fynde other textes agaynst it that maye serue hym to tryfle out the trouth of goddes wordes wyth cauillacyons grounded vppon goddes other wordes in some other place wherin yf he maye be herde as longe as he lyst to talke be it but a woman yet shall she fynd chatte Inough for all an hole yere And so dyd those old ArriaÌ„s of whome god forbede y t thys yong man shulde folowe that euyll ensample If euery man that caÌ„ fynd out a new fonde fantasye vpoÌ„ a texte of holy scrypture may haue hys owne mynd taken and hys owne exposition byleued agaynste the exposicions of the old holy cunnyng doctours and sayntes than may ye surely se that none article of the christen fayth can stand and endure long For as holy saynte Hierom sayth of hym selfe if the exposition of other interpretours and the coÌ„sente of the commune catholyque church were of no more streÌ„ghte but that euery new man myght be byleued that coulde bryng som textes of scrypture for hym expouned as it pleased hym selfe than could I sayth thys holy man brynge vp a new secte also and saye by scripture that no man were a trew christeÌ„ man nor a membre of the church that kepeth two cotes And in good fayth if that way were allowed I were able my selfe to fynd out fyften newe sectes in one fore none y t shulde haue as moche probable holde of scripture as thys heresy hathe Agaynste which beside the comon fayth of all catholyque christen regyons the expositions of the old holy doctours and saiÌ„tes be clere agaynste thys yonge mannes mynd in thys mater as whole as agaynst any heresy that euer was hytherto herd of For as for the wordes of Chryst of whyche we speke touchyng y e blessed sacrameÌ„t though he may fynd som olde holy men that byside the lytterall sence doth expoune them in an allegory yet shall he neuer fynde any of theÌ„ that dyd as he doth now after wicliffe Ecolampadius Tyndale zuynglius deny the lytterall sence and say that Chryst meÌ„t nat that it was his very body and hys very bloude in dede but the olde holy doctours exposytours byside all suche allegories do playnly declare expoune that in those wordes our sauyour as he expressely spake so dyd also well playnely mene that the thing whyche he there gaue to hys dysciples in the sacramente were in very dede hys very flesh and bloud And so dyd neuer any of the olde exposytours of scripture expowne any of those other places in whych Christ is called a vyne or a dore And therfore it appereth well that y e maner of spekyng was nat lyke For if it had than wolde nat the olde exposytours haue vsed suche so far vnlyke fashyon in y e expounyng of them And ouer thys the very circumstances of the places in y e gospell in which our sauiour speketh of that sacrameÌ„t may well make open the difference of hys speche in thys mater of all those other and that as he spake all those but iÌ„ an allegory so spake he thys playnly menyng that he spake of hys very body and his very bloud besyde all allegories For neyther whanne oure lorde sayed he was a very vyne nor whanne he sayde he was the dore there was none that herde hym that any thynge merueyled therof And why for bycause they perceyued well that he ment not that he was a materyall vyne iÌ„ dede nor a materyall dore neyther But whan he sayed that hys flesshe was very mete hys blood was very drynke and that they sholde not be saued but yf they dyd eate hys flesh and drynke hys blood than were they all in suche a wonder therof that they coulde not abyde And wherfore but bycause they perceyued well by his wordes and his maner of cyrcuÌ„stances vsed in y e spekynge of them y t Cryst spake of hys very flesshe and his very blood in dede For ellys the straungenesse of the wordes wold haue made theÌ„ to haue taken it as well for an allegorye as eyther hys wordes of the vyne or of the dore And than wold they haue no more merueyled at y e tone than they dyd at the tother But nowe where as at the vyne and the dore they merueiled nothing yet at the eatyng of his flesshe and drynkynge of hys blood they so sore merueyled and were so sore moued thought the mater