euery sacrament is the signe of an hollye thinge but the sacrament of the aulter is a sacrament as all faythfull men confesse ergo yt must follow that the sacrament of the aulter is y â— synge of an hollye thinge Nowe yf yt be the sygne of an hollye thinge then yt is not the hollye thinge yt sellfe w c yt doth signifye represent Why shulde we then feare to call that bred a figure that ys to saâ—e a sacrament of that holye bodye of our lord sauiour Besides that I wolde knowe of what necessite or profite his fleshe muste be present in the sacrament For the pÌ„sence of his fleshe can no more profit vs then doth the remembraunce of his bodie but this remembraunce maye as well be don by the sacrameÌ„t as though hys bodie were present And therfore sith God and nature make nought in vayne yt followethe consequentlye that his naturall fleshe is not there but onlye a memoriall therof Furthermore the ende aÌ„d finall cause of a thinge is euer beter then those thinges w c are prouided for the ende as the howse is better than the lyme stone and timber which are prouided for the howse but the ende and finall cause of the sacrament is the remembraunce of Christes bodye and ther vppon yt muste followe that yf the sacrameÌ„t be his naturall bodie that the remembraunce of Christes bodie shulde be better then his bodie yt sellfe Whiche thinge is to be abhorred of all faythfull men It were fondenes to fayne that the soule did other wise eate then do the angellys in heuen aÌ„d their meate is onlye â—â—e Ioye and delectatyon that they haue of god and of his glorie And euen so doth the soule w c is here vppon the yerth eate thorough fayth the bodye of Christe w c ys in heuen For yt deliteth reioyseth whyles yâ— vnderstondeth thorough faith that christ hath taken our synnes vppon him and pacified the fathers wroth Nether yt is necessarie that for that or for thys cause that hys fleshe shulde be pÌ„sent For a man maye as well loue and reioyse in the thinge w c ys from hym not present as though yt were pÌ„sent by him of that maner Moreouer the brede is Christes bodye euin as the breaking of the brede is the deth of his bodie Nowe y â— breakiÌ„ge of bred at the mauÌ„dey is not the verye deth of Christes bodie but onlye a representation of the same allbeyt the minde thorough fayth doeth spâ—allye beholde his verye deth and euyn likewise that naturall brede is not the verye bodie of our lorde but onlye a sacrament signe memoriall or representatyon of this same albe yt thorough the monision therof the mynde thorough fayth doth spâ—alye beholde the verye bodye And surely therof yf a maÌ„ be faythfull the sprite of God worketh in hys harte verye swetlye at his communion Finallye yt was not lawfull to eate or drinke the bloude not onlye of man but also of a brute beaste and the apostelles themâ— selues moued by the rule of charite did institute that men shulde abstayne from bloude somwhat fauorynge the infyrmyte of the Iewes Now yf the apostellys had taught as ye doo that in the sacrament hys verye fleshe and bloudâ— ys â—aten and dronke with the teth and mouthe of faythfull and vnfaythfull what coulde haue be ne a gâ—eater occasyon to haue excluded the Iewes from crystes fayth euyn at once Thynke you that the appostellys wolde not haue byn to scrupulous to haue dronken hys very bloude seynge yt was so playne agaynst Moses lawe yf they had vnderstonde hym so grosselye as ye doo Petâ—r had a clothe sent downe from heuyn in whych were all maner of beastes â—orbidden by the lawe and was commaunded to sâ—e and â—atâ— them And he answered God forbyd for I neuer eate any vnclene thynge meanynge therbye that he neuer â—ate any thynge forbydden by the lawe Wherof yt moste nedes followe that ether he neuer recâ—yued the sacrament w c ys playne false or els that he more spiritually vnderstode the wordes of Chrisâ—es maundie then ye falselye fayne For yt was playnely forbydden by the lawe to eate or drinke any maner of bloude And I knowe but one reason that they haue w c they count an insoluble how beyt by goddes grace we shall sone auoyde yt There reason is this Paule sayth he that eateth and drinketh this sacrament vnworthylye shal be gyltye of the bodye bloude of the lord Now saye they â— how sâ—uld they be gyltie of the lordes bodie bloud w c receiue yt vnworthelie except yt were the verye bodye and bloude of the lorde This argument I saye is verye weake slender For I can shewe many exampleâ— by the w c yt may be dissolued for he that dispisseth the kinges sealle or letters offendeth agaynst his oweÌ„ parson and yet the letter or seale ys not hys owen parson He that vyolently plucketh downe hys graces armes or breakyth hys brode sâ—ale wyth a furyoâ—se mynde or vyolence committeth treason agaynst hys owyn parson And yet hys armes and brode seale are not hys owyne person he that clepyth the kyngys coyne coÌ„mitteth treason agaynst the kynges parson and the commen welth and yet the mony ys nether hys graces parson nor the coÌ„mon welth And therfore your argument ys but weake and slender For euyn as a man doth offend agaynste the prynces parson by dispising hys armes seale or letters so doth a man offende agaynste Christes bodye and bloude by abusynge the sacrament of hys bodye and bloude although he be not there present as the kynges parson ys not present in his armes seale or letters Besides that s. paule saieth that euerye maÌ„ w c praieth or pÌ„cheth w t couered hâ—ed shameth his heed his heed is christe shall we therfore ImageÌ„ that christe is naturallye in euerye mans heâ—â— as your argument concludeth For soth that were a pretye phaÌ„tasâ—e Finally S. Ausâ—en saiâ—th that he doth no lesse synne w c negligentlye heareth the worde of god theÌ„ doth the other w c vnworthelye receyuith the sacrament of Christes bodye aÌ„d bloude Nowe yf thys be true theÌ„ ys your reason not worth a rishe for christes naturall bodie ys not in the worde w c is pÌ„ched as all men knowe And yet he sâ—unâ—â—h no lesse that negligeÌ„tly heareth yt theÌ„ dooth he that vnworthelye receyuyth the sacrament And thus you see their insoluble easely dissolued ¶ But now muste this yong maÌ„ consider agayne that hym self confesseth that the cause for w t himsellf saieth that christ in so saying did so meane ys because that yf he shuld haue meÌ„t soo yt was impossible to god to brynge his meanenynge a bought that ys to saye that christes bodye might be in two places at once And therfore but yf he proue that thynge impossible for god to doo els he confessyth that god not onlye sayd yt but allso ment yt in dede And yet ouer thys yf christ had neuer sayde
hade soopâ—d And because brede doth confyrme or strengthe the fleshe and wyne worketh bloude in the â—lâ—she therfore ys the brâ—de misticallye referred vnto the bodye of Christe and the wyne referred vnto hys bloude Here maye you note furste that â—s the lambe was a remembraunce of theâ—r delyueraunce oute of Egipt and yet the lambe delyuered theÌ„ not so ys the sacrament a remembrauÌ„ce of our redeÌ„ptyon and yet the sacrameÌ„t redemed vs not â—esydes that he sayth that Christ in the stede of the fleshe and bloude of the lambe did institute the sacrament of hys fleshe and bloude in fygure of brede and wyne â—arke well he sayth not that in the stede of lambes fleshe and bloude he dyd institute hys owyn fleshe and bloude but â—ayeth that he dyd institute the sacrament of hys fleshe and bloude What thynge ys a sacrament verelye yt ys the sygne of an holye thyng and there ys no defferrence bâ—twene a sygne and a sacrament but that the sygne ys referred vnto a wordly thynge and a Sacrament vnto a spirituall or holye thynge As s. Austen sayth Signa cuÌ„ ad res diuinas pertinent sacramenta appellantur That ys to saye signes when they partayne vnto godly thinges are called sacramentes Theâ—fore when Beda saieth that thei did institute the sacrameÌ„t of his fleshe and bloude in the figure of bred and wine yt ys as moche to saye by s. Austens diffinitioÌ„ as that he did institute the figure of his holye fleshe and bloude in the figure of bred aâ—d wine that ys to saye that brâ—ade and wyne shuld be thâ— figure and signe repÌ„sentyng his holy fleshe bloude vnto vs for a perpetuall remembraÌ„ce And afterward he declareth the proê‘tye â—or w t the brede ys called the bodye and the wyne the bloude sauynge he speaketh â—ot so darkelye as I now doo but playnlye sayth that the brede is misâ—icallye refferred vnto the bodye of Christe be cause that as brede doth strengthe the flâ—she so Christes bodye which ys figured by the brede doth sâ—rengthe the soule thorough sayth in his deth And so doth he clerlye proue my purpose Now lett vs se what Chrisostome sayth w c shall describe vs the fayth of the olde greacyaÌ„s and I doubte not he had not loste the treue fayth how so euer the wordle goo now adayes Chrisostome sayth in this maner Si enim mortuus â—esus noÌ„ est cuius signuÌ„ simbolum hoc sacrâ—ficiuÌ„ est uides â—uantuÌ„ ei studium fuerit ut semper memorâ—a teneamus pro nobis ipsum mortuuÌ„ fuisse That ys to saye for yf Iesus haue not died whosse memoriall and signe ys the sacrifyce Thow seyst what diligeÌ„ce he gaue that we shulde contynuallye kepe in memorie that he dyed for vs. Here you maye see that Chrisostome calleth the sacrameÌ„t symboluâ— et signuÌ„ that is to saye a mâ—moryâ—ll and signe of christ aÌ„d that yt was inâ—titute to kepe hys deth in perpetuall remeÌ„brauÌ„ce But of one thinge thou muste beware or els thou arte deceyued hâ— calleth it allso a sacrafice and there thou muste wyselye vnderstond hym For yf yt were the sacrafice of Christes bodye then mâ—ste christes bodye be slayne ther agayne w c thynge God forbyd And therfore thou muste vnderstond hym wheÌ„ he calleth yt a