sed mites dixisseÌ„t sibi NoÌ„ sine causa dicit hoc nisi quia est ibi aliquod sacramentum latens MaÌ„sissent cuÌ„ eo leues non duri didicissent ab eo quod illis discedentibus qui manserunt didicerunt In thys maye we se that our sauer wylleth hys precyouse fleshe to be eateÌ„ But for the maner of eatynge is hath bene moch controuersye The Iewes of CapernauÌ„ wer offended with Christ whaÌ„ he sayd he wolde haue hys fleshe eaten and except man shuld eâ—â—â— hys fleshe he coulde not come to lyfe eternall They sup posed grossely and vnderstode hym if a man myght so playnely speake it bocher ly that he wolde cut out luÌ„pes peaces out of hys bodye as the bocher doth out of dead beastes and so gyue it them to ea te of as Augustyne doth here saye And vpon thys grosse or as holy Augustyne doth here call it folyshe and fleshly vnderstandynge they were offended and sayd to hym Thys is a sore or harde sayeÌ„ ge They ded shote fourth their bolte vn wyse sayenge ouer sone and were offen ded before they had cawse They toke that for harde and fore whych shuld haue bene passynge plesaunt profytable to them if they wolde haue hearde the thynge declared thoroughly to the ende And euen so now that whych in thys matter maye appere at the first blushe a sore straunge intollerable senteÌ„ce for as moch as we haue not hearde of it before but the contrary hath of longe ty me bene beaten into our heades and per suaded to our myndes yet by delyberacyoÌ„ and indyfferent hearynge and abydynge a tryall of that whych at the first maye appere sore and intollerable shall I trust be founde a swete truthe to soch specyally as your grace is louynge to heare and to knowe all truthe But the Capernaytes were harde as here sayth Augustyne not the worde For if they had not bene harde but soft pacyent to heare they wolde haue sayd in theÌ„selues Christ sayth not thys without a cause there is some hyd mystery therin And so by pacyeÌ„t tarryaunce they shulde haue knowne the truthe that they coulde not attayne to for peruerse hastynesse or hast whych is a great stoppe and lett of true iudgement But the dyscyples tarryed pacyently to heare farther so ded they knowe thys speche of christ to be the wordes of lyfe that to the other ouer redyly departynge from Christ were wordes of deathe For they toke them lytterally and grosse ly and the letter as Paule sayth sleyth But to shewe what the dyscyples remaynige with Christ ded lerne S. Augustyne doth consequently shewe by the wordes of the Gospell saynge thus Ille auteÌ„ instruxit eos ait illis Spiritus est qui uiuificat caro nihil prodest Verba quae locutus sum uobis spiritus uita sunt Spiritualiter intelligite quod locutus sum NoÌ„ hoc corpus quod uidetis manducaturi estis nec bibituri illuÌ„ saÌ„guineÌ„ queÌ„ fusuri sunt qui me crucifigeÌ„t SacramentuÌ„ aliquod uobis coÌ„mendaui quod spiritualiter intellectuÌ„ uiuificabit uos Et si 〈…〉 lliter celebrari oportet tamen inuisibiliter intelligi In thys dowe se that both Christ and Augustyne wolde haue Christes wordes to be vnderstande spyritually and not carnally fyguratyuely not lytterally And therfor doth he saye Non hoc corpus quod uidetis maÌ„duca turi estis bibituri illuÌ„ saÌ„guineÌ„ quem fusuri sunt qui me crucifigent And what els is thys but that Christ wolde hys bodye to be eaten and hys bloude to be dronken But he wolde not hys bodye to be carnal â—â— eaten whych was materyally seane of them to whome he spake nor hys matery all or naturall bloude to be carnaly droÌ„ke whych hys crucyfyers shulde cause to yssue from hys naturall bodye crucyfyed as sayth Augustyne But he ordayned wylled hys bodye and bloude to be spirytually eaten and dronke in faythe and be leue that hys bodye was crucyfyed for vs and that hys bloude was shedde for the remyssyon of our synnes Thys eatynge and drynkynge is nothynge but such true faythe and beleue as is shewed Wherfor as Christ sayth Qui manducat meaÌ„ carnem bibit meum saÌ„ guinem habet uitam aeternaÌ„ Euen so doth he saye qui credit in me habet uitaÌ„ aeternaÌ„ And S. Augustyne agreably to the same doth saye in tractatusuper Ioannem Ad quid paras uentrem denteÌ„ Crede manducasti I do knowe that Christ hath ordayned hys sacrament to be receyued and eaten whych is in a certayne wyse called hys bodye as after shall be more largely opened But the same doth not feade the mynde of men except it be taken spirytually not corporally Hebte 13. Bonum est enim gratia constabilire cor non escis And S. Augustyne assentynge to the same doth saye in a sermon that he maketh vpon these wordes in the Gospell of Luâ—e Dominc doce nos orare Panem dixit sed Epiousion hoc est supersubstantialem Non iste panis est qui uadit in corpus sed ille panis qui animae nostrae substantiam fulcit Our sowles therfor into whom nothynge corporall can corporally enter doth not carnally receyue the bodye and bloude of our saâ—er neyther ded he orday ne hys blessed bodye and bloude so to be eaten and dronken Although our sowles caÌ„ not lyue except they be spirytually fed de with the blessyd bodye and bloude of hym spyrytually eatynge and drynkynge them in takynge also at tymes coÌ„uenyeÌ„t the blessyd sacrament whych is truly called hys bodye and bloude Not that it is so really but as is shewed by the interpretacyon both of Tertulyan and Augustyne bycause it is a sygne or fygure of Christes bodye and bloude And the sygnes or sacramentes doth commenly as sayth Augustyne