is the paradyse of perfyte blesse glory Whe re as Christ beynge a vyctour triumpher and conquerour ouer death synne and helle and ouer all creatures doth reigne remayne corporally Thê° do I trust that your grace doth se my senteÌ„ce thys farfourth to be ryght catholyck christeÌ„ faythfull accordynge to holy scripture to holy fathers and to the artycles of our christen beleue Whych sentence is thus Christes naturall bodye is so assumpt into heauen where it sytteth or remayneth in glorye of the father that it can nomo re come from thens that is to wyte from heauen returne vntyll the ende of the worlde And therfor can not the same na turall bodye naturally be here in the worlde or in the sacrameÌ„t For theÌ„ shuld it be departed or gone out of the worlde and yet be styll remaynynge in the worlde It shuld then be both to come all redy come whych is a contradyccyon naryaunt to the nature of hys manhede The seconde part of thys matter Now my sentence in the seconde part of thys matter is thys if so your grace shall please to knowe it as I your poore vnworthy but full true subiecte wolde with all submyssyon instaunce besych yow to knowe it I grauÌ„t the holy sacrament to be the very naturall bodye of our sauer and hys very naturall bloude And that the naturall bodye and bloude of our sauer is in the sacrament after a certayne wyse as after shall apere For so do the wordes of the supper testyfye â–ª Accipite comedite Hoc est corpus menÌ„ quod pro uobis datur And agayne Bibite ex hoc omnes Hic est enim sanguis meâ—s qui est noui testamenti qui promul tiâ— effunditur in remissionem peccatoruÌ„ Of whych wordes seynge in them depen deth a great tryall proue of thys matter and that for the interpretacyon of them is and hath bene all controuersye of thys matter I therfor shal shewe the interpretacyon that holy doctours haue made of them that as to me semyth be full worthy credyte First we fynde in the seconde boke of Tertulyan whych he writeth agaynst Marcion Ipse Christus nec paneÌ„ repro bauit quod ipsuÌ„ corpus suuÌ„ representaâ— Thys Marcio agaynst whome TertulyaÌ„ doth thys write ded erronyously reproue all creatures as cuyll Whych thynge Tertulian doth improue by the sacrament saynge as is aboue written Christ ded not reproue the breade whych represen teth hys bodye As who wolde saye If Christ had iudged the breade euyll then wolde he not haue left it for a sygne or sa crament to represent hys blessyd bodye Agreably to the same doth he also saye in the fourth boke made agaynst the seyd Marcyon in these wordes Christus acceptum panem distributum discipulis corpus suuÌ„ illud fecit Hoc est corpus meum dicendo id est figura corporis mei Figura auÌ„t noÌ„ fuis set nisi ueritatis esset corpê° Caeterum uacua res quod est phantasma figuraÌ„ capere non potest Thys Marcio had an erroneouse opynyoÌ„ that Christ had no naturall bodye but a bodye phaÌ„tastycall Whych errour or heresye thys famouse doctor TertulyaÌ„ doth improue by the holy sacrament saynge as a fore is written The sacrament is a fygure of Christes bodye ergo Christ had a very true bodye For a thynge whych is vayne and fantastycall can receyue no fygure So that in both places we maye clerely per ceyue hys interpretacyon of these wordes Hoc est corpus meum Whych interpretacyon is not newe but authentyke or full auncyent lyke as is the writer And thys interpretacyon do I the rather allowe that noÌ„ of the olde doctours whych folowed hym ded euer iÌ„proue hym therfor but rather haue they folowed it as apereth fourth by holy Augustyne In the preface vpon the thirde psalme do the seyd Augustyne hyghly coÌ„mende the woÌ„ derfull suffraunce of Christ whych so loÌ„ geded suffer and forbeare Iudas as if he had bene a good honest man Whe re as nothwithstandynge he ded knowe hys traterouse thoughtes whan