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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	consecration_n	9,959	5	11.0641	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00376	An epistle of the famous clerke Erasmus of Roterodame, concernynge the veryte of the sacrament of Christes body and bloude whyche epistle is set before the excellent boke, intytuled D. Algeri De veritate corporis et sanguinis dominici in Eucharistia.)[sic] which boke was made by the sayd Algerus aboute fyue hondred yeared passed. And nowe of late yeares, hath agayne ben ouer seen and reuysyted, by the sayde famous clerke Erasmus of Roterodame, and dedycated by hym, unto the Reuerende father Balthasar bysshop of Hyldesyn. This present epistle of Erasmus makynge is to be founde oute, in the great volume of all his epistles, pagina, 1577. Hauynge this lytell wrytynge ouer it. In Algerum.	Erasmus, Desiderius, d. 1536.	1547 (1547)	STC 10490; ESTC S109905	10,138	36

¶ An Epistle of the famous clerke Erasmus of Roterodame concernynge the veryte of the Sacrament of Christes body and bloude whiche Epistle is set before the excellent boke intituled D. Algeri De veritate corporis et sanguinis dominici in Eucharistia which boke was made by the sayd Algerus aboute fyue hondred yeares passed And nowe of late yeares hath agayne ben ouer seen and reuysyted by the sayde famous clerke Erasmus of Roterodame and dedycated by hym vnto the Reuerende father Balthasar bysshop of Hyldesyn ¶ This present Epistle of Erasmus makynge is to be founde oute in the great volume of all his Epistles pagina 1577. Hauynge this lytell wrytynge ouer it In Algerum To the deuoute and good Christian Reader HEre foloweth good christian reader an Epystle made by the ryght famous clerke of late memorye D. Erasmus of Roterodame in the whiche he doeth euydently declare what mynde he was of in his lyfe tyme. Consernynge the veryte of the body and bloude of oure sauyoure christe in the blyssed sacrament of the alter in whiche Epystle he doeth also with many reuerende wordes set forth the dewe vse of the holy masse The same Erasmus hath also translated out of the greke tonge into latyn the self maner of sayeng of masse whiche the famous father of christes churche saynt Iohn̄ Chrisostome vsyd in his dayes hauyng this lytell missa Iohannis Chrisostomi Des Erasmo Roterodamo interprete The sayde Erasmus speaketh also very reuerently of the masse in his boke intitelled Des Erasmi Roterodami liber de sarcienda ecclesie concordia deqque sedandis opinionum diffid●●● and in many other places of his workes besydes as in his Enchiridion in his Paraphrasis super .ii. caput Iohannes ¶ An Epystle of Erasmus wryten to Balthazar Byshop of Hyldesyn I Know very wel right hyghlye renoumed Bysshop that lytell ciuilite it is at this season to dysturbe you beyng enbusyed with so great a nombre of affares as you now are but sence that your well knowne deuocyon towardes God doth so ryght earnestly fauoure the matters of the catholyke churche it shall as I suppose be nothynge dysplesaunt vnto you thoughe I at this tyme do mocyon you in this matter which of all other most hyghly doth appertayne as well vnto the concorde as vnto the dygnite of our sayde mother the catholyke church For of truth our mother the holy church hath in her none so hygh a treasure nor nothyng of more excellent dignite than is the promotion where vnto she is called by the wonderfull benifyte of the body and bloude of our sauyoure Christe by vertu wherof she becōmyth to be made one with christ both in nature and substaunce ye and therto is as it were transformed into god and surely there is nothynge more effectuall to norishe in her a perfighte and an indyssoluble concord Than that the same our mother the catholyke church etynge one self body and drynkynge one selfe bloude by one spirit is made and compact into one body by whom she also receyuyng lyfe is knyt vnto oure lyuynge heade christe and yet do we nowe se that al these great benifites hygh promocions nothwithstandynge howe y t throughe the slyghtie craftes of our deceytfull stronge aduersarie Sathan it is brought to passe that y e same most beneficiall gyfte the sacrament of the body bloude of our moste mercifull and moste tenderly louynge sauyour gyuen vnto vs to brynge all persons into vnytie and concorde hath bene the matter wherupon in olde tyme so many discentyons haue rysen and of late yeares are nowe agayne renewed Whyle that some there be which do denye that there is any thyng els in the blyssed sacramēt but onely the outwarde tokens of the body bloude of our sauyoure christ Some others do kuoweledge that Christe is in the sacramente but yet vnder the substaunce of bread and wyne And agayne some there were that sayde howe that through the wordes of consecration