The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.

A treatise made by the sayd Iohn Frith whiles he was prisoner in the Tower of London. Anno. M. D. xxxij. called a Myrrour or glasse to know thy selfe.

I Was desired of a faith full frende (to whom I am so much bound that he might lawfully haue commaunded me) that I would make him a li∣tle treatise, by the which he might be somewhat instructed to knowe him∣selfe, and so geue God thanckes for the benefites which he hath so aboun∣dantly poured vpon him. This thing I tooke vpon me very gladly, partly to fulfill his right wise request, which I trust shall be to the great profite of Christes flocke, and partly to declare what I thinke both of my selfe, and of all other.

Herein may all men sée, what they haue receaued of God, and how they ought to bestow the talent that is cō∣mitted vnto them, which if you note well, it will cause you to say with the wise man Salomon: Vaiuersa vanitas omnis homo viuens, that is, Euery mā * 1.1 liuing is nothing but vanitie: which also the Prophet Dauid confirmeth * 1.2 saying, If all men liuing were ponde∣red in one ballance, and vanitie han∣ged in the ballaunce agaynst them, it * 1.3 should quite way them downe, and be heauier then all they. As by example, if a man prayse a very foole and thinke * 1.4 his witte good and profounde, then is that person in déede more foole thē the other. And euē so ūth mā doth prayse and commende riches, honour, beau∣tie, strength, and such other vaine and transitorie things which are but as a dreame, and vanishe lyke a flower in the fielde, when a man shoulde haue moste néede of them, it foloweth well that he hymselfe is more vayne then those thyngs whych are but vanitie. For if it were possyble that thou shul∣dest haue al these things an hundreth yeare continually wythout any trou∣ble or aduersitie as neuer man had, yet were it but a vaine dreame if it be compared vnto that euerlasting lyfe, whych is prepared for Christes electe and faythfull followers. So that all flesh is as hay, and all hys glory lyke a flower of the hay is withered,* 1.5 and the flower fallen, but God and his worde endure for euer.

* 1.6Therfore let not the wyse man re∣ioyse in his wisedom, neither y^e strong man in hys strengthe, nor the ryche in hys riches. But he that reioyseth, let hym reioyse in the Lord, to whome be all honor & praise without end.* 1.7 Amen.

The first Chapter. That all goodnesse commeth of God, and all c•…•… o. ourselues.

THe Philosophers to 〈◊〉〈◊〉 God had enspired〈…〉〈…〉of * 1.8 truthe, knowledged that the ch•…•… poynte of wisdome and direction of a mannes lyfe, was to know hym selfe, whych sentence the scrypture estably∣sheth so clerely, that no man may dis∣sent from the truthe of the same. For Salomon saythe that the feare of the * 1.9 Lord is the beginning of wisedome. Nowe who can feare the Lorde, but only he that knoweth himselfe, as the scripture teacheth him? For if I per∣ceiue * 1.10 not the imperfection of my na∣ture, which is subiect vnto corruption and voide of all stablenesse: If I per∣ceiue * 1.11 not the vnstablenesse of my flesh being prone to all synne, and rebelly∣ous to rightwysenesse, and that there dwelleth no goodnesse in me: If I per∣ceiue not the poyson of the old serpent and hell, and synne whych lyeth hidde wythin me, vnto whych are prepared paines intollerable, I shall haue none occasion to feare God, but rather to aduaunce my selfe equall ••••yth God, * 1.12 as Lucifer, Nabuchodonozor, He∣rode and such other haue done, which after were sore chastened for theyr follye.

What hast thou (vain man) wher∣of thou maiste reioyse? For the scryp∣ture testifieth that euery good and per∣secte

gifte commeth from aboue from the father of lyght, wyth whome is no * 1.13 transmutation. So that whether they be outward giftes or inward, pertai∣ning eyther to y^• body or soule, if they be good, they come from aboue from the father of lyght. For if thou behold * 1.14 the proportion of thy body, stature or beauty, thou shalt easily perceiue that it cometh of God, euen by the words of Christe whych exhorteth vs not to be carefull. For there is none of vs all * 1.15 thoughe we be neuer so carefull, that can adde one stature, eyther make one white heare or blacke.

And as touching our wisedome, e∣loquence, long lyfe, victory, glory, and such other, the scripture testifieth that they come of God and not of oure selues. For S. Iames saythe: If any * 1.16 lacke wisedom, let hym aske it of god, which giueth it abundantly. As it is euident by Salomon, whych of God desired wisedome to iudge betwéene * 1.17 good and euill. And the Lorde made hym aunswere, that because he asked that thing, and not long lyfe, nor ry∣ches, nor the destruction of hys enne∣myes, but rather wisedom to discerne in iudgement. Behold, I haue geuen vnto thée an heart full of wisedome & vnderstanding, in so muche that none before thée hathe bene like vnto thée, neyther yet after thée shall any be like vnto thée. And besides that, I haue gi∣uen thée riches and glory.

Furthermore, the moste gloryous giftes concerning oure soules, come from God euen of his méere mercye and fauoure whych he sheweth vs in Christ, and for Christ, as predestinati∣on, election, vocatiō and iustification: and albeit M. More wyth hys painted * 1.18 Poetrie and craftye conueyance doe cast a miste before your eyes, that you might wander oute of the right way, endeuoring hym selfe to instructe you that God hathe predestinate and cho∣sen vs before the beginnyng of the worlde, because he knewe before that we should do good workes, yet will I set you vpon a cādel which shall shine so bright, and so clerely dispel his mist & vaine Poetrie, that you shall plaine∣ly perceiue hym daunsing naked in a nette, whiche notwithstanding thin∣keth * 1.19 himselfe to go inuisible. And al∣though there be scriptures inoughe, bothe Tit. 3. and Rom. 11. to proue the same true, yet wil I let that passe, and alleage for me S. Austine, which is the candell that I speake of, whiche shall disclose hys iuggling, and vtter hys ignorance: for S. Austine saythe, some man will affirme that God dyd chuse vs, because he sawe before that we should do good workes: but Christ sayeth not so, which sayeth: ye haue not chosen me, but I haue chosē you, for (sayeth he) if he had chosen vs be∣cause he sawe before that we shoulde doe good woorkes, then shoulde he also haue séene before that we should firste haue chosen hym, which is contrary to the woordes of Christ, and minde of the Euangeliste. Héere may you sée howe euidently S. Austine confuteth M. Mores Poetrie, and openeth hys serpentine deceite.

Finally S. Paule saythe Ephes. 2. * 1.20 that we are saued thorowe grace, and that it commeth not of oure selues, it is the gifte of God, and commeth not of workes, least any man should boste himself, which words M. More might be ashamed to heare if he were not an other Lucian, neither regarding God nor man. But S. Austine addeth thus much more vnto it: Non erit gratia vl∣lo modo nisi fuerit gratuita omni modo: That is to say, that it cā in no wise be grace or fauoure, except it be alwayes frée. And therfore I may conclude that it is neyther of the workes going be∣fore, nor of the works comming after, but only of the frée fauor of God.

And thys are we sure of, y^t whome soeuer he chuseth, them he saueth of his mercy: and whome he repelleth, them of his secrete and vnsearchable iudgement he condemneth. But why he chuseth the one and repelleth the o∣ther, enquire not (saythe S. Austine) if thou wilte not erre. In so muche that S. Paule coulde not attaine to the * 1.21 knowledge therof, but cried oute: O the depth of the riches and wisedome of the knowledge of God, howe vn∣searchable are hys iudgementes, and how incomprehensible are his waies.

But M. More had leuer loude to lye, and farre to erre, than to let God a∣lone with hys secretes, or to acknow∣ledge hys ignorance in any thing.

And to be shorte, S. Paule saythe, what hast thou that thou hast not re∣ceiued? If thou hast receiued it, whye dost thou auaunce thy selfe, as though thou hadst not receiued it? So we may conclude that all goodnesse commeth of God, and all sinne or mischéefe of oure owne poysoned nature. In so muche that we may say with the Pro∣phet Daniel: Tibi domine gloria, nobis autem confusio faciei. O Lord all glory be vnto thée, and vnto vs shame and cōfusion, so that he that reioyseth, may * 1.22 reioyse in the Lord.

The second Chapiter. For what intent God geueth vs these giftes, and that they are rather a charge and a carefull burthen, then any plea∣sure to reioyce at.