he receyued hym to feast or supper in whych he ded commende and delyuer to hys dyscyples the fygure of hys body blou de The wordes of Augustyne in latyâ—e be these In historia noui testamenti ipsa do mini nostri tanta tam admiranda pacieÌ„tia erat quod eum tandiu pertulit tauquam benum cum eius cogitationes non ignoraret cuÌ„ adhibuit ad conuâ—uâ—um in quo corporis saÌ„guinis sui figuram discipulis suis commenda uit tradidit The same holy doctor also writynge agaynst Adamantius sayth thus Non enim dubit auit dominus dicere Hoc est corpus meum cum daret signum corporis sui Ad for a further declaracyon of the same chap tre he sayth Sic enim sanguis est anima quo modo petra erat Christus Nec tamem petra ait signifi cabat Christum sed ait petra erat Christus Expressely doth Augustyne here call the sygne of Christes bodye hys bodye playnely interpretynge these wordes Hoc est corpus meum as both he and Tertulyane ded before Moreouer he tafet these iij. sentences Hoc est corpus meum Anima est sanguis and Christus erat petra to be of one phrase and to be lyke speches or to be expouÌ„ded after one fashyon And thys text Petra erat Christus doth he commonly thus expowne Petra signifiea bat Christum As apereth libro xviij de ciuitate Dei ca. xlviij Also in libro quaestionum in Genesint libro quaestionum in Leuiticum Tractatu xxvi super Euangelium IoaÌ„nis In sermone de anunciatione dominica In lyke maner also S. Hierome expoundeth it in the small scholyes written vpon the first chaptre of the first epystle to the Corinthyanes and all other writers with one consent so farre as I can reade And so doth the texte requyre to be expounded for Christ was not a naturall stone as all men maye wele perceyue and yet was he the very true stone fyguratyuely as Lyra sayth Solet res quae significat nomine rei quam significat nominari And so is the stone sygnyfyenge Christ called Christ whych therby is sygnyfyed And as he doth approue thys texte Petra erat Christus lyke wyse doth he expounde Sanguis est anima with the whych he doth knytt thys texte Hoc est corpus meum to be fyguratyuely expounded as they be Accordynge to thys do the same holy doctor write Psalmo 50. Nisi quis manducauerit carneÌ„ meaÌ„ noÌ„ uidebit uitaÌ„ aeternam AcceperuÌ„t illud stulte carnaliter illud cogitaueruÌ„t putaueruÌ„t quod praecisurus esset dominus particulas quasdaÌ„ de corpore suo et daturus illis â–ª Et dixeruÌ„t Durus est hic sermo Ipsi auÌ„t eraÌ„t duri non sermo Etenim si duri noÌ„ esseÌ„t
Iohan Lambert whom they for hys faythe reiected though he was not for them yet was he for Christ. And I doubt not of â—t but thys treatyse solowyn ge whych beynge in the pryson he wrote vnto the kynge as a reckenynge or accounte of hys faythe concernynge the chefe artyclè wherof he was accused shall be able to declare hym a true wytnesse and seruaunt of God detestynge all false and idolatrouse worshyppynges The sprete of the father eternall and of hys sonne Iesus Christ be euermore with theÌ„ that fauer hys truthe vnfaynedly seke therafter to fashyoÌ„ their lyues not after the corrupted examples of synnefull men So be it To the most ChristeÌ„ Gracyouse and godly prynce kynge Henry the .viij. beynge now the ryght defender of the pure faythe hys poore but full true subiecte Iohan Lambert prysoner doth wy she increace of knowledge i Gods truthe of loue to the same with all felycyte therof ensuynge AS I poore afflict dedlye and do lye in pryson I haue consydered the maiestie and myldenesse or mercyfulnesse of God beynge a kynge in compara ble and immortall that he as concernyn ge hys maiestie is pereles and the hygh God ouer all Whych yet by hys goodnes se doth euer regarde and loke downe vp on the humble and lowe â–ª that be eyther in heauen or in earth Vpon thys consyde racyon o my most noble and