sacrafice that he meaneth yt to a remembraunce of that holye sacrafice where christes bodye was offered on the crosse once for all For he caÌ„ be sacrafied no more seinge he ys immortall Not withstondyng our prelattes will here note me of presumption that I dare be so boolde to eâ—pounde hys mynde on thys fasyon For in dede they take hym otherwise thynke that yt ys a vâ—rye sacrafice And therfore I wyll brynge one other text where Chrisostome shall expouÌ„d hiÌ„ sellf Chrisostome sayth Nâ—ne ê‘ singulos dies offerrimê° offerrimê° qde sed ad recordationeÌ„ mortis eiê° facieÌ„tes Hoc auÌ„t sacrificiuÌ„ sicut poÌ„tifex â—ed id ipsum semê‘ facimus Imo recordati oneÌ„ sacrificij That ys to saye do we not dayly offer or do sacrafice yes suerlye But we do yt for the remembraunce of his deth for this sacraficâ— ys as an example of that we offer not an other sacrafiâ—e as the bushop in the olde lawe did but euer the â—ame ye rather a remembraunce of the sacrafice Furst he sayeth that they daylye do sacrafice but yt ys in remembraunce of Christes dâ—th Tâ—en he sayth that the sacrifice ys an example of that Thyrâ—â—ye he sayth that they offer â—ot an other sacryfyce that ys to saye an oxe or a goote as the bushoppes of the olde lawe but euer the sameâ— Merke thys poynteâ— for though yt seame at the fyrst syght to make with thâ—m yet doth yt make so derectlye agaynst them â— that they shall neuer be able to auoyd yt Câ—rysostâ—mâ— sayth they do not offer an other sacrifyâ—e aâ— the bushoppes did but euer the sâ—me They oâ—fer other brede wyne thys daâ—e then they â—yd yesterdaye they shall saye an other maâ—â—e to morowe then they dyd thys daye Now yf thys brede and wyne or the masse be a sacrifyce â— then do they offer an other sacrifyce as well as the bushoppys of the olde lawe For thys sacrifyes dyd signifie that Christ shulde come and shâ—d hâ—s bâ—oude â—s well as the bred wine and masse do represent that he hath done yt in dede And therfore yff yt be a sacrifyce then do they offer an other sacrifyce representyng hys passyon as well as the Bâ—shop of the old lawe But that doth chrysostâ—me denye and sayth that â—hey offer euery day the same What same verâ—â—â—e euâ—n the same that was done and sacriâ—â—â—ed when Christe sheâ— his bloude In thys sacrifyce ys Christe euery daye bounde and buffeâ—â—d and lede from â—nna to Cayphas he ys broughâ— to Pylaâ—e and condempned he ys scorged and crowned with thorne nayled on tâ—e crossâ— and hys herte opeynned w t aspere and so shâ—deth his bloude For our redempcion Why chrisostome and do you the seelfe same sacrifice euery daye ye verelie TheÌ„ why doth S. Paulle saye that christe ys risyn from deth and dieth no more yf he dye no more how do you daylie crucâ—fye hym For sothe Paulle sayeth trouthe For we do yt not actuallye in dede but â—nlyâ— in a misterie And yet we saye that we do saâ—rifice hyâ— and that thys ys his sacryfice for the celâ—bâ—aâ—ioÌ„ of the sacrameÌ„t aÌ„d memorye of the passyoÌ„ which we kepe for this cause yt hathe the name of the thyâ—ge that yt doth represent signifie And therfore I expoâ—nde my minde be a rethoricall correâ—tiâ—n and saye Imo recoâ—dationeÌ„ sacrifiâ—â— that is to saye yee rather the remeÌ„brauÌ„â—e of the sacrifice Grauntmercyâ—s good Chrisostome now do I perceyue the pyth of thys matter euyn as the masse ys the very deth and passyoÌ„ of christe so ys yt a sacryfice Now yt doth but onlye represent the verey deth passyoÌ„ of
and worship that thynge as the very bodye and bloude of christe whiche them sellues thought were not yt this geâ—e ys to chyldishe to speake of That the olde douctoures faythfull fathers so taught or thought as ye fayne of theÌ„ ys verye false For s. Austen as I haue shewed maketh whollye for vs. Besides that there is none oâ— the old fathers but they call yt a sacrament a misterie and misticall meate w c is not eaten w t toth or belye but w t cares and fayth And touchinge the honour and worship done vnto yt I saye yt is plaine Idolatrye And I saye that he falselye reporteth on the olde holie doctoures For they neuer taught men to worshyp yt nether can he allege one place in any of them all which wolde haue men to worship the sacrament Peraduenture he maye allege me certayne new fellowes for hys purposse as dunce Dorbell durand and suche draffe w c by ther doctryne haue drenched the worlde with dampnable Idolatrie But I speake of the olde holye fathers and doctours Sainct Austen Ambrose Hiâ—rom Cyâ—rian Cirille Chrisostome Fulgentius and suche other these I saye do not teache men to worship yt and by that I dare abyde Of thys â—oint I am so sure that I will vse yt for a contrarye argumeÌ„t that his naturall bodye is not there present For yf the holie fathers before namyd had taken this text after the letter and not only spuÌ„allye then in there workes they wolde haue taught meÌ„ to worshipe yt but they neuer taught men to worship this sacrament therforâ— yt followeth they toke not the text after the lâ—ttâ—r but onlye spuÌ„allye Now do I prouoke you to seke a proâ—fe of your purposse Neuerthelesse I will not deney but that these holy doctoures in dyuerse places do calle yt his bodie as christâ— paule doo and so do we lykewise saye aâ—so that hys very bodie ys there eaten But yâ—t we meane that it ys eateÌ„ w t fayth that is to saye by beleuing that hys bodye was brokeÌ„ for vs haue hys bodye more in memorie at this maundye theÌ„ the meate that we there eate And therfore yt hathe the name of his bodie because the name yt sellfe shulde put vs in remembrauÌ„ce of hys bodye And that hys bodye ys there châ—flye â—aten â—uyn more thorongh fayth then the mâ—ate with the mouth And so are they also to be vnderstond Yet one great pleasure he doth vs in that he â—utteth vs all at lybertye that we maye w t oute parell of dampnacyoÌ„ beleue as we did before that ys to witte that in the blessed sacrameÌ„t the whole substaÌ„ce of the bred aÌ„d the wyne is traÌ„smâ—ted chaunged in to the verye bodie bloude of christe For if we maye with oute parell of dampnacyon beleue thus as hym sellâ—e graunteth that we maye theÌ„ grauÌ„teth he that we maye allso w t oute parell of dampnacyoÌ„ beleue that hym sellf lyeth where he sayeth the trouth of that beleue ys impossible The beleuynge of this poynt is of yt self not daÌ„pnable as it ys not daÌ„pnable to thynke that christe ys a very stone or auyne because the leterall sense so sayeth or yf you beleue that you ought to preache to fyshes and goo christen theÌ„ a nother whyle as ye do belles And I insure yow if there were no worse mischef that ensued of this beleue theÌ„ yt ys in yt selfe I wolde neuer haue spokeÌ„ agaynst yt But now there followeth vppoÌ„ yt dampnable Idolatrye For thorough the beleue that thys bodye ys there meÌ„ fall downe and worshipe yt And thynking to pleasse god do daÌ„pnable synne agaynst hiÌ„ This I saye ys the cause that I so ernestly wryte agaynste yt to auoyde the Idolatrye that ys coÌ„mitted thorough yt Parte of the germanes do thynke that hys naturall bodye ys present in the sacrament take the wordes fleshelye as marteÌ„ taught theÌ„ But none of theÌ„ worship yt for that marteÌ„ forbedeth both in his wordes aÌ„d workes so blessed be god they auoyde that Ieoperdie w c thinge yf you wyll allso grauÌ„t publishe but this one proposityon that yt ought not to be worshipped I promise you I wyll neuer wryte agaynste yt For theÌ„ is the Ieoperdie taken awaye and then I am content that your mastership thynke I lye But in the meane season I muste thynke that ye fulfyll the wordle with dampnable Idolatrye And thus haue you allso answer vnto the conclusyon which you allege oute of the kynges graces boke For I saye in your waye ys no hurte as longe as you doo but onlye beleue the bare wordes of â—hâ— text as S. Fraunces did when he preached to fishes But yf thorough the occasion of thosse wordes ye falle in to the worshypynge of yt then I saye that in your waye ys vndoubted dampnacyon And so ys there great Ieopardie in your waye non at all in oures For though he were there in dede yet do not we synne yf we worship yt not for we are not commaunded to worship the sacrament But yf he be not there then do you dampnable Idolatrye ¶ The consecracyon of the Sacrament NOw as for a nother quietnes of euery mans coÌ„sciens this yongman byddeth euery man be bolde whether the blessed sacrament be coÌ„secrate or vnconsecrate for though he moste specyallye speaketh of the wyne yet he speaketh yt of both and byddeth not â—are but take yt for all that vnblessed as yt ys because the prest he sayeth caÌ„ not deceyue vs nor take from vs the profiet of christes insâ—itucion whether he alter the wordes or leaue them all on sayd Is not thys a woÌ„derfull doctrine of this yonge man We wotte well all that the prest can not hurte vs by his ouersight or malice yf there be no faulte vppoÌ„ oure owin partye for that perfectyon that lacketh on the prestes parte the great mercye of god as we truste of hys owyn goodnes supplyeth And therfore as holye Chrisostome saieth no man can take harme but of himselfe But now yf we se the thynge disordered oure owyn sellfe by the prest and Christes institucion broken yf we thaÌ„ wittingly receyue yt vnblessed and vnconsecrated and care not whether christes institucioÌ„ be kept and obserued or no but reakon yt is as good w t oute yt as w t yt then make we our sellffes partakers of the faute and lese the profyte of the sacrament and receyue yt w t dampnacyon not for the prestes faute but for oure owyn I had thought that no turke wolde haue wrested a mannes wordes to vnfaythefullye for he leauith oute all the pith of mi mater for my wordes are these I wyll shew you a meanes how ye shall euer receyue yt according to Christes institucion although the prest wolde w t drawe yt froÌ„ you Fyrst ye nede to haue no respecte vnto the prestes wordes w c ministreth yt For yf ye remeÌ„ber for what entent