the substauuce of breade and wyne do fyrste peryshe and so succedeth after the bodye and the bloude of oure sauyoure christe Some others do holde that our sauiour by the wordes of consecration doeth become breade and wyne by theyr myndes makynge it but a lyghte matter that he was once for vs incarnate and dyd for our sakes become man There haue also ben some that were called starcoranista whiche irreuerent persons deseruyd wel so vyle a name bycause they dyd both immagyn and speake so vyly and withoute all reuerence of so hyghe a Sacrament the countre of Grece also to disquiet the vnytie of the catholyke church haue sent forth amongest vs theyr leuanars so called bycause they dare presume contrarye to holy scripture to leaue the vse of pure breade vnleuanyd and do consecrate in breade whiche is leauanyd After this hath rysen the debate and stryfe for y e receyuynge of the Sacrament in both the kyndes but yet as in that matter the hyghe Byshoppes haue varyed amongest them selues For Galacius dyd ordayne that all suche parsons shulde be remouyd from the receyuynge of the sacrament in both the kyndes whiche wolde nedys receyue it but vnder one whiche ordynaunce he than made bycause the vse for that tyme was contrarye There haue some ben also whiche stryuyng for the matter haue styfly mayntained that an euyll and synfull priest had no power to cōsecrate nor that the body of our sauyoure christ was receyued of any wretched and synfull lyuer and yet hath it so happenyd that the sondry errours of all these persones haue ben greatly benyficiall vnto the catholyke churche for thorough the meanes of these stormy assaultes made agaynst her by these instrumētes of Sathan she hath bene dryuyn to call to god for helpe and to beseche hym to sende downe his holy spirit amongest his flocke to instruct them of the trueth consernynge these hyghe and wonderful mystery and by these meanes haue euer the catholykes ben more more inlyght nyd better instructed and the stronglyer in the trewe fayth confyrmed But yet is the catholyke church to no man more be holden then vnto Berengarius nay not to Berengarius but to the great wysdome of our sauyour Chryst whiche turnyth the malyce of men into good for the more parfit establishing of his espouse y e Catholyke churche howe many notable men and famous clerkes hath the perlous and shamelesse heresy of Berengarius sette on worke caused them to set theyr pēnes to y e boke which berēgarius fyrst dyd sow this poyson abrode y t after y e wordes of cōsecracion were dewly spoken remayned yet styll the substaunce of brede wyne ī y e sacramēt But agaynst his heresy Guymundus wrote an excellent worke whiche nowe of late dayes is newly come to lyght which Guymūdus beyng a monke of the order of saynt Bener was afterward called to be the Bysshop of Auerence Nowe is come forth also The excellent worke of Algerus whiche beynge fyrst a studēt was afterward made a monke of

readers to be in y e readyng of these auncyent Fathers dewly syrcomspect let vs now retourne to oure chefest purpose and for so moche as that we haue for the proffe of our specyall matter the euydent testymonie both of our Sauyoure christ hym selfe and also of saynt Paule And furthermore sence it is by these two holye Fathers here abouesayd Guymundus and Algerus moste euydently in theyr bokes declared howe that in veryte the bodye and bloude of our Sauyoure christ is in the blyssed Sacrament of the alter and that al the auncient fathers here aboue sayde and mo a great nombre bysydes all those fathers whom clerkes do nowe call scole men whom the catholyke churche not without great and worthy causes euer haue done and styll do gyue soo hyghe auctorite and credyte vnto with one assent agrement concorde do holde and constantly mayntayne and euer frō age to age haue done that as I haue sayde in the sacrament of the alter is the verye substaunce of the body and bloude of our Sauyour Christ. And for so moch also as besydes all these aforesayd wytnessys the constant and full auctorite of all generall Counselles doo agre with them and specyally for so moch as al the hole nombre and congregacions of such as be faythfull Christians throughe the hole Christendome do concernynge his hyghe mystery consent and agre in one with the sayde auncyent Fathers and generall councelles and Scolemen Let vs nowe also at this tyme ioyne our selues vnto all these and agre also amongest our selues concernynge this heauenly mystery And whyle we be here present in this transitorie lyfe let vs so with concorde and harty deuotion thoughe it be duryng this our lyfe but vnder a darke shadowe and as it were vnder a couert maner of spekyng vnto vs mekely eate and drynke of this breade and cup vntyl the tyme may come that we may farre otherwyse to our heauenly comforte eate and drynke