Selected quad for the lemma: truth_n
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A01469
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A letter of a yonge gentylman named mayster Germen Gardynare, wryten to a frend of his, wherin men may se the demeanour [and] heresy of Ioh[a]n Fryth late burned, [and] also the dyspycyo[n]s [and] reasonynge vpon the same, had betwene the same mayster Germen and hym.
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Gardynare, Germen.
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1534
(1534)
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STC 11594; ESTC S110810
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25,103
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84
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other meatê be god forbede ThiÌ„ke not so For the wise as wexe if it be brought to the fyre it waxeth lyke vnto the fyre none of tholde substauÌ„ce therof remayneth nor other substaunce ys therby encreaced so thynke here to that the sacramentes be consumed wyth the substaunce of the body And therfore when ye go to goddes borde thynke not that ye receyue godde body at a mannes hande but that ye receyue it of y e Seraphyns fyre with the tonges whyche fyre Esay foresawe you receyue CouÌ„te and rekyn that that holsome bloude in a manet floweth out of the dyuyne and vndefysed syde and so drawe nere and receyue it wyth pure and clene lyppes If the man wanted not lernyng to vnderstand yt as in dede he dyd not howe can his fautours shew that he waÌ„ted not playnnesse faythfulnesse and honesty in so declarynge yt Hereby a man maye playnely se by what meanes they allure meÌ„ to theyr secte whyther by the wordes of god as they pretende or by theyr owne inuencyons false dyssymulacyons and lyes whyche I wolde to god allthe world knew as well as all they who haue coÌ„mened with these members of the deuyll these gates of hell not beynge before of theyr owne noughtynes corrupte do spye and playnely perceyue when I hadde ones made answere vnto his allegacyon the subtyll euaÌ„ gelyst seynge hys falshode toke none effect but spyed layde manyfestly to his charge otherwyse than he hoped yt shulde haue ben was all astonyed and sat styll a good while with oute eyther spekynge or makyng any semblauÌ„ce to speke At the length I dyd interrupte his sylence shewynge my self to meruaile that he who pretented so myche symplycyte so aâ—dent a desyre to knowe the trouthe wold neuerthelesse in dede labour after suche synistre fashyon to blynde the trouth desyred hym that he wold at the laste rather mekely folowe the trouth than to drawe and hayle euery thynge to his purpose and so arrogantly at that worde he gyrned agayne set vnto euery place his glose as though whan he promysed to byleue the doctours of y t chyrche it had ben promysed hym agayne that we sholde vnderstande theym as he lyst and not as the wordes gaue why I praye you sayde he be not you fayn to glose those wordes wheâ— on you grounde your selfe moste And where the wordes be this is my body are not you fayne to say in this is my bodye or in this is conteyned my bodye ye se howe lyke a lerned man this was spoken The kynges hyghnes in his moste excellent and erudyte assertyon of the sacramentes layde this agaynst Luther who sayth that the blessed body of our lorde is in the sacrament the substaunce of brede neuerthelesse remaynynge as yt was before whose sayenge can not stande with the wordes of our sauyour wythout suche a glose as who so euer putteth vnto y e wordes of god is accursed of hym and to be detested of the worlde And Fryth thought this had made gayly agaynst the catholoque fayth whych without eyther addynge or dyminysshynge any thynge in the wordes of god is to beleue that the moste blessed sacrameÌ„t is his very body which was betrayed for vs. I am suer sayd he ye wold not say that that whyche ye se or perceyué by your other sences is his body forthaÌ„ sholde ye saye that the forme of brede and wyne were his bodye I asked hym where he lerned that new logyke to say that by this word thys were shewed the outwarde resemblaunce of any thynge to the sences and not the mater or substaunce therin conteyned And asked hym whyther whan he sayd this a stone or a stocke he ment y e colour or bignes or smothenes or other accydentes or elles the substaunce the very stone yt selfe He wolde haue persuaded me farther bycause I myght he sayde wellse with myne eye that yt was very brede wheruppon I answered that in this hygh mater of fayth that argumeÌ„t was very faynt while in thynges naturall a pore peynter myghte sometyme begyle both myne eye and hys