both ad BonifaciuÌ„ and in hys worke Se ciuitate Sei take their denomynacyoÌ„ of the thynges by theÌ„ represeÌ„ted sygnyfyed But for as moch as some wyll obiect that Augustynei the worde afore rehearced doth not speake of eatynge the sacrameÌ„t For the text of the scripture vpoÌ„ the whych he doth grouÌ„de is not spoken by eatynge the sacrameÌ„t whych texte is this Nisi quis manduc auerit carnem meam caet I answere that true it is he began of spirytuall earynge and therto serueth the texte recyted Neuerthelesse he meaneth that Christ is not ordaxned to be eaten eyther without the sacrament or in the sacrameÌ„t but spirytually of the faythfull As more euydently doth appere by these wordes there folowynge SacramentuÌ„ aliquod uobis coÌ„mendaui quod spiritualiter intellectuÌ„ uiuificabit uos Etsi neces se sâ—t illud ui sibiliter celebrarâ— oportet tameÌ„ inuisibiliter intelligi Here doth he shewe that he meaneth of eatynge Christ not without the sacrament only but also in the sacrament And therfor he doth not only saye
fynde that I enteÌ„de not to preueÌ„t your good dyrectyon aduyse but to folowe it both in thys all other affayres as I haue shewed tofore WhaÌ„ yow fynally shall fynde how quyetly I ha ue enterprysed into it so that I renyed to opeÌ„ my senteÌ„ce in the matter before I had hearde your graces aduyse These thynges coÌ„sydered or re membred I trust your grace wyll enclyne to my sauetie rather than to cause me bodyly to peryshe But in all poyntes I do humbly and gladly submyt me vndre the myghty haÌ„de of God of yow hys anoynted depute ouer vs in earth to whom I shall contynue a true subiect and an innoceÌ„t laÌ„be what so euer shall betyde me with the grace of our sauer and redemer whoÌ„ I shall also hartely praye euer to gyde preserue and saue your grace to hys plea sure and to the mayntenaunce of truthe and innocencye in thys realme Fynally if it shall please your most noble grace with layser to pondre and consydre my rudely written sentence and to vse it as an occasyon to inuestigate or trye out the very truthe of the matter by chrysten dysputacyons made to and fro pro coÌ„ tra My. hope is that so the truthe after such dysputacyons shall the sonâ—r to your grace euydently apere and by yow to all vs your subiectes to a great coÌ„men both Ioye and quyetnesse For what subiect can but reioyce hyghly thanke God seynge hys prynce with all dylygence and myldenesse is glad to heare and trye out all truthes and so with godly loue and tendernesse to commende or set fourth the same abrode to hys subiectes for their true instructyon vnyte and solace both bodyly and ghostly Thys full godly dylygence of dyggynge vp the fountayne agayne of pure and lyuely water of dyuyne knowledge that is to saye of serchynge holy scriptures longe stopped vp by the myscreaunt Phylistynes that be pharysees and papystes with the dunge of their earthly fantasyes and humayne gloses do I wyshe in your grace to be contynued and encreased to Gods honoure to your owne felycyte and to the commen weale AmeÌ„ Hys senteÌ„ce concernynge the sacrameÌ„t After thys protestacyon doth now folowe if it shall please your full godly grace to knowe my sentence concernynge the sacrameÌ„t of Christes holy body and bloude Whych sentence is this Christ is so ascended bodyly into heauen hys holy manhede thydre so assumpte where as it doth sytt vpon the ryght hande of the father that is to saye is with the father there remanent resydent in glory that by the infallyble promyse of God it shall not or can not from thens returne byfore the generall dome whyâ—h shall be in the ende of the worlde And as he is nomore corporally in the worlde so can I not se how he can be corporally in the sacrament or hys holy super And yet not withstandynge do I knowledge and confesse that the holy sacrament of Christes body and bloude is hys uery body and bloude in a certayne maner whych shall be shewed herafter with your graces fauer and permâ—ssâ—on â–ª Accordynge to the wordes of our sauer instytutynge the same holy sacrament sayenge Hoc est corpus meum quod pro uobis datur And agayne Hic est sanguis meus qui est no ui testamenti qui pro multis effunditur in remissionem peccatorum Math. 26. But now for approuynge of the first part â–ª that Christ is so bodyly ascended into heauen and hys holy manhede so thydre assumpte caet â–ª that by the infal lyble promyse of God he shall not or can not any more from thens bodyly returne byfore the generall dome I shall for thys allege first the scriptures and then folowynge the authorytates of olde holy â—octours with one consent testyfyenge with me Besydes thys I nede not to tell â–ª that the same is non other thynge but that we haue taught to vs in these iij. artycles of our Crede Ascendit ad coe los sedet ad dexteram Dei patris omnipotentis Inde uenturus est iudicare uiuos mortuoâ— For Christ ded ascende bodyly the godhede whych is infynyte vncircumscriptyble replenyshynge both heauen and earth beynge immutable and vnmoueable so that properly it can neyther ascende nor descende Scriptures affermynge the same The scriptures whych I promysed to allege for the confirmacyon of my seyd sentence be these First Acto 1 â–ª Videntibus illis eleuatus est nubes suscepit euÌ„ ab oculis eorum Cunque intuerentur in coelum euntem illum ecce duo uiri cet Here is it euydently shewed that Christ departed and ascended in a vysyble and cyrcumscript body That thys de partynge was vysyble and in a vysyble body these wordes do testyfye Cunque ituerentur Quid statis aspicieÌ„tes in coelum QueÌ„admoduÌ„ uidistis That secoÌ„dly it was â— body I haue afore ê“ued mereoâ— the Deyte is not seane but is inuysyble as apereth 1. Timoth. 