gracyouse prynce haue I conceyued double relefe and confort in myne anguysh and captyuyte For the first relefe do I take that fynge immortall trustynge surely that hys hyghnesse whych is vnmeasurably good wyll sumwhat regarde and loke vpon hys vnworthy workemanshyppe or creature and hys chylde by adopcyon to ease me beynge in dystresse accordynge to hys promyse Cum ipso sum in tribulâ— tione qui habitat in adiâ—torio altissimi uteripâ—â—m eum et cet The seconde relefe do I conceyue of your most gracyouse hyghnesse trustynge to fynde yow beynge Gods very depu te and our kynge mortall ensuynge the ensample before shewed of God the kynge immortall Thus do I hope that your hyghnesse wyll gracyously regarde the dystresse comberouse captyuyte of all troubled specyally beynge your full true lyeges lambes And that so yow wyll gracyously heare the cause of my preseÌ„t afflyctyon Whych if it shall please your grace to knowe is thus Vpon wednisday next after saynt Mychaell ded your graces prynter call me to hym demaundyn ge if I had translated the boke of the aâ— tycles of Geneua Whych thynge Ireny enge me to haue done as in truthe I ded it not he axed if I wold iustyfy my sayn ge before the prynter of that treatyse whych therfor was imprysoned in the counter where as he charged the kepar to holde me also From whens I with other was brought to Lambeth where as I do abyde in the warde of your metropolytane Sens that tyme was I called before certayne bysshoppes and requyred vpon an othe truly to certyfye them of iiij artycles Of whom I desyred that fyrst I mought knowe wherof I was accused or who wolde accuseme But that beyn ge ryght lefull coulde I not obtayne wherby I coniecture uerely that without any accusers or accusacyoÌ„ I am put into thys trouble or pryson of mere plea sure Then after my othe taken the arty cles were recyted Agaynst ij â–ª of them I euer haue resysted styffely and neuer to them ones consented And the thirde be ynge full false and vntrue had Ineuer hearde of before that it was there to me recyted So that I mought surely coÌ„iec ture that no man had accused me aâ— fawty in them The fourth coÌ„cerned the holy sacrameÌ„t of Christes body bloude In the whych although no man can as I suppose accuse me to haue spoken therin amys yet seynge they requyred my sentence there by vertu of an othe I coulde not for feare of God speake with my mouthe con trary to my mynde conscyence although deathe shulde redyly therupon as I coulde not otherwyse espye to me ensue I then coÌ„sydered with myselfe first that to shewe fourth my senteÌ„ce though it were so sure and true as the Gospell seynge that as yet it was dyssonaunt froÌ„ the vulgare opynyon of longe tyme preuaylynge mâ—ch dysturbauÌ„ce mought ther by aryse to the multytude hearynge it that therfor I coulde not but ouer rypely declare it byfore the multytude in that iudgement assembled Secondly I consydered that your gra ce is siâ—drouse and fayne to knowe all truthes of longe concyled and hyd and so at tymes conuenyent to set theÌ„ fourth or reduce agayne to lyght as they maye be wele dygested and borne I therfor de syered that I mought than and there no further procede in makynge ouer rype declaracyon of that matter but that I mought wryte my mynde in it to your most gracyouse maiestie Whych my myn de or sentence Iiudge to be ryght catho lyck and true That so after your graces iudgement and aduyse knowne I and other shulde folowe but not preuent your dyrectyon eyther by speakynge therof or by sylens kepynge My sentence therin maye at the first openynge apere synystre and so peruerse for so moch as of lon ge we haue conceyued a contrary persua syon Neuerthelesse I hope that due and delyberate perpendynge of scriptures of the authorytees of auncyent fathers iustly alleged for my purpose shall decla