LIke as there are many members of oure body, and euery member * 1.23 hathe his offyce appoynted vnto hym which he must doe, not for hys owne wealth and sauegard only, but for the preseruation of the whole body, in so muche that the moste honest member must serue the vilest at his necessitie, for if the hande woulde not serue the ••lowe belly, they should bothe perishe together, euen so hathe God appoyn∣ted his giftes, and distributed them in this world vnto vs (whych shoulde be as one body) that euery nation hathe néede of other, euery occupation néede of an other, and euery man néede of hys neighboure. This is so plain that it can not be denyed. Neuerthelesse I will more specially touche the matter, because I woulde haue it so rooted in you, that you might endeuoure youre selues to fulfill it towards eche other.

If God haue opened the eyes of thy mynde, and haue geuen thée spiri∣tuall wisedome thorough the know∣ledge of his word, boast not thy selfe of it, but rather feare and tremble, for a chargeable office is committed vnto thée, whiche (if thou fulfill it) is lyke to cost thée thy life at one tyme or other with much trouble and persecu¦tion. But if thou fulfill it not, then shal that office be thy damnation. For * 1.24 S. Paule sayth: Wo is to me if I preach not. And by the Prophet Eze∣chiel * 1.25 God saith: If I say vnto the wic¦ked that he shall dye the death, & thou shew hym not of it, the wicked shall dye in his iniquitie, but I shal require his bloud of thy hand.

But peraduenture our Diuines would expounde these textes onely v∣pon them that are sent and haue cure of soules. Wherunto I answere that euery man whiche hath the light of Gods worde reuelated vnto hym, is sent when soeuer he séeth necessitie, & hath cure of his neighbours soule. As by example. If God haue geuen me my sight, and I perceiue a blynde man goyng in the way, which is rea∣dy for lacke of sight to fall into a pytte wherein he were lyke to perish, then am I bounde by Gods commaunde∣ment to guide hym till hee were past that ieopardy, or els if he perish there in, (where I might haue deliuered hym) his bloud shalbe required of my hand. And lykewise if I perceiue my my neighbour lyke to perish for lacke of Christes doctrine, then am I boūd to instruct hym with the knowledge that God hath geuen mee, or els hys bloud shalbe required of my hand.

Paraduenture they will say that there is all ready one appoynted to * 1.26 watch the pitte, and therefore if any man fall into it he shall make it good, and that therfore I am discharged & néede to take no thought. Wherunto I aunswere I would be glad that it * 1.27 so were. Notwithstandyng if I per∣ceaue that the watchman be a sléepe, or runne to y^t ale house to make good cheare, or gone out of the countrey a whorehunting and thorough his nec∣ligence espy my neighbour in daun∣ger of the pitte, then am I neuerthe∣lesse bounde to leade hym from it, I thinke that God hath sent me at that tyme to saue that soule frō perishyng. And the law of God and nature byn∣deth me therto, which chargeth me to loue my neighbour as my selfe, and

to doe vnto hym as I would be done to. And I thinke there is no mā (that is in this case) but he would haue hys neighbour to helpe hym, and therfore * 1.28 is he bound to helpe his neighbour if he be in lyke ieopardy. And euen thus art thou bound to geue good counsell to hym that lacketh it, & to distribute what soeuer talent thou hast receiued of God vnto the profite of thy neigh∣bour. Moreouer besides that ye can not auoyde this my solution, yet I de∣sire you to note how the text it selfe which I alleged doth condemne your vayne obiection, the wordes are these Ezech. iij. If I say vnto the wicked that he shall dye the death, and thou shewe him not of it, the wicked shall die in his iniquitie, but I shall require his bloud of thy hande. Marke I pray you that the Prophet saith not as you obiect that he which should shewe the wicked his iniquitie, and doth not so, shall perish only, and the wicked hym selfe to be saued, bicause his faut was told him, by him which take charge to teach him: But contrarywise y^e wic∣ked shall perishe in his iniquitie (saith God by his prophet Ezechiel) and his bloud shall be required of the hand of him which should haue instructed him in the truthe.

If God haue geuen thée faythe in * 1.29 Christes bloude, be not proude of it, but feare: for sith God hathe not spa∣red the naturall braunches (I meane * 1.30 the Iewes which were hys elect peo∣ple) sith he spared not the angels that sinned, but hath cast them into hell, to be reserued vnto iudgement, sithe he spared not the olde worlde, but ouer∣whelmed them with waters, deliue∣ryng Noe the preacher of righteous∣nes, take héede lest he also spare not thée. Truth it is that where fayth is present no sinne can be imputed, but this faith is not in thy power, for it is the gift of God. And therfore if thou * 1.31 be vnkynde & endeuour not thy selfe to walke innocently, & to bryng forth the fruites of fayth, it is to be feared that for thyne vnkyndnesse God will * 1.32 take it from thée, and hyer out his vy∣neyard to an other, whiche shall re∣store the fruite in due seasō, and then shall thyne end be worse then thy be∣gynnyng. Let vs therfore with feare and tremblyng séeke our health and make stable our vocation and electiō, * 1.33 mortifiyng our members and man of sinne, by exercising our selues in Christes preceptes, that we may be the children of our father that is in heauen, and felow heyers with our Sauiour and brother Christ Iesu.

If God haue geuen thée riches, * 1.34 thou mayst not thincke that he hath committed them vnto thée for thine owne vse only, but that he hath made thée a stuard ouer them to destribute them to the profite of the commontie. For indéede thou art not the verye owner of them, but God is the ow∣ner, whiche sayth by the Prophet Agge, Golde is mine, and siluer is * 1.35 mine: and he hath committed them for a ceason to thy hande, to sée whe∣ther thou wilt be faythfull in distri∣buting thys wicked Mammon, accor∣ding * 1.36 to his commaundementes. And that it so is thou mayst well note by the parable of the riche man, whych was clothed in silke and fared deli∣cately in this worlde, and after was buryed in hell. Wheruppon S. Gre∣gory noteth that he was not damned because he despoiled any other mans, but because he did not distribute his own, as y^t processe of y^• Text doth also well declare. Wherefore if we must geue accompts of all that is geuē vs, then haue we litle cause to glory, but rather to feare and tremble, and to count him most happy, to whom least is committed. For God to whom this accomptes must be made, can not be deluded, although the world may be blinded.

If God haue geuen thée thy perfite limmes and members, then gette to some occupation, and woorke wyth thyne owne handes, that thy mem∣bers which are whole and perfite, may minister to theyr necessitie that lacke theyr members: for that is ac∣ceptable in the sight of God, and the contrarye so detestable, that if thou withdraw thy members from ayding thy neighboures, thou shalt of God be recounted for a théefe and a mur∣therer.

And therfore I affirme that all our holy hypocrites and idle bel∣lyed Monkes, chanons, and priestes, whether they be regulare or seculare, if they laboure not to preache Gods woorde are théeues and also murthe∣rers: for they maintaine their strong members in idlenesse, which ought to labour for the profite of theyr neygh∣boures, that theyr perfite members might minister vnto the necessitie of them that lacke theyr members. As the eye must minister her fruite of sight vnto the féete, handes and other members which lacke it: or els are they in ieoperdie to perishe at euery pit, and the eye giltie of their destru∣tion for withdrawing her office from them. And this may we establish by the wordes of S. Paule which sayth, * 1.37 He that dyd steale, let hym steale no more, but rather laboure wyth hys owne handes that he may haue to di∣stribute to them that lacke. And some doctoures do very well expounde it of certaine persons that walked inordi∣nately, and would not worke them∣selues though they were sturdye lub∣bers, but liued on other mens chari∣tie, which thing the Apostle calleth theft, and exhorteth them to woorke with theyr own hands, that they may both helpe themselues and other.

And for because some persons which féele them selues gréeued, be∣cause they are giltie, will not be con∣tent to allow this exposition I will al∣ledge an other text of the Wise man, which shall not onely allow this sen∣tence, but also bite them better: for he sayth, Panis egentium vita pauperis * 1.38 est, qui autem defraudat eum homo san∣guinis est. that is to say, The bread of the néedy is the life of the poore, and he that defraudeth him of it is a mur∣therer. This text holdeth their noses so hard to the grindstone that it clean disfigureth theyr faces, for it proueth our Byshops, Abbotes, and spiritu∣all possessionaries double theues and murtherers, as concerning the body (besides their murdering of the soule for lacke of Gods worde, which they will neyther preache, nor suffer any to doe it purely, but persecute and put them vnto the most cruell death) firste they are théeues and murthe∣rers, because they distribute not that which was appoynted by our fayth∣full forefathers to the entent it should haue bene ministred vnto the poore (for then they séemed to be very ver∣tuous) but now they bestow it vpon hawkes, houndes, horses, &c. vpon gorgious apparell and delicate fare. And glad are y^t poore whē they may get the scrappes. They may haue not so much as a pigge of their own sow, no scant a fether of their own goose. For he that may dispend foure or v. thou∣sand markes a yeare, would thinke it were too much if he gaue xx. nobles of it vnto the poore, which notwyth∣standing are the owners vnder God of all together the ministers lyuyng deduct, which (as the Apostle sayth) hauing theyr foode and clothes to co∣uer them ought therewith to be con∣tent. * 1.39 And thus they defraude the poor of theyr bread, & so are they théeues, and (because this bread is theyr life) as the aforesayd text testifieth, he that defraudeth hym of it, is not onely a théefe, but also a murtherer.