so harde the wonder so greate that they asked how coulde that be and went almoste all theyr waye wherby we maye well se that he spake these wordes in suche wyse as the herers perceyued that he ment it not in a parable nor an allegory but spake of hys very flesshe and hys very blood in dede Many other playne proues myghte a man gather vppon the cyrcumstances of the very textes where this thyng is spoken of in the scrypture but that it is not my purpose now to stycke in argumente of thys mater that is of it self so clere out of all questyon but onely a lytle to towche it that ye may se how lytle pyth and substaunce for hys mater is in all those ensamples of allegorye whyche wyclyffe Ecolampadius Tyndale Suingliê° haue brought out agaynst the blessed sacrameÌ„t wherwith those old shrewes haue wyth theyr false symylytudes pytuously deceyued eyther the symplycyte or the lyghtnesse of thys sely yonge man whych myght yf he had not eyther of lyghtnesse ouer ronne hym selfe or of symplenes ben deceyued or of pryde and hygh mynde in puttynge forth heresyes wyllyngly begyled blynded easely haue perceyued hym selfe that the mo suche allegoryes that he fouÌ„de in the scrypture in lyke maner of phrases or speche y e wurse is his parte the more clere is it that these places spekyng of the blessed sacrameÌ„t were playnely ment as they were spoken besyde all suche allegoryes For ellys hadde neuer bothe the herers at the tyme y e exposytours synnes and all chrysteÌ„ people besyde thys .xv. C. yere taken onely in thys one mater the playne literall sense beyng so strauÌ„ge meruelouse that it myghte seme impossyble and declyne from the letter for allegoryes in all suche other thynges beynge as he sayth as in dede they be so many farre in nomber moo How be it as for this poynt that an allegory vsed in some place is not a cause suffycyeÌ„t to make men leue the proper sygnyfycacyons of goddes worde in euery other place seke an allegorye and forsake the playne comon sense and vnderstandynge of the letter thys perceyued y e yonge man well inough hym selfe For he confesseth that he wolde not so do saue for necessyte bycause he seeth as he sayth that the comon lyterall sense is impossyble For the thynge he sayth that is ment therby can not be trewe that is to wytte that the very body of Chryste can not be in the sacrament bycause the sacrament is in many dyuers places at onys and was at the maundy that is to
thē self that this yonge man hath yet in hys youth gone to lytell whyle to scole to knowe all y e god can do but yf he brynge good wytnesse y t he hath lerned vppe the vttermoste of all goddes cōnyng which thyng the apostle Poule for all that he was rauysshed vp into the thyrde heuyn rekened yet so farre aboue hys reche that he cryed out Oh the altytude of the rychesse of the wysdome the connynge of god But yet thys yonge man goeth about to proue y ◠poynt by scrypture For excepte we graunte hym that poynt to be trewe he sayeth that ellys we make the angell a lyar that sayd he is not here and also y t ellys we make as though Cristes body in hys ascencyō dyd not go vp in the cloude in to heuē from the erth but onely hyd hym selfe in the clowde played bo pepe and taryed byneth styll I am in good fayth sory to se thys yong man presume so farre vpon his wytte so soone ere it be full rype For surely suche lykynge of theym selfe maketh many wyttes waxe roten ere they waxe rype And veryly if it do decreace and go bakwarde in thys fasshyon it maye not last longe For euen here in the ende he forgetteth hym selfe so fowle that whan he was a yonge sophyster he wolde I dare saye haue bene full sore ashamed so to haue ouersene hym selfe at Oxforde at a peruise For ye wote well that thynge whiche he sayth and whiche he muste therfore proue is that y e body of Chryste can not be in euery place at onys by no meane y t god coulde make And the textes that he bryngeth in for the profe saye no ferther but that he was not in all places at onys and saye not that by no possyble power of his god hed it coulde not be in euery place at onys And