1. Inuisibili soli Deo caet and. 1. Timoth â–ª 6. Lucem habitat inaccessibilem quem nullus hominum uidit sed nec uidere potest â–ª Therfor the maÌ„ hede and natural body was assumpt or ded ascende That thirdly it was in a cyrcumscript body apereth manyfestly in thys First that hys ascensyon and bodyly departynge caused them to loke vp And secondly that he was lyft vp that is to wete from byneth or from low And thirdly quod nubes suscepit eum Where as no clowde nor clowdes can receyue or embrace the Deyte caet I am fayne to leaue out other euydeÌ„t argumentes for the same purpose least I shulde be ouer prolixe and tedyouse It doth there also further folowe in lyke forme how the Angels made answere to the dyscyples sayenge Viri Galilei ê™ statis aspicientes in coelum Hic Iesus qui assumptus est a uobis in coeluÌ„ sic ueniet queÌ„ad moduÌ„ uidistis euÌ„ euntem in coeluÌ„ Here we se agayne that Iesus is assuÌ„pt or taken awaye in to heauen And then it must be from out of the worlde accordyn ge to that we reade Iohan xvi Exiui a patre ueni in mundum Iterum relinq o mundum uado ad patrem That is not els but as he came from the father of heauen into thys worlde in that he was incarnate mademaÌ„ for hys godhede was neuer absent eyther from heauen or yet earthe euen so shuld hys manhede leaue the worlde agayne to go to heauen Moreouer in that it is sayd sic veniet is playnely testyfyed that he is awaye now corporally absent Fynally it is shewed further after what maner he shall come agayne by these wordes Quemadmodum uidistis eum euÌ„tem in coelum Whych is not els but asyow ded vysyblye se hym ascende or go awaye to heauen a cloude embracynge hym and takynge hym from amon yow Euen so shall yow vysyblye se
is the paradyse of perfyte blesse glory Whe re as Christ beynge a vyctour triumpher and conquerour ouer death synne and helle and ouer all creatures doth reigne remayne corporally Thê° do I trust that your grace doth se my senteÌ„ce thys farfourth to be ryght catholyck christeÌ„ faythfull accordynge to holy scripture to holy fathers and to the artycles of our christen beleue Whych sentence is thus Christes naturall bodye is so assumpt into heauen where it sytteth or remayneth in glorye of the father that it can nomo re come from thens that is to wyte from heauen returne vntyll the ende of the worlde And therfor can not the same na turall bodye naturally be here in the worlde or in the sacrameÌ„t For theÌ„ shuld it be departed or gone out of the worlde and yet be styll remaynynge in the worlde It shuld then be both to come all redy come whych is a contradyccyon naryaunt to the nature of hys manhede The seconde part of thys matter Now my sentence in the seconde part of thys matter is thys if so your grace shall please to knowe it as I your poore vnworthy but full true subiecte wolde with all submyssyon instaunce besych yow to knowe it I grauÌ„t the holy sacrament to be the very naturall bodye of our sauer and hys very naturall bloude And that the naturall bodye and bloude of our sauer is in the sacrament after a certayne wyse as after shall apere For so do the wordes of the supper testyfye â–ª Accipite comedite Hoc est corpus menÌ„ quod pro uobis datur And agayne Bibite ex hoc omnes Hic est enim sanguis meâ—s qui est noui testamenti qui promul tiâ— effunditur in remissionem peccatoruÌ„ Of whych wordes seynge in them depen deth a great tryall proue of thys matter and that for the interpretacyon of them is and hath bene all controuersye of thys matter I therfor shal shewe the interpretacyon that holy doctours haue made of them that as to me semyth be full worthy credyte First we fynde in the seconde boke of Tertulyan whych he writeth agaynst Marcion Ipse Christus nec paneÌ„ repro bauit quod ipsuÌ„ corpus suuÌ„ representaâ— Thys Marcio agaynst whome TertulyaÌ„ doth thys write ded erronyously reproue all creatures as cuyll Whych thynge Tertulian doth improue by the sacrament saynge as is aboue written Christ ded not reproue the breade whych represen teth hys bodye As who wolde saye If Christ had iudged the breade euyll then wolde he not haue left it for a sygne or sa crament to represent hys blessyd bodye Agreably to the same doth he also saye in the fourth boke made agaynst the seyd Marcyon in these wordes Christus acceptum panem distributum discipulis corpus suuÌ„ illud fecit Hoc est corpus meum dicendo id est figura corporis mei Figura auÌ„t noÌ„ fuis set nisi ueritatis esset corpê° Caeterum uacua res quod est phantasma figuraÌ„ capere non potest Thys Marcio had an erroneouse opynyoÌ„ that Christ had no naturall bodye but a bodye phaÌ„tastycall Whych errour or heresye thys famouse doctor TertulyaÌ„ doth improue by the holy sacrament saynge as a fore is written The sacrament is a fygure of Christes bodye ergo Christ had a very true bodye For a thynge whych is vayne and fantastycall can receyue no fygure So that in both places we maye clerely per ceyue hys interpretacyon of these wordes Hoc est corpus meum Whych interpretacyon is not newe but authentyke or full auncyent lyke as is the writer And thys interpretacyon do I the rather allowe that noÌ„ of the olde doctours