And when they thinke to bestow it very well and bestowe it in buildyng palaces of pleasure, yet are they ther∣in much to be reproued. For as an old Doctour sayth, they are in that poynt worse then the deuill, for the deuill would haue had that Christ should haue turned stones into bréede (which might haue suckored y^• poore) & these builders turne the bread into stones. For they bestow y^• good which should be geuen to the poore for their suste∣naunce, vpon an heape of stones.

But here they will obiect (as they * 1.40 are neuer without euasions) that if they should distribute it among the poore accordyng as they are bounde, within a while all would be spent, & no good should come of it, nor no man know where it is become or who fa∣reth the better for it. Whereunto I * 1.41 aunswere that in déede ye be to wise for me, for sith ye go about to correct Christ, and to fet hym to schole and learne hym what is best, it were but folye for me to meddle with you. For

Christes minde and commaūdement is that we should distribute it and not * 1.42 withhold it from them. And sayth by his Prophet: wo be to them that cou∣ple * 1.43 and knit houses together, whiche I thinke may iustly be verified vpon you. Neuerthelesse this I dare say, that if a Byshop which may dispende foure thousād marke would vnto the poore of his Dioces distribute euery yeare, but the one halfe geuyng vnto one man. xl. shillyng, and lendyng to an other. xx. nobles to set vp his occu∣pation with all, and so geue and lende as he séeth néede, he should within. v. or. vj. yeares make a florishyng Dio∣ces. And I thinke verely that his face should more be alowed before God, then if he had builded a thousand Ab∣bayes: for Gods commaundement ought first to be done, & is much more acceptable to him then all the workes that procede of our imaginations and foolish phantasies.

Besides that they are théeues and murtherers for withdrawyng theyr perfite mēbers from labour wherby they might minister vnto their neigh∣bours necessity (I speake of as many as are not occupied about preachyng Gods woorde) for in that they with∣drawe their members from succou∣ryng their poore neighbours, they are théeues. And because this succour is called their lyfe, they are murtherers for kéepyng it from them.

Here our beggyng orders of Fri∣ers would thinke to be exempt, be∣cause they haue not receiued rentes to be distributed. Notwithstandyng if we ponder this texte well we shall finde them cōdemned as déepe as the other. For they enter into euery mās house, and with vnshamefasted beg∣gyng polle them so nye, that in a ma∣ner they leaue nothing behind for the very poore which are sicke, lame, crée∣ple, blynd and maymed. For there is not the poorest desolate widowe, but with his fayre flatteryng he wil so de∣ceiue her, that he will be sure either of money or ware: but deare brethrē mayntayne ye no such murtherers, lest ye bee partakers of their sinnes, but rather folow the counsell of the Apostle, which chargeth vs in y^e name of our Lorde Iesu Christ, that we withdraw our selues from euery bro∣ther that walketh inordinatly & wor∣keth not and byddeth if hee will not * 1.44 worke he should not eate.

Now if they obiect that they liue in contemplation & study of Scripture, and say that they ought not to be let from that holy worke: for Christ sayd that Marye had chosen the best part whiche should not be taken from her.

Thereunto may I make the same aūswere which that holy father and Abbot S. Siluane made. This Sil∣uane was an Abbot an holy man, ha∣uyng many Monkes vnder him, whō he caused after their prayers (whiche were nothyng so lōg as our Monkes vse now a dayes) whiche thinke for their many wordes to be heard, lyke as dyd the Phariseis whom Christ re¦buked, he caused them I say to labour for theyr lyuyng, accordyng to the mynde of Paule. And vppon a tyme there came a religious man to hys ab∣bay, and when he sawe his Monkes working, he asked the Abbot whye he so vsed them, and why they gaue not them selues to holye contemplation, séeing that Marie had chosen the best part. The Abbot made fewe wordes, but gaue this Monke a boke, and sent him into a sell, to be there occupied in studie and contemplation. And at din∣ner time y^e Abbot called all his monks to meat, and let hym sit in contempla∣tion. After noone when he began to ware very hūgry, he came out againe to the Abbot Siluane, and asked whe∣ther his Monkes had not yet dined: And he answered, yes. And why cal∣led you not me, quod the Monke, to dine wyth them? Ʋerily sayd the Ab∣bot, I thought you had bene all spiri∣tuall, and had néeded no meate. Nay quod the Monke I am not so spiritu∣all nor feruent in contemplation, but that I must néedes eate. Ʋerely sayde the Abbot, then muste you also néedes worke, for Mary hathe néede of Mar∣tha. When the Monke heard that, he repented and fell to worke as the o∣ther dyd. And I woulde to God that this aunswer would cause our religi∣ous

euen so to doe, & to fall to worke, that they might succoure theyr néedie neighboures.

And as touching theyr studie in scripture, S. Austine sayeth: how shalt thou better learne to vnderstande the scipture, then by going about to fulfill that thou there readest? And if thou goe aboute to fulfill it saythe he, then must thou worke with thy handes, for that dothe S. Paule teache thée. Of this I haue compiled an whole booke, which if God haue appoynted me to finishe it, and set it forthe, shalbe a rule of more perfection vnto oure religi∣ous, then any that they haue vsed this hundreth yeare.

The third Chapter. The conclusion of this treatise, that no flesh should reioyce, but feare and tremble in all the giftes that he receiueth.

HEre maiste thou perceiue that no man liueth but he maye feare and tremble, and moste he may feare, to whome most is committed, for of him shall muche be required: and muche are we bounde to thanke God in all things. For of oure selues haue we noughte but sinne and vanitie, but thorowe his gracious fauoure haue we all goodnesse, and be that we be. And sith all our goodnesse commeth of hym, we muste agayne be thanckefull vnto him, and kéepe hys commaunde∣ments. For els we may feare least he take hys gifts from vs, and then shall we receiue the greater dampnation.

If thou haue receiued the know∣ledge of hys woord, geue hym thanks, and be a faithful minister thereof: for else he shall deliuer thée vnto thyne owne fantasticall imaginations, and cast thée headlong into an heape of he∣resies, which shall bring thée into vt∣ter destruction.

If he geue thée faith in hys worde, geue him thanks, and bring forth the fruites therof in due season, for els he will take it away from thée, and sende thée into finall desperation.

If he geue thée riches, then geue hym thankes, and distribute them ac∣cording to Gods commaundement, or else he shall take them from thée (if he loue thée) either by théeues, by wa∣ter, by death of thy cattell, by blasting thy fruites, or such other scourges, to cause thée loue hym, because he wolde * 1.45 alienate thine heart from them, this I say he wil do, if he loue thée, to make thée put thine whole trust in him, and not in these transitorie things. But if * 1.46 he hate thée, then will he sende thée great prosperitie, and encrease them plenteously, and geue thée thy heauen in thys worlde vnto thine euerlasting dampnation in the lyfe to come, and therefore feare and take good héede whiles thou hast leasure.

If thou aske me what his honoure, praise, and thankes are? I answere, that his honor, praise and thankes, is nothing els but the fulfilling of hys commaūdementes. If thou aske me what his commaundementes are as touching the bestowing of thy goodes? I answer, his cōmaundemēts are that thou bestowe them in the woorkes of mercye, and that shall he laye to thy charge at the daye of iudgement. He shal aske you whether you haue fedde the hungrie, and geuen drinke to the thirstie, and not whether you haue builded abbayes or chauntries. He shall aske you whether you haue har∣bored the harborlesse, and clothed the naked, and not whether you haue gil∣ded images, or geuen copes to chur∣ches. He shall aske you whether you haue visited the sicke, and gone to the prisoners, and not whether you haue gone a pilgrimage to Walsingham or Canterburye. And thys I affirme vnto thée, that if thou builde a thou∣sand cloisters, and giue as many copes and chalices to churches, and visitest all the pilgrimages in the worlde, and espiest and séest a poore man whome thou mightest help, perishing for lack of one grote, all these things whereon thou hast bestowed so muche money, shall not be able to helpe thée. There∣fore take good héede, and say not but that ye be warned.

