if you reade the place of ,s4 ,austen ad ,bonifacium1 whiche ,i alleage in my laste boke1 ye shall soone see them answered4 ,sidenote3 ,chrisostomus4 ,a nother place they alleaged out of ,chrisostome1 which at the fyrste blushe seameth to make well for them4 ,but yf it be well wayed1 it maketh moche lesse for th then they wene4 ,the wordes are these4 ,sidenote3 ,chrisostomes wordes4 ,doste thou see breade and wyne3 ,do they departe from th into the draughte as other meates do8 ,god forbydde4 ,for as in waxe when it cmeth to the fyer1 nothynge of the substaunce remayneth nor aboundeth3 so lykewyse thynke that the mysteryes are consumed by the substaunce of the body4 ,these wordes ,i expounded1 by the wordes of the same doctoure ,saynt ,chrisostome1 which in a nother homelye sayeth on thys maner4 ,the inwarde eyes as soone as they see the breade1 they flye over all creatures d thynke not of the breade that is baken of the baker1 but of the breade of euerlastynge lyfe1 which is sygnyfyed by the mystycall breade4 ,now conferre these places together d you shall perceyue1 that the laste expoundeth the fyrste clerely4 ,fyrste he sayeth1 dost thou see breade and wyne8 ,i answere by the seconde1 nay4 ,for the inwarde eyes as soone as they see the breade1 thynke not of it1 but of the thynge it selfe that is sygnyfyed therby4 ,and so he seeth it and seeth it not4 ,he seeth it with hys outwarde and carnall eyes1 but hys inwarde eyes seeth it not4 ,that is to saye3 regarde not the breade or thynke not vpon it4 ,euen as we commonlye saye1 when we playe a game necglygentlye 7by my truthe ,i see not what ,i do7 meanynge that our myndes is not vpon that thynge whiche we see with our outwarde eyes4 ,and lykewyse we maye answere the nexte parte1 where he sayeth4 ,sidenote3 ,the exposycy of ,s4 ,chrisosto1 texte4 ,do they departe from th in to the draughte1 as other meates do8 ,nay for sothe sayde ,i4 ,for other meates do onelye come to nouryshe the bodye1 and to departe in to the draught3 ,but thys meate that ,i here receyue1 is spyrytuall meate1 receyued with faythe1 and nourysheth vs euerlastynglye bothe bodye and soule1 and neuer entereth into the draughte4 ,and euen as before the outwarde eyes do see the breade1 and yet the inwarde eyes do not regarde that or thynke vpon it3 ,so lykewyse the outwarde man dygesteth the breade1 and casteth it in to the draughte4 ,and yet the inwarde m doth not regarde that nor thynke vp it3 ,but thynketh vpon the thynge it selfe that is sygnyfyed by that breade4 ,sidenote3 ,the true meanynge of ,chrisostomes wordes4 ,and therfore sayde ,chrysostome euen a lytle before the wordes whiche they here alleaged4 ,lyfte vp your mynde and hartes 7sayde he7 whereby he monysheth vs1 to loke vpon and consyder those heauenly thynges1 whiche are represented and sygnyfyed by the breade and wyne1 and not to marke the breade and wyne in it selfe4 ,here they wyll saye vnto me1 that that is not ,chrisostomes mynde4 ,for by hys example he playnlye sheweth that there remayneth no breade nor wyne4 ,that ,i denye4 ,for the example in thys place proueth no more but that ye shall not thynke vpon the breade and wyne1 no more then yf they were not there1 but onelye vpon that thynge whiche is sygnyfyed by th4 ,and that ye maye euydently perceyue by the wordes folowynge where he sayeth1 thynke that the mysteryes are consumed by the substaunce of the bodye4 ,sidenote3 ,soluci ,now whyther ,chrisostome thought that there remayned breade or none1 bothe wayes shall our purpose be proued4 ,fyrst yf he thought there remayned styll breade and wyne1 th we haue our purpose4 ,now yf he