it in the kyngdome of God That wolde to God that suche parsons as haue folowed Berengarius in his maner oferrynge concernyng the veryte of the body and bloude of our sauyour Christ to be in the blyssed sacrament of y e alter which thyng he denyed so to be wolde in lykwyse folowe hym in repentynge of theyr selues as he dyd and that they whiche nowe in our dayes be infectyd with the same erroure wold so vnite themselues vnto the catholyke Churche agayne as he dyd which dyed for his offence full sore repentaunt Futhermore there haue rysen aboute this blyssed sacramēt innumerable questions As how is the transsubstantyacyon broughte to passe that is to saye howe doeth the substaunce of breade gyue place vnto the verye substaunce of the body of our Sauyour Christ Also howe the accidentes of breade and wyne be preserued and do remayne after theyr former substaūces be gone And howe is it that those accidentes do kepe theyr coloure theyr smell theyr sauoure also power to fyll lyke other fode and to make dronken all whiche qualites the breade and wyne had in them selues afore that they were consecrat also at what moment of tyme doth the body and bloude of christ begyn to be in the Sacrament Also at what tyme the body and bolude of christ doth sease to be in the Sacramente Also whether that after the formes be corrupted any other substaunce do succede Also howe that one selfe same body maye be at once in places innumerable Also how the body of a perfyte man may be vnder so lytyll a broken peace of breade And many suche other questions which it behouith with sobernes to be entreated of amongest suche persons as haue theyr wyttes exercysed in disputynge and reasonynge vpon suche hyghe matters But as vnto the laye people it doth suffise yf they do beleue y t after the wordes of cōsecracion be once by the mynyster spoken ouer the creatures of breade and wyne that there is incontynent the very body and bloude of our sauyour Christ which neyther can be deuyded nor yet receyue any hurte nor is not mete to receyue any maner in iurye what so euer chaunces do become of the outward formes For yf the sacred body of our lorde shulde be throwne into the myer or into any vyle gonge or any otherwise vnto any irreuerent persons thynkynge shuld be iniuryd or soyled in dede the most iniurye y t can be done vnto it Is whan it is receyued in to the mouth of a wycked and synfull person whiche is sore soyled and spotted with greuous and odyble synne Nowe suerly it is therfore syttynge for oure christian religyon to entreate and order the outwarde formes of breade and wyne of the holy sacrament with all dewe reuerence but as concernynge the very body of our Sauyour it selfe lyke as god is after his nature is no lesse glorious in a vyle synk than he is in heauen and can by no malyce of man or chaunce by man or other wyse happenynge receyue any hurte or Iniurye no more can the glorified body of our Sauyour christ what Iniurye so euer be done vnto the outwarde tokens And to be brefe agaynst all the doubtes and scrupules of mans weake knowlege Let vs fyrst call into our myndꝭ the Immesurable power of God vnto whom nothyng is impossible Ye and vnto whom there is nothynge but it is lyghte to be done so it be his pleasure that it shuld so be And farther more let vs cōsyder how inestymable the gyftes of any body gloryfied be but specially incomparablye of the body gloryfied ye and these hyghly super exaltyd body in glory and honor of oure lorde Iesus There restyth therfore nowe no more but that the thynge of which the veryte is here so sufficyently vnto vs perswadyd may on our parte be worthely worshyppyd and had in reuerence and that the thynge whiche we do professe to beleue to be so we may by matter in dede declare vnfaynedly that suche is oure beleue as we do make for For with howe great a purenes of lyuynge With howe moch humble reuerence and with howe moch ferefull tymerousnes oughte this thryse ye foure tymes to worthy to be worshypped mystery to be receyued ordered and entreted who can suppose that they do beleue earnestly and from the bottome of theyr hartes whiche whan this holye mysterye at the masse tyme is in doing do walke vp and downe in the churche pratyng and Iangelynge togyther or that which now in some places is taken vp for a custome do stande in the market place without the church dores there spending theyr tyme aboute tellynge of Idell tales In olde tyme that place was appoynted for penitentes or for them that were but newe come to our fayth and had not yet learned theyr belefe and so thought them selues not worthye once to entre into the churche dores Some other or euer the mynisters be shewed vnto the people at the leuaciō tyme do get them into some tauerne or alehouse do in maner leaue