re me to procede syÌ„cerely and faythfully Before that I shall in thys matter shewe fourth myrudely vttered sentence thys with your gracyouse fauer do I thynke necessary to protest That I here do nothynge defyne nor wyll defyne although I iustly mought I do knowe that where as I am blunte rude and dulle that your grace is of iudgement full fyne sharpe and quycke so that yow can se the defynycyon determynacyon of God in thynges godly farre better than I or soch lyke can eyther shewe or thynke I shall therfor omytt soch nedelesse defynycyon or determynacyon in my senteÌ„ce only accordynge to my promy se othe symply truly wyll I relate my senteÌ„ce so to be examyned discussed of your sull gracyouse wysdome whe ther it be quadrauÌ„t to holy scriptures to the artycles of our Crede or no. And certayne if it be quadraunt to these my hope is that then your grace wyll not re iect or refuse it And otherwyse wolde I nothynge specyally that is myne or com mynge from me to be allowed I am coÌ„teÌ„ted to receyue lyfe or death at your haÌ„de in whych God hath put the power of both Neuerthelesse whan your grace shall by thys true writynge fynde me so to feare God that I can not fauou re myne owne lyfe by vsynge falshed dy ssymulacyon or periury WhaÌ„ yow shall fynde that myne enâ—eÌ„â— is as becometh a true subiect to opeÌ„ vnto yow the uery tru the of thys matter as I wyll in all other WhaÌ„ yow shall
earthe And moch lesse can it be in so vnnumerable places of the earthe as we maye precey ue that the sacrameÌ„t is Thus although the bodye of our sauer must be in one pla ce as he writeth agreably to the saynge of Peter QueÌ„ oportet coelos accipere us que ad tempus restitutionis omnium Yet as the wordes folowynge make mencyon ueritas autem eiê° ubique diffusa est Thys veryte of Christ or of hys bodye do I take to be that he in other places doth call uirtus sacramenti As in the xxv treatyse vpon Iohan we fynde thus writ ten Aliud est sacramentuÌ„ aliud uirtus sacramenti And agayne Si quis manduca uerit ex ipso non moritur sed qui pertinet ad uirtutem sacramenti non qui pertinet aduisibile sacramentum And to declare what is uirtus sacramenti that I counte to be ueritas domini uel corporis ipsius he sayth Qui manducat intus non foris qui maÌ„ducat in corde noÌ„que premit dente So that fynally thys ueritas domini uel corporis ipsius whych is dyspersyd euery where abrode is the spi rytuall profyte frute and confort that is opened to be receyued euery where of all men by farthe in the ueryte of the lorde that is to wyte in the uery and true promyse or testament made to vs in the lordes bodye that was crucyfyed suffered deathe for vs and arose agayne ascen dynge immortall in to heauen Where he sytteth that is abydeth on the ryght haÌ„ de of hys father from thens not to retur ne vntyll the generall dome or iudgemeÌ„t Thys bodyly absence of our sauer is lyke wyse clerely shewed in the fyfty treatyse that he maketh vpon Iohan where he doth expowne thys text Pauperes semper habetis uobiscum me autem non seÌ„per habebitis to my purpose that therby I counte and bolde to be rather catholyck Fynally the same doth he confyrme in hys sermons of the seconde and thirde feryes of Eastre and in so many places besydes fourth as here can not be recyted the nombre of them is so passynge great With hym consentyth full playnely Fulgentius li. 2. ad ThrasimunduÌ„ writynge in thys wyse Vnus idemque homo lo calis ex homine qui est Deus immensus ex patre unus idemque secundum humanam substaÌ„ tiam absens coelo cum esset in terra dere linquens terraÌ„ cuÌ„ ascendisset in coeluÌ„ Secundum uero diuinaÌ„ immensaÌ„que substantiam nec coelum dimittens cum de coelo descendit nec terram deserens cum ad coeluÌ„ ascendit Quod ipsius domini certissimo sermone potest cogno sci qui ut localem suam