and worship that thynge as the very bodye and bloude of christe whiche them sellues thought were not yt this geâe 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 Hiârom Cyârian Cirille Chrisostome Fulgentius and suche other these I saye do not teache men to worship yt and by that I dare abyde Of thys âoint I am so sure that I will vse yt for a contrarye argumeÌt 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 spuÌallye 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 lâttâr but onlye spuÌallye Now do I prouoke you to seke a proâfe 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 aâso that hys very bodie ys there eaten But yât 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 remembrauÌce of hys bodye And that hys bodye ys there châflye âaten âuyn more thorongh fayth then the mâate with the mouth And so are they also to be vnderstond Yet one great pleasure he doth vs in that he âutteth 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 sacrameÌt the whole substaÌce of the bred aÌd the wyne is traÌsmâted chaunged in to the verye bodie bloude of christe For if we maye with oute parell of dampnacyon beleue thus as hym sellâe graunteth that we maye theÌ grauÌteth 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 daÌpnable as it ys not daÌpnable 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 daÌpnable synne agaynst hiÌ This I saye ys the cause that I so ernestly wryte agaynste yt to auoyde the Idolatrye that ys coÌmitted 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 aÌd workes so blessed be god they auoyde that Ieoperdie w c thinge yf you wyll allso grauÌt 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 âhâ 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 coÌsciens this yongman byddeth euery man be bolde whether the blessed sacrament be coÌsecrate or vnconsecrate for though he moste specyallye speaketh of the wyne yet he speaketh yt of both and byddeth not âare 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 insâitucion whether he alter the wordes or leaue them all on sayd Is not thys a woÌderfull 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 remeÌber for what entent
A boke made by Iohn Frith prisoner in the tower of London answeringe vnto M mores lettur which he wrote agenst the first litle treatyse that IohnÌ Frith made concerninge the sacramente of the body and bloude of christ vnto which boke are added in the ende the articles of his examinacion before the bishoppes of London winchestur and lincolne in Paules church at London for which Iohn Frith was condempned aÌd after bureÌt in smith felde with out newgate the fourth daye of Iuli Anno. 1533. ¶ Mortui resurgent ¶ The preface of this bokeâ GRace and encreaâe of knowelege from God the fader thorow oure lord Iesus criste be with the christen reader and with all that love the lorde vnfaynedly Amen I chauÌced bâing in these parties to be in coÌpanie with A christen broder wiche for hys commendable coÌuersation And sobre behavour myght better be a bishop theÌ many that weare myters yf the reule of s. Paule were regarded in ther election Thys broder after moche communication desyrid to knowe my mynde as touchynge the sacrrament of the body and blode of oure savioure Christ. Whiche thynge I opened vnto hym accordynge to the gist that god had gevyn me Firste I proved vnto hym that yt was non article of oure fayth necessarie to be beleved vnder payne of daÌnacioÌ TheÌ I declared that christ had a naturall bodie evyn as myne ys savyng synne and that yt cowde no more be in two places at once then myne can Thyrdly I shewyd hym that it was not necessarie that the wordes shulde so be vnderstonde as they sounde But that yt myght be a phrase of scripture as ther ar innumerable After that I shewyd hym certen suche phrases and maâer of speakyng And that yt was well vsed in oure englishe tong aÌd finally I recyted after what mauer they myght receyve yt accordynge to christes institutyon not fearyng the froward alteracyon that the prestes vse contrarie to the firste forme and institution When I had sufficiently published my mynde he desired me to