whych folowed hym ded euer iÌ„proue hym therfor but rather haue they folowed it as apereth fourth by holy Augustyne In the preface vpon the thirde psalme do the seyd Augustyne hyghly coÌ„mende the woÌ„ derfull suffraunce of Christ whych so loÌ„ geded suffer and forbeare Iudas as if he had bene a good honest man Whe re as nothwithstandynge he ded knowe hys traterouse thoughtes whan he receyued hym to feast or supper in whych he ded commende and delyuer to hys dyscyples the fygure of hys body blou de The wordes of Augustyne in latyâ—e be these In historia noui testamenti ipsa do mini nostri tanta tam admiranda pacieÌ„tia erat quod eum tandiu pertulit tauquam benum cum eius cogitationes non ignoraret cuÌ„ adhibuit ad conuâ—uâ—um in quo corporis saÌ„guinis sui figuram discipulis suis commenda uit tradidit The same holy doctor also writynge agaynst Adamantius sayth thus Non enim dubit auit dominus dicere Hoc est corpus meum cum daret signum corporis sui Ad for a further declaracyon of the same chap tre he sayth Sic enim sanguis est anima quo modo petra erat Christus Nec tamem petra ait signifi cabat Christum sed ait petra erat Christus Expressely doth Augustyne here call the sygne of Christes bodye hys bodye playnely interpretynge these wordes Hoc est corpus meum as both he and Tertulyane ded before Moreouer he tafet these iij. sentences Hoc est corpus meum Anima est sanguis and Christus erat petra to be of one phrase and to be lyke speches or to be expouÌ„ded after one fashyon And thys text Petra erat Christus doth he commonly thus expowne Petra signifiea bat Christum As apereth libro xviij de ciuitate Dei ca. xlviij Also in libro quaestionum in Genesint libro quaestionum in Leuiticum Tractatu xxvi super Euangelium IoaÌ„nis In sermone de anunciatione dominica In lyke maner also S. Hierome expoundeth it in the small scholyes written vpon the first chaptre of the first epystle to the Corinthyanes and all other writers with one consent so farre as I can reade And so doth the texte requyre to be expounded for Christ was not a naturall stone as all men maye wele perceyue and yet was he the very true stone fyguratyuely as Lyra sayth Solet res quae significat nomine rei quam significat nominari And so is the stone sygnyfyenge Christ called Christ whych therby is sygnyfyed And as he doth approue thys texte Petra erat Christus lyke wyse doth he expounde Sanguis est anima with the whych he doth knytt thys texte Hoc est corpus meum to be fyguratyuely expounded as they be Accordynge to thys do the same holy doctor write Psalmo 50. Nisi quis manducauerit carneÌ„ meaÌ„ noÌ„ uidebit uitaÌ„ aeternam AcceperuÌ„t illud stulte carnaliter illud cogitaueruÌ„t putaueruÌ„t quod praecisurus esset dominus particulas quasdaÌ„ de corpore suo et daturus illis â–ª Et dixeruÌ„t Durus est hic sermo Ipsi auÌ„t eraÌ„t duri non sermo Etenim si duri noÌ„ esseÌ„t
sacramentuÌ„ vobis cet but he addeth moreouer et si neresse est illud uisibiliter celebrari How therfor can the eatynge of Christ the sacrament therof be vysybly celebrate but in the mauÌ„dye or in hys supper Whych is celebrate vysybly in vysyble thynges of breade wyne Whych can not quycken or releue vs our sowles except they be vnderstande so receyued spirytually Furthermore as concernynge the exposycyon of these wurdes of the supper Hoc est corpus meuÌ„ caet S. Augustyne writynge ad BonifaciuÌ„ sayth thus Sepe ita loqui mur ut pascha appropinquante crastinaÌ„ uel pereÌ„dinaÌ„ domini passioneÌ„ dicamus CuÌ„ ille an te tam multos annos passus sit nec omnino nisi semel passio illa facta sit neÌ„p eipso die dominico dicimus Hodie dominus resurrexit cum ex quo surrexerit tot aÌ„ni transierrint Quare nemo taÌ„ ineptus est ut nos ita loqueÌ„tes arguat esse mentitos Quia istos dies secunduÌ„ illoruÌ„ quibus haec gesta sunt similitudinem nuncupamus â–ª ut dicat ipse dies qui non sit ipse sed reuolutione temporuÌ„ similis eius Et dicatur illo die fieri propter sacramenti celebrationè quod non â—llo die sed iam olim factuÌ„ est â–ª Nonne semel immolatus est Chri stus in semeâ—ipso Et tamen â—n sacramento non soluÌ„ per annuas pasche solennitates sed omni die pro populis mystice immolatur Nec utique mentitur qui interrogatus responderit eum immolari Si emÌ„ sacramenta quandam similitudineÌ„ earuÌ„ reruÌ„ quaruÌ„ sunt sacramenta non haberent omnino sacramenta non essent Ex hac autè similitudine plaerumque etiaÌ„ ipsarum rerum nomina accipiunt Sicut ergo secundum quemdam modum sacra mentuÌ„ corporis Christi est sacramentuÌ„ saÌ„guinis Christi est Ita sacrameÌ„tuÌ„ fidei fides est Nihâ—l auteÌ„ aliua est credere quam fideÌ„ habere at per hoc respondetur infaÌ„tes fidem habere propter fidei sacra menta conuertere se ad DeuÌ„ propter conuersio nâ—s sacramenta Quia ipsa responsio pertinet ad celebrationem sacramenti Sicut de ipso baptismo Apostolus dicit Consepulti inquit sumus per baptismuÌ„ in mortè NoÌ„ ait sepulturaÌ„ significauimus sed prorsus aâ—t consepulti sumus SacrameÌ„tuÌ„ ergo taÌ„tâ— rei noÌ„ nisi eiusdeÌ„rei uocabulo nuÌ„cupauit Nothynge can be more playnely spoken nor more agreably to the naturall vnder standynge of the textes of the supper and to the exposycyon afore shewed of Tertu lyan and of hymselfe For seynge that â—hrist is bodyly in heauen and so absent â—roÌ„ the earthe it is nedefull to knowe how the holy sacrament whych he doth call hys bodye and bloude shuld be hys blessed bodye and