therfore thys poynt is as ye se well of thys yong man very yongely handeled And therfore ought euery mā abhorre as a playne pestylence all suche vnreasonable reasōs made for nature by more then naturall folys agaynst y e possybylyte of goddes almyghty power For we maye knowe it veryly that agaynst these folyes hath specyally a place y ◠good gostely counsayle of saynte Poule where he warneth vs sayth Beware that no man begyle you by vayne phylosophy God forbede that any man sholde be the more prone and redy to beleue this yong man in thys great mater bycause he sayth in the begynnynge y t he wyll brynge all men to a cōcorde and a quyetenesse of cōscyence For he bryngeth men to the wurste kynde of quyetnesse that can be deuised whā he telleth vs as he dothe that euery man may in thys mater wythout parell byleue whych waye he lyst Euery man may in euery mater wythout any coūsayle of his soone set hym selfe at reste yf he lyste to take that waye to byleue as he lyst hym selfe and care not how But and yt that way had ben sure saynt Poule wold neuer haue shewed that many were in parell of sykenes and deth to for lacke of dyscernyng reuerently the body of our lorde in that sacrament whan they came to receyue hym And agaynst thys doctryne of thys yonge brother is the playne doctryne of the olde holy fathers interpretours of the scrypture And what fasshyon is thys to saye that we maye byleue yf we lyste that there is the very body of our lorde in dede and than to tell vs for a trouth that suche a faith is impossible to be trew for god hym selfe can neuer brynge it aboute to make hys body be there I am very sure that y e olde holy doctours whyche byleued Crystes body his blood to be there so taughte other to byleue as by theyr bokes playnely doth appere yf they hadde thoughte eyther that it coulde not be there or that it was not there in dede they wolde not for all the good in thys worlde haue wryten as they haue done For wolde those holy mē wene you haue taught that men be bounden to byleue that the very body blood of Chryste is there yf them selfe thought they were not bounden therto Or wold they make men honoure and worshyppe that thynge as the very body and blood of Cryst whyche theym selfe thoughte were not it Thys gere is to chyldysh to speke of yet one greate pleasure he doth vs in that he putteth vs all at lybertye that we maye wythout perell of dampnacyō byleue as we byleued before that is to wytte that in y e blessed sacrament the whole substaunce of the brede and the wyne is transmuted chaunged into the very body and bloode of Chryste For yf we may without perell of dāpnacyon byleue thus as hym selfe graunteth that we may than graunteth he y t we maye also without any perell of dānacyon byleue that hym selfe lyeth where he sayth y e trouth of that belyefe is impossyble And therfore I shall therin conclude wyth hym as oure souerayne lorde the kynges hyghnes in his most famouse boke of assercyon of the sacrament concludeth in one place agaynste Luther whyche in hys Babilonica confessed y t though men in the sacrament of the aulter byleued after the comon fayth as they dyd before there was no perell therin well than sayd the kynges grace ye do your selfe graūte that in our bylief is no perell But all the chyrche byleueth that in your waye is vndowted dāpnacyon And therfore yf ye wyll as wysdome wolde ye sholde dele surely for your selfe ye shold rather leue your vnsure way whych ye byleue and come your selfe and counsayle all other whom ye wold dyd well to byleue as we do Lo thys reason of the kynges grace clerely concludeth thys yonge man vppon hys owne confessyon and playnely proueth that excepte he leue hys bylyefe whyche all good chrysten folke holde for dampnable and come home agayne to hys olde fayth y e comon fayth of all the chyrch in whych as hym selfe agreeth there is no perell I wyll not for courtesye saye he is starke madde but surely I wyll say that for his owne soule the yong man playeth a very yonge wanton pageaunt Now where as for an other quyetenes of euery mannes conscyence