entitie the sâme of my wordes aÌd write them for hym be cause they semed ouerâonge to be well râteigned in memorie And aâbeit I was loth to take the mater in hande yet to fullfyll hys instant intercession I toke vppon me to touche this terrible tragedie and wrote a treatise whyche be side my paynfull impresonmeÌt ys lyke to purchase me moste cruell deth which I am redie and glade to receyve w t the sprite and inward man allthough the fleshe be frayle when so ever yt shall please god to lay yt vppon me Notwithsâondinge to say the truthe I wrote yt not to the intent that yt shuld haue byn published For theÌ I wolde haue toucheâ the mater more ernestly and haue writyn as well of the spirituall eatynge and drynkynge whiche ys of necessite as I dâde of the carnall whiche ys not so necessarie for the treatise that I made was âot expedient for all men albeit yt weare sufficieât for them whom I toke in hande to ensâructe For they knewe the spirituall and necessarie eatynge and drynâynge of his bodie and bloode which ys not receyvyd with the teth and belye but with the âares and fayth and only neâed instrucâyon in the ouâward eatynge whiche thynge I therfore only declared But now yt ys commen a brode and in many mens mowthes in so moche that master more w c of late hathe busted hym sellfe to medle in all soche materes of what zele I wyll not defyne hath sore labored to coÌfute yt but some men thinke that he ys ashamed of his ête and for that cause doth so diligently suppresse the worke w c he prynted For I my sellfe saw the worke in prent in my lorde of wynchesters howse vppon S. Stephyns day last paste But nether I nether all the fryndes I cowâ make mighte attayne any copie but only one wrytyn copie which as yt semed was drawyn oute in great haste natwithstondinge I can not well Iudge what the cause shulde be that hys boke ys kept so secrette But this I am right sure of that he neuer touched the fouÌdacioÌ that my treatise was buylded vppon And therfore syth my foundacion stondith so sure and invincible for els I thynke verely he wolde sore have labored to haue vndermined yt I wyl ther vppon buylde a lytle more and allso declare that his ordinance ys to slender to breake yt downe all though yt were sett vppon a wors foundacyon ¶ The fondacion of that lytle treatise was that yt ys non article of our fayth necessarye to be belevyd vnder payne of dampnacion that the sacrament shuld be the naturall bodie of christe which thynge ys proved on this maner FIrste we muste all aknowelege that yt ys non article af our fayth which can save vs nor which we are bounde to beleve vnder the payne of eternall damnacion For yf I shulde beleve that hys verey naturall bodye bothe fleshe and bloode were naturaly in the brede wyne that shulde not save me seinge many beleve that and receyve yt to ther dampnacyon for yt ys not hys prsense in the brede that âan save me but hys presence in my herte thorough fayth in hys blode w c hathe washed oute my synnes and pacyfied the faders wrathe toward me And agayne yf I do not beleve his bodely presence in the brede wine that shall not dampne me but the absence out of my harte thorough vnbeleffe Now yf they wolde here obiecte that though yt be truth that the absence oute of the brede coulde not dampne vs yet are we bounde to belâve yt be cause of goddes worde whiche who belevyth not as moche as in hym lyeth makythe god al lyer And therfore of anÌ obstinat mynde not to beleve hys worde may be an occasioÌ of daÌpnacioÌ To thys we may answer that we beleve goddes worde and knowelege that yt ys trewe but in this we dissent whether yt be trewe in the sense that we take yt in or in the sence that ye take yt in And we say agayne that thought ye haue as yt apereth vnto yow the evideÌt wordes of christe aÌd therfore coÌsiste in the barke of the letter yet are we coÌpelled by conferringe of the scryptures to gether within the letter to serche oute the minde of our sauiour w c spake the wordes And we saye therdly that we do it not of an obstinate miÌde For he that defendeth a cause obstinatly whether yt be true or false ys euer to be repÌhended But we do yt to satiâfie our coÌsciences whiche are coÌpelled by other placys of scripture reasons and doctours so to Iudge of yt And evyn so ought yow to Iudge of youre partie and to defende youre sentense not of obstinatie but by the reason of scriptures which cause yow so to take yt aÌd so ought nether partie to dispyse other for eche sekyth the glorie of god and the trew vnderstondynge of the scripture This was the