they muâ—te nedes haue a signe token sacrament or comen badge by the w c they may knowe eche other And ther ys no defference betwene a signe or a badge and a sacrameÌ„t but that the sacrament sygnifyeth anÌ„ holy thinge and a signe or a badge dothe signyâ—ie a wordly thinge as s. AusteÌ„â—ayeth signes wheÌ„ they are referred to holy thiÌ„ges are called sacrameÌ„tes The secoÌ„de cause of their institucyon ys that they may be a meane to brynge vs vnto hys fayth and to enprent yt the deê‘ in vs for yt doth costomably the more move a man to beleve wheÌ„ he ê‘ceyvyth the thynge expressed to diuerse senses at once as by exaÌ„ple yf I promise a man to mete hym at a day apoynted he wyll somwhat truste my worde Notwtstondynge he trustyth not so moche vnto yt as yf I did both promise hym with my worde allso clape handes w t hym or holde vp my fynger for he counteth that this promiseys strong more faythefull then ys the bare worde because yt moveth mo senses For the worde doth but only certifie the thynge vnto a man by the sense of herynge but wheÌ„ w t my promise immediatly after I holde vp my fynger then do I not only certifye hym by the sense of hearynge But allso bâ— hys sight he perceyvyth that that facte confyrmeth my worde And in the clapynge of handes he perceyvyth both by hys sight and fealyng be side the word that I wyll fullfyll my promise And lykewise yt ys in this sacramente Christ promised them that he wolde geve hys bodye to be slayne for their synnes And for to establishe the faythe of this promise in them he did institute the sacrameÌ„t w c he called hys bodye to th entent that the very name yt selfe might put them in remâ—mbraÌ„ce what was ment by yt he brake the brode before them signifying vnto theÌ„ outwardly evyn the same thynge that he by his wordes hade before ê“tested evyn as his wordes hade enformed theÌ„ by their hearynge that he entended so to do so the brekynge of that brede enformed their ye sight that he wolde fullfyll hys promise Then he dide distribute yt amonge theÌ„ to enprynt the mater more depely in them signifinig therbye that evyn as that brede was devidid amonge them so should hys bodie and frute of his passyon be distributed vnto as manye as beleved his wordes Finaly he caused them â—o eate yt that nothynge shoulde be lackynge to coÌ„fyrme that necessarye poynt of faythe in theÌ„ signifyinge therbye that as verely as they fellte that brede wtin them so sure should they be of hys bodye thorough fayth And that evyn as that brede doth norishe tâ—e bodye so dothe the fayth in hys bodye breakynge norishe the soule vnto ever lastynge lyffe This did our mercyfull saviour w c knowyth our fraylte weakenes to establishe aÌ„d strenghth their faâ—th in hys bodye breakynge blode shedynge w c ys our shoteanker and laste refuge w t oute w c we shoulde all perishe The thâ—rd cause the instâ—tucyon profit that comythe of yt ys this They that haue receyved thes blessyd tidynges and worde of helth do love to publishe this felicite vnto other men And to geve thaÌ„kys before the face of the congregacyoÌ„ vnto their bountteons benefactour and as moche as in them ys to drawe all people to the praisinge of God with them which thinge though yt be partly doÌ„ by the prechynge of goddes worde fructefull exhortacyons yet dothe that visible token sacramente yf a man vnderstond what ys ment therbye more effectuously worke in them both fayth and thankisgeuynge then doth the bare worde but yf a man wot not what yt meaneth and seketh helthe in the sacrament and outeward signe then may he well be lykened vnto a fonde fellow which when he ys very drye and an honest man shewe hym an alepole tell hym that ther ys good ale ynough wolde goo and sucke the ale pole trustynge to get drynke oute of yt and so to quenche hys thurste Now a wise man wyll tell hym that he playeth the fole for the ale pole doth but signifie that ther ys good ale in the howse where the alepole stondyth and wyll tell hym that he must goo nere the howse and there he shall fynde the drynke not stond suckynge the alepole in vayne For yt shall not ease hym but rather make hym more drie for the ale pole doth signifie good ale yet the ale pole yt sellfe ys no good ale nother ys there ony good ale in the alepole And lykewise yt ys in all sacramentes For yf we vndersâ—ond not what they meane and seke helth in the outeward signe then we sucke the alepole labour in vayne But yf we do vnderstond the meanynge of them than shall we seke what they signifye and go to the signyficacions ther shall we fynde vndoubted helth As to oure purpose in thys sacrament wherof we speake we muste note what yt signyfyeth and ther shall we fynde oure redempcyon It signifyeth that Christys bodye was broken vppon the crosse to redeme vs from the thrauldom of the deuell and that hys blode was shed for vs to washe oure synnes Therfore we mâ—ste ruÌ„ne thider yf we wyll be eased For yf we thynke to haue our synnes forgeuyn for eatynge of the sacrament or for seinge the sacrament onece a day or for prayinge vnto yt then suerly we sucke the alepole And of thys yow may perceyue what profyt comyth of thes sacramentes the which ether haue no signyficacyons put vnto them or els when ther sygnifycacions ar loste and forgotten For then no doubt they are not commended of God but are rather abhomynable for whan we knowe not what they meane then seke we helth in the outward dede and so are iniuryous vnto Christe and hys blode As by example the sacrifices of the Iewys were well alowed accepted of God as longe as they vsed them aryght and vnderstode by them the deth of Chryste the shedynge of hys bloude that holy oblacyon offered on the crosse once for euer But when they begon to forgett thys significacion aÌ„d sought there helthe rightwisnes in the bodely worke in the sacrifice ytsellfe theÌ„ were they abhominable in the sight of God and then he cryed oute of theÌ„ bothe by the ê“phet Dauid and Isaye And likewise yt ys w t our sacrameÌ„tes let vs therfore seke vp the significacioÌ„s and goo to the very thinge w c the sacrament ys set to presâ—nt vnto vs. And ther shall we synde suchâ— frutefull foode as shall never fayle vs but comâ—ort our soules in to lyff euerlastynge Now wyll I in order answer to master moâ—es boke and as I fynde occasion gevyn me I shaâ—l indevoure my sellfe to supply that thynge w c lacked in the fyrste treatise I trust I shall shâ—we suche lyght that all men whose eyes the prence of thys worlde hath not blynded shall ê‘ceyve the truthe of the
not come to hym yet wyll he calle crye vnto hym to cause hym chose the better waye excepte hys herte be â—ankered w t the contagion of suche hatered that he can reioyse in hys neighbours distructyon And euyn so ys yt not possyble for vs whiche haue receyuyd the knowelege of goddes worde but that we moste crye and call to other that they leue the ê‘illous pathys of ther owyâ— folishe phantasyes And do that only to the lorde that he coÌ„mandeth theÌ„ nether addinge any thinge nor diminishyng And therfor vntyll we se som meanes founde by the w c a reasonable reformacyon may be had on the on ê‘tye And suffecyent instructyon for the pore comens I insure yow I nether wyll nor can cease to speake for the worde of God boylyth in my bodye lyke a feruent fyere and wyll â—edes haue an issue and breakyth oute whan occasyon ys geuyn But this hath byn offered yow ys offered and shall be offered Graunt that the worde of God I meane the text of scrypture may goo a brode in oure ynglyshe tonge as other nacyons haue yt in ther tonges and my brother WyllyaÌ„ tendale and I haue don wyll promisse you to wryte no more Yf yow wyll not graunt this coÌ„dicyon then wyll we be doynge wâ—yle we haue brethe and shewe in fâ—we wordes that the scrypture doth in many and so at the lest saue some But a lacke this wyll not be for as S. Paul sayth the contagion of heresye crepyth on lyke a canker For as the caÌ„ker corrupteth the bodye forther and forther and torneth the hole partyes in to the same dedly syknes so dothe thes heresyes crepe forth amonge good symple soules tyll at the laste yt be almoste past remedie Thys ys a uery true sayinge makyth well agaynst hys owyn purposse for in dede thys coÌ„tagyon began to sprynge evyn in S. Paulles tyme. In so moche that the Galathians were in a maner hole seduced from hys doctrine Anâ— he sayd to the Thessalonians the mistery of iniquite euyn now beginnith to worke And. S. Iohn testifieâ—h that ther were all redie many antichristes rysyn in his dayes And allso Paule prophesied what should folow after hys tyme Actes xx sayinge take ye hede to your sellffys and to all the flocke ouer whiche the holy gost hathe put yow ouerseers to feede the congrigacion of GOD whiche he purchased with hys owyn bloude For I knowe this well that aâ—ter my departing shall enter in greuous wolues amonge yow which shall not spare the flocke And euyn of your sâ—llffes shall aryse men speaking peruerse thinges to drawe disciples after them and therfore wache ce Thys canker then began to sprede in the congrigacyon and did full sore noyâ— the bodie in so moche that with in .iiii. C. yere there were very many sectes scatered in euery cost Natwithstondinge there were faithfull fathers that diligently subdued them with the swerde of Goddes worde But suerly syns Siluester receyued suche possessâ—ons hath the canker so crept in the churche that yt hath almoste lefte neuer a founde meÌ„ber And as Cistercensis wrytith in the .viij. bocke that day that he receiuid reuenuens was a voice herde in the ayere cryinge ouer the courte which