thys yonge man byddeth euery man be bolde and whyther the blessed sacrament be consecrate or vnconsecrate For though he moste specially speketh for the wyne yet he speketh it of bothe and byddeth care not but take it for all that vnblessed as it is bycause the preste he saith can not deceyue vs nor take from vs the profyte of goddes institucyon whyther he altre the wordes or leue theym all vnsayd is not this a wonderfull doctryne of thys yonge man we wote well all that y e preste can not hurte vs by hys ouersyghte or malyce yf there be no faute vpon our owne part For that perfeccyon that lacketh vppon the prestes parte the great mercy of god dothe as we trust of hys
blode in dede no more than that he ment that hym selfe was a very dore or a very vine in dede though for certeyne ê“pertees he called hym selfe bothe And he sayth y t Cryst ment in lyke wyse here not that it was or shold be his owne body hys blode in dede but y t it shold be to them vs as a remeÌ„brauÌ„ce of hym in hys absence as veryly as though it were his very body and his very blode in dede as y e pascall lambe was a token and a remembraunce of the passynge by of the lord and as a brydegrome gyueth his bryde a rynge yf he happe to go into a farre couÌ„tre from her for a remeÌ„braunce of hym in his absence and as a sure sygne y t he wyll kepe her hys faythe and not breke her hys promyse In good fayth it greueth me very sore to se thys yonge man so cyrcumuented and begyled by certayn olde lymmes of the deuyll as we nowe se y t he is when he is fayne for the defence of thys errour to flyt in conclusyon fro the fayth of playne and open scrypture so farre falle to the newe fangled fantasyes of folysshe heretykes that he wyll for the allegorye dystroye y e trewe sense of the letter in mayntenaunce of a newe false secte agaynste the hole trew catholyke fayth so fully confyrmed and contynued in Crystes whole catholyke chyrche thys .xv. C. yere togyder For these dregges hath he dronken of wyclyfe Ecolampadius Tindale and zuinglius and so hath he all that he argueth here besyde whiche .iiii. what maner folke they be is metely well perceyued and knowen god hath in parte with his open vengeaunce declared And euer hath god and euer wyll by some waye declare his wrathe and indygnacyoÌ„ agaynst as many as fall into suche damnable opynyons agaynst the blessed body and blode of hys onely begotten sonne From whych perylous opinyon and all his other errours y e great mercy of our swet sauiour call home agayne and saue thys yonge man in tyme. As for hys allegoryes I am not offended wyth nor wyth symylytudes neyther where they maye haue place though he take one of his neighbours hors as he doth and another yf he lyste of hys owne cow Prouyded alwaye for a thyng whyche he lyste to call lyke he myscoÌ„strue not the scrypture take awaye the very thynge in dede as he doth here Now his ensample also of hys brydegromys ryng I very well allow For I take the blessed sacrament to be lefte wyth vs for a very token and a memoryall of Cryst in dede But I saye that whole substaunce of the same token and memoreall is hys owne blessed body where as thys man wolde make it onely brede And so I say that Cryst hath left vs a better token thaÌ„ this man wolde haue vs take it fore and therin fareth lyke a man to whom a brydegrome had delyuered a goodly gold rynge with a ryche ruby ther in to deliuer ouer to his bryde for a token and than he wold lyke a false shrew kepe away that gold rynge and gyue the bryde in the stede therof a proper rynge of a rysshe and tell her that the brydegrome wold sende her no better or els lyke one that whan y e brydegrome had gyuen suche a gold rynge to hys bryde for a token wold tell her playne and make her byleue that the ryng were but coper or brasse to mynysshe y e brydegromys thanke If he sayed that the wordes of Cryste myghte besyde the lytterall sense be vnderstandeÌ„ in an allegorye I wolde well agree wyth hym For so maye euery worde almoste thorowe the whole scrypture callynge an allegorye euery sense wherby the wordes be translated