bloude Thys holy doctor therfor S. Augusty ne doth thys matter manyfestly and syn cerely declare by other lyke speaches And first by commen speaches and secondly by speaches of scripture The coÌ„men speache is thys We do sayth he vse often to saye that whan Easter doth approche or drawe nygh that to morowe or the neâ— re daye is the lordes passâ—on Where as he ded suffer afore many yeares past â–ª And that passyoÌ„ was neuer but ones done The secoÌ„d coÌ„mon speache is And of that sondaye we saye that thys daye the lorde ded ryse from deathe where as so many yeares be yet past syth the tyme he arose Wherfor to conclude he sayth No man is so folysh that he wyll reproue vs for so sayenge or to saye that we haue lyed forbycause we do call these dayes after the symylytude of those in whych these thyn ges were done So that it is called the same daye not for that it is the selfe but by reuolucyon of tyme lyke vnto it And the resurrectyon is sayd to be done in the same daye through the celebratynge of the sacrament of that whych is not done that daye but longe tyme afore past The thirde speache Was not Christ offered vp ones for all in hys owne persone Yet is he neuethelesse offered in the sacrameÌ„t mystycally for the people not only euery yeare at the feast of Eastre but also eue ry daye Neyther doth he lye whych whaÌ„ he is demaunded shall answere that he is offered vp or sacrifysed For if the sacramentes had not a certen symylytude of those thynges of whych they be sacramentes then shulde they not be sacrameÌ„tes at all By reason of whych symylytude they do for the most part receyue the denomynacyonor name of those thynges sygnyfyed And therfor after a certeÌ„ maner the sacrameÌ„t of Chri stes bodye is the bodye of Christ the sa crameÌ„t of Christes bloude is the bloude of Christ so also be the sacrameÌ„tes of faythe called faythe Thys doth he yet proue by an other axample of speache whych is thys It is noÌ„ other thynge to beleue then to haue faythe And therfor when answere is made that the infantes haue faythe whych in dede haue it not in full workynge it is answered that soch haue faythe for the sacrameÌ„t of faythe that it doth coÌ„uert it self vnto faythe for the sacrameÌ„t of coÌ„uersyon For the uery answere it selfe doth perteyne to the cele lebracyon of the sacrameÌ„t caet Thus doth it suffycyeÌ„tly apere that as we vse truly to call that good frydaye or the daye of Christes passyon whych is not in dede the daye of Christes passyoÌ„ but only a memory all therof ones done for euer And as we vse to call the next Eastre daye the daye of Christes resurreccyon not bycause that Christ in the same daye shall aryse but only for a memoryall of hys resurreccyon ones done for euer and that of longe tyme passed And Christ beynde offered vp ones for all in hys owne proper persone is yet sayd to be offered vp not only euery yeare at Easter but also euery daye in the celebracyoÌ„ of the sacrameÌ„t bycause hys obla cyon ones for euer made is therby repre seÌ„ted EueÌ„ so sayth Augustyne is the sa crameÌ„t of Christes bodye the body of Chri st and the sacrament of Christes bloude the bloude of Christ in a certeÌ„ wyse or fas hyon Not that the sacrament is hys na turall bodye or bloude in dede but that it is a memoryall or representacyon ther of as the dayes before shewed be of hys very and naturall bodye crucyfyed for vs and of hys precyouse bloude shedde for the remyssyon of our synnes And thus be the holy sygnes or sacramentes truly cal led by the names of the very thynges in them sygnifyed But why so For they sayth Augustyne haue a certen symy lytude of those thynges wherof they be signes or sacramentes For els they shul de be no sacramentes at all And therfor do they commenly and for the most part receyue the
denomynacyoÌ„ of the thynges wherof they be sacramentes So that we maye manyfestly preceyue that he calleth not the sacrament of Chri stes bodye and bloude the very bodye bloude of Christ but as he sayd before But yet he sayth i a certeÌ„ maner or wyse Not that the sacrameÌ„t absolutely playnely is hys naturall bodye or bloude For thye is a false argument of Sophystrye whych they call secundum quid ad simpliciter to saye that the sacrament of Christes bodye is in a certen wyse the bodye of Christ Ergo it is also playnely and expressely the naturall bodye of Chri st For soch an other reason myght thys be also Christ is after a certen maner a lyon a lambe and a dore ergo Christ is a naturall lyon and lambe or materyall dore But the sacrameÌ„t of Christes bodye and bloude is therfor called hys bodye bloude that it is therof a memoryall signe sacrament token and representacy on spent ones for our redeÌ„pcyon Whych thynge is further expowned by an either speache that he doth here consequently alledge of baptysme Sicut de ipso baptismo Apostolus dicit caet The Apostle quoth Augustyne sayth not we haue sygnyfyed buryenge but he sayth vtterly we â–ª be buryed with Christ. For els shulde all false christeÌ„ be buryed with Christ froÌ„ synne whych yet do lyue in all synne And therfor sayth Augstyne immedyatly theruppon he called therfor the sacrament of so great a thynge by noÌ„ other name theÌ„ of the thynge selfe Thus o most gracyouse and godly prynce do I confesse and knowledge that the breade of the sacrament is truly Christes bodye and the wyne to be truly hys bloude accordynge to the wordes of the instytutyoÌ„ of the same