sayd this day ys veâ—ime shed in to the churche of god Before that time ther was no bishope greadye to take a cure For yt was non honour and profit as yt ys now but only a â—â—refull charge which was like to cost hym his liffe at one tyme or other And therfore no man wolde take yt but he that bare suche a loue and zele to god and his flocke that he coulde be content to shede his blode for them But after that yt was made so honorable and profitable they that were worste bothe in lerâ—ynge and â—euynge moste labored for yt For they that wâ—re vertuous wolde not entangle them sellffys with the vayne pryde of thys worlde and weare .iij. Crounes of golde where Christe weare one of thorne And in conclusion yt cam so fare that who so euer wolde geue moste mony for yt or beste could flater the prince which he knewe well all good men to abhore had the prehemineÌ„ce aÌ„d goote the best bushoprike then in sted of goddes worde they publisched ther owyn coÌ„mandemeÌ„tes aÌ„d made lawys to haue all vnd theÌ„ made men beleue thei coulde not erre what so euer they did or sayd aÌ„d euyn as in the roumes stede of Moses Aaron Eliazer Iosue Calib and other faythfull folke came Herode Annas Caiphas Pilat Iudas w c put christe to deth So now iÌ„ the stede of christe peter paulle iames aÌ„d Ihon the faithfull folowers of christe we haue the pope cardinallis archebushoppes bushoppes proude pÌ„lates w t their ê“ctour the malytious minister of ther masters the deuill w c noâ—wtstoÌ„dinge traÌ„sforme theÌ„ selues in to a likenes as though thei were the ministers of rightousenes whose ende shal be acordiÌ„ge to ther workis So that the bodye ys caÌ„kered loÌ„ge agoon now are lefte but certaine smale membris w c God of his puyssant power hath reserued vncorrupted and be cause they see that they can not be cankered as ther owyn flesheys for pure anger they bourne theÌ„ leste yf they contynued there might seâ—me some deformyte in their owne cankered carkase by the coÌ„paring of thes hole membres to ther sâ—â—bed bodye Teacheth in a fewe leeues shortly all the poyson that wycliff huskyn Tendaâ—e aÌ„d Zwyngâ—ius haue taught in all their bokes before Câ—Ì„cerninge the blessed sacrament of the aulter not only affyrmyng yt to be very bredde styll as Luther doth but allso as thes other beastes doo saâ—eth yt ys nothyng els And after the same ser Thomas more sayeth Thes dregges hathe he dronkyn of Wiclyff Eâ—olampadius Tendale and Zwinglius and so hathe he all that he argueth here beside whiche .iiij what maner folke they be ys metely well perceyuyd and knowyn and God hathe in parte with hys open vengaÌ„ce declared Luther ys not the prycke that I ruÌ„ne at but the scripture of God I do nether affyrme nor denye any thing because Luther so sayeth but because the scrypture of God doth so conclude determeâ— I take not Luther for soche an auctour that I thynke he can not erre but I thynke verely that he both may erre and dothe erre in certayne poyntes allthough not in suche as concerne saluaâ—yon and dampnacyon for in thes blessed be God all thes whom ye call heretykys do agre ryght well And lykewise I do not alowe this thinge because Wyclyâ—fe Oecolampadius Tendale Zwinglius so saye but because I see them in that place more purely expouÌ„de the scripture and that the processe of the text do thomre fauour their sentence And wher yow saye that I affyrme yt to be bred styll as Luther doth the same I say agayne not because Luther so saythe but because I can proue
be beleuâ—d that coulde bâ—inge som textes of scripture for hâ—m expounded as yt pleassed hâ—m self then coulde I saytâ—e thys holy man brynge vppe a new sect allso and saye by scrypture â— that no man were a true Chrysten man nor a mâ—mbrâ— of the churche â— that kepeth two cotes And in good faytâ— sayth master More â—f that waâ—e were â—owâ—d I were able my sâ—llfe to fynde oute fyftene newe sectes in one fore none Sayncte Peter saâ—th that the scripture ys not expounded after the appetyte of any priuate person but â—uyn as yt was geuyn by the sprite of god noâ— by mannes wyll So mâ—ste yt be declared by the same spryte And therfore I wyll not that any man sâ—albe beleued by bringinge hys owyn mynde and phantasie But yf he wyll be beleued lett hym brynge eyther an other playne texte which shall expounde the firste or els at the leste he muste bringe suche a sentense as wyll stonde with the processe of the scrypture Whye was Saynct Hierom alowâ—d agaynst the determâ—nacyon of the counsell of meldelcy syth he was alone and they a great multitudeâ— but onlye be cause he brought euydent scrypture which at the tyme of their sentense non of them remembred and yet when yt was brought they coulde not auoyde yt And lykewise except I brynge euydent scrypture which they all shall expounde as I doo I desyre not to be beleued And where master More sayeth that in good fayth he wâ—re able to â—ynde oute fyftene newe sectes in one sore none he may thanke GOD that he hathe suche a prengâ—ant wytte But yet I truste he shulde not fynde one yf there were any parâ—ll of dampnacyon therin but that we wolde with a playne texte confute yt which he shuld not be able to auoyde ¶ And ouer this the very circumstances of the places in the gospell in which our sauyour speaketh of that sacrament may well make open the defference of hys speache in this mater and of all those other and that as he spake all those but in an allegorye so spake he â—â—ys playnly meaninge that he spake of hys very bodye and hys very bloud besyde all allâ—goryes For when our lorde sayd he was a very vyne nor when he sayd he was the dore there was non that harde hym that any thynge meruelyd therof And whye For be cause they perceyued well that he ment not that he was a materyall vyne in dede nor a dore nether But when he sayd that hys fleshe was very meate and hys bloude very drynke and that they shuld not be saued but yf they did eate hys fleshe and drynke hys bloude then were thâ—y all in suche a wonder therof that they coulde not they coulde not abyde And whâ—rfore but because they perceyued well by hys wordes and hys maner of cirâ—unstaunces that Câ—riste spake of hys very flesâ—e and hys very bloude in dede It ys openly knowen confessed amonge all lerned men tâ—at in the .6 chapitre of IoaÌ„ christe spake not one worde concernynge the sacracrameÌ„t of hys bodye and bloude w c at that tyme was not yet institute but all that he ther spake was of the spâ—Ì„all eatinge drinkynge of his bote bloude in to our souleâ— w c ys the faytâ—e in hâ—s bodye and bloude as I haue touched before And the cyâ—cunstances of this place do â—n dede proue that they were fleshly mynded and vnderstoâ—e not the spirituall wordes of our saviour Christ and thefore wondered murmered In somoch that Christ sayd vnto theÌ„ doth this oâ—fende â—oâ— What wâ—lâ— ye say then wheÌ„ ye shall see the sone of man ascendynge thither where he was before Then addeth S. Austen you sâ—all knowe tâ—at he ment not to geue hys fleshe to eate w t youre teth for he shall ascende hoole And Christ addeth â— yt ys the spirete that quickneth the fleshe profiteth notâ—â—nge the word that I speakâ— are spiret aÌ„d lyste that ys to saye saith S. Austyn are spuÌ„aly to be vnderstond And where Christ sayeth â— that the fleshe profiteth nothyng meanyng of hys owne fleshe as S Austen sayth he mâ—aneth that yt profitâ—th not as they vnderstode hâ—m that ys to saye yt profiteth not yf â—t were eateÌ„ But yt doth moche ê“fite to be slayne that thorough yt and the shediÌ„ge of hys bloude the wâ—athe of god our father ys pacified and oure synnâ—s for geueÌ„ And wher his mastership saythe that the people ê‘ceyâ—ed well what he ment and therfore woÌ„dâ—red so sore and couâ—de not abyde be cause they perceyued well by his wordes and maner of circunstaÌ„ces what his meaning waâ— I wyll saye as I did before that they vndâ—rsâ—ode hâ—m not Fowe here he will saye vnto me yf yt be but your naye and my yee then I wolde thynke to be beleued as soâ—e as yow and surelye that were but reâ—son â—ot wtstondyng thaÌ„kâ—s be to god I am able to bringe in auctorite to Iudge bâ—twene vs bothe whose Iudgement I truste his mastership wyll admyt This auctor ys S. Ausâ—yn w c sayeth Disâ—ipuli enâ—â— eius qui eum sequebantur expauerunt exhorruerunt sermoneÌ„ noÌ„ intellegentes That ys to saye his disciples wcâ—olâ—owed hym were a stoyned and abhorred his wordes and vnderstode them not And be cause your masâ—ershipe shall â—ot thynke that he ouer schott hym selâ—fe and spake he wyst not what we shall aliege hym saytnge the same wordes in an other placeâ— Cum diceret Nisi quis manducauerit carnem c. Illi non intellegentes dixerunt ad inuicem Durus est hic sermo quis potest eum audire That ys when christ sayd except a man eate my fleshe and drinke my bloude â— he shall haue no lyff in hym they beâ—ausâ— thâ—y vâ—derstode hym not sayde to eche other this ys an harde sayinge who can heare hym Thus I trustâ— you will geue place allthough not to me yet at the lest vnto S. Austen and receyâ—e the trueth w c ys so playnly proued And where his mastership allegetâ— this text for the sacrament that except they did eate his fleshe drynke his bloude they could not be saued yt semeth that he ys falleÌ„ in to the errour of pope innoceÌ„t â— whiche like wise vnderstondyng this text vppon the sacrameÌ„t as master More doth caused yoÌ„ge chyldern infantes to receiue the sacrameÌ„t â— as though thei had all by a daÌ„pned w c died had not receyued yt And of this carnall minde were many mo Bushoppes a great while as are now the bohemes â— whom he after dispraysethâ— and yet expouÌ„deth the text as they dooâ— but afterward they loked more spuÌ„ally vppoâ— the matter and coÌ„fessed ther ignoraÌ„ce as I truste master more wyll but nowe will I shew you s. AusteÌ„s minde vppoÌ„ this text w c shall hâ—lpe for the exposicioÌ„ of all this matter s. AusteÌ„ in the thirde boke de doctrina christiana the .16 chapitre teachiÌ„ge howe we shall knowe the tropes figures allegories