vnto some other spyrytuall vnderstandyng bysyde the trewe playne open sense y t the letter fyrste entended But on the other syde bycause that in some wordes of scrypture is there none other thynge enteÌ„ded but an allegorye to go therfore and in another place of scrypture to take a waye wyth an allegorye the very trew lytterall sense as he doth here thys is the faute that we fynde in hym whyche yf it maye be suffered muste nedes make all the scrypture as towchyng any poynt of our fayth of none effecte or force at all I meruayle me therfore mych y t he is not aferde to afferme y t these wordes of Cryste of hys body and hys blode must nedes be vnderstanden onely by waye of a symylytude or an allegorye as the wordes be of the vyne and the dore Now thys he woteth well that though som wordes spoken by the mouth of Chryste wrytten in scripture be to be vnderstanden onely by waye of a similitude or an allegory it foloweth nat therupon that of necessite euery lyke worde of Christ in other places was none other but an allegory For suche kynde of sophisticacion in arguyng was y e very cauillacioÌ„ and shyfte that the wykked Arrians vsed whych lyke as thys yong maÌ„ taketh away now fro the blessed sacrament y e very body blood of Christ by expounynge hys playne wordes wyth an allegory vnder colour of some other places where such allegoryes muste nedes haue place were none otherwese ment so dyd they take froÌ„ Christes blessed person hys omnipoteÌ„t godhed and wolde nat grauÌ„t hym to be equale wyth almyghty god hys father but y e playne textes of scrypture whyche proued hys godhed they expouned wroÌ„ge and frowardly nat onely by some other textes that semede to say otherwyse but also as thys yonge man doth here by some allegories affermyng that he was called god and the sonne of god in holy scrypture by suche maner of speking or as thys yonge man calleth it by suche a maner of phrase as the scrypture for som propertie calleth certayne other persones goddes and goddes soÌ„nes in other places As where god sayth to Moyses I shall make the the god of Pharao And where he saith thou shalt nat bakbyte the goddes And where he sayeth I saye you be goddes and y e sonnes of the hygh god be you all And thus agaynste that y e Cryst was god and the sonne of god such cauyllacioÌ„s these Arrians layed in expownyng the playne places wyth false allegoryes resemblyng them to other places in whych lyke allegoryeâ— muste nedes haue place as thys yonge man by the necessary allegoryes of Crystes wordes vsed in the vyne and in the dore wolde in lyke wyse wyth lyke cauyllacyons as the Arryans vsed agaynste Crystes godhed pull away the trewe lytterall sense of Crystes wordes coÌ„cernyng the trouth of hys very body blode in the blessed sacrameÌ„t And surely yf this maner of handelynge of scrypture may be receyued and broughte in vre that bycause of allegoryes vsed in some places euery man maye at hys pleasure draw euery place to an allegorye and say the letter meneth no thynge ellys there is not any texte in all the scrypture but a wylfull person may
own goodnesse supply And therfore as holy saint Chrysostome saith no man can take harme but of hym selfe But now yf we se the thynge dysordered our owne selfe by the preste Crystes instytucion broken yf we than wyttyngly receyue it vnblessed and vnconsecrated care not whyther Crystes instytucyon be kepte and obserued or no but reken it is as good wythout it as wyth it than make we our selfe parteners of the faute and lese the profyte of the sacrament and receyue it with dampnacyon not for the prestes faute but for our own How be it as for hys bylyefe that taketh it no better but for bare brede and wyne it maketh hym lytell mater consecrated or not sauyng y t the better it is consecrate y e more is it euer noyous vnto hym that receyueth it hauyng hys conscyence combred wyth suche an execrable heresye by whyche well appereth that he putteth no dyfference bytwene the body of our lord in the blessed sacrament and the comon brede that he eateth at his diner but rather he estemeth it lesse