the same order And of these two notable clerkes Guymūdus is in his wrytynge more earnest and feruent his style is more beautefyed with with the science of rethorike but Algerus prosedyth more quietly and tasteth more of deuotion mete for a relegious person to haue but eche of them do shewe theyr selues to be very well learned both in the art of disputacion and also in Philosophie and yet apereth it not in theyr bokes that there is any affected desyre in them to shewe them selues soo to be but yet they both were gretly exercysed in the study of the canons of holy scripture And in the auncyent fathers of christꝭ churche as in the workes of Ciprianus Hylarius Ambrosius Hieronimus Augustinus Basilius and Chrisostomus whose wrytynges do yet represente vnto vs that heuenly spiryte which the holye apostles had in theyr tyme and farther more y e sayd two holy fathers haue wryten theyr workes with as moche eloquēce as vnto a deuyne is requesite and suerlye thorowout all theyr workes there is no place which wanteth any quycknes of wyt in bestowynge of theyr wordes nor any fyne pythynes in cothynge of theyr matters togyther they do so affectually set forth theyr sentēces with such substanciall and well grounded reasons Nor they do not as to many wryters do nowe a dayes whiche do bestowe a gret parte of theyr bokes with chydynges braulynge wordes agaynste other men or with disfamynge checkyng and tauntynge wordes nor moche worse is they do not bestowe somtyme hole pamphelettes with irreuerent and bytter wordꝭ agaynst those thynges which both they and all other ouhgt to haue in hyghe reuerence and dewly to worshyp nor they do not hādell theyr matters with sophystical reasons as many do now a dayes whiche do care for nothynge more than to yllude suche as do gyue credence to them and yet doeth it well appere that these two here aboue named aunciente fathers which ī theyr dayes were so notable clerkes dyd floryshe byfore Bonauentures dayes or Thomas de aquino or Dunce whom they otherwyse do call Scotus or Albertus mangnus or Petrus bombardus whom clerkes do also nowe call the master of the sentences Ye and of these latter writers lyke as some of them do moche bost them selues to be profoūdly sene in Aristoteles philosophy euen so is the maner of theyr endytynge by meanes of that theyr to moche affectyd style but harsche roughe and without any comelye settynge forth of theyr matters whiche they do intreate of As who shulde saye that in theyr so doynge to theyr Iudgemēt they haue thought the nerar therby to folowe the style of theyr Arystotele where as it is with thē moche contrary in dede for though that Arystotele regardynge chefly the hardenes of the matters whiche be entreated of and therfore dyd not regarde to sette forth his workes with the vsynge of any affections or by any other meanes affectately beautyfie his wrytynges yet vsed he in all his workes the hyghest sorte of eloquence that coulde be whiche thynge these afore named wryters otherwyse called scole men coulde in no poynte attayne vnto But as to me warde I wot not howe it semyth to be comely vnto a deuyne that in the settynge forth of the mysteryes of oure fayth there ought to be vsed a certayne dignitie and magestie in theyr wrytyng there ought furthermore no conuenient affections to be wātynge for by suche maner of enditynge in effect it is brought to passe that the reader doth not onelye the better vnderstande that whiche by any learned man is after such maner taught hym but he shall also the better fauour and caste his loue vnto suche thynges as he shall perceyue them to be wrytten by a deuoute louer of such diuine mysteries We haue it of the Gospell This is my body whiche is betrayde for you And of S. Paule we haue I haue receyued of oure lorde that whiche I haue gyuen vnto you c. And foloweth after He that shall eate drynke vnworthelye he shall be gyltie of the body and blode of our lorde This is and ought to be vnto all christianed men a foundaciō immoueable But certayne of the auncyent fathers of Christes churche haue vpon this hygh misteries somtyme wrytten darkely sometyme they do some to varye one from a nother yea and somtyme they do seme to wryte dyuersly of this blyssed and holy sacrament but all suche darkenesse and all suche semynge to varye one from a nother or whan that they do to any readers seme to wryte thynges that do dyffer one frō an other that ought to be ascrybed vnto the vnspeakeable profoūditie of this hyghe mysterie or els to theyr ware and syrcomspecte speakynge or wrytynge of the sayd auncyent fathers which many tymes speakynge vnto the multytude whiche dyd assemble togyther to here them they beyng of dyuerse sortes myxed of Iewes and Gentyles and Christians togyther for that cause oftentymes dyd they not thynke it conuenient to gyue that holy of all holyes vnto dogges And the varyte whiche