thought that the breade and wyne remayned not1 but were chaunged1 th are the breade and wyne neyther mysteryes nor sacramentes of the bodye and bloode of ,christe4 ,for that that is not1 c neyther be mysterye nor sacrament4 ,sidenote3 ,conclusyon4 ,fynalle yf he spake of the outwarde apperaunce of breade3 then we knowe that that remayneth styll and is not consumed by the substaunce of the bodye4 ,and therfore he muste neades be vnderstonde as ,i take hym4 ,i thynke many men wonder how ,i can dye in thys artycle1 seynge that it is no necessary artycle of our faythe1 for ,i graunte that neyther parte is an artycle necessary to be beleued vnder payne of dampnacyon1 but leaue it as a thynge indyfferent1 to thynke therin as ,god shall instyll in euery mans mynde1 and that neyther parte condempne other for thys matter1 but receyue eche other in brotherly loue1 reseruynge eche others infyrmyte to ,god4 ,sidenote3 ,beholde the cause of my death4 ,the cause of my deathe is thys1 because ,i can not in conscyence abiure and swere1 that our ,prelates opynyon of the ,sacramente 7that is7 that the substaunce of breade d wyne is verely chaunged into the fleshe and bloode of our sauyoure ,iesus ,christ is an vndoubted artycle of the faythe1 necessarye to be beleued vnder payne of dampnacyon4 ,sidenote3 ,note4 ,now thoughe thys opynyon were in dede true 7whiche thynge they c neyther proue true by scrypture nor doctours7 yet coulde ,i not in conscyence graunte that it shulde be an artycle of the faythe necessarye to be beleued1 etc4 ,for there are many verytees1 whiche yet may be no soche artycles of our faythe4 ,it is true that ,i laye in ,irons whan ,i wrote thys1 howbeit ,i wolde not receyue thys truthe1 for an artycle of our fayth4 ,for you may thynke the contrary without all ,ieoperdy of dampnacyon4 ,the cause why ,i c not beleue their opynyon of transmutacyon or transubstanciacyon whether ye wyll1 is thys4 ,sidenote3 #a4 ,fyrste because ,i thynke verely that it is false and can neyther be proued by scrypture nor faythfull doctours1 yf they be well pondered4 ,sidenote3 #b4 ,the second cause is thys1 because ,i wyll not bynde the congregacyon of ,christe by myne example to admytte any necessary artycle bysyde our ,crede1 and specyally nonesuche as can not be proued true by scrypture4 ,and ,i say that the churche1 as they call yt1 can not compell vs to receyue any soche artycles to be of necessyte vnder payne of dampnacyon4 ,sidenote3 #c4 ,the thyrde cause is1 because ,i dare not be so presumptuous in enterynge in to ,goddes ,iudgement1 as to make the ,prelates in thys poynte a necessarye artycle of our faythe4 ,for then ,i shulde dampnably condempne all the ,germaynes and ,almaynes1 with infynyte moo1 whiche in deade do not beleue nor thynke that the substaunce of breade and wyne is chaunged in to the substaunce of ,christes naturall bodye4 ,and surelye ,i can not be so folyshe hardy as to condempne soche an infynyte nombre for our ,prelates pleasures4 ,thus all the ,germaynes and ,almaynes1 bothe of ,luthers syde and also of ,decolampadius1 do wholye approue my matter4 ,and surelye ,i thynke there is no man that hathe a pure conscyence1 but he wyll thynke that ,i dye ryghtuouslye4 ,for that thys transubstanciacion shulde be a necessary artycle of the faythe1 ,i thynke no man can saye yt with a good conscyence1 although yt were true in dede4 ,per me ,iohan ,frythe4 ,be wyse as ,serpentes1 and innocent as ,dooues4 ,transcriber's ,notes3 ,the original book's archaic spelling1 abbreviations1 and punctuation have been retained4 ,text that was in italics is enclosed by underscores 7italics74