hym sellfe I am a very vyne I am the doore and some muste be vnderstond both literalye spiritualie As when God sayd oute of egipte called I my sonne whiche allthough it were literalye fulfillyd in the childern of Israell when he brought them oute of Egipte with great power and wonders â yet was yt allso ment and verified in Christ hymsellfe hys very spirituall sonne which was caulled oute of Egipt after the deth of Herod And agayne yt is very spuÌally fulfiâlâd in vs whiche thorou Christes blode are deliuered from the Egipt of synne and from the power of Pâarro the deuyll Anâ I say that this text of scripture This ys my bodie ys only spuÌally to be vnderstondeÌâ and not litâeralie And that doth S. Austen allso coÌfirme w c wryteth vnto adamantus saythâ Thes sentenses of scripture christ was the ââone The bloude ys the soule and this ys my bodieâ are figuratiuelie to be vnderstoÌden that ys to say spuÌally or by the way of an allegorie and thus haue I S. Austen whollie on my side whiche thinge shall yet here after more playnly apere Nowe his exaÌple of his bridgromes ring I very well a lowe for I take the blessed sacrameÌt to be left w t vs for a very tokeÌ a memoriall of christe in dede But I say that the hole substance of the same tokeÌ memoriall is his owyn blessed bodie And so I saye that christe hathe lefte vs a better tokyn then this maÌ wolde haue vs take yt for And therin he fareth like a maÌ to whoÌ a bridgrome had deliuered a goodlye golde ringe w t a riche rubie therin to deliuer to his bryde for a token And then he wolde like a faulse shrewe kepe awaye that golde ring and geue the bride in stede therof a proper ringe of a rishe and tell hyr that the bridgroÌ wolde sende hyr no better Or els like one that when the bridgrom hade geuyn soche a ring of golde to his bride for a token wyll tell her playne and make hyr beleue that the ringe were but coper or brasse to minishe the bridgromes thanke ¶ I am right glad that ye admit teth myn exaÌple and graunte that the sacrament ys left to be a very token and a memoriall of Christe in dede But where you saye that the hole substance of the samâ token and memoryall ys hys owyn blessed bodye that ys soner sayd than proued For Saynt Austen shewyth the contrary as yt is partelye before touched and here after shal be dâclared more playnlye And where yow saye that we fare lyke a faulse shrew that wolde kepe the gold ringe from the bride and geue hyr a ringe of a rishe or tell hyr that hyr golde ringe were coê or brasse to minishe the bridgromes thanke I answer that we denye not but that the ringe ys moste fine gold and is sett wiâh as ryche Rubyes as can be gotton For that ringe I meane the sacrament ys not onlâ a moste parfayte tokyn and a memoryall of they brydgromes benefytes and vnfayned fauour on hys partye but yt is allso on the other partye eucharistye that ys to saye a thankes geuynge for the gracyous gyftes which she vndoubtedly knowelegeth her sellf to haue receyued For as verely as that bred ys broken amoÌge them so verely was Christes bodye brokyn for ther synnes And as verâly as they receyue that brede in to ther bellye thorough eatinge yt so vereâye do they receyue the frute of his deth in to ther soulys by beleuinge in hym And therfore they assemâle to that soâê not for the valure of the bred â wyne or meate that ys ther eatin but for th entent to geue hym thankes commenlye amonge them all for hys iâestâmabâe goodnes But to procede vnto oure purposse yt a maÌ wolde coÌme vnto the bryde tell hyr that tâis goodly gold ringe were her owyn brydgrome both fleshe bloude and bones as you doo then I thyâke yf she haue any wyt she might answer hym that he mocked and the more he sayd yt the