semyth to be in theyr wrytynges ryseth here vpon that somtyme the formes sacramentall them selues be called of them holye tokens Somtyme the very receyuyng is called of them an holy token And in conclusyō the very body it self is by them called an holy token somtyme of it selfe and some tyme of some other thynge And for so moch as vnder these tokens the body of our sauyour Christ lyeth hydden by meanes of applyenge of those thyngꝭ vnto y e body itselfe which do belonge vnto the vysyble sygnes the doctours doo vse in theyr speakynge to saye that the body is brokē or mynished or crushed into small pecys furthermore for so moch as there is in the sacrament consecrate the selfe body in substaunce which dyd hange for vs vpon the crosse though it be not now the selfe bodye in qualyte for why it is nowe gloryfyed and spirituall vnto such as do take but lytell hede what they do reade the auncient fathers do seme vnto them contrarye amongest them selues to holde one agaynst an other whā they at any tymes be founde in theyr wrytynges to saye The selfe same body and not the same body Where as in verye dede there is in theyr saynges no contrariete at all vnto suche as haue the knowlege to dyscerne the true meanynges of theyr wordes and for a conclusyon the body of christ is somtyme taken for that naturall bodye whiche he toke of the virgyn Mary and often tymes by his bodye is ment his mysticall bodye whiche is the catholyke churche whiche thynges hath also gyuen occasion vnto suche readers as haue not ben attentyfe and in these matters of so great importaunce haue not taken dyligent hede what they haue red that the holye doctours haue semed vnto them to be contrarie in theyr sayenges one to an other or at the leste that they haue not agreed amongest them selues But nowe here makynge an ende any farther to aduertyse all

the churche empty What kynde of maner or condicion call we this yf y u shuldest stande to here a play made but for laughter thou woldest indure to take pacience and abyde styll to the ende and that the game shoulde be fully done and finished And canst thou not endure tyll the endynge of this heauenly mystery be fully done and fynished all the masse tyme the Angelycall sprites do with most humble rerence stande aboute the altare thereto do theyr worshyp and lowlye reuerence He also is there present whom all the heuenlye hoostes of blyssed spirites do desyre to beholde and loke vpon and thou as thoughe theyr were some leude game or playe there in hande eyther thou gapyst and gapyst for werynes or els thou makest a pratyng there and tellest some lewde or rybalde talles or els thou gettest the away strayght to the tauerne I do se that it is nowe adayes a custome taken vp amongest many folkes whiche perauenture ought not to be called wicked bycause it doeth some to procede of some deuoute affection though it be but of man withoute any dewe and conuenient groūde For that custome is brought in contrarye to the olde maner of the church and in dede not very conuenient so to be which custome is that at the sacrynge tyme whyle the mynisters of consecration be a doyng the Quyare vsyth to synge some songe made in the laude of the virgyn Marye set forth by wordes cōtaynynge some prayer made vnto her But is it fyt and fyttynge at that tyme in the wonderfull presence of the Sone our Redemer to make sute by any prayer vnto the Mother Suerly yf we wolde nowe in our tyme herein kepe the auncyent and laudable custome of the churche vsyd in olde seasons there was at the Leuacyon tyme no maner voyce herde in all the Church but al the people at once bowynge downe them selues to the groundewarde with theyr styll deuoute myndes dyd gyue thankes vnto god the Father whiche hath gyuen his sone vnto the death for the saluacyon of mankynde And therunto in very deade doeth the priest a lytell before the leuation exhorte the people whan he speakyng vnto them sayth Lyfte vp your hartes Let vs gyue thankes vnto the lorde oure God For whyle this vnspeakeable mysteryes be in doynge nothynge is more conuenient to be done on the peoples behaulfe than to kepe a deuoute and a reuerent scylence Nor the wonderfull charyte of our lorde Iesus is by none other meanes more worthyly praysed than by a cōmon scylence at that tyme of all the people as the moste effectuall kynde of lowde speakynge that is in man whan he speaketh to God before whom all hartes do lye prostrate and wyde open So that at y e leuacion tyme whylest that all maner noyses of orgaynes or other maner voyces kepyng a styll and reuerende scylence the people with theyr bodyes beynge inclyned downe wardes and lyftynge vp theyr hartes shulde at that tyme after that maner speake vnto our lorde and mercyfull god Yea and that the people myght the more worthelye worshyp this holy mystery accordyng