for y e tone yet I thynke ere he begynne yf he lacke a preste he wyll blesse it hym selfe the tother he careth not as he saith whyther it be blessed or no. Frome whych abomynable heresye all hys other our lorde for his great mercy delyuer hym and help to stoppe euery good maÌ„nes eares from suche vngracyouse incantacyons as thys mannes reasons be whyche are vnto such symple peple as wyll be with y e wynde of euery newe doctryne blowen about lyke a wethercok myche more contagyous a greate deale than was that euyll doctryne whyche saynte Poule so sore reproueth wyth whyche the false prophetes had bywiched the Galathyes But as for those that are good and faste faythfull folke and haue any grace or any sparke of any reason in theyr heddes wyl I veryly thynke neuer be so farre ouersene as in thys artycle y e trouth wherof god hath hym selfe testifyed by as many opeÌ„ myracles as euer he testyfyed any one to byleue thys one yonge man vpon his barayne reasons agaynste the fayth reason bothe of all olde holy wryters and all good christen people thys .xv. C. yeres All whyche without any dowt or question byleued agaynst his doctryne in thys blessed sacrament vntyll Berengarius began to fall fyrst vnto thys errour whyche when he better consydered he fell froÌ„ it agayn and forsoke it vtterly and for bycause he had ones holdeÌ„ it the good maÌ„ dyd of hys owne good minde vncoÌ„pelled grete penaunce wyllyngly all hys lyfe after as ye maye rede in Cronica cronicaruÌ„ y e .cxc. lefe And also frere Barns albe it that as ye wote well he is in many other thinges a brother of thys yonge mannes secte yet in thys heresye he sore abhorreth hys heresye or ellys he lyeth hym selfe For at hys laste beynge here he wrote a letter to me of hys own hand wherin he wryteth that I lay that heresye wroÌ„gfully to his charge and therin he taketh wytnesse of god and hys conscyence and sheweth hym self so sore greued therwyth that any man shold so repute hym by my wrytyng that he sayth he wyll in my reproche make a boke agaynst me wherin he wyll professe and proteste hys fayth coÌ„cernyng thys blessed sacrament By whych boke it shall he saith appere y t I haue sayd vntrewly of hym and that he abhorreth thys abomynable heresy whyche letter of his I forbere to answere tyll y e boke come By whyche we maye se syth he forsaketh thys heresy what fayth he wyll professe whyther y e trew fayth or some other kynde of heresy For yf he wyll professe the very catholyke fayth he and I shall in that poynt be very soone agreed and I shall than make hym suche answere therin as he shall haue cause to be well contented wyth But in the meane tyme it well contenteth me that frere Barns beynge a man of more age and more rype dyscressyoÌ„ and a doctour of diuinyte in these thynges better lerned than thys yonge man is abhorreth thys yonge mannes heresy iÌ„ this poynt as well as he lyketh hym in many other And so I truste wyll euery wyse man and not be so enchaunted wyth such chyldysh reasons as hys be that they wolde therby do as the herers of Chryste dyd that for meruayle of thys mater as thys yonge man doth now refused our sauyour and wente theyr waye from hym but wyll rather let them go that wyll go and abyde them self with our sauyour stylle as wyth hym that hath in the stede of thys yong mannes vayne childysh folosophy not false apparauÌ„t sophystrye but the very wordes of eternall lyfe whyche wordes I beseche our lord gyue thys yonge man the gxace agaynste hys owne frowarde fantasyes to byleue and to y e same lyfe brynge hym and vs both where we shall wythout the vayle or coueryng of any maner sacrament behold our blessed sauyour face to face in y e bryght myrrour of trouth the very one godhed of y e thre lyke myghty eche almyghty persons clerely beholde perceyue both that it may and in dede is and also how it maye be that Cristes one body may be in many places at onys whych thyng many that wyll not come there of folysshe frowardnes afferme to be playne impossyble Lo in stede of a letter haue you almost a boke loÌ„ger than I truste good chrysten