ostenderet humanita tem dicit discipulis suis. Ascendo ad patrem meum patrem uestrum DeuÌ„ meum DeuÌ„ uestrum De Lazaro quoque cum dixisset Laza rus mortuus est adiunxit dicens Et gaudeo propter uos ut credatis quoniam non eram ibi Immensitatem uero suae diuinitatis osten dens discipulis dixit Ecce ego uobiscum sum usque ad consummationeÌ„ saeculi Quomodo auÌ„t ascendit in coeluÌ„ nisi quia localis est uerus homo Aut quomodo adest fidelibus suis nisi quia idem immensus uerus Deus est caet In thys sâ—â—e sort doth he procede fou râ—h speakynge moch full agreably to my sentence whych is now ouerlonge here to write But what caÌ„ be sayd more playnely with me in so fewe wordes First he sayth that Christ beynge a man is as concernynge hys manhede locall that is not els then conteyned in one place And to expresse that the more clerely he addeth to it saâ—nge Vnus idemque secundum humanam substantiam absens coelo cum esset in terra derelinquens terram cum ascendisset in coelum where as he hath a contrary Antithesis for the godly nature to shewe fourth the first poynt the more effectually The Antithesis is thus Secundum diuinam uero immensamque substantiam nec coelum dimitiens cum de coe lo descendit nec terram deserens cum ad coelum ascendit wherby is also confyrmed that I sayd Christ ded descende and ascende as touchynge hys humanyte but not in hys deyte whych is immutable vnmoueable As we maye preceyue by that he here doth call it substantiam immensam Furthermore to shewe that Christ as touchynge hys humayne and natural bodye is locall and in one place he allegetâ— and that ryght iustly â–ª ij textes of scripture â–ª The first is Ascendoad patrem caet â–ª And the seconde is of Lazarus Gaudeo propter uos caet Fynally he maketh thys demaunde Quomodo autem ascenditin coelum nisi quia localis uerus est homo Wherby we maye se that by thys sentence Christ coulde not ascende except he had be locall that is conteyned in one place souery maÌ„ And that is accordynge to S. Augusty ne writynge as is aboue shewed Et sic uenturus est illa angelica uoce testante queÌ„admodum uisus est ire in coelum id est in eadeÌ„ carnis forma atque substantia Secundum haÌ„c formam non est ubique diffusus Cauendum enim ne ita diuinitatem astruamus hominis ut ueritateÌ„ corporis auferamus So that they both do testyfye that Christ coulde not haue ascended except he had be locall that is to wyte â–ª conteyned in one plale vâ—â—â— man And that if he were not locall he coulde not be man â–ª Wherfor S. Augustyne sayth further ad Dardanum Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Chat is to wyte take awaye localyte or sytuacyon in place from bodyes â–ª and they shall be no where And forbycause they shall be no where they shall haue no beynge We therfor couetynge to fynde Christ â—r hys naturall bodye shuld seke for hym in heauen where hys naturall manhede is syttynge on the ryght hande of hys fa ther. So wylleth vs S. Ambrose in the. x. boke whych he writeth vpon Luke speakynge of Christes humanyte assumpte in thys wyse Ergo non supra terram nec in terra nec secundum carnem te quaerere debe mus si uolumus te inuenire Nunc enim secun dum carnem non nonimus Christum Denique Steqhanus non supra terram quae siuit qui stan tum te ad dexteram Dei uidit Marâ—a autem quae quaerebat in terra tangere non potuit Stephanus tetigit quia quesiuit in coelo Stephanus inter Iudeos uidit abseÌ„teÌ„ caet Thus we must seke for the naturall bodye of Christ not vpoÌ„ the earthe but in heaueÌ„ if we wyll not be deceyued And that doth he more largely in the same treatyse speakynge thus of the veryte of Chri stes bodye Quomodo non corpus quiesceret in quo manebant insignia