the which dooth represent his bodye as though he shoulde saye yf christ had counted the breed euell then wolde he not haue lefte yt for a sacrament to represent hys bodye meanynge that yt ys a sacrament signe token and memoriall of hys bodye and not the bodye yt sellf And that this is his mynde doth playnlye apere in hys fourth boke wher he sayeth Christus acceptuÌ„ paneÌ„ et distributuÌ„ discipulis corpus suuÌ„ illud fecit hoc eâ—t corpê° meuÌ„ diceÌ„do id est figura corpis mei Figura auÌ„t noÌ„fuisset nisi veritatis esset corpus Ceteru vacua res qdest phaÌ„tasma figuraÌ„ capere noÌ„ posset That is to saye christ takyng brede distrybutynge vnto his disciples made it his bodie sayng this ys my bodye that ys to saye a figure of mi bodye but this breed could not haue â—yn a figure of yt except christ had had a true bodie For a uayne thiÌ„ge or a phaÌ„tasye caÌ„ take no figure For the vnderstoÌ„dynge of this place you muste marke that this heretycke marcion against whoÌ„ this auctour wryteth did holde opinyon that christ had no naturall bodye but onlye a phaÌ„tasticall bodye aÌ„d this opinion doth this doctour improue bi the sacrameÌ„t of the aulter sayinge the sacrameÌ„t ys a figure of his bodye ergo Christ had a true bodye not a phantasticall bodie For a uaine thiÌ„ge or phaâ—â—asie caÌ„ take no figure Loo here doth this olde father w c was loÌ„ge be fore s. auâ—teÌ„ or s. hierome expouÌ„de thes wordes of christe This is mi bodie that is to saie a figure of mi bodie therfore ye are to blaÌ„e to call it newe leriÌ„ge Nowe be cause thei shall not of temâ—rarious pÌ„sumpcyon reiectâ— this olde father I shall establyshe hys wordes by s. Austen w c comendeth Christes meruelous paciâ—nce for suffering so longe that traiâ—our Iudas as though he had byn a good maÌ„ and yet was not ignoraÌ„t of his wicked thoughtes Adhibuit inqt ad coÌ„uiâ—iuÌ„ in quo corporis languâ—s sui figuraÌ„ discipulis coÌ„mendauit ac tradidit That ys to saye he admâ—tted hâ—m sayeâ—he s. Austen vnto the mandye wherin he dede betake and delyâ—er vnto the disciplâ—s the figure of his bodie and bloude Here doth â—his holye father s. Austen call yt the figurâ— of hâ—s bodye And I am sure there is nomaÌ„ so chyldishe but that he knoweth that the figure of a thinge ys not the thinge yt sellff As by exaÌ„ple the figure of Christe ys not Christe hym selâ—fe the figure of s. Pâ—ter ys not saâ—nt Peter hym sellfâ— And yet we do neuerthelesse coÌ„menly call thosse figures by the name of the thinge that they do repÌ„sent As I maye saye when I see the figure of s. Peter thys ys s. Peâ—er to whom Christe deliuered the keyes of the kyndom of heuyn And yet he were a foâ—le that woldâ— thinke that figure to be s. Peter hym selâ—f for yt ys onlye a representacion of hym Besides that s. Austen sayth Non hoc corpus quod uidetis estis manducaturi nec â—ibituri illuÌ„ sanguineÌ„ queÌ„ effusuri sunt qui me crucifigeÌ„â— SacramentuÌ„ aliqd uobis coÌ„mendaui spiritu-liter intellecâ—um uiuificaâ— uos caro auÌ„t non prodest quicquam That ys to say you shall not â—aâ—e thys bodye that you see nor drinke that bloude w c thei that crucyfie me shall shed oute I haue geuen a sertayne sacrament vnto you yf yt be spuÌ„ally vnderstond yt quickeneth you but the fleshe profiteth nothinge What thinges can be more playnly spoken Furdermore S. Austen sayeth Sepe ita loquimur ut pascha appropinquaÌ„ te crastinaÌ„ uel perendi naÌ„ DnÌ„i passionem dicamus cuÌ„ ille ante tam multoâ— annos passus sit nec omnino nisi semel illa passio facta sit Nempe ipso die dnÌ„ico dicimus hodie Dominus resurrexit cuÌ„ ex quo surrexit totanni traÌ„sieruÌ„t Quare nemo tam ineptus est ut nos ita loquentes arguat esse mentitos quia istos dies secundum illoruÌ„ quibus haec gesta sunt similitudineÌ„ nuncupamus ut dicatur ipse dies qui noÌ„ sit ipse sed reuolutione temporum similes eius dicatur illo die fieri propter sacramenti celebrationeÌ„ quod non illo die sediam olim sactuÌ„ est NoÌ„ne semel immolatus est christus in seipso tameÌ„ in sacramento noÌ„ solum per annuas paschae solennitates sed omnidie pro populis immolatur nec utique mentitur qui interrogatus responderit euÌ„ immolari Si enim sacramenta quaÌ„ dam similitudineÌ„ earum reruÌ„ quaruÌ„ sunt sacramenta noÌ„ haberent omnino sacramenta non essent Ex hac auteÌ„ similitudine plerumque etiaÌ„ ipsaruÌ„ reruÌ„ nomina accipiuÌ„t Sicut ergo seâ—unduÌ„ quendaÌ„ modum sacramentum corporis CHRISTI corpus CHRISTI est sacramentuÌ„ sanguinis CHRISTI sanguis CHRISTI est Ita sacramenta fidei fides est Nihil est auteÌ„ aliud credere q fidem habere ac per hoc respondetur fideÌ„ habere propter fidei sacramenta Et coÌ„uertere se ad DeuÌ„ propter coÌ„uersionis sacramentuÌ„ Quia ipsa responsio perâ—inet ad celebrationem sacramenti Sicut de ipso baptismo apostolus dicit consepulti inquit sumus Christo per baptismum in mortem Non ait sepulturaÌ„ significauimus sed prorsus ait consepulti sumus SacramentuÌ„ ergo tantae rei non nisi eiusdem rei uocabulo nuncupauit That ys saâ—e We often vse to saye when ester drawyth ney that to morow or the next day is the Lordes passyon and yett yt ys many yeres sith he suffered and that passyon was neuer done but once And vppon that sondaye we saye thâ—s daye the lorde did ryse agayne and yet yt ys many yeres syns he rose Now ys ther no man so folishe to reproue vs as lyars for sayinge be cause we name thes dayes after the similitude of those in which thes thinges were donÌ„ so that yt ys cauied the same daye which is not the verye same but by the reuolucyon of tyme lyke yt And yt ys named to be don the same daye thorough the celebracyon of the sacrament thorough kepynge the memoryall of the thyng once donÌ„ which ys not don that daye but was don longe agoon Was not CHRIST onece crucyfyed in hys owne person and yet in a mysterye which ys the remembrance of hys verye passyon he ys crucyfyed for the people not onlye euery feast of ester but euery daye nether doth he lye whych when he ys asked answereth that he ys crucyfyed for yf the sacramentes had not certayne symilitudes of those thinges wherof they are sacramentes then shulde they be no sacramentes at all And for thys symilitude for the moste parte they take the names of the very thinges and therfore as after a certayne maner the sacrament of Christys bodye ys Christis bodye and the sacrameÌ„t of christys bloude ys Christys bloude so the sacrameÌ„t of fayth ys
fayth For yt ys no nother thynge to beleue then to haue fayth and therfore when a man answereth that the infant beleueth which hath not the affecte of fayth he answerethe that yt hathe faythe for the sacrament of fayth And that yt turneth yt sellfe to GOD for the sacrament of conuersyon For the answere yt sellfe perteyneth vnto the mynistryng of â—he sacrament As the apostle wryteth of baptyme we are buryed sayeth he with Christe thorough baptyme vnto deth He sayâ—th not we signyfye buryinge but vtterlye sayeth we are buryed He called therfore the sacrament of so great a thynge euyn with the name of the verye thynge yt sellfe c. Iff a man wolde auoyde contencyon and loke soberly on thosse wordes of Sayncte Austen he shall sone perceyue the mysterye of thys matter For euyn as the next good frydaye shal be caulled the day of Christes passyon and yet he shall not suffer deth agayne vppoÌ„ that daye for he dyed but onece and ys nowe immortall euyn so ys the sacrament called Chrystes bodye And as that daye ys not the verye daye that he dyed on but onlye a remembrance therof So the sacrament ys not hys verye naturall bodye but onlye a remembrance of hys bodye breakynge and bloude she dynge And lykewyse as the next ester daye shall be called the day of hys resurrectyon not that yt ys the very same daye that Chryste dyd ryse in but a remembraunce of the same Euyn so the sacrament ys called hys bodye not that yt ys hys bodye in dede but only a remembraÌ„ce of the same And furdermore euyn as the prest doth offer hym that ys to saye crucyfye hym at masse euyn so ys the sacrameÌ„t hisâ— bodye But the masse doth but only repÌ„sent his passyoÌ„ And so doth the sacrameÌ„t represent hys bodye And â—et though the masse dothe but repÌ„sent his crucifying we maye trulye saye he ys cruâ—ified euâ—n so though the sacrameÌ„t do but signifie or repÌ„sent hys bodye yet may we trulye saye that yt ys hys bodye Why so verely sayeth he for the sacramentes haue a certayne similitude of thosâ— thinges wherof theâ— are sacramentes And for this simiâ—itude for the moste ê‘te they take the namys of the verâ—e thynges Blessed be god w t hathe so clerely discussed this matt by this faith full father Notwtstonding he doth yet expresse yt more playnlye saying after a certayne maâ—er the sacrameÌ„t of Christes bodye ys Christes bodye Be holde deare brethern he sayth after a certayne maner the sacrament ys Christes bodye And by that you may sone knowe that he neuer ment that yt shulde be hys verye naturall bodie in dede but onlye a token and memoriall to kepe in mâ—morie the deth of his bodye and so to norishe our fayth Besides that his similitude w c he after alâ—egeth of baptime doth holye expounde this matter for saieth he the apostle saieth not we signifie buryinge but he saieth we are buried aÌ„d yet in dede the baptyme doth but signifie yt And there vppon s. Austen addeth that he called the sacrameÌ„t of so great a thinge euyn w c the name of the very thinge yt sellfe And lyke wise yt ys in our sacrameÌ„t Finallye to be shorte I wyll passe ouer many