to And therfore I willed hym rather to mystrust his sences wherby we be dayly deceyued than the wordes of god whyche neuer can fayle how impossyble so euer they appere vnto our syght He sayde he mystrusted not the wordes of god but byleued theym as he vnderstode them that was that god gaue the name of his bodye to that thynge whyche onely betokened his bodye I answered hym to shew that it was no bare token of his body but his very bodye in dede our lorde sayd this is my body whyche shalbe betrayed for you and no mystery no sacrameÌ„t nor sygnyfycacyon of his bodye was betrayed for vs but his very natural body whych henge on the crosse when he persysted styll saynge yt ought to be vnderstanden for the token of his body which was betrayed I began more ernestly to deteste his arrogaÌ„ce in my mynde who dyd not onely falsely allege and fondly glose the wordes of men but also durste take vpon hym to expounde the wordes of our sauyour hym selfe contrary to hys owne exposycyon Nay not so quoth he For saynte Austayne ad Adimantum sayth that our lord calleth the sygne of his body hys body So do all chrysten men sayde I call it a sygne a token a fygure a sacrament a mystery a sygnyfycacyon and what suche name ye lyste to call it and yet both call it and afferme it to be his blessed body to And what saynt Austayne mente in that one place wrytynge vnto an heretyke whome he labored to conuince in an other mater maye easely be perceyued by many other places of his workes where he speketh moost catholykely and reuerentely of the blessed sacrament whych I told hym myght wel appere vnto him by such places of the sayd saynt Austayne as were alledged agaynste hym at his examinacyon And yf saynt Austayn had ben of his opynion in dede as in dede he was not yet had not his opinion alone haue ben to be preferred before the fayth of all the other olde holy doctours and saintes agaynst thauthoryte of the whole chyrche of god But this hath euer ben a crafte of heretykes by false alledgyng or false vnderstandynge of some one catholyke doctour whose authoryte were moch reputed amonge good men to pretende that there opinioÌ„ were also catholyke So dyd the prechers of the cyrcuÌ„cycyon with saynt James the Arrianes with Origene and Theognostus the Donatistes wyth faynt Cypryane the Origenystes wyth saynte Hierome Theophilus these mysty mystycall heretykes with saynt Austayne euyll vnderstaÌ„den and all the rable of Luthers secte wyth wordes mysse taken among some wrytynges of Erasmus wherin how playnely syncerely they haue euer delte yet do any man maye se who hath vnderstandynge in the laten tongue and lyste to rede theyr actes After all this comenynge longe wyth hym of his arrogaunce foly amonge other thynges I bad hym shewe me that euer any man before
saynt Austayne and yet doubtynge for all that whither synners receyue the body of our lorde vsynge none other answere but this onely y t wheÌ„ we asked hym how his sayeng could agree with these places alleged vnto hym hym self had well aduysed these places and that they satysfyed not his conscyence For euer when I had shewed hym suche places as I promysed hym and then requyred hym to kepe hys promyse and knowlege the trouth he answered nothynge els but that yet his conscyence wold not serue hym so to saye for all that added therunto that those places whych semed vnto vs so playnely to proue that we sayd semed the contrary vnto hym when he was bydden shewe some cause why then was the spyryte vp agayne A wonderouse wyse spyryt which serued onely when he hadde neyther authoryte nor reason to shewe for y t he sayde And myracles he shewed not that euer any had ben done for theyr opinion but contempned all myracles that euer had ben done for ours sayenge y t we be bydden proue the spyrytes when we saue hym abyde by nothyng that he promysed we asked hym what he ment to offre suche promises as he thought not to kepe and saye yf yt coulde be shewed hym in any doctour of the chyrch that he wold knowledge yt for trouthe He sayd yt was not yet playnely shewed hym in expresse wordes that eyther a synner receyued the body of our lorde or yet that there remayned no substauÌ„ce of the brede or that the naturall bodye of our lorde were receyued any other wyse thaÌ„ by fayth wherfore though we spyed well his fayre promyses made byfore were but dyssymulacyons and that it were not possyble for all doctours that be and haue ben to wryte so playn as to make Frith call them playne yet myndynge for theyr cause whyche were present at the lest to confounde hym we shewed hym of euery one of these senteÌ„ces dyuerse places playne vnto euery maÌ„nes iudgement sauynge onely