denomynacyoÌ„ of the thynges wherof they be sacramentes So that we maye manyfestly preceyue that he calleth not the sacrament of Chri stes bodye and bloude the very bodye bloude of Christ but as he sayd before But yet he sayth i a certeÌ„ maner or wyse Not that the sacrameÌ„t absolutely playnely is hys naturall bodye or bloude For thye is a false argument of Sophystrye whych they call secundum quid ad simpliciter to saye that the sacrament of Christes bodye is in a certen wyse the bodye of Christ Ergo it is also playnely and expressely the naturall bodye of Chri st For soch an other reason myght thys be also Christ is after a certen maner a lyon a lambe and a dore ergo Christ is a naturall lyon and lambe or materyall dore But the sacrameÌ„t of Christes bodye and bloude is therfor called hys bodye bloude that it is therof a memoryall signe sacrament token and representacy on spent ones for our redeÌ„pcyon Whych thynge is further expowned by an either speache that he doth here consequently alledge of baptysme Sicut de ipso baptismo Apostolus dicit caet The Apostle quoth Augustyne sayth not we haue sygnyfyed buryenge but he sayth vtterly we â–ª be buryed with Christ. For els shulde all false christeÌ„ be buryed with Christ froÌ„ synne whych yet do lyue in all synne And therfor sayth Augstyne immedyatly theruppon he called therfor the sacrament of so great a thynge by noÌ„ other name theÌ„ of the thynge selfe Thus o most gracyouse and godly prynce do I confesse and knowledge that the breade of the sacrament is truly Christes bodye and the wyne to be truly hys bloude accordynge to the wordes of the instytutyoÌ„ of the same sacrament But in a certen wyse that is to wite fyguratyuely sacra meÌ„tally or sygnyfycatyuely accordige to the exposycyon of the doctors before recy ted here after folowynge And to thys exposycyon of the olde doctors am I enforced both by the artycles of my crede and also by the circuÌ„staunces of the seyd scripture as after shall more largely ape re But by the same can I not fynde the naturall bodye of our sauer to be there naturally but rather absent both froÌ„ the sacrament from all the worlde collocatâ— and remaynynge in heaueÌ„ where he by promyse must abyde corporally vn to the ende of the worlde The same holy doctor writynge agaynst one Faustus sayth in lyke maner Si Machabeos cuÌ„ingeÌ„ti admiratione praeferimus quia escas quibus nunc christiani licite vtuntur attingere noluerunt quia pro tempore tunc prophetico non li cebat quanâ—o nuâ—c magis pro baptismo Christi pro eucharistia Christi pro signo Christi Ad omnia perferenda paratior de bet esse christianus cum ille fueruit premis siones rerum complendarum haec uero sunt indicia completarum In thys do I note that accordynge to the exposycyons byfo re shewed he calleth the sacrameÌ„t of bap tysme and the sacrament of Christes bodye bloude otherwyse properly named Eucharistia he calleth theÌ„ signum Chri sti and that in the syngular nomber for as moch as they both do syngnyfye well nygh one thynge In both theÌ„ is testyfyed the deathe of our sauer And more ouer he calleth theÌ„ indicia rerum completa rum that is to wite the tokens or benefy tes that we shall receyue by byleue of Christ for vs crucyfyed And then doth he call vsually both the sacramen tes signuÌ„ Christi iÌ„ the syngular nomber As in tractatu 50. super EuangeliuÌ„ Ioannis where he sayth thus Si bonus es si ad corpus Christi pertines quod signat Petrus habes Christum in presenti in futu ro In presenti per fidem in presenti per signum Christi in preseÌ„ti per baptismatis sacrameÌ„tuÌ„ in presenti per altris cibuÌ„ potuÌ„ caet ⧠Though Iohan Lambert wrote sumwhat more concernynge thys matter to the kynge Yet came there nomore to my haÌ„des in the vncorrected yea rather corrupted coppye whych I receyued ⧠In the yeare of our lorde a. M. D. xxx viij was thys seruanÌ„t of God breÌ„t iÌ„ Smythfelde at London by the only vyolence of the