places w c I haue gatherred oute of this holye father and wyll touche but this one moare Saincte Austen sayth Non â—nim Dâ—Ì„s dubitauit dicere Hoc est corpus meuÌ„ cuÌ„ daret signuÌ„ corporis sui Et in eodeÌ„ capite exponitâ— Sic est emÌ„ sanguis anima quomodo petra erat christus nec tameÌ„ petra ait significabat Christum sed ait petra erat Christus That is to sayâ— The lorde doubted not to saye this ys my boâ—ye when he gaue a signe of his bodye And after in the same chapiter he expoundeth yt For trulye so the bloude ys soule as Christe was the stone And yet the apostle sayth not the stone did signifye Christ but he sayth the stone was Christe Here. s. Austen saith playnlye that Christe called the signe of his bodye his bodye aÌ„d in this chapiter doth coÌ„pare these thre textes of scripture this ys my bodye the bloudâ— ys the soule and Christe was the stone and declareth theÌ„ to be one phrase and to be expounded after one fasshyon Now ys there no maÌ„ so mad as to saye that Christ was a naturall stone except he be a naturall foole whose Iudgâ—mâ—nt we nede not greatly to regard therfore we may well coÌ„clude that the sacrameÌ„t ys nat his naturall bodie but is caulled his bodie for a similitude that yt hath wherin yt signifieth representeth his bodye And that the sacrament of so great a thinge ys caulled euyn w t the name of the verye thinge yt sellf as s. Austen sayde immâ—diatly before This were proffe ynough to coÌ„clude that all the olde fathers did holde the same opinion for who wolde once surmise seinge we haue s. austeÌ„ so pâ—ayne for vs w c is the chesest emoÌ„ge theÌ„ all who wolde once surmise I say that the dissented in this great matter from the other faithfull fathers or they froÌ„ him neuerthelesse I dare not leâ—t hiÌ„ stoÌ„de post alone ieste ye dispice him And therfore I will shewe you the minde of certaine othâ—r allso and furâ—â—e of his master s. Ambrose S. Ambrose wrytynge vppon the Epistle of Paule to the CorinthiaÌ„s in the xiâ— chap. sayth Quia emÌ„ morte DnÌ„i libeâ—ati sumê° huiê° rei in eden do potaÌ„do carneÌ„ sanguineÌ„ q ê“ nobis oblata sunt significamus That is to saye because we be deliuered by the deth of the lorde in eatyng and drynkinge of this thynge meanynge of the sacrament we signifye the fleshe bloude w c were offered for vs. Here doth s. ambrose saie ynough yf men were not sophisters but wolde be coÌ„tent w t reason For he sayeth that in eatyng aÌ„d drinkyng the sacrament of Christes bodye we signifie or represent the fleshe and bloude of our sauyour Iesus Natwtstondynge be cause you are so slybberye we shall bynde you a lytle â— better by this mans wordes S. Ambrose saythâ— Sed forte dices specieÌ„ sanguinis noÌ„ uideo sâ—d habet similitudineÌ„ Sicut emÌ„ mortis similitudineÌ„ sumpsisti ita etiaÌ„ similitudineÌ„ preciosi sanguinis bibis That ys to saye But ê‘aduenture thou wylte saye I se no apperauÌ„ce of bloude but yt hathe â— similitude For euyn as thou haste taken the similitude of deth euen so thou drinkest the similitude of the pÌ„cyous bloude Here maye ye see by the coÌ„ferrynge of thesse two sacramentes what s. Ambrose iâ—â—ged of it For he sayeth euyn as thou haste taken a similituâ—e of hys deth in the sacrameÌ„t of baptyme so doste thou drinke a similitude of his preciouse bloude in the sacrameÌ„t of the auâ—ter And yet as s. AusteÌ„ sayd before the apostle saith not we signifie buryinge but saâ—th we are buried And likewise here Christ sayd not this signifyeth my bodye but
this ys my bodye callâ—ng the sacrameÌ„t signe tokeÌ„ and memoriall of so great a thinge euyn w t the name of the verye thinge yt sellfe thus doth s. Ambrose choke our sophisters Neuerthelesse I will allege one place more oute of s. ambrose where he sayth Dicit sacerdos fac nobis haÌ„c oblationeÌ„ scriptaÌ„ rationabileÌ„ qd est figura corporis DnÌ„i nostri resu xpi That ys the prest saith make vs this oblacioÌ„ acceptable c. For yt is a figure of the bodie of our lorde Iesu christ Here he caulleth yt playnly a figure of christes bodie w c thinge you can not auoyde Therfore geue prayse vnto God aÌ„d â—ett his trouth sprede w c ys so playnlye testified bi theis holye fathers How lett vs se what s. Hierom sayth Saincte Hierom writynge vppon Ecclesiaste sayth on thys maner Caro DOMINI uerus cibus est sanguis eius uerus potus est hoc solum habemus in praesenti saeculo bonum si uescamur carne eius cruoreque potemur non solum in misterio sed etiaÌ„ in scripturaruÌ„ lectione verus emÌ„ cibus est potus q ex uerbo dei sumitur scientia scripturaruÌ„ That ys to saye the fleshe of the lorde ys verye meate and his bloude ys verye drynke This ys onlye the pleassure or profite that we haue iÌ„ this wordle that we maye eate his fleshe aÌ„d drinke his bloude not only in a misterry but allso in the readinge of scriptures â—or yt is very meate and drinke â— w c ys taken oute of Goddes worde by the knowelege of scriptures Here maye ye se s. Hieroms mâ—nde in fewe wordes For furste he sayth that we eate his fleshe and drinke his bloudâ— in a misterye w c ys the sacrameÌ„t of his râ—mâ—mbraunce and memoryall of his passion And aâ—ter he addeth that we eate hys fleshe drinke his bloude in the redinge aÌ„d knowelâ—ge of scriptures and calleth that very meate very driâ—ke And yet I am sure ye are not so grosse as to thinke that the letters w c you reade are torned in to naturall fleshe bloude And likewise yt ys not necessarie that the bred should be torned in to his bodye no more than the letters in scripture are tournâ—d in to his fleshe And neuerthelesse thorough fayth we may as well â—ate his bodie in recâ—yuinge of the sacrameÌ„t as eate his fleshe in readinge of the letters oâ— the scripture Besides that s. Hierom cauâ—eth the vnderstondinge oâ— the scripture verye mâ—ate and very drinke w c you muste nedes vnderstond in a misterie and spuÌ„all sense for yt ys nother materiall meate nor driÌ„ke that ys receiuyd w t the mouth and teth but yt is spnÌ„all meate drinke and ys so called for a similitude and propertie be cause that as meate drinke comforte the bodye and outward man so doth the readinge and knowelege of sâ—ripture coÌ„forte the soule and inward man And likewise yt ys of christes bodye w c ys caulled verye meate and very drinke w c you muste nedes vnderstond in a mysterie or spuÌ„all sense as s. Hierom called yt for his bodye is no materiall meate nor drinke that ys receyued w t the mouth or teth but yt is spirituall meate drinke and so called for a similitude ê“pertiâ— because that as meate and drinke coÌ„forte the bodye so doth the fayth in his bodye breakinge bloudsheding refreshe the soule vnto liffâ— euerâ—asting We vse yt cuÌ„stomablye in our daylye speache to saye when a chylde setteth all hys mynde and delyght on sport and playe It ys meate aÌ„d drinke to this childe to plaie And allso we saye by a man that loueth well hawkinge huntyng It ys meate and drinke to this maÌ„ to hawke hunte Where no man doubteth but yt ys a figuratiue speache And therfore I woÌ„dâ—r that they are so blinde in this one poynt of Christes bodye And can not allso take the wordes figuratiuelye as thesse olde doctours did Agayne s. Hierom sayth Postquam mystiâ—um pascha fuerat impletuÌ„ agni carnes cuÌ„ apostolis comederaâ— assumit paneÌ„ qui coÌ„fortat cor hominis ad ueruÌ„ paschae transgreditur sacramentuÌ„ quomodo in praefiguratione eius Melchisedech uinuÌ„ paneÌ„ pro ferens fecerat ipse quoque ueritatem corporis repraesentaret That ys to saye after the misticall ester lambe fullfylled and that Christe had eaten the lambes fleshe w t the apostles he toke brede w c coÌ„forteth the herte of maÌ„ and passeth to the true sacrameÌ„t of the easter lambe that as Melchisedech brought for the bred and wyne figuring hiÌ„ so might he likewise repÌ„sent y â— trueth of his bodie Here doth s. Hiâ—rom speake after the maner that tertulliaÌ„ did before that â—hrist w t brede and wine did represent the truth oâ— his bodie For â—xcept he had had a â—rue bodie he could not lâ—aue a figure of yt nor repÌ„sent yt vâ—to vs. â—or a vayne thinge or phaÌ„tasâ—e can haue no figure nor caÌ„ not be repÌ„sented as by exaÌ„ple how shoulde a maÌ„ make a figure of his drâ—ame or repÌ„sent yt vnâ—o our memorie Buâ— christ hath leâ—t vs a figure aÌ„d repÌ„sentacioÌ„ of his bodie in bred and wine therfore yt folowyth thaâ— he had a true bodye And that this was s. Hieroms mâ—â—de doth maâ—â—feastlye apere by the wordâ—◠〈◊〉 â—â—da w c doth more copiousâ—iâ— sett out this sayinge of Hierâ—m For he writeth on this maner Fiâ—itis paschae ueterisso lennijs q in coÌ„memorationeÌ„ antiquae de aegypto liberatioÌ„is agebant traÌ„sit ad nouuÌ„ qd in suae redemptionis memoriaÌ„ ecclesia frequentare desidâ—rat ut uidelicet pro carne agni uel sanguine suo carnis sanguinisque sacramentuÌ„ in panis ac uini figuâ—a substituens iâ—sum se esse moâ—sâ—â—aâ—et cui iurauit DnÌ„s Tu es sacerdos in aeterâ—uÌ„ seâ—unduÌ„ ordineÌ„ Melchisedech â—rangit auteÌ„ ipse panem queÌ„ porrigit ut osâ—endat corporis sui fractioneÌ„ non sine sua sponte futuram Similiter calicem posiq 〈◊〉 nauit dedit eis Quia ergo panis carnem confirmat uiâ—um uero sanguinem operatur in carne hic ad corpus Christi mystice illud refertur ad sanguinem That ys to saye After the solemnite of â—he olde â—aster â—ambe was fynished which was â—l sâ—rued in the râ—membraunce of â—he olde delyueraunce oute of Egypt he goth vnto the newe whiche the churche gladlye obseruith in the remembrauÌ„ce of hys râ—dâ—mptyon that he in the sâ—ede of the flâ—iche aÌ„d bloude of the lambe myght institute and ordeyne the sacrament of his fleshe bâ—oude in the fygure of brede and wyne and so decâ—are hym sellf to be the â—ame vnto whom the lorde sware thou arte a perpetuall prest after the order of Melchisedech And he hym sellf brake the brede which he gaue â— to shewe that the breakynge of hys bodye shuld not be don with out hys owyn wyll And lâ—kewise he gaue them the cuppe after â—e