If God haue geuen thée thy perfite limmes and members then geue him thankes, and vse them to the tamyng

of thy body, and profite of thy neigh∣bour. For els if God loue thée he will send thée some mayne or mischief and take them from thée, that thy negli∣gence and none vsing of them be not so extremely imputed vnto thée. But if he hate thée, he shal kéepe thē whole and sounde for thée, that the none v∣sing of them may be thy greater dam∣nation. Therfore beware and feare geuing him thankes according to hys commaundementes. For we are hys creatures, and are much bounde to him that he hath geuen to vs our per∣fite members: for it is better for vs to haue our limmes and to woorke with them distributing to other, then that other should distribute vnto vs: for it is a more holy thing to geue thē * 1.47 to take: yea we are much bound vn∣to him, although he haue made vs imperfect and mutilate: for we were * 1.48 in his handes (as we are yet) to haue done with vs whatsoeuer had plea∣sed him, euen to haue made vs the vilest creature vpon the earth.

I haue read of a shepheard which kéeping his shéepe in the field espyed a foule Toade, and when he had wel marked her, and conferred her shape and nature, vnto himselfe and hys nature, he fell a wéeping and cryed out piteously. At the last came a By∣shop by, riding right royally: and whē he saw the shepheard so sore lamen∣ting, he reynde hys horse, & asked him the cause of his great wayling. Then aunswered the shepheard, Ʋerely sir I wéepe for mine vnkindnes toward almightie God: for I haue geuen thākes to God of many thynges, but yet I was neuer so kind since I was borne, as to thanke him of this thing. What is that, sayd the Byshop? Syr (quod he) sée you not this foule tode? Yes (quod the Bishop) what is that to the purpose? Ʋerely (sayd the shep hearde) it is the creature of God as well as I am, and God might haue made me euen such a foule and vn∣reasonable beast as this is, if it had pleased him, & yet he hath not done so, but of his mercy and goodnes he hath made me a reasonable creature, after his owne shape and likenes: and yet was I neuer so kynde as to thancke him that he had not made me so vile a creature, which thing I greatly be∣wayle, and mine vnkindenesse tau∣seth me now thus to wéepe. Wyth y^t the Bishop departed, and I trust lear¦ned to do thereafter. And I beséeth God that we may so do, and be the faythfull folowers of our Saui∣our Christ Iesu, to whom be prayse, honour, and glory for euer.

Amen.

A myrrour or lookyng glasse wherin you may beholde the Sacrament of Bap∣tisme described. Anno. M. D. xxxiij.

By me Iohn Frith.

COnsideryng the manifold & lamentable errours where∣with not the ignoraunt peo∣ple onely, but also the lear∣ned (as they séeme) haue bene seduced long as touchyng the blessed Sacra∣ment of Baptisme. I thought it expe∣dient therin to write my mynde. Tru¦styng by that meanes to bryng agayn the blynde hartes of many vnto the right way, and I doubt not but that * 1.49 the elect and chosē of God, that know their shepheardes voyce, and haue the spirite to iudge all thynges, shall * 1.50 easely perceiue whether this be con∣formable to their masters voyce, and shall hereby bee monished to leaue their wanderyng in the darke & loth∣some wayes which leade vnto death, and to walke without stumblyng in * 1.51 the comfortable light which bringeth their consciences to rest, & such peace that passeth all vnderstandyng.

One errour is this. They put so great confidence in the outward signe that without discretion they condēne

the infantes, whiche dye or they be Baptised vnto euer lastyng payne, an other is this. They cleaue so strongly vnto the weake ceremonies, that they thinke if a dronken Priest leaue out a word, as Volo say ye, or Credo say * 1.52 ye, or forget to put spittell or salt in y^e childes mouth that y^e child is not chri∣stened, yea so much giue they there∣unto the beggerly salt, that they will say spill not the salt, for it is our Chri∣stendome, and vse also to sweare by it. Saying by this salt that is my Chri¦stendome. Alas what blyndnesse is this, these two errours are the prin∣cipall that I do entend at this tyme to confute. For when they are fallen, the other that are grounded on these must néedes decay. First we must marke thrée thynges in euery Sacra∣ment * 1.53 to be considered the signe, the signification and the fayth, whiche is geuen vnto the wordes of God. The signe in Baptisme is the ploungyng downe in the materiall water and lif∣tyng vp agayne by the whiche as by an outward badge we are knowen to be of the number of them which pro∣fesse Christ to be theyr redemer and Sauiour.

This outward signe doth neither * 1.54 geue vs the spirite of God: neither yet grace that is the fauour of God. For if thorough the washyng in the water the spirite or grace were geuē, then should it folow that who soeuer were baptised in water should re∣ceiue this precious gift, but that is not so, wherfore I must néedes con∣clude that this outward signe by any power or influence that it hath, bryn∣geth not the spirite or fauour of God. That euery man receiueth not this treasure in Baptisme it is euidēt: for put the case that a Iew or an infidell * 1.55 should say that he dyd beleue, & bele∣ued not in déede, and vpō his wordes were baptised in déede (for no man cā iudge what his hart is, but we must receiue him vnto Baptisme if he con∣fesse our fayth with his mouth albeit his hart be farre from thence) this miscreant now thus Baptised hath receiued this outward signe and Sa∣crament, aswell as the most faythfull man beleuyng. Howbeit he neither receiueth the spirite of God, neither * 1.56 yet any grace but rather condemna∣tion. Wherefore it is euident that the exterior signe giueth not this gift whiche is also as certaine in all other Sacramentes, yea in the Sacrament of the altare whiche may be called a double Sacrament. For it is not one∣ly a remembraunce that the naturall body of Christe was broken and hys * 1.57 bloud shed for our redemption as the Euangelistes do testifie, but also it is his spirituall body whiche is the con∣gregation of the faythfull as S. Paul testifieth: saying, the bread which we breake is it not the partaking (that is to say we that are partakers) of the body of Christ? For we (sayth hée) though we be many yet are we one bread & one body. But for all that, the receiuyng of this Sacrament giueth vs not the spirite of God neither yet his fauor: for the wicked receiueth it as well as y^e good. Howbeit that recei∣uyng is to theyr dānation. Wherfore it foloweth that the outwarde signe giueth no mā any grace. Moreouer if the spirite of God and his grace were bounde vnto the Sacramentes, then * 1.58 where y^e Sacramēts were ministred there must y^e spirit of grace waite on, and where they were not ministred, shuld be neither spirit nor grace. But that is false, for Cornelius & all his houshold receiued y^e holy ghost before they were Baptised. In so much that * 1.59 Peter sayd may any man forbyd that these should be baptised with water whiche haue receiued the holy ghost as well as we. And so he commaun∣ded them to be baptised, in the name of the Lord, here may we sée that as the spirite of God lighteth where he * 1.60 will, neither is he boūde to any thing. Yea and this example doth well de∣clare vnto vs that the Sacramentes are geuen to be an outward witnesse vnto all the cōgregation of that grace whiche is geuen before priuatly vnto euery man.

So is Baptisme giuen before the congregation vnto hym which before he receiue it, hath either professed the Religion of Christ, or els hath the

word of promise, by the whiche pro∣messe * 1.61 he is knowen to be of the sensi∣ble congregatiō of Christ and for this cause when we baptise one that is come vnto the age of discretiō we axe of hym whether he beleue, if he aun∣swere yea and desire Baptisme then is he baptised so that we require faith in hym before he be baptised (whiche is the gift of God) and commeth of grace, and so it is an outward signe of hys inuisible fayth whiche before was giuen hym of God. If an infant be brought vnto baptisme whom his frendes offer vp willyng to sanctifie and fulfill the commaundement and ordinaunce of God, we enquire of his frendes before the congregatiō whe∣ther they will that theyr child be bap∣tised and when they haue aunswered yea, thē receiueth he Baptisme. Here also went before the promise of God that hee of his grace reputeth our in∣fantes no lesse of the congregation then the infantes of the Hebrues and thorough Baptisme doth the congre∣gation receiue him whiche was first receiued thorough grace of the pro∣mise, thus may we sée that Baptisme bryngeth not grace, but doth testifie vnto the congregation that he which is baptised had such grace geuen hym before, so is Baptisme a Sacrament, * 1.62 that is the signe of an holy thyng euē a token of the grace and frée mercy whiche was before geuen hym a visi∣ble example of inuisible grace whiche is done and geuen through the gentle∣nesse of God. By this may we per∣ceiue how grosse theyr ignoraunce is which without discretion condemne the infantes that departe out of this worlde not baptised in our materiall water. For if that water geue no grace as I haue sufficiently proued, why should they condemne more be∣fore that washyng, then after. Beside that the election of God is frée and fo∣loweth * 1.63 not our fayth, but fayth fo∣loweth the electiō as it is writtē. And there beleued euen as many as were ordeined vnto euerlastyng lyfe for * 1.64 they that are chosen frō y^e beginnyng are no doubt chosen before they had fayth, we ought not therfore to geue such vnaduised iudgement on these * 1.65 children which by their age haue not yet heard our fayth, seyng Gods elec∣tion is hidde from our eyes.