lesse she might beâeue hym â and saye that yf that were her owyn brydgroâe what shulde she then nede any remembraunce of hym or why shoulde he geue yt her for a remembraÌâe For a remembraÌce pÌsuposeth the thynge to be abseât and therfore yf this be a remembrance of hym tâan can he noâ here be present I meruell me therfore moche that he ys not aferde to affirme that thes wordes of Christe of hys bodie and of his bloude muste nedes be vnderstond by waye of a similitude or an allegorye as the wordes be of the vyne and the doore Nowe this he wottes well that though some wordâs spokyn by the mouthe of Christ âe to be vnderstonden only by way of a similitude or an allegorye yet followyth yt not ther vppon that euery lâke worde of christe in other places was non other but an allegorie for suche was the shyfte and cauillacion that the wycked arrians vsed w c toke from Christes parson his omnipotent godhed I graunt that the Arrians erred for as master More sayth though in some place a worde be taken figuratifeây yt followyth not therfore in euery other place yt shulde likewise be takeÌ But one questyon muste â aske hys mastership how dothe he knowe that ther ys any worde or text in scripture that muste be taken figuratuely that ys by the waye of a similitude or as he cauleth yt a necessarie allegorie I thiÌke though some men may assygne other good causes euidences that the first knowelege ys by other textes of scrâpture For yf other textes be conferred vnto yt â and wyll not stonde w t the literall sence then I thynke yt muste nedes be takeÌ spirituaâlâ or figuratiuelie as ther are infinite textes in scripture Now when I see that S. Thomas w t felt Christe his wondes put his fynger in hys syde called hym hys lorde aâd god and that no tâxt in scripture repungneth vnto the same but that they may well âtond to gether me thynketh yt were folye to affirme that thys word god in that text shulde be taken figuratiuely or by waye of an allegorye But nowe in our mater the processe of scripture wyll not sâonde with the liâterall sense as shall here after apere And therfore necessite coÌpellâthe vs to expounde yt figuratiuelye as doth allso S. Austen other holy doctors as here after shall playnly apere If euery man that can finde outâ a newe fonde phantasâe vppon a text of holy scripture may haue his owyn minde taken his owyn exposicioÌ beleued agaynstâ the exposâcioÌs of the old coninge doctors sayntes then may you surely see that non article of the christen fayth can stoÌde endure loÌge And then he allegith s. Hierom w c sayeth that yf the eâposiââoÌ of other interpretours aÌd the coÌsent of the coÌmen catholike churche wâre of no more streÌgth but that euery maÌ might
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 eât corpê° meuÌ diceÌdo id est figura corpis mei Figura auÌt noÌfuisset nisi veritatis esset corpus Ceteru vacua res qdest phaÌtasma 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 âyn a figure of yt except christ had had a true bodie For a uayne thiÌge or a phaÌtasye caÌ take no figure For the vnderstoÌdynge 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 phaÌtasticall bodye aÌd this opinion doth this doctour improue bi the sacrameÌt of the aulter sayinge the sacrameÌt ys a figure of his bodye ergo Christ had a true bodye not a phantasticall bodie For a uaine thiÌge or phaââasie caÌ take no figure Loo here doth this olde father w c was loÌge be fore s. auâteÌ or s. hierome expouÌde thes wordes of christe This is mi bodie that is to saie a figure of mi bodie therfore ye are to blaÌe to call it newe leriÌge Nowe be cause thei shall not of temârarious pÌsumpcyon reiectâ this olde father I shall establyshe hys wordes by s. Austen w c comendeth Christes meruelous paciânce for suffering so longe that traiâour Iudas as though he had byn a good maÌ and yet was not ignoraÌt of his wicked thoughtes Adhibuit inqt ad coÌuiâiuÌ in quo corporis languâs sui figuraÌ discipulis coÌmendauit ac tradidit That ys to saye he admâtted hâm sayeâhe s. Austen vnto the mandye wherin he dede betake and delyâer vnto the disciplâs the figure of his bodie and bloude