sacrament But in a certen wyse that is to wite fyguratyuely sacra meÌ„tally or sygnyfycatyuely accordige to the exposycyon of the doctors before recy ted here after folowynge And to thys exposycyon of the olde doctors am I enforced both by the artycles of my crede and also by the circuÌ„staunces of the seyd scripture as after shall more largely ape re But by the same can I not fynde the naturall bodye of our sauer to be there naturally but rather absent both froÌ„ the sacrament from all the worlde collocatâ— and remaynynge in heaueÌ„ where he by promyse must abyde corporally vn to the ende of the worlde The same holy doctor writynge agaynst one Faustus sayth in lyke maner Si Machabeos cuÌ„ingeÌ„ti admiratione praeferimus quia escas quibus nunc christiani licite vtuntur attingere noluerunt quia pro tempore tunc prophetico non li cebat quanâ—o nuâ—c magis pro baptismo Christi pro eucharistia Christi pro signo Christi Ad omnia perferenda paratior de bet esse christianus cum ille fueruit premis siones rerum complendarum haec uero sunt indicia completarum In thys do I note that accordynge to the exposycyons byfo re shewed he calleth the sacrameÌ„t of bap tysme and the sacrament of Christes bodye bloude otherwyse properly named Eucharistia he calleth theÌ„ signum Chri sti and that in the syngular nomber for as moch as they both do syngnyfye well nygh one thynge In both theÌ„ is testyfyed the deathe of our sauer And more ouer he calleth theÌ„ indicia rerum completa rum that is to wite the tokens or benefy tes that we shall receyue by byleue of Christ for vs crucyfyed And then doth he call vsually both the sacramen tes signuÌ„ Christi iÌ„ the syngular nomber As in tractatu 50. super EuangeliuÌ„ Ioannis where he sayth thus Si bonus es si ad corpus Christi pertines quod signat Petrus habes Christum in presenti in futu ro In presenti per fidem in presenti per signum Christi in preseÌ„ti per baptismatis sacrameÌ„tuÌ„ in presenti per altris cibuÌ„ potuÌ„ caet ⧠Though Iohan Lambert wrote sumwhat more concernynge thys matter to the kynge Yet came there nomore to my haÌ„des in the vncorrected yea rather corrupted coppye whych I receyued ⧠In the yeare of our lorde a. M. D. xxx viij was thys seruanÌ„t of God breÌ„t iÌ„ Smythfelde at London by the only vyolence of the spirytuall mynysters of Antichrist in october Moses Lucas Eusebius Cain Writers Lerned Lawes Luâ—terâ— Tyraâ—â— Norwych O theues Fyre Vnpenytent prestes Antichrist Norwych Lamberâ— â–ª Martyr God Kynge Pryson â—rtycles Deathe â—ruthes ce Defyne Submyssyon â–ª A martyrâ— Obedyenâ— Praye â–ª Truthe Doctrine Sentence Confesse Ascended Crede Scripturâ— Godhede Breuely Manhedâ— Vysybly â–ª Bodyly â—arke Mathew Marke Luke Paule â–ª Sentence Syttynge Godhede Peter Oportet Augustyne Homo Dominus Venturus Deus Nature Athanasius In heaueÌ„ Sursum CoÌ„mynge Augustyne Petrus Virtus Abydeth Fulgentius Lazarus Playnely â–ª Antithesis ij textes Forma Augustyne Ambrose Stephanus Gregory Bedas AssuÌ„pte One place Shall come propertie Sophysters The sowle Locall Recessit Paulus Christus The kynge Contradi ctio SacrameÌ„tall Interpre tacyon â–ª TertulyaÌ„ Figura Note thys â–ª Augustyne Iudas Asygne Hierome Lyramus Capernâ—â—tes Iudei Vn wyse Delyberacyon Hastynâ—â— Augustyne 〈…〉 nally In fayth Beleue Panis Sacrament Eatynge Sacramen tum Vysybylye Loquela Mystice Fides â–ª Christ. Speach Lyâ—e it Lykenes â–ª Infantes Memory all Augustyne Symylytude Sophystry Memoryall A name Scripture Signâ— The death Augstinê°
Iohan Lambert whom they for hys faythe reiected though he was not for them yet was he for Christ. And I doubt not of â—t but thys treatyse solowyn ge whych beynge in the pryson he wrote vnto the kynge as a reckenynge or accounte of hys faythe concernynge the chefe artyclè wherof he was accused shall be able to declare hym a true wytnesse and seruaunt of God detestynge all false and idolatrouse worshyppynges The sprete of the father eternall and of hys sonne Iesus Christ be euermore with theÌ„ that fauer hys truthe vnfaynedly seke therafter to fashyoÌ„ their lyues not after the corrupted examples of synnefull men So be it To the most ChristeÌ„ Gracyouse and godly prynce kynge Henry the .viij. beynge now the ryght defender of the pure faythe hys poore but full true subiecte Iohan Lambert prysoner doth wy she increace of knowledge i Gods truthe of loue to the same with all felycyte therof ensuynge AS I poore afflict dedlye and do lye in pryson I haue consydered the maiestie and myldenesse or mercyfulnesse of God beynge a kynge in compara ble and immortall that he as concernyn ge hys maiestie is pereles and the hygh God ouer all Whych yet by hys goodnes se doth euer regarde and loke downe vp on the humble and lowe â–ª that be eyther in heauen or in earth Vpon thys consyde racyon o my most noble and gracyouse prynce haue I conceyued double relefe and confort in myne anguysh and captyuyte For the first relefe do I take that fynge immortall trustynge surely that hys hyghnesse whych is vnmeasurably good wyll sumwhat regarde and loke vpon hys vnworthy workemanshyppe or creature and hys chylde by adopcyon to ease me beynge in dystresse accordynge to hys promyse Cum ipso sum in tribulâ— tione qui habitat in adiâ—torio altissimi uteripâ—â—m eum et cet The seconde relefe do I conceyue of your most gracyouse hyghnesse trustynge to fynde yow beynge Gods very depu te and our kynge mortall ensuynge the