The children of Israell were a * 1.66 people which God had chosen from among all nations of the worlde, and gaue them Circumcision for a token and memoriall of that election, which * 1.67 circumcision was a figure of our bap∣tisme, and they thought that the gen∣tiles which were not carnally circum∣cised had bene all condemned. But their opinion deceiued them for there were also of the Gentiles which al∣though they were not circumcised outwardly were electe of God & were spiritually circumcised, which onely is the thing that God regardeth, as Paule testifieth, saying, He is not a Iew which is a Iew outwarde, ney∣ther is that circumcision any thing * 1.68 which is outward in the flesh: but he is a Iew which is hid within the cir∣cumcision of the hart, which is the cutting off, of carnall desires, and is the true circumcision. This circum∣cision was in price with God, wyth the which the gentiles (as Iob) were circumcised. And in like maner may we say of our Baptisme, he is not a Christen man which is washed wyth water, neither is that baptisme which is outwarde in the flesh: but that is the very baptisme which God allow∣eth, to be baptised spiritually in the hart, that is, to subdue and wéed out the braunches of sinne that it raigne not in your mortall bodies, and bring thē into bōdage vnder it: of y^e which our Baptisme is but a signe. And there are many (I doubt not) which are thus spiritually baptized although theyr bodies touch no water, as there were gentiles thus spiritually circum¦cised and yet neuer cutte of the fore∣skinne of theyr priuy members.

Furthermore the children of the vncircumcision are of the people and congregation of God aswell as the children of the Hebrewes vnder the law were members of theyr congre∣gation. I take the congregation of * 1.69 God in thys place euen somewhat largely, that is, for all them that are

thought or coūted to be the members of Christ, as it is taken, Mathew 13. * 1.70 where Christe compareth it vnto a nette which receyueth both good fish and euill: and agayne Mathew 25. * 1.71 where he likeneth the kingdome of heauen, that is to say, the congregati∣on of God vnto x. virgins, of the which v. were wise, and v. foolish: * 1.72 but I speake not in this place of the elect sanctifyed and inuisible congre∣gation, which is wythout spotte and wrinckle, and onely knowne vnto God which hath chosen her before the foundations of the worlde were layde, neyther is it to be estéemed but that God is as mercyfull vnto vs which are of the spirituall Israell, as he was vnto the carnall Israell. S. Iohn, S. Paule and such other were they not (being infantes) of the cōgre∣gation of God elect in Christ Iesu be∣fore the creation of the worlde? how∣beit in theyr infancy they neither had fayth, nor yet knew any thing of this election. Mathew, Zacheus, the théef * 1.73 and Mary Magdalene were they not likewise so chosē, yet they themselues knew it not vntill they were lighte∣ned of the holy Ghost, and drawne vnto Christ by our heauenly Father, neyther knoweth any man of an o∣thers election, but euery man may knowe hys owne through hys fayth and will that he hath to fulfill the law of God. Of this sensible congregati∣on * 1.74 of Christ was Iudas, yea and all the other which after forsooke Christ, neither wist the Apostles but that Iu∣das had bene of the elect, sanctifyed, and inuisible congregation of Christ, as well as Peter or Iohn: so that our iudgement recounteth all faythfull and chosen, that séeme to be, but Christ knoweth them that are hys, and them that shall forsake him.

Nowe is there an opinion risen a∣mōg certaine, which affirme y^e childrē may not be baptised vntill they come vnto a perfecte age, and that because they haue no faithe: but verely me thinketh that they are farre from the méekenesse of Christe, and his spirite, which when children were broughte vnto him, receiued them louingly, and embraced them in his armes. Mat. 9. and when his Disciples blamed the * 1.75 bringers, he called them vnto hym, saying: suffer children to come vnto me, and forbid them not, for of such is the kingdom of heauen. Luk. 18. And * 1.76 albeit they haue no faith, but are only of that inuisible congregation, that is, * 1.77 w^t out spot or wrinkel: yet as I haue saide they haue a promisse as well as the children of the Hebrewes, by the which they are of the visible congre∣gation, which thing only is testified in theyr baptisme. So it appeareth that these men are ignorāt what baptisme is. For oure baptisme doth not testifie that we are of that pure congregati∣on, which was chosen and sanctified in Christe before the worlde began, which haue theyr names wrytten in the booke of life, of the which it is not possible that one shoulde perishe, for then were it a false testimonie: séeing many whiche are baptised, fall after∣ward into perillous heresies, and vt∣ter desperation which bringeth them vnto deathe euerlasting. And as for faith if they haue none when they are baptised, lette them pray vnto God to giue it them afterwarde: for the lacke of fayth hurteth not the sacramente, but the sacrament may be as well mi∣nistred vnto a miscreant as to a faith∣full, if he say that he hathe faythe, or haue any promise of God, but thys matter will I passe ouer: for I truste the English (vnto whō I wryte this) haue no such opinions.

Nowe will I procéede wyth the se∣cond * 1.78 poynte of this sacrament, which is the signification. The signification of baptisme is described of Paule in the. 6. of y^e Romaines, that as we are plunged bodily into the watēr. Euen * 1.79 so we are dead & buried with Christe from sinne: and as we are lifted a∣gain out of the water, euen so are we risen with Christe from oure sinnes, that we mighte héereafter walke in a newe conuersation of lyfe. So that these two things, that is to be plun∣ged * 1.80 in the water, and lifte vp againe, doe signifie and represent the whole pith and effect of baptisme, that is the mortification of our olde Adam, & the

rising vp of our new man. What is y^• old Adam? verely euē that by naturall inheritaunce is planted thorough A∣dams fall in vs, as to be vnfaythfull, angrie, enuious, couetous, slouthfull, proud, and vngodly, these and suche other vses wherewith oure nature is venemed, ought we withall diligence to cutte of, and mortifie, that we may daily be more pacient, liberall, and mercifull according to that oure bap∣tisme doth signifie. In so much that a * 1.81 Christen mannes lyfe is nothing els saue a continuall baptisme, whych is begon when are dipped in the water, and is put in continuall vre and exer∣cise, as long as the infection of sinne remaineth in oure bodyes, whych is neuer vtterly vanquished vntill the houre of death, and there is the great Golias slayn wyth hys owne sweard, that is deathe, whych is the power of sinne, and the gate of euerlasting lyfe opened vnto vs, and thus is Paule to be vnderstand. Galat. 3. where he saythe. All ye that are baptised into * 1.82 Christ, haue put Christe on you, that is, you haue promised to dye wyth Christe as touching youre sinnes and worldly desires passed, and to become new mē, or creatures or members of Christ, this haue we all promised vn∣to the congregation, and it is repre∣sented in our Baptisme. But alas there are but few which in déede ful∣fil that they promise or rather that the Sacrament promiseth for them. And for this cause it is called of Paule the fountaine of the new byrth and rege∣neration. Tit. iij. bicause it signifieth that we will in déede renounce & vtter¦ly * 1.83 forsake our old life & purge our mē¦bers frō the workes of iniquitie tho∣rough y^e vertue of y^e holy ghost, which as the water or fire doth clense the bo¦dy, Euen so doth it purifie the hart from all vncleanesse: yea it is a com∣mō phrase in Scripture to cal the ho∣ly ghost water and fire, because these two elementes expresse so liuely hys purgyng operation.