followe one operaâ—ion And where as is like reason there musâ—e followe like misterie But what so euer is signified bi the water as coÌ„cerninge the fayâ—hfull people is takeÌ„ spuÌ„allâ— Therfore what so â—uer is spokeÌ„ of the bloudâ— iÌ„ the wine muste also nedâ—s betakin spuÌ„allie This reason is not mine but yt is made bi one bartraÌ„ vppoÌ„ a .700 yeres sins wheÌ„ this matt was fursâ—e iÌ„ disputacoÌ„ Where vppon at the instance of great Charâ—es the Emperourâ— he made a boke ê“fessynge euyn the same thinge that I doo and ê“ueth by the olde doctours and faythfull fathers that the sacrameÌ„t is Christes bodye in a misterie that ys â—o saye a signe figure or memoriall of his bodye whiche was brokeÌ„ for vs and not his naturall bodye And therfore that doctrine ys newe w c otherwise teacheth and not myne w c ys not myne but the doctrine of Christe and of the olde fathers of Christes churche tyll Antichriste began to sytt and reigne in the temple of God Besydes that Cypriane sayth that the people ys annexed in the sacrameÌ„t thorough the miâ—ture of water Therfor I meruell me moche that they are so coÌ„tentious and will not see that as the water ys the people so the wyne ys christes bloude that ys to saye in a misterye because yt representeth christes bloude as the water doth the people Furthermore Eusebius saythâ— DuÌ„ in sacrameÌ„tis uino aqua miscetur christo fidelis populus incorporatur iungitur quadaÌ„ ei copula perfecta charitatis unitur That ys to saye whyâ—es in the sacrament water ys admixte w t the wyne the faithfull people ys incorporate Ioyned w t Christe aÌ„d ys made one w t hym w t a certâ—yne knott of ê‘fayte charite Now where he sayeth that we are Ioyned and in corporate w t Christe what fondenes were yt to coÌ„tende syth we are there onlye in a misterye and not naturallye to contend I saye w t suche pertinacite that his naturall bodye muste be there and not rather that he ys Ioyned with vs as we are Ioyned with hym and both in a misterie bi the knott of parfayâ—e charyte The yonge man perceyuith well ynough that an allegorie vsed in some place is not a cause sufficient to leue the proper significations of godes worde in euery other place and seke an allegorye and forsake the playne comen sense For he confesseth that he wolde not so do saue for necessite because as he sayeth that the coÌ„men lyterall sense is impossible For the thinge he sayth that is meÌ„te therbye can not be true That is to wite that the verye bodie of christe can be in the sacrament because the sacrameÌ„t ys in many diuerse places at onece and was at the maundye that ys to wite in the handes of Christe aÌ„d euerye of his appostellis mouthes And at that tyme yt was not glorified And then he saieth that Christes bodye not beinge glorified coulde no more be in to places at once than his awne can And yet he goth after furder and sayeth no more yt can whan yt is glorified to And that he ê“ueth by the sayinge of S. Austen whose wordes be that the bodye with which Christ arose muste be in one place c. Hertherto hath maister More resoned reasonablie but now he beginnith to decline from the dignite of diuinite in to the dirtye dregges of vayne sophistrie For where I saye that I muste of necessite seke an allegorie because the literall sense is impossible and can not be true meaning that yt can not stoÌ„de w t the processe of scripture but that other textes do of necessiâ—e constraine me to construe yt spirituallye There caâ—chet he this worde can and this worde impossible and wolde make men beleue that I ment yt could not be true because reason can not reache yt but thinketh yt impossibâ—e And there he triumpheth beâ—ore the victorie woldâ— know what article of our faith I could assâ—gne in w c reason shall not dreue awaie the streÌ„gthe of mi pruffe â— aâ—d make me leue the literall sense wherin my proffe shuld sâ—oÌ„d sende me to seke an allegorie that might stond w t reason and driue awayâ— the faith But now deare brethern siht I speake not of the impossibilite of reason but of the impossibilite to stoÌ„de w t other textes of scripture ye maye see that this ryall reason is not worth a rishe Then wolde he faine knowe the place were s. Ausâ—eÌ„ so saieth w c thiÌ„ge allthought â—t were harde for mâ— to tell sith I haue not his bokes to loke for yt â— yet I thaÌ„kâ— god my memorie is not so bad but I can shewe him whâ—re he shall fiâ—de yt And because I thinke that he is more accustomed to the popes lawes then â—o S. Ausâ—ens workes â— sith he is become the pÌ„lates proctoure and patrone I saye he shall not fayle but finde yt in hys lawes de coÌ„secratione And where as he wolde wreste the wordes of s. Austen which saith that the bodie in w c Christe arose muste nedes be in one place sayinge that he might meane not that his bodie might not le iÌ„â—iuerse places at onces but that yt muste be in one place that is to saie in some one place or other he speaketh sayth master more nothinge of the sacrameÌ„t nor saieth not his bodie w t w c he rosse muste nedes be in one place that yt can by no possibilite be in any mo This seameth to some a good lie glose aÌ„d yet yt shall ê“ue but a vayne euasioÌ„ For yf a man wold saye that the kinges graces bodye muste be in one place and then a nother wolde expouÌ„de that natwtstoÌ„dynge his wordes hys graces bodye myght be in two places at once I thinke mâ—n myght sone Iudge that he delicted to delaye and myght saye what nede he to determye that he muste be iÌ„ one plaâ—e except he thought in dede that he myght be in no mo but onlye onâ— And though men myght so argue on other mens wordes yet of sainct AusteÌ„s wordes this muste nedes follow for he bryngyth them in as god wold by a contrarie antithesis sayinge Corpus in quo râ—surrexit in uno loco esse oportet ueritas autem eius ubique diffusa est That ys to saye hys bodye wherin he rose muste be in one place but hys truth ys disperâ—ed in all places Where he playnlye concludeth by the contrarye antithesis that as hys truth ys dispâ—rsed in all places so muste hys bodye nedes be in one place onlye As by example yf a man shulde saye The kynge hys graces bodye muste nâ—des be in one place but hys power ys thorough out hys Realme Where no man doubteth but that in saying one place he meaneth one place onlye And therfore though in some place that worde muste doth not signifie suche a necessite as excludeth all possibilite yet iÌ„ this place yt doth so signifie as the contrarye antithesis doth euidently
in the glassâ— And euyn so though the sacrament do represent the bodie of Christe yet the substance of the sacrament is not his verâ—e bodie no more then the glasse ys my face nâ—ther is his verye bodye in the sacramâ—nt no more thâ—n my verye face is iÌ„ the glasse aÌ„d thus this example maketh well for vs. And for that oâ—e worde coÌ„myng hole to an hundreâ—h eares I say that worde is but a sound aÌ„d a qualite and not a substance and therfore yt is nothinge to our purposse and can not be likened â—o Christes bodie w c is a substance as concerninge the sight of the lytle eye I sayâ— that though the eye discrye and see an hole coÌ„trye yet is not that hole contrye in the eye but as the coÌ„trie is knowen by the sight of eye though the contrye be not in yt So is the deth of Christe and his bodye breaking and bloude shedinge knowyn by the sacramentâ— though his naturall bodye be not in yt And thus his examples make nothinge w t him but rather moche agaynsâ—e him And where he sayeth that the yonge man hym sellfe can geue hiÌ„ no reason by what meane they may be don I maye saye vnto hys mastership that whan I was seueÌ„ yere yonger then I am â—his daye I wolde haue byn ashamed yf I could not haue geuyn an euident reason at the austens in oxford before the hole vniuersite And albeyt I now wochesaffe not to spend labour and paper abought Aristoles doctrine yet haue I so moche touched his examples that he may be werye of them Also I can not see why yt shuld be more repugnant that one bodye maye be by the power of God in two places at once then that two bodyes maye be to gether iÌ„ one place at once And that pâ—int I thinke this yonge â—an denyethe not The beinge of our bodye in two places at once ys agenst nature and scripture can not a lowe yt But that two bodies shuld be in one place seameth more reasonable For I haue good experience that though my bodie can not be iÌ„ two places at once both in the tower where I wolde haue yt beside yet blessed be god in this one place I am not w t ouâ—e coÌ„panye But yf master more meane that in one proê‘ seuerall place maye be two bodies at once that I will denye tyll he haue laiesure to proue yt And yet at the length I am sure hys proffe shall not be worth a podyng prycke For I am sure yt muste be Ratione porositatis ut in igne ferro naÌ„ penetrationem dimenâ—ionum nunq probabit And then he is as nere as he was before Now hys laste reason w t w c he prouâ—th yt impossibâ—e for the bodye of chriâ—te to be in two places at once is this you can sayth he shewe no reason whye he shulde be in many places at once not iÌ„ all But in all places he can not be Wherfore we muste coÌ„clude that he can not be iÌ„ many places at onâ—e This is a merâ—elous concluded argumâ—nt I am sure that euery chyldâ— maye sone see that this consequent can neuer follow vppon thes two premisses of tâ—is antecedent When I made this reason coÌ„piled mi treatise I had no regard to the cauillacioÌ„s of sotâ—e sophisters for I thought no sophisters shuld haue medled w t that meate but neuerthelesse