spirytuall mynysters of Antichrist in october Moses Lucas Eusebius Cain Writers Lerned Lawes Luâ—terâ— Tyraâ—â— Norwych O theues Fyre Vnpenytent prestes Antichrist Norwych Lamberâ— â–ª Martyr God Kynge Pryson â—rtycles Deathe â—ruthes ce Defyne Submyssyon â–ª A martyrâ— Obedyenâ— Praye â–ª Truthe Doctrine Sentence Confesse Ascended Crede Scripturâ— Godhede Breuely Manhedâ— Vysybly â–ª Bodyly â—arke Mathew Marke Luke Paule â–ª Sentence Syttynge Godhede Peter Oportet Augustyne Homo Dominus Venturus Deus Nature Athanasius In heaueÌ„ Sursum CoÌ„mynge Augustyne Petrus Virtus Abydeth Fulgentius Lazarus Playnely â–ª Antithesis ij textes Forma Augustyne Ambrose Stephanus Gregory Bedas AssuÌ„pte One place Shall come propertie Sophysters The sowle Locall Recessit Paulus Christus The kynge Contradi ctio SacrameÌ„tall Interpre tacyon â–ª TertulyaÌ„ Figura Note thys â–ª Augustyne Iudas Asygne Hierome Lyramus Capernâ—â—tes Iudei Vn wyse Delyberacyon Hastynâ—â— Augustyne 〈…〉 nally In fayth Beleue Panis Sacrament Eatynge Sacramen tum Vysybylye Loquela Mystice Fides â–ª Christ. Speach Lyâ—e it Lykenes â–ª Infantes Memory all Augustyne Symylytude Sophystry Memoryall A name Scripture Signâ— The death Augstinê°
uulnerum uestigiae cicatricum quae dominus palpanda obtulit In quo non solum fidem firmat sed etiam deuotionem acuit quod uulnera suscepta pro nobis coelo inferre maluit abolere noluit ut Deo patri nostrae precia libertatis ostenderet Talem sibi pater ad dexteram locat trophaeum nostrae salutis amplectens caet Gregory also in an homelye of pentecost sayth agreably to the other i these wordes â–ª Quando non maneret apud eos qui ascensurus coelos promittit dicens Ecce ego uobiscumsum omnibus dicbus usque ad con summationem seculi Sed uerbum incarnatiÌ„o manet recedit Recedit corpore manet diuinitate Apud eos ergo tunc mansisse se perhibet is qâ—i inuisibili semper potestate preseus erat corporali iam uisione recedebat In Ly ke wyse doth he testyfye in the homelye of Easter daye * With these doth Bede accorde in an homelye of easter in whych he declareth thys text Iohan. xvi Modum i am non uidebitis me eâ—t And also in an homelye of the vygyll of pente cost And who can otherwyse saye or thynke knowynge the scripture and our beleue but that the naturall bodye of Christ is so assumpt in to heauen all whole that it must there abyde without returnynge vntyll the generall iudgement Notwith standynge seynge thys is the chefe poynt wherupon I seke to establyshe my senten ce in thys matter of the holy sacrament that Christes holy and naturall bodye is so assumpte in to heauen that there it must remayne all whole without returnynge vntyll the generall dome I wyll yet with the permyssyon of your grace ad de one or â— argumentes deduced out of the scriptures to declare further my sentence to be faythfull and catholyck Argumentes out of scripture First as Christ was enclosed and so borne about in the wombe of hys mother beynge a vyrgyne vndefyled and therafter was borne into thys worlde put in a manger And so he growynge in age ded abyde in dyuerse places but in one after an other somtyme in Galyle somtyme in Samary somtyme in Iurye somtyme byonde and somtyme on thys halfe of Ior dane And consequently was crucyfyed at Hierusalem there beyng â—enclosed buryed in a graue From whens he ded a ryse so that the Angels testyfyed of hym Surrexit non est hic Math 28. And as at a tyme appoynted after hys resurrecty on he was assumpte or lyft vp in to heauen from the toppe of the mounte of Olyuâ—â—e in the syght of hys dyscyples a clowde compassynge hym about Euen so shall be come from the same celestyall place corporally as they ded se hym to de part out of one place corporally accordynge to the testymonye of the Angels Acto 1. So that in thys we maye vndoubtedly fynde that