to the hygh worthynes therof the deuouote and godly conuersation of the priestꝭ is no smale helpe and Furtheraunce there vnto In olde tyme whan the Churche dyd moste floryshe in deuotion and godly conuersation they vsyd no more but one masse which onely the Bysshop dyd execute as for the multytude of priestes whiche be nowe a dayes fyrst deuotion and shortly after Lucure hathe moued the worlde there vnto And now at the last the thynge is come here vnto that many persons do learne to synge masse for none other intent but as the laye people to maynetayne theyr lyuinges do lerne theyr handy craftes as some do learne to be shomakers some to be dawbers or temperars of morter and some others to be Taylers and vnto suche priestes theyr masse seruyth them for none other intēt but as to be a meane for them to gette theyr lyuing by In very dede it is good reason that he whiche doeth serue the alter shulde lyue of the alter But yet is it moche requesite that the executoures of this hyghe mysterye shulde rather be mete to execute theyr worthy to be worshyppyd tome and offyce than to vse it lyke any vyle bartrynge as it were of were for ware or of one marchaundyse for a nother So that it is not onely requisite for suche mynysters to haue the knowledge of theyr outwarde gestures and to haue theyr vestementes and voyces to theyr offyce accordyng but it is also moch more requisite that all the hole trade of theyr lyues conuersation shulde be mete and answerable vnto the dignite of theyr offyce ye it is suerly a great mater to consyder howe moche sobryete it becōmyth for a priest to haue of what pure chastyte oughte he to be and howe moch ought he to be garnyshed with all maner clennes of lyuinges what contēpt and dyspysynge also oughte there to be in them of all such voluptuous pleasures as the comyn people do delyte in And specyally what great feruent loue oughte there to be in thē towardes the dyligent and contynuall redyng of holy scripture And how moche vnsyttyng and vncomely is it for a priest incontinenty after the selebratynge of such a godly and deuyne mysterye to consume all the resydue of the daye eyther in gullynge and dryukynge or intellynge or heryng of vyle rybalde tales or to syt playeng at the dysce or at the cardes or to go a huntynge all daye to cast away the tyme in Idell wanderynge aboute to and fro and eyther to bestowe no parte of al the day besydes or els very lytell therof eyther in redyng of any holy auctours or in any medytacion or contemplaciton of heauenly thynges let all priestes therfore consyder the hyghnes of theyr professyon whan they do stand at the alter They haue Angels to mynister vnto them whan they be departed frō thence some of them do make it but a lyght matter incontinenty after to gyt them into companye of the moste vyle dregges of man bycause I wolde here vse no mo wordes which myght be sharpelyer spoken I praye God that the vnworthy conuersacion of those whiche do take vpon them a mynistraciō which is aboue the dignite of Aungels do not gyue occasyon vnto herytykes to conceyue a wycked opinion of so vnspeakeable mystery but let all ministers by theyr deuoute and godly conuersacion so demene them selues on theyr party that oure lorde on his party maye honour them agayne Bothe here in this worlde before men and also in another worlde before his father in heuen but what do I now wrytyng of these thynges Algerus and Guymundus shall a great dele more effectually exhorte all priestes here vnto whiche to godly auctours I do knowelege my selfe that I haue dilygently red ouer to the hyghest frute of my soule y t euer I hytherto receyued by the readynge of any other for suerly thoughe I dyd neuer doubt of the trueth of the presence of the body and bloude of our Sauyoure Christ to be in the blyssed sacramente of the alter yet nowe sence I haue ouer red them I wot not howe that by the meanes of y e ouer readyng of them I do fele y t my mynde is not a lytell therby establysshed and confermyd and my knowledge is made more stedy and certayne my reuerence towardes that blyssed sacrament is a great dele the more incresyd And now these my poore labours what soeuer they be I haue thought it good to dedycate them vnto your most reuerēde fatherhod that they myght vnto others be a testymonye that Erasmus hath in hym selfe dewe remēbraunce of his dewtye and seruice towardes his patrone by that meanes to gyue you some lytell occasyon on youre partye to haue remembraūce vpon me And thus our lorde prospere you in all your good and holy purposys so that they may redownde vnto his glory and to the profyte of our deuoute and Christian Religion Gyuen at Friburge Brisgoie vpon the Ides of Marche the yeare from our Sauyour Christ incarnat M.D.xxx ¶ Finis ¶ Imprynted by me Robert Wyer ¶ Cum priuilegio ad imprimendum solum