ensample before shewed of God the kynge immortall Thus do I hope that your hyghnesse wyll gracyously regarde the dystresse comberouse captyuyte of all troubled specyally beynge your full true lyeges lambes And that so yow wyll gracyously heare the cause of my preseÌ„t afflyctyon Whych if it shall please your grace to knowe is thus Vpon wednisday next after saynt Mychaell ded your graces prynter call me to hym demaundyn ge if I had translated the boke of the aâ— tycles of Geneua Whych thynge Ireny enge me to haue done as in truthe I ded it not he axed if I wold iustyfy my sayn ge before the prynter of that treatyse whych therfor was imprysoned in the counter where as he charged the kepar to holde me also From whens I with other was brought to Lambeth where as I do abyde in the warde of your metropolytane Sens that tyme was I called before certayne bysshoppes and requyred vpon an othe truly to certyfye them of iiij artycles Of whom I desyred that fyrst I mought knowe wherof I was accused or who wolde accuseme But that beyn ge ryght lefull coulde I not obtayne wherby I coniecture uerely that without any accusers or accusacyoÌ„ I am put into thys trouble or pryson of mere plea sure Then after my othe taken the arty cles were recyted Agaynst ij â–ª of them I euer haue resysted styffely and neuer to them ones consented And the thirde be ynge full false and vntrue had Ineuer hearde of before that it was there to me recyted So that I mought surely coÌ„iec ture that no man had accused me aâ— fawty in them The fourth coÌ„cerned the holy sacrameÌ„t of Christes body bloude In the whych although no man can as I suppose accuse me to haue spoken therin amys yet seynge they requyred my sentence there by vertu of an othe I coulde not for feare of God speake with my mouthe con trary to my mynde conscyence although deathe shulde redyly therupon as I coulde not otherwyse espye to me ensue I then coÌ„sydered with myselfe first that to shewe fourth my senteÌ„ce though it were so sure and true as the Gospell seynge that as yet it was dyssonaunt froÌ„ the vulgare opynyon of longe tyme preuaylynge mâ—ch dysturbauÌ„ce mought ther by aryse to the multytude hearynge it that therfor I coulde not but ouer rypely declare it byfore the multytude in that iudgement assembled Secondly I consydered that your gra ce is siâ—drouse and fayne to knowe all truthes of longe concyled and hyd and so at tymes conuenyent to set theÌ„ fourth or reduce agayne to lyght as they maye be wele dygested and borne I therfor de syered that I mought than and there no further procede in makynge ouer rype declaracyon of that matter but that I mought wryte my mynde in it to your most gracyouse maiestie Whych my myn de or sentence Iiudge to be ryght catho lyck and true That so after your graces iudgement and aduyse knowne I and other shulde folowe but not preuent your dyrectyon eyther by speakynge therof or by sylens kepynge My sentence therin maye at the first openynge apere synystre and so peruerse for so moch as of lon ge we haue conceyued a contrary persua syon Neuerthelesse I hope that due and delyberate perpendynge of scriptures of the authorytees of auncyent fathers iustly alleged for my purpose shall decla re me to procede syÌ„cerely and faythfully Before that I shall in thys matter shewe fourth myrudely vttered sentence thys with your gracyouse fauer do I thynke necessary to protest That I here do nothynge defyne nor wyll defyne although I iustly mought I do knowe that where as I am blunte rude and dulle that your grace is of iudgement full fyne sharpe and quycke so that yow can se the defynycyon determynacyon of God in thynges godly farre better than I or soch lyke can eyther shewe or thynke I shall therfor omytt soch nedelesse defynycyon or determynacyon in my senteÌ„ce only accordynge to my promy se othe symply truly wyll I relate my senteÌ„ce so to be examyned discussed of your sull gracyouse wysdome whe ther it be quadrauÌ„t to holy scriptures to the artycles of our Crede or no. And certayne if it be quadraunt to these my hope is that then your grace wyll not re iect or refuse it And otherwyse wolde I nothynge specyally that is myne or com mynge from me to be allowed I am coÌ„teÌ„ted to receyue lyfe or death at your haÌ„de in whych God hath put the power of both Neuerthelesse whan your grace shall by thys true writynge fynde me so to feare God that I can not fauou re myne owne lyfe by vsynge falshed dy ssymulacyon or periury WhaÌ„ yow shall fynde that myne enâ—eÌ„â— is as becometh a true subiect to opeÌ„ vnto yow the uery tru the of thys matter as I wyll in all other WhaÌ„ yow shall