sith now I perâ—â—yne that they principallye are porynge on â—t seking some praie to sett their teth a warke In this boke I haue sumwhat ê“uided for them â— aÌ„d haue brought suche harde bones that yf they be to busâ—e maye chaunce to choke them And yet is not the argument so feble as he fayneth For the first part yf he list to coÌ„sâ—der the sense minde aÌ„d be not to curious where I saie that they can shewe no reason why he shuld be in many places not in all â— is thus to be vnderstoÌ„d of wise men that the verye reason cause that he shuld be in manye places â— muste be because the bodie is so annexed w t the godhed that yt is in euery place as the godhed is This I saie muste be the cause reason of his beinge iÌ„ many places And nether you nor no maÌ„ else caÌ„â—uâ—â—lâ—e assigne any other Now of this maâ—or or fâ—â—st ê“position thus vnderstond doth tâ—e cocâ—usion follow directlye For yf this shulde be the caâ—se as thâ—y muste nedes graunt And thys cause proued false by scripture then muste they nedâ—â— graunt that the thynge whiche so followeth of thys cause muste nedes be false And so ys my purpose proued and they concluded As by example the astronomers saye that the naturall course of the sonne ys from the west to the eâ—st Nowe yf a man shuld aske them wâ—at ys then the cause that we see hym daylye take the contrarye course from the eâ—st to the west agaynste hys nature they answer Beâ—ause the â—eyghest spere whose course ys from the â—est to the west with hys swifte mouynge doth vyolâ—ntly drawe the inferiour speres w t hiÌ„ This is the cause that they allege and no man can assigne any other And now syth I can proue this sense fallse by scrypture And S. Austen for scripture sayth that the spere is fastened Hebrewes viiâ— Chapiter And s. Austen expoundinge that text improueth the astronomers w c affyrme that yâ— moueth syth I saye this cauâ—e yâ— proued false by scripture they muste nedes graunt that the thinge w c followeth of this cause muste nedes be false And so we may conclude agaynste theÌ„ all that the naturall course of the sonne ys not froÌ„ the weste to the â—â—st as the astronomers saye But contrâ—rie from the eest to the west And lykewise syth the cause that Christes bodie shâ—ld be in many places ys assigned of lerned men to be because hys bodye ys so annexed w t the Godhed w â— ys in euery place that yt is allso iÌ„ all places w t yt â— and no maÌ„ can assygne any other And thâ—t this cause is proued false by scripture for when the womâ—n sought Christ at his graue an angell gaue the answâ—r that he was not there But yf his bodâ—â— hâ—d byn in euerâ—e place then had the angell lâ—ed Also Christ sayd vnto his disciples of Lazarus w c died at bathania Laâ—arus ys dede And I am glade for your sakes that you maye beleue because I was not ther. Now yf his bodye were in euery place as is the Godhed then Christ sayd not trulye when he sayd he was not there Therfore sith as I sayd this ys the cause assigned and yet proued â—alse by scripture they mâ—ste nedes graunt that the thiÌ„ge w c followeth of this cause muste also nedes be false And so we maye coÌ„clude agaynste them all that Christes bodâ—e is in one place onlye And now you maye see how my consequent followe the premisses For he can no farther conclude
so moche that wheÌ„ christ knewe that yt was his fathers will pleasure that he shuld suffer for ourâ—innes wherin his honour glorie prayse shulde be published then was yt a pleasure vnto hiÌ„ to declare vnto his disciples that great benefite vnto hiâ— fathers prayse and glorie and so did institute that we shuld come to gether aÌ„d breake the brede in the remeÌ„brauÌ„ce of his bodye breakynge bloudeshediÌ„ge that we shuld eate it to gether reioysinge w t eche other declariÌ„ge his bnÌ„fitesâ— Now were the corinthians fallin froÌ„ this houÌ„ger and caÌ„ not to gether to th enteÌ„t that goddes prayse shuld be published by theÌ„ in the myddes of the congrygacion but caÌ„ to fede their fleshe to make carnall chere In so moche that the ryche wolde haue meate and drincke ynough aÌ„d take suche aboundauÌ„ce that they wolde be droÌ„ke and so made yt ther owyn souper not the lordes as paule sayth aÌ„d did eate onlye the brede and meate aÌ„d not the bodye breakynge as I sayd before and the poore which hade not that is to saye that had no meate to eate where shamed hongrye aÌ„d so could not reiose aÌ„d prayse the lorde by the reason that the delicate fare of the riche was an occasion for the pore eo lameÌ„t their pourtye aÌ„d thus the riche did nether prayse god theÌ„selues nor suffered the poore to doo yt but were an occasioÌ„ to hynder them They shulde haue brought their meate drinke aÌ„d haue deuided yt w t their poore brothern that they might haue byn mery to gether aÌ„d so to haue geuyn theÌ„ occasion to be merye aÌ„d reioyse in the lorde w t thaÌ„kes geuinge But they had nether luste to prayse god nor to coÌ„forte their neighboure Ther fayth was feble aÌ„d their charite cold and had no regard but to fyll their bodye fede there fleshe And so dispised the poore congrygacion of god whom they shuld haue honoured for the spyrite that was in theÌ„ fauour that god had shewed indifferentlye vnto them in the bloude of his sonne christe When Paulâ— perceyued that they were thus fleshlie minded had no mynde vnto that spuÌ„all maundye which chefelye shuld ther be aduertised he reproueth theÌ„ sore rehersinge the wordes of christe That w c I gaue vnto you I receyued of the lorde For the lorde Iesus the same night in the w c he was betrayed toke bred thaÌ„ked and brake yt sayd take ye and eate ye this ys my bodie w c ys brokeÌ„ for you this do ye in the remeÌ„brauÌ„ce of me After the same maner he toke the cup wheÌ„ souper was don sayinge this cup is the new testameÌ„t in my bloude this do ye as ofte as ye drinke yt in the remembraunce of me For as ofte as ye shall eate thys bred and drynke this cup ye shall shewe the lordes deth tyll he come As though he shuld saye ye corinthians are moche to blame w c at this souper seke the foede of your fleshe For yt was institute of christe not for the enteÌ„t to noryshe the belye but to streÌ„ghtheÌ„ the harte soule in god And bi this you maye knowe that christe so meÌ„t For he callyth yt his bodye w c is geuin for you so that the name yt sellf might testifie vnto yow that in this souê‘ you shuld more eate hys bodye w c is geuyn for you by digestyng that in to the bowelles of your soule theÌ„ the breed w c by the breakiÌ„ge the distributyng of yt doth repÌ„sent his bodie breakiÌ„ge the distributyng theroff vnto all that are faythfull And that he so meaneth ys euydent by the wordes following w c saye this do in the remembraunce of me and likewise of the cup. And finallie â—oncluding of both Paule sayth as often as ye shall eate this brede aÌ„d drinke this cup in this place and fellowship ye shall shewe the lordes deth vntill he come praisinge the lorde for the dethe of his sonne and exortinge other to do the same reioysinge in him w t infinite thankes And thefore ye are to blame w c seke onlye to fede the bellye w t that thinge w c was onlye institute to fede the soule And ther vppon yt followyth Wherfore who so euer doth eate of this bred or driÌ„ke of this cup vnworthelie is giltye of the bodye bloude of the lorde He eateth this brede vnworthelie w c regardeth not the purpose for the w c Christ did insâ—itute yt w c comith not to it w t spuÌ„all honger to eate thorough faith his verye bodye w c the bred representeth by the breaking aÌ„d distributinge oâ— yt whiche comith not w t a merye harte geuinge God hartye thankes for their deliuerance from synne Whiche do not moche more eate in their harte the deth of his bodye then they do the bred w t their mouth Now sith the Corinthians dyd onlye seke their bely and fleshe forgat goddes honour and prayse for which â—t was institute that thankes shuld be geuyn by the remembraunce oâ— his bodie breakinge for vs they eate yt to goddes dishonour to their neighboures hinderrance and to ther owin condempnacion and so for lacke of fayth were gâ—ltye of Christes bodie w c by faith they shulde there cheffelye haue eatâ—n to ther soules helth And therfore yt followith ¶ Lett a man therfore examyne hym sellfe and so let hym eate of the brede and drinke of the cup. THis prouynge or examinynge of a mans selfe is fyrste to thinke w t him sellfe w t what luste and disyre he comyth vnto the maundye wyll eate that bâ—ed whether he besure that he is the childe of god in the fayth of Christe And whether hâ—s conscâ—ence do beare hym wytnes that Christes bodye was brokyn for hym And whether the luste that he hath to prayse god aÌ„d thanke hym w t a faythfull harte in the myddes of the brethern do dryue hym thither warde Or els whether he do yt for the meates sake or to kepe the custome for then were yt better that he were awye For he that eateth or drinketh vnworthelye eateth aÌ„d drinkethe his owyn daÌ„nacyon because he maketh no difference of the lordes bodye That ys as yt ys sayd before he that regardeth not the purpose for which it was institute aÌ„d puteth no defference betwene this eatâ—ng and othâ—r eating for other eatynge doth onlye serue the bellye but thys eatynge was institute and ordeyned to sarue the soule and inwarde man And therfore he that abuseth yt to the fleshe eateth and drinketh hys owyn dampnacyon And he comyth vnworthelye to the maundye where the sacrament of Christes bodye ys eaten ye where the bodye of the lorde ys eaten not â—arnallye w t the teth and bâ—llye but spiritually w t the harte and faythe Uppon this followeth the text that master More allegeth and wresteth for his purpose For this cause manye are weake and sike amoÌ„ge you manie slepe Yf we had trulie Iudged