Now haue we expounded the sig∣nification * 1.84 of Baptisme which signifi∣catiō we may obtaine onely by fayth, for if thou be baptised a thousād times with water & haue no fayth it auay∣leth thée no more towardes God, the it doth a Goose when she ducketh her selfe vnder the water. Therefore if thou wilt obtaine the profite of Bap∣tisme thou must haue fayth, that is, thou must bee surely persuaded that thou art newly borne agayne not by water onely, but by water and the ho¦ly ghost, Iohn. iij. & thou art▪ become y^e * 1.85 child of God & that thy sinnes are not imputed to thée, but forgeuē through y^e bloud & passion of Christ, according vnto the promise of God. This fayth haue neither y^e deuils, neither yet the * 1.86 wicked. For the wicked cā not beleue y^e remissiō of their sinnes, but fall vn∣to vtter desperation and make God a lyer as much as in thē is. For they be∣leue not the testimony which he gaue his sonne, and this is that testimony, that all which beleue on hym haue e∣uerlastyng lyfe Iohn. v. And the de∣uils * 1.87 can not beleue it, for they haue no promise made vnto them. Thus * 1.88 through Christes bloud, wherof our Baptisme hath his full strength and vigour, are we regenerate and made at one with the father. For by our first naturall byrth, we are the chil∣dren of wrath. Ephes. ij. and the ene∣myes of God. Roma. vj. * 1.89

Finally baptisme is an ordinaunce institute of God (and no practise of mans imagination) put in vse in Christes time, and after his resurre∣ction commaunded to be ministred vnto all that beleeue, whether they were Iewes or Gentiles. For Christ * 1.90 sayth to his Apostles, Go ye & teach all nations baptizing them in the name of the Father, & of the Sonne * 1.91 and of the holy Ghost. Wherfore al∣though it séeme neuer so exterior a thing, yet ought it to be had in great * 1.92 price and much reuerence because it was commaūded of God to be done. Beside that it is an outward signe or witnesse vnto the cōgregation of the inuisible promise geuen before by grace vnto euery priuate man, and by it doth the congregation receiue hym openly to be coūted one of thē which was first receiued by faith, or through the grace of the promise: it putteth vs

also in remembraūce that we (aduer∣tising the kyndnesse of God and our promise in Baptisme) may learne to dye and mortifie our rebellyng mem∣bers, otherwise gyueth it no grace, nether hath it any secret vertue as we haue sufficiently proued, and therfore is he sore to blame that so vnaduised∣ly condemneth these infātes iudgyng his brother which is in Gods hand, yea and peraduenture baptised in Christes bloud. For Gods election is vnknowen to man. Now will I ende¦uour my selfe to ouerthrow and vtter¦ly put out the second errour whiche hath long raigned and seduced many: and that is of them which so strongly sticke vnto the weake ceremonies. Concerning the ceremonies of Bap∣tisme, yea and all other, we must be∣haue our selues wisely as charitie tea∣cheth vs, séekyng the profite of many, that they may be saued. We must cō∣sider * 1.93 that we haue our conuersation with men in this world of the which the most part know not God. Some are young, some weake, some per∣uerse, and some stiffenecked and ob∣durate vnto the young ceremonies, which although they be not noysome vnto the fayth, nor contrary to the word of God, yet will it be hard to finde such. They are good and expe∣dient * 1.94 (as milke) to leade the young tenderly into the more perfite know∣ledge of God. The second sort are the weake vnto whom in all thynges it behoueth vs to haue respect & beare their infirmities by charitie: for their sake Actes. xv. dyd Paule circumcise Timothe, yea and for their sake hée * 1.95 had leuer to captiue his libertie and neuer eate flesh nor drinke wyne thē to offende one of them. The thyrde kynd of men are perfite I meane not so perfit that they are cleane without sinne hauyng no remnauntes of old Adā assailyng them for such are there none, but onely Christ: but I call thē * 1.96 perfite which haue perfit knowledge in the vse of thynges whiche know, that what soeuer entreth into the bel∣ly deff••eth not the man, which know * 1.97 that all such thynges be pure vnto thē that are pure Tit. i. whiche know * 1.98 that if we eate we are nothyng the better, or if we eate not we are no∣thyng the worse. 1. Cor. 8. these are * 1.99 frée betwene God & their consciēce, & may vse all thinges: howbeit they are * 1.100 yet bounde as cōcernyng their neigh∣bour whiche is weake and hath not the knowledge, yea bound vnder the payne of sinne to abstaine from woū∣dyng of their cōscience, for he sinneth against God that woundeth an other mans consciēce. 1. Cor. 8. The fourth kynde are selfe willed and obstinate which put confidence in such indiffe∣rent thynges. For I thinke them not néedefull vnto our saluation. Then * 1.101 ought we to resist in the face, and not to yeld an inche vnto them, as Paule geueth vs example, which would not for theyr pleasure circumcise Titus but vtterly resisted theyr obdurate ig∣noraunce. If thou make this diuisiō, thou shalt know how to behaue thy selfe towardes all men, but now it is méete that we shewe thée whiche are the ceremonies of Baptisme.

The ceremonies of Baptisme are easly expressed if thou know what the substaunce of it is, and how the Apo∣stles ministred it: and where may we haue that better expressed then Actes. viij. where Philip baptised the Eu∣nuch, * 1.102 chamberlaine to the Quéene of Cādace, this Eunuch did knowledge that Iesus was the sonne of GOD which is the signe of our fayth, and desired Baptisme and Phillip at the * 1.103 next water they came to, washed hym in the name of the father and of the sonne, and of the holy ghost. There will no man deny but that that Bap∣tisme was as full, & as good as ours, & yet was there neither fonte nor holy water, candle, creame, oyle, salt, god∣father, or godmothers, or any other, popatrie. Wherfore we may cōclude that all these thinges are but ceremo∣nyes that is to say exterior thynges whiche make Baptisme neither the better nor worse of a myte, thus say I not to haue these ceremonies that want iudgemēt disanulled, which are not noysome to our fayth, for feare of offending the weake, but onely that thou mayest know how to vse them,

as indifferent and to put no confidēce in them. For then should they hurte and vnquiet our conscience, if tho∣rowe negligence, or otherwise any thinge were vndone, and so shoulde they be an occasion to plucke vs from Christe, which were institute for a meane to bring vs vnto him. Ther∣fore the Seniours and ministers of * 1.104 the congregations ought to instructe their flockes to take these thinges in∣different, which neyther saue nor damne, whether they be done or vn∣done. And if they perceyue the peo∣ple cleaue to sore to them, then ought they to séeke out a tyme conuenient, and to abrogate or alter those ceremo¦nies, or elles they can not escape the wrath of God. For they that séeke health in such ceremonies are fallen from grace and treade vnder theyr ••••te the bloude of Christ, vnto their condemnation. But theyr bloude shal be required at your hādes, which better should haue instructed them. And as concerning the abrogation or alteration of ceremonies, we haue a * 1.105 godly ensample of the Sabaoth. The Sabaoth was instituted and cōmaū∣ded of God to be kept of the chyldren * 1.106 of Israel. Notwithstanding because it was a signe or a ceremony, and did signifie vnto them that it was God which sanctified them with his spirit, and not themselues wyth theyr holy workes. And because also that all ce∣remonies and shadowes ceased whē * 1.107 Christ came. So that they might be done or left vndone indifferētly. Our * 1.108 forefathers, which were in the begin∣ning of the church, did abrogate thys Sabaoth to the entent that mē might haue an ensample of Christē libertie, and that they might know that ney∣ther the kéepyng of the Saboth, nor of any other day, is necessary accor∣ding to Paule. Ye obserue dayes, * 1.109 tymes, and monethes, I am afrayde of you that I haue laboured in vayne towardes you. Howbeit, because it was necessary that a day should be re∣serued, in the which the people might come together to heare the worde of God, they ordayned in the stede of y^e Sabbaoth which was Saterday, the next day folowing which is Sonday. And although they myght haue kept * 1.110 the Saterday wyth the Iewes as a thyng indifferent: yet did they much better to ouerset the day, to be a per∣petuall memory that we are frée and not bounde to any day, but that we may do all lawful workes to the plea∣sure of God and profite of our neigh∣bour. We are in maner as supersti∣cious in the So•…•…s they were in the Saterday, ye•…•… we are much madder. For the Iewes haue y^• word of God for theyr Saterdaye, sithe it is the seuenth daye, and they were commaunded to kéepe the seuēth day solempne. And we haue not the word of God for vs but rather agaynst vs, for we kéepe not the seuenth day as y^e Iewes do. But the first which is not commaunded by Gods lawe: but Paule byddeth that no man iudge vs as concernyng holy day meates, and such other exteryour thyngs, yea and * 1.111 in no wise will he that we obserue them, countyng them more holy then other dayes. For they were institute that the people should come together to heare Gods worde, receyue the sa∣cramentes, and geue God thankes. That done, they may returne vnto their houses and do their businesse as∣well as any other day. He that thin∣keth that a man sinneth which wor∣keth on the holy daye, if he be weake or ignoraunt, ought better to be in∣struct, and so to leaue his holde. But if he be obstinate and perseuer in hys sentence, he is not of God, but of the deuill, for he maketh sinne in such as God leaueth frée. Accordyng to thys ensample, would I that our ceremo∣nies were altered, because (as I haue sayd) the people séeke health in them. And what vilany can they do more to Christes bloude?