hym to come agayne in clowdes accordynge as we reade Math. 26. Videbitis filium hominis uenientem in nubibê° coeli Aud agayne Math. 24. Et uidebunt filium hominis Soch other textes haue we full many declarynge my sentence to be catholyck and true Of whych I here shall breuely note some places and passe ouer them knowynge that a lytle rehearsall is suffycyent to your noble wysdome The places be â–ª Marke 16. luke 24. Iohan. 13. 14. 16 and. 17. Romanes viii Ephes. 1. 2. and. 2. Corinth 6. Hebre. 8. 9. 10. 12. and. 1. Thessa. 4. and. 1. Pet. 2. whych all do testyfy that Christ hath bodyly forsaken the worlde departed from it vn to hys father ascended into heauen syttynge styll vpon the ryght hande of the seyd father aboue all domynyon power pryncypalyte where he is preseÌ„t aduocate intercessour byfore hys father that he shall so bodyly come agayne lyke as he was seane to depart from heÌ„s Nothynge can better or more clerely testyfye and declare what is contayned in the sacrament of Christes holy bodye bloude than do the wordes of scriptu re wherby it was instytute Marke doth agre with Mathew so that in a maner herecyteth hys very wordes And no mar uayle it is For as the doctors do saye the Gospell of Marke is a very Epytome or compendye of Mathew I shall therfor wryte the relacyoÌ„s of theÌ„ touchynge the instytucyon of thys sacrament togyther The relacyoÌ„ or testymony of Mathew is thys Vescentibê° eis accepit Iesus panem cuÌ„ egisset gratias fregit deditque discipulis et ait Accipite comedite Hoc est corpê° meuÌ„ Et accepto poculo gratijs actis de dit illis dicens â–ª Bibite ex hoc omÌ„es Hic est enim sanguis meus qui est noui testamenti qui pro multis effunditur in remis sionem peccatorum Dico autem uobis non bibam posthac ex hoc fructu uitis usque in diem illum cum illum bibaÌ„ uobiscum nouum in regno patris mei The testymony or relacyon of Marke is this Et edentibus illis sumpto Iesus pane cum gratias egisset fregit dedit illis dixit Sumite comedite Hoc est corpus meum Et accepto poculo cum gratias egisset dedit illis biberunt ex eo omnes Et dixit illis Hic est sanguis meus noui testamenti ê™ ê“ multis effunditur Amen dico uobis posthac non bibam de fructu uitis usque ad diem illum cum illum bibero nouum in regno Dei Luke beynge the compaynyon of Paule as apereth in the actes 2. Timoth. 4. doth so next agre with hym in makynge relacyon of thys supper holy instytucyoÌ„ of the sacrament Hys relacyon or report is thus Accepto pane cum gratias egisset fregit ac dedit eis dicens Hoc est corpus meuÌ„ q od ê“ uobis datur Hoc facite in mei re cordationeÌ„ Similiter poculuÌ„ postquaÌ„ coenauit dicens â–ª Hoc poculum nouum testamentum per sanguinem meum qui pro uobis effunditur Paules testymony doth folowe next agreably to Luke and it is thus Ego emÌ„ accepi a domino quod tradidi uobis quod dominus Iesus in ea nocte qua tradebatur accepit panem et postquam gra tias egisset fregit dixit Accepite edite Hoc meum est corpus quod pro uobis frangitur Hoc facite in mei commemorationem Ad eundem modum pocu lum peracta coena dicens Hoc poculum nouum testamentum est in meo sangui ne Hoc facite quotiescumque biberitis in mei commemorationem Quotiescumque enim caet By these testymonyes shall I declare my seÌ„teÌ„ce to your grace whych I conceyue of the holy sacrameÌ„t of Chri stes blessed body and bloude and in all poyntes of dyffycultie shall I annexe the very interpretacyon of the olde holy doctours and fathers to shewe that I do not grounde any thynge vpon my selfe Therafter shall I adde certen argumentes whych I trust shall clerely proue and iustifye my sentence to be true catholyck and accordynge both with God and hys lawes and also with the mynde of holy â—octours My sentence is thys that Christ ascended into heauen and so hath forsaken the worlde and there shall abyde syttynge on the ryght hande of hys father without returnynge hyther agayne vntyll the generall dome At what tyme he shall come from thens to iudge the dead and lyuynge Thys all do I beleue do ne in hys naturall body whych he toke of the blessed vyrgyne Mary hys mother in the whych he also suffered passyon for our sauetie and redempcyon vpon a crosse whych dyed for vs was buryed iÌ„ whych he also ded aryse agayne to lyfe immortall That Christ is thus ascended in hys man hede and naturall body so assuÌ„pt into heauen we maye sone proue for as moch as the godhede of hym is neuer out of heauen but euer replenyshynge both heauen and earthe and all that is besydes fourth beynge infynyte and intermynable or vncyrcumscriptyble so that it neyther can propyrly eyther asceÌ„de or descende beynge without all alteracyon sand vnmutable or vnmoueable So that now hys naturall body beynge assumpt from amonge vs depar ted out of the worlde the same caÌ„ nomore returne from thens vnto the ende of the worlde For as Peter wytnessyth Acto 3. Oportet eum coelum accipere usque in tempora restitutionis omniuÌ„ quae locutus est Deus per os omniuÌ„ faÌ„ctorum suorum a saeculo prophetarum And the same doth the artycle of our Crede teache vs whych is Inde scilicet a coelis uenturus est iudicare uiuos mortuos Whych tyme Pau le calleth Apparitio domini nostri Iesu Christi Timoth. 6. Seynge then thys na turall body of our sauer that was borne of hys mother Mary beynge a Vyrgyne is all whole assuÌ„pt into heaueÌ„ departed out of thys worlde so Oportet as sayth S. Peter that is in Englyshe he must remayne in heaueÌ„ vntyll the ende of the worlde whych he calleth teÌ„pus restitutioÌ„is omniuÌ„ Thys I saye seane bele ued accordynge to our Crede the scrip tures I caÌ„ not perceyue how the natural body of hym can coÌ„trary wyse be in the worlde so in the sacrameÌ„t And yet not withstaÌ„dynge is thys true that the holy sacrameÌ„t is Christes body bloude as after shall be declared Doctours affermynge the same But first for the establyshynge of my former purpose that the naturall bo dye of our sauer is so abseÌ„t froÌ„ thys worlde ascended to heaueÌ„ that it caÌ„ be he be nomore present vnto the generall dome I wolde besyche your grace to consydre the mynde and sentence of olde holy doctors in thys purpose or matter how agreably they testyfye with that is tofore shewed Amongest whome we