Christ as touchynge hys man hede caÌ„ not be corporally in ma nye and dyuerse places at ones and so to be corporally in hys naturall bodye in heauen and also in the earthe and that is moreouer in so many partes of the worlde as men haue affirmed Neyther doth the scripture requyre that we shulde spoyle Christ of the propertie of mannys nature whych is to be in one place whom the same scripture doth perpetually wytnesse and teache to be man and so to confounde the condycyoÌ„ of hys bodyly nature with the nature dyuyne Paule doth teache that Christ in man hede was made in all poyntes lyke vnto vs hys bretherne synne excepted How then can hys bodye be in more pla ces at ones vnlyke vnto the naturall pro prytie of the bodyes of vs hys bretherne But here do some wittye phylosophers yea rather sophysters than dyuynes brynge into the anullynge of Christes humanyte a symylytude of mannys sowle whych beynge one is yet so all whole in all our whole bodye that it is sayd to be all whole in euery part of the bodye But sâ—ch shuld remembre that it is no conuenyent symylytude whych is made of thynges dyfferent and dyuerse in nature soch as be the sowle and bodye of man to proue them to haue lyke propertyes Thys is as if they wolde proue Christes bodye to be of one nature and propyrtie with hys sowle and that thynges naturally corporall were not most dyuerse from creatures naturally spirytuall Furthermore if so it mought be that the bodye or fleshe of Christ were mere ly spyrituall and full lyke vnto the substauÌ„ce of Angels yet coulde it not iÌ„ thys wyse folowe that hysbodye coulde be euery where or in dyuerse places at ones Wher for soch subtyltees are to be omytted and the trade of scripture shulde wele lyke vs by whych the olde doctors do dyffyne that the bodye of Iesu exalted or assuÌ„pte into heaueÌ„ must be locall cyrcumscript and in one place â–ª notwithstandynge that the ueryte spirytuall grace and frute that cometh of it is dyffuded and spred abrodeâ— all places or euery where How coulde Christ corporally depart out of thys worlde and leaue the earthe if he in the kyndes of breade and wyne be not only corporally conteyned and receyued but also there reserued kepte and enclo sed What other thynge els do these wor destestyfye Iohanâ—xiij Sciens autem Iesus quia uenit hora eius ut transiret ex hoc mun do ad patrem caet And in lyke fourme Luke xxiiij Et factum est cum benediceret illis recessit ab eis ferebatur in caelum What do they sygnyfye if Christ went not uerely ont of thys worlde hys naturall bodye beynge surely assumpt into heauen They do therfor vndoubtedly declare that Christ beynge uery God and very maÌ„ ded not veryly depart out of thys worlde in hys naturall bodye hys blessedhuÌ„a nyte assuÌ„pt into heauen where it remayneth syttynge in glory with the father Where as yet hys deyte ded not leaue the worlde ne depart out from the earthe Paule doth saye philip 2. that of â—j thynges he wyst not whych he mought rathest chose that is to wyte to abyde in the fleshe for preachynge the Gospell or els to be dyssolued from the fleshe Seyn ge that to abyde with Christ is moch farre better by the whych Paule doth manyfestly proue that they be not preseÌ„t ly with Christ whych yet do abyde mortall iÌ„ the fleshe Yet they be with Christ iÌ„ soch wyse as the scripture doth saye that the beleuynge be the teÌ„ple of Christ. And as Paule doth saye 2. Corinth 13. An noÌ„ cognoscitis uosmetipsos quia Iesus Christus in uobis est In whych sence he also promysed to be with vs vnto the ende of the worlde Christ therfor must be otherwyse in that place in whych the Apostle desyred to be with hym beynge dyssolued and departed from hys bodye then he do abyde eyther in the supper or els in any other places of the churches He therfor doth vndoubtedly meane heauen whyh