And as concerning Godfathers & Godmothers, they promise for theyr Godchildren that they shall mortifie the roote of sinne which springeth in the bodies, and subdue theyr lustes vnder the lawe of God. They pro∣mise also that they will instructe and bryng vp theyr Godchildren in the fayth of Christ: which office pertay∣neth

vnto theyr parentes, for they are cōmaunded of God to teach their children. So that the parentes should * 1.112 be either alone, or at the least y^e chief∣est Godfather. But now a dayes the fathers may not be suffered to know any thing themselues. How shoulde they thē instruct their children? They kéepe the scripture and word of God from you, and beare you in hand that it is heresie. Alas how long wyll you lacke vnderstanding? perceyue you not yet that they would kéepe you in darcknes because you shoulde not es∣pye theyr priuy practise and sleightly conueyaunce? Are you so mad that this blessed worde which made the e∣uill good, will make the good euyll? thynke you that thys holsome medi∣cine which healeth all infirmities, is now chaūged into such a nature that it will poyson you? Are ye so simple and childishe to surmise that this god∣ly doctrine which discloseth all hipo∣crisie, and confoundeth all heresies, should make you to erre and fall into heresies? I pray God geue you eyes to sée, eares to heare, and open your hartes that you may perceyue what his pleasure is. For surely ignoraun∣cie shall not excuse you (as Ezechiell * 1.113 speakyng in the person of God) sayth vnto y^e curates. Thou sonne of mā, I haue made thee an ouersear vnto y^e house of Israel, thou shalt heare the worde of my mouth, and shalt shewe it them from me. If I say vnto the wicked thou shalt surely die, and thou shew hym not, nor exhort him to turn frō his wicked way that he may lyue: then he shall dye in his wickednes, but I will require his bloude at thy hande. Yea, and if the righteous turn from his righteousnes and do iniqui∣tie: he shall die although thou shewe it hym not, he shall die in hys sin, but I wyll require his bloude at thy hand. Take hede you curates vnto your charge, and let no man excuse himselfe thorough ignoraunce.

FINIS.

Antithesis, wherin are compared together Christes actes and the Popes, gathered by Iohn Frith and annexed vnto the Reuelation of Anti∣christ, which he translated. 1529.

¶ Antithesis.

WE haue annexed (Chri¦sten Reader) vnto the end of the Reuelatiō, a little treatise after the maner of an Epi∣tome and shorte re∣hearsall of all thynges that exami∣ned more diligētly in the aforesayd booke, wherein their false and clo∣ked hipocrisie is aboundantly ope∣ned, by the compairing of Christes * 1.114 actes and theirs together, for Chri∣stes rule can not bee deceauable, whiche sayth that we should know thē by their workes, for Paule saith * 1.115 that such false Apostles are wicked workers which be transfigured in∣to Christes Apostles. And no mar∣uell for Sathan hym selfe, is some tyme transfigured into an aungell of light, therefore it is no great thyng, if that his ministers do take vpon them a similitude, as though they were the ministers of iustice, whose ende shalbe accordyng to their workes. Christen men should marke such and flye away from thē for such serue not Christ but their owne bellyes. And by sweete prea∣chynges, and flattering wordes de∣ceaue the hartes of the innocētes. And euen as Iannes and Iambres * 1.116 withstode Moses, euen so these re∣siste the truth, men they are of cor∣rupt myndes, and lewed as concer∣nyng the fayth, but they shall pre∣uayle no lenger, for their madnesse shalbe vttered vnto all mē as theirs

was. Thus the people be blynded fallyng into vnbelefe. And are de∣ceaued thorough the sleghty con∣ueyaunce of Antichrist and his ad∣herents. Saint Iohn said, that there * 1.117 were many Antichristes in his time no wonder if now be mo, howbeit by their workes they shalbe knowē and also by their wordes, for they shall contrary Christ both in lyfe & learnyng, whom they professe to fo¦low. Nowe let vs consider Popes, Cardinalles, Byshops, Suffraganes, Archdeacons, Deacons, Officials, Persons, Abbotes, with Deans, and Friers, Sumners, Pardoners, and these Papal Notaries, take hede to Monkes, Chanons, Ankers, and He remites, Nunnes, and Sisters, and marke how they folow Christ. We will chiefly touch the head whiche is the Pope, although it may be ve∣rified through all his members.

First.

* 1.118CHrist was poore, saying. The Foxes haue holes, and the byrdes of the ayre haue nestes, but the sonne of mā hath not whereon to lay his head.

The Pope and his adherents are rich, for the Pope sayth Rome is myne, Sicilia is myne, Corsica is myne. &c. And his adherentes haue also, frutefull possessions, this euery man knoweth.

2. Christ was méeke and lowe, and * 1.119 forsooke this worldly glory, and fled alone vnto the mountaynes, when * 1.120 the people woulde haue made him a kyng. Saying my kingdome is not of * 1.121 this worlde.

The Pope, is full high and proud, saying, I am a Lorde of both the realmes, earthly and heauenly, and the Emperour is my subiect: This witnesseth his lawe. Di. 96. ca. Si im∣perator.

3 Christ full lowly and méekely wa∣shed * 1.122 his disciples féete.

The Pope sayth, the Emperours and kynges, shall knele and kysse my féete, and is not ashamed to expresse it in the lawe. ca. Cū olim. de priuil. ele.

4. Christ came not to be serued but to serue, takyng vpon him the simi∣litude * 1.123 of a seruaunt, humbling hym∣selfe and made himselfe of no reputa∣tion to serue vs.

The Pope will be serued, and sayth it were a shame if he shoulde so humble himselfe. Dist. 86. ca. Quan∣do necessitas.

5. Christ went on his féete with hys disciples both in wette and dry, heat and cold, to teach the people, as it is euident through the Gospels.

The Popes and Byshops will kéepe their féete ful cleane with shoes of gold and siluer. Sith with precious stones, and will not preach them sel∣ues, but say it is sufficient, to cause o∣ther to preach. cap. Inter ceteram de of∣fic. Iuor. After this maner might the Turke be Pope also.

6. Christ wold not suffer that doues, * 1.124 shéepe, & oxen for the offeryng, should be sold in the tēple of God, but draue out the buyers & sellers with whipes.

The Pope and Byshops, suffer chapmen in the Church that minister the Sacramentes for money, dayly vnto the common people. And they geue great pardon vnto it, that they may be partakers of the wynnyng, to maynteine theyr cradles and other necessaryes with all, this may you sée dayly.

7. Christ saith, ye haue it for nothing * 1.125 therfore shall you geue it for nothing.

The Pope hath Iudas mynde, for you get nothyng of hym without mo∣ney, for he selleth both prayer & prea∣chyng.

8. Christ sate at meate among hys * 1.126 Disciples ful lowly and poorely. Not requiryng the hyghest seate.

The Pope sitteth full high in a cu∣rious throne and will be serued glo∣riously with long knéelyng and mē to kerue his morssels, w^t iagged coates blasphemyng God with othes, & ma∣ny other vices as we may sée dayly.

9. Christ was in hilles with wepyng * 1.127 and praying and walked in desert, fée∣dyng many thousandes, both with meate and preachyng.

The Pope sitteth in hys Castels & towers with minstrelsie & laughter. And the hungry poore shall sit at the

gate, he will not serue them hym selfe for shame he thinketh it were.

10. Christ lay and slept in a boate on * 1.128 the hard bordes and had to his cham∣berlaynes but fishers, crying to hym vppon the Sea in the tempest when they were a feard to perish.

The Pope sléepeth full soft & ease∣ly, and no man may awake hym vn∣til he haue slept inough, for his cham∣berlaynes shalbe ready with Mar∣shals and vshers, to kéepe his hall and chamber from noyse. And the portar at the gate to kéepe out the poore. Their Lord they will not awake.

11. Christ fasted & sought the frute on the trée when he was hungry, and * 1.129 founde none theron.

The Pope hath great prouision at Cities and Townes to get him of the best that may be founde, well dressed and dayntely to make digestion, with spicery, sawces, and siropes, coloured out of kynde.