his owne whyche onely he estemed Of whych for example I shall reherse you some besydes those ye haue herde here all redy saynt Chrysostome sayth thus For yf those whyche defoyle the kynges purple robe be punished no lesse thaÌ„ those that tere it what meruayle of those that wyth vnclene conscyeÌ„ce receyue the bodye of Chryste suffre the same punyshement that they who nayled hym to the crosse It is a wonder to any man whych knoweth not the vnshamefastnes of this arrogant fole how he coulde after this denye knowledgynge this maÌ„ to be of authoryte but that a synner receyueth the same bodye whych was nayled on the crosse yet to this could we haue none other answere of hym but y t yt dyd not fully persuade his conscyence nor satysfye hym pretendynge neuerthelesse that he wolde gladly knowe and knowledge the trouth we shewed hym also the wordes of saynt Eusebiê° wherin that holy maÌ„ not onely declareth by playn wordes the conuersyon of the brede and wine into the fleshe and blood of our lorde in the blessed sacrament of the aulter but also maketh yt open by the spyrytual conuersyon of man into the mysstycall bodye of Chryste thorowe the sacrament of baptysme For who can doute but he can do the lesse that can do the more But a lesse thynge is yt to tourne the brede and wyne into his own fleshe and blood in the sacrament of the aulter than an euil dedely synfull man into a good lyuely member of his mystycall bodye by grace in the blessed sacrament of baptysme For yf be yt a lesse thyng as in dede yt is to tourne brede and wyne into his own fleshe and bloude than to make the whole worlde of nought than must it nedes be a greater thing to tourne an euyll man into a good and make a dedely synner a lyuely member of his mystycale bodye For as ye wote well saynt Austayn sayth Maius est iustificare impium quam creare coesum terram A greater thynge yt is to tourne an euyll maÌ„ into a good than to create bothe heuen and erthe of nought The wordes of saynt Eusebius of whyche I speke that were shewed vnto Fryth are these Let no man doute but that y e natures of brede and wyne whych were there before maye at a trecke of goddes power by the pÌ„sence of his maiestye be chauÌ„ged into the nature of our lordes bodye whyle we se that man hym selfe by the connynge of the heuenly mercy is made the bodye of Chryste For as euery persone that cometh to the fayth before the wordes of baptysme is yet in the bandes of the olde det but after the wordes be ones pronouÌ„ced is by and by clensed of all the dregges of synne euyn so the creatures that shall be consecrated wyth the â—â—uenly wordes when they are sayed vppon the holy aulters before they be consecrate by the inuocacyon and callyng on of the hygh god there is the substaunce of brede and wyne but after Chrystes wordâ— ones spoken it is the body and blood of Christe And what meruayle is it of those thynges y t he was able wyth hys worde to create and make of nought he can whan they be created conuerte and tourne theym wyth his worde ye yt semeth to be a lesse meruayle for hym to conuerte tourne that y t he hath made of nought into a better thynge Farthermore where as Fryth affermed and sayde that in the sacrameÌ„t of the aulter Christ was in none other wise receyued than spyritually by fayth onely we shewed hym very playne and opeÌ„ wordes of saynt Cyrylles to the contrarye who to confure this false opynyon that Fryth held and to proue that we be ioyned and knyt vnto Chryste not onely by fayth but also by naturall partycypacyon of his fleshe blood saith thus We denye not but that by ryghte fayth and pure cheryte we be spyrytually ioyned with Chryst But that therâ— is no meane wherby we be ioyned with hym after the flesshe that is the thyng forsothe that we vtterly denye and that is we say farre from the mynde of the holy scriptures For who douteth that Cryst in such wyse is a vyne to and we the braunches whense we gete lyfe from Herken vnto Poule who sayth that we be al one body in Chryste For all though we be many yet in him we be all one for we take all parte of one brede Doth he peraduenture thynke that we knowe not the vertue of the mystycall blessynge whiche whyle it ys done in vs dothe it not make Chryst to dwelâ— in vs corporally to thorow the communicacyon of Chrystes flessh For why be the membres of faythfull folke the membres of Chryste Do ye not know sayth he that your membres be membres of Chryst shall I than make the membres of Chryste the membres of a struÌ„pet God forbede Our sauiour also sayth he that eateth my flesshe and drynketh my bloude dwelleth in me and I in hym Wherfore it muste be consydered that Chryst is in