folke shall nede in so clere an artycle of the fayth and to all fast faythfull peple so farre out of all dowt sauynge that in sendyng you your copy agayne me thoughte I muste nedes wryte you somwhat what I my selfe thoughte of his wrytyng In whych whaÌ„ I onys began all be it not very well at ease y e abomynacioÌ„ yet of y e pestylent heresye the parell of hys colorable handelynge drew me forth ferther and ferther scant coulde suffer me now to make an end but that I was half in mynde to haue towched also the scisme of the Bohemys whyche he setteth forth here in hys wrytyng sauynge that it requyreth some length that I am in mynde to make answere onys in that mater vnto frere Barns whiche hath made therin ye wote well an hole treatyce wherin I wonder yf hym selfe wene he haue sayde well And as for that holy prayour y t thys deuout yong man as a new Cryst techeth to make at the receyuynge of the blessed sacrameÌ„t all hys coÌ„gregacioÌ„ I wold not gyue y e paryng of a pere for his prayour though it were better than its is pullynge a waye the trewe fayth therfore as he doth How be it hys prayour there is such deuysed and penned paynted with laysour and studye that I truste euery good chrysten woman maketh a mych better prayour at the tyme of her howsell by faythfull affeccyoÌ„ and goddes good inspyracyoÌ„ sodaynly For she besyde goddes other goodnes thanketh hym I thynke for hys hyghe sâ—ngulare benefyte there presentely gyuen her in that it lyketh hym to accepte receyue her so symple and so farre vnworthy of her self to syt at his owne blessed bord there for a remeÌ„brauÌ„ce of his bitter passyon suffred for her synne to suffer her receyue eate not brede thoughe it seme brede but his owne very precyouse body in forme of brede bothe hys very flesh blood bonys the selfe same with whyche he dyed wyth whych he rose agayne appered agayne to hys apostles ete amoÌ„ge his dyscyples with whyche he asceÌ„ded into heuyn and wyth which he shall descend agayn to iudgemeÌ„t and with which he shall reygne in heuyn with his father and theyr holy spyryte in eternall glory and all hys trewe faythfull byleuyng and louyng peple with hym whom as the mystycall membres of hys gloryous body he shall than from thens forth for euer pleasauntly nurysh fede and sacyate theyr insacyable hunger wyth the beholdynge of hys gloryous godhed whose hunger to heuynward he comforteth fedeth here by hope and by the sure token and sygne of saluacyoÌ„ the gyuyng of hys owne very blessed body vnder the sygne lykenesse of brede to be eate receyued into our bodyes y t our soulys by the fayth there of our bodyes by the receyuynge thereof may be spyrytually and bodily ioyned knyt vnto hys here in erth wyth his holy soule his blessed body and his godhed both with his father theyr holy spyryt gloryously lyue after in heueÌ„ Thys lo in effecte though not in wordes can chrysteÌ„ women praye and some of them peradueÌ„ture expresse it mych better to For god can as the ê“phete sayth make not onely womeÌ„ y t haue age faith wit but the mouthes also of infauÌ„tes yong soukyng chyldren to pronuÌ„ce his laude prayse so y t we nede not this yong maÌ„ now to come teche vs how what we shall pray as Cryste taught his disciples the pater noster Fryth is an vnmete mayster to teche vs what we shold praye at the receyuynge of the blesed sacrameÌ„t whan he wyll not knowlege it as it is but take Crystes blessed body for nothing but bare bred and so lytell esteme the receyuynge of the blessed sacrameÌ„t that he forceth lytell whyther it be blessed or not I praye god blesse these poysened errours out of hys blynd harte and make hym hys faythfull seruaunt and sende you hartely well to fare At Chelchith the .vii. daye of December by the hand of more than all your owne Tho. More knyght Prentyd at London by W. Rastell 1533 CVM PRIVILEGIO Apoca. 22. â— Timo. 2 Iohâ— â—◠〈◊〉 14. Luce. 22. IohaÌ„ 15. IohaÌ„ 10. Gene. 35. Exodi 7. Exodi 22 Psal. 81. Hierony aduersus Luciferianos Luce. 24. IhoÌ„ â—â— Esaiâ— â—â— Marci 1â— Roma 10 Collo 2. Cor. 11. Gala. 3. JohaÌ„ 6. Psal. 8.