Here doth âhis holye father s. Austen call yt the figurâ of hâs 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 exaÌple the figure of Christe ys not Christe hym selâfe the figure of s. Pâter ys not saânt Peter hym sellfâ And yet we do neuerthelesse coÌmenly call thosse figures by the name of the thinge that they do repÌsent As I maye saye when I see the figure of s. Peter thys ys s. Peâer to whom Christe deliuered the keyes of the kyndom of heuyn And yet he were a foâle that woldâ thinke that figure to be s. Peter hym selâf for yt ys onlye a representacion of hym Besides that s. Austen sayth Non hoc corpus quod uidetis estis manducaturi nec âibituri illuÌ sanguineÌ queÌ effusuri sunt qui me crucifigeÌâ SacramentuÌ aliqd uobis coÌmendaui spiritu-liter intellecâum uiuificaâ uos caro auÌt non prodest quicquam That ys to say you shall not âaâe 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 spuÌally 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 DnÌi passionem dicamus cuÌ ille ante tam multoâ annos passus sit nec omnino nisi semel illa passio facta sit Nempe ipso die dnÌico dicimus hodie Dominus resurrexit cuÌ ex quo surrexit totanni traÌsieruÌt 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 NoÌne 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 accipiuÌt Sicut ergo seâunduÌ 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 coÌuertere se ad DeuÌ propter coÌuersionis sacramentuÌ Quia ipsa responsio perâinet 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 saâe 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 thâs 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 sacrameÌt of christys bloude ys Christys bloude so the sacrameÌt of fayth ys
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 saâe 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 pÌsence 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 sacrameÌt 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 aÌd 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 sacrameÌt 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 aÌd their meate is onlye ââe 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 pÌsent For a man maye as well loue and reioyse in the thinge w c ys from hym not present as though yt were pÌsent 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 breakiÌge of bred at the mauÌdey is not the verye deth of Christes bodie but onlye a representation of the same allbeyt the minde thorough fayth doeth spâallye 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 spâalye 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 âaten and dronke with the teth and mouthe of faythfull and vnfaythfull what coulde haue be ne a gâeater 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 Petâr had a clothe sent downe from heuyn in whych were all maner of beastes âorbidden by the lawe and was commaunded to sâe and âatâ them And he answered God forbyd for I neuer eate any vnclene thynge meanynge therbye that he neuer âate any thynge forbydden by the lawe Wherof yt moste nedes followe that ether he neuer recâyued the sacrament w c ys playne false or els that he more spiritually vnderstode the wordes of Chrisâes 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 sâuld 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 sâale wyth a furyoâse 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 coÌmitteth treason agaynst the kynges parson and the commen welth and yet the mony ys nether hys graces parson nor the coÌmon 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 pÌcheth w t couered hâed shameth his heed his heed is christe shall we therfore ImageÌ that christe is naturallye in euerye mans heââ as your argument concludeth For soth that were a pretye phaÌtasâe Finally S. Ausâen saiâth 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 aÌd 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 pÌched as all men knowe And yet he sâunââh no lesse that negligeÌtly 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 meÌt 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
âs sygnyfyed therby And so he seyth yt and seâth yt not He seyth yt wyth hys outwarde and carnall eyen but hys inward eyen seyth yt not That ys to saye regarde not the brede or thyncke not on yt EueÌ as we coÌmeâly saye wheÌ we playe a gayme necglygeÌly by my truthe I see not what I doe meanyng that oure mindes is not apoÌ that thiÌge whyche we âee w t our outwerde eyn And like wise we may answere the next parte where he saythe Doo they departe from the in to the draughte as other meates doo Nay forsouthe sayd I for other meathes doe oÌly come to nouryshe the body and to departe in to the draughte But thys meate that I here receaue ys spyrytuall meate receyuid with faythe aÌd nourysheth vs euerlastyngly bothe body and sowle aÌd neuer enterith into the draughte And eueÌ as before the outwarde eyn doe see the breade and yet the inwarde eyn doe not regarde that or thyncke apon yt So lyke wise the outwarde man dygesâyth the breade castythe yt in to the draughte And yet the inwarde man dothe not regarde that nor thyncke apon ytâ But thynkythe on the thyng yt sellfe that ys sygnyfyed by that breade And therfore said Crysostum euen a lytle before the wordes whyche they here allegyd lyfte vp youre mynde aÌd hartes sayde he where by he monishith vs to loke apon coÌsyder those heuenly thinges wyche are represented and sygnyfied by the breade aÌd wyne and not to marke the breade and wyne in yt sellfe Here they wil saye vnto me that yt is not crysostuÌs mynde for by his exaÌple he playnly she wyth that there remanyth no brede nor wyne that I denye For the example in thys place prouith no more but that ye shall not thinke on the brede and wine no more then yf they werre not there but only on that thinge which iâ signâfied by them And that ye may âuidently pârceue by the wordes folowing where he saith thinke that the misterys are consumed by the substaÌcâ of the body Now wither Chrisostum thought that there remayned brede or non â bothe wayes shall oure purposâ be prouyd Firste yf he thought there remayned still brede wine then we haue our purpose Now yf he thought that the brede and wine remayned not but were chaunged then are the brâde wine nether misteries nor sacramentâs of the body bloude of christe For that that is not can nether be misterâ nor sacrament Finally yf he speake of the outwarde apperauÌce of breade then we knowe that that remaynith styll and is not consumed by the substance of the bodie And therfore he muste nedes be vndârâtond as I take him I thincke many mân wonder how I caÌ dye in this article seyng that yt is no necessary article of oure faythe for I graunte that neyther ête is an article necessary to bâ beleauyd vnder payne of dampnacion but leue yt as a thinge in different to thincke therin as god shall instyll in euery mans minde and that neyther parte coÌdempne other for thys mater but receyue eche other in brotherly loue reseruinge eche others inffirmite to god The cause of my dethe is this because I can not in consciens abiure and swere that our prelates opinion of the sacrament that is that the substaunce of brede and wine is verely chaunged in to the fleshe and bloude of our sauiour Iesus Christ is an vndouted article of the faythe necessary to be beleauid vnder paine of daÌpnacyon Now thoughe thys opynion wer in deade true wiche thinge they can nether proue true by scripture nor doctors yet coulâe I not in consciens graunte that yt shulde be an artycle of the faythe necessariâ to be beleuid c. For there are many verites whiche yet may be no âuche articles of our faithe It s true that I lay in â I wrote this how be yt I wolde not receaue roÌs wheÌ this truthe for an article of oure faythe For you may thinke the contrary w t out all Ieoperdy of damnacion ¶ The cause why I can not beleue there opinion of transmutacion is this Fyrste because I thincke verely that yt ys faulse aÌd can nether be proued by scripture nor faithfull doctoures yf thây be well pondered The second cause is this because I will not bynde the congregacion of Chrisâe by myn example to admitte any necessary article by syde oure crede and specialy none suche as can not be proued true by sâripture And I say that the churche as they cauâe yt can not coÌpelle vs to receaue any suâhe articlâs to be of necessite vnder payne of dampnacion The thirde cause is because I dare not be so presumptuous in entering in to goddes Iudgment as to make the prelates in this poynte an necessary article of oure faythe For then I shulde dampnably condempne all the germanes aÌd Allmaynes wyth infinite moo whyche in deade do not bealeue nor thyncke that the substance of brede and wine ys chaunged in to the substance of Christes naturall body And surely I can not be so folishe hardâ as to condempne suche an infinite nombre for oure prelates pleasures Thus all the Germaynes and Allmaynes bothe of Lutherrs syde and also of Oecolampadius doo hooly approue my mater And surely I thincke ther ys noman that hathe a pure conscience but he wyll thyncke that I dye ryghtuously For that this transubstaÌciation shuld be a necessary article of the faythe I thyncke no man can say yt w t a good conscience all though yt were true in dede Per me Iohn Frythe ¶ Imprintid at Monster Anno. 1533 By me Conrade Willâms 1. Tim. â Tit. 1. ObiectioÌ SolucioÌ Adam Gene. 3. AbrahaÌâ Gene. 12. Ioan. 8. Moses Aug. de viteagen derum Aug. soper IoaÌâ tâacta 2â Beda âuper 1. cor 10. Gene. 1. Psal. 1. Esay 7. Actes 3. Actes 2. Psal. 1â Aug. contra Faââstum Liâ 19. cap. ââ Augusti ad Marcellânâââ 2 Master âore Frith Petri. 2 Luc. 22. Luc. â Ephe. â Math. â Mich. â Ioan. â Mat. 1â 2. Cor â Cor. 10 âore âryth âmos 8. âat 11. âuc 18. Roma â Actes 2 morâ Frith Moreâ Fryth Deneâ 12 More Frythâ â Thes. â 1. Ioan. 4â ActuuÌ 20 Siluest Mat. â7 Marc. 15 Ioââ 19 1 Câr 11. More Fryth 1 Cor. 10. 1. Cor. 11. ActuuÌ 2 Luc. 22. More Wicliffe Math. 1â Mala. ââ Ecolampadius Tindale Zwânglius Iudicum 20. 1. Machabeorum â Master More Frith Math. 26 Ioan. 6. Ioan. 15. Ioan. 10. Gene. 35. Gene. 32. Ezeche 5. More Fâyth More Fryth Roma 4. Corin. x. Ioh. xâ Iohââ Ozee 11â Math. ââ More Fryth Eucharistia âore Frith Morâ ãâã More Fritâ Ioan. 6. Augusti in sermo ad infan Augu. ââ Augustinus libro 3. de doctrina Chrisâiââa Augustinus iÌ sermone ad infantes Origi ân l. â1 ho. 7 Augusti sermo âir ãâã sacrafe riapasche Idem Bâda superâ Cor. 10. Roâa â Augusti de ciuita âei lib. 21 âapi 25. Beda suâ 1. cor 6. Ambrosi ââ sacra prosê in libro seâtentiaruÌ Idem Bâda superâ Cor. 11. More Fryth tertulianus libro 2. contra marcioneÌ Tertulianus librâ 4. contra marcioneÌ Augustiâ in prefa Psalm â AugustiÌ suê psal 98. Augustââ coÌtra adamantum Ambrosi super âlâ mortââââ annuÌcia Ambrosiâ de sacra Ambrosi libro 3. de sacramen Hieroni suê eccle Hieronimus supeâ MatheuÌâ Beda super Luc. Ad Marcellum Crisosâo suê Mat sacrafice Crisosto ad Hebre. home 17. Roma â As s. Austen declareth a fore ad Bonifaciâm Chrisost. suê matt Fulgentius â li brode fide ââgen Eusebiâ CoÌsecrââ Druthmarius Augustiâus iÌ serâone ad âââantes Augustiâ in sermoâ de sacrate riapaschâ Angustiâ de sacraââ riapaschâ BartraÌ ââprianus adâecâiâuâ eusebius More Frith Ad HieronimuÌ August ad Dardanium Augustinus âbideÌ More Frââh Augusti tract suê 6. Ioan. Athanasius â li. quâ dix verbâ BartraÌ Ioan. 6. Ioanâ 6. Ioan. 6. Math. 26 ãâã 14. Ioanâ 12 Ioan â âct 10. ââection solution More Frith â Tim. â More Frithâ Ioan. 8â 2. Cor. 3. Roma 6 Augustinus de spiritu litera More Frith More Frith More Frith Maâ 14. Luc. â6 âan 11. More Frith More Frith Moreâ Frith Morââ Frith Ioan. 1â Moreâ Frith More Frithâ Note â More Frith â More Frith Moreâ Frith More Frith â To blesse More Frith Mat. 14 2 Thes. 2 Detrorm Acte 24. Math. 4 Actes â Actes 1â More Frith â More Frith 1. Cor. 5. Ioan. 1â 1. Cor â1 Paule â Paule 1. Cor. â 1. Ioan. 3 1. Cor. 11. Luc. 2â 1. Cor. 1â 1. Cor. â Actes â Mat. 2â Mar. 1â Luc. 22. Gelasiuê° in conciâio Ro. Ioan. 6 Augustâ in ser. dâ sacra fe pasche Bedaâ Augusti de ciuitate Dei in libro 21. cap. 25. Ioan. 6 âseâe 27 August Augustinus ad bonifacium 1 Articlâ article Another question ¶ An answere S. Austins tex Chrisostomus Chrisostomâs wordes The exposicyoâ of âayncâ Chrysosto text the true meaning of Chrisostomê° wordes SolutioÌ Concluâion Beholde he cause of my dethe Note 3. caââes