12. Christ lay in a stable, with few clothes, betwixt an oxe and an Asse for * 1.130 the place was narrowe.

The Pope, in rich chambers, with quiltes, curtaines, carpettes and qui∣sh••ons spread all about with swéete smelles and paynted walles.

13. Christ chose to hym poore men, and commaunded them to be simple as doues. * 1.131

The Pope choseth subtile mē and crafty, full of pride or els they are not méete for hym.

14. Christ rode simply on an Asse, * 1.132 & had twelue that folowed him a foote all about.

The Pope on a mule or a white palfray much hygher then hys master dyd. And hath many mo then twelue folowyng hym on horsebacke with swoordes and bucklers, as it were to battaile.

15. Christ bade hys Disciples to go * 1.133 into all the world and to preach the Gospell to euery creature.

The Pope and hys Byshops for∣byd it in the payne of disobediēce and excommunication, saue onely such as they will assigne.

16. Christ was naked, beaten, scour∣ged, * 1.134 and false witnesse brought a∣gaynst hym.

The Pope and his adherentes are wel clothed with precious garments, and haue chaunge for ech day, & false witnes they haue inough, not against them, but to testifie with them what soeuer they will haue agaynst the in∣nocentes.

17. Christ came to séeke the poore & comfort them, he was not chargefull vnto them, but was milde, and had pitie on them.

The Pope and Byshops, somon & cite them be they neuer so poore, not regarding their aduersitie. But curse if they come not. So that they go a∣way soryer, and sicker in soule, and in purse then they were before.

18. Christ commaunded that we should not sweare at all, neither by * 1.135 heauē, neither by the temple. &c. But that our wordes should be, yea, yea, nay, nay.

The Pope sayth, if any man wyll receaue any office vnder vs, he shalbe sworne before, yea, and geue a great summe of money. Ca. Signifi. de elect.

19. Christ had a crowne of thorne thrust vpon his head, so that y^e bloude * 1.136 ranne downe vpō his amiable coun∣tenaunce, and sharpe nayles thorow his precious handes.

The Pope must weare thrée crow∣nes * 1.137 of golde, set with riche precious stones, he lacketh no Diademes, hys handes and fingers with owches and ringes are royally dight, he passeth poore Christ farre.

20. Christ tooke the crosse of painfull affliction vpon himselfe, and cōmaū∣ded his disciples to folow him, say∣ing, * 1.138 he that taketh not his crosse, and folow me, is not méete for me.

The Pope and hys Byshops take the crosse of pryde, and haue it borne before them, well gilt and amelde, to haue a worshippe of thys worlde, as for other crosse know they none.

21. Christ prayed his father to for∣geue * 1.139 them that trespassed hym, yea, and for them that put him to death.

Our Byshoppes, pray the kyng to be auenged on them that resiste their mindes, with forgeuenes they haue no acquaintance.

22. Christ bad his disciples to preach * 1.140 the Gospell.

The Pope and his Byshops wyll haue men to preach fables, and ther∣to graunt letter and seall, and many dayes of pardon.

23. Christ commaunded hys disci∣ples * 1.141 to know his lawe, and bad the Iewes to serche the Scriptures. And * 1.142 Moses exhorted y^e Israelites to teach the lawe of God to their younge chil∣dren. And that they shoulde haue it bounde as a signe in their handes, that it myght euer be before theyr eyes: And caused them to write it on the postes and doores of their houses.

The Pope and his Bishoppes say, that it is not méete for vs to know it, they make it heresie and treason to y^e kyng to know Christ or his lawes, they haue digged cisternes of theyr owne traditions, and haue stopped vp the pure fountaynes of Israell. Oh Lord, (in whom is all our trust) come downe from the heauens, why doost thou tary so long, seyng thyne aduersary thus preuayling agaynst thée?

24. Christ approued hys lawe and * 1.143 confirmed it with his owne death.

The Pope and B••shoppes vs full busie how they may destroy it, and magnifie more theyr owne lawe then Christes, to maintayne theyr fatte bellyes.

25. Christ would men visited priso∣ners, to comfort and deliuer them. * 1.144

The Pope with his adherentes, discomfort the poore and the true, and put them in prison for the truth.

26. Christ whom they call their ex∣ample, did neuer prison nor perse∣cute any.

The Pope and his champyons, persecute, punishe, prison, and put to death, them that are disobedient to their voluptuous pleasures. Ye sée how strayghte they followe Christes steppes.

27. Christ cōmaunded his disciples that if any man trespassed agaynst * 1.145 them, they shoulde go & reproue hym priuely, if he would not obey and be reconcyled, then shoulde they take with them one witnes or twayne, if he would not then heare them, that they should tell it to the whole cōgre∣gation. And if he would still continue in his stubbernes, that they should a∣uoyde his company.

The Pope and Byshoppes wyll cast straight into prison, there to re∣maine in yrons to make them reuoke the truth, and graunt to their willes, and if he be stronge and will not for∣sake the truth, they will condemne him without audience, for feare of losing of their temporall winning. And offering to their wombes, and taking away of their temporaltyes, wherewith the church is venomed.

28. Christ charged Peter thrise, to * 1.146 kéepe well and nourishe his shéepe.

The Pope chargeth much more to kéepe well his money. As for the shéepe he shereth and punisheth wyth infinite exactions.

29. Christ healing the sicke and do∣ing * 1.147 many myracles, did lightly, euer commaunde that they shoulde tell no man who did heale them.

The Pope and Byshoppes, geue great giftes to minstrelles and mes∣sengers, to leude lyers and flatterers to crye their name about, that they may haue worshyppe in this worlde.

30. Christ had no secular courtes to * 1.148 pleade y^e matters of his disciples, for they would not resist euill.

The Pope and Bishoppes, haue many with men of lawe to oppresse y^e poore against mercy, forgeue they will not, but euer be auenged.

31. Christ in cities and townes hun¦ted * 1.149 the féendes out of men that they dwelled in, with the wordes of hys mouth.

The Pope and Byshoppes, hunt the wilde Deare, the For, and the Hare, in their closed parkes, wyth great cryes, and hornes blowinge, with H••undes and ratches running.

32. God was called the holy father * 1.150 of Iesu Christ his sonne.

The Pope is called most holy fa∣ther of Sathās children, & taketh that name on him wyth Lucifers pride: his disciples say y^e he is god on earth, and we are taught by Christes lawe to haue but one God.

33. Christ sate in the middes of the * 1.151 Doctors, asking, and hearing them.

The Pope and Byshoppes sit in thrones wyth glorious myters, iudge¦ing and condemning by theyr owne made lawes. A litle matter, long in pleating, which myght be soone deter∣mined by the lawe of God, if they would vse it, but then were their win∣ning the lesse, and their lawe wyth∣out profite.

34 Christ taught that a man shoulde forsake his wife for no cause but for * 1.152 aduoutry.

The Pope and Byshoppes wyll make deuorces for money, as often as they list, and so they pille the poore and make themselues rich, nothyng regardyng to breake the law of God.

35. Christ sent the holy ghost in fer∣uent loue, to teach all the truth vnto * 1.153 them which were chosen of God.

The Pope and Byshoppes sende commaundements all about to curse and aske auengeaunce on them that resiste theyr tyranny, And absoile thē agayne cleane for money: all their do∣ctrines haue golden tayles, for mo∣ney is euer the ende, geue them mo∣ney, and you haue fulfilled all theyr lawes.

36. Christ fulfilled and kept the olde * 1.154 lawe and the new, and all righteous∣nesse.

The Pope and Byshoppes kéepe their owne traditions and lawes, but the lawe of God is cleane out of their myndes.

37. Christ sayd, that men shoulde * 1.155 know his disciples by their charitie, because they should loue one another as he hath loued them.

The Pope causeth his to be kno∣wen, by theyr shauen crownes, by gathering vp of tithes, masse pence, and offeringes, by the gylden tren∣talles, and salaryes to sing, by Peter pence gathering, and shriuing for monye, by peny wedding, and holy water sprinkling, and many mo mar∣kes hath he geuen them, As for cha∣ritie, they know it not at all.

38. Christ bad them that hee healed * 1.156 to go and sinne no more.

The Pope and Bishops haue fay∣ned penaunce, and commaunde men to fast bread & water, to go barefoote, without a shurt, & to offer to certaine idols money or cattell, some Masses must be song for them because theyr confessours should haue some profite, Some must go about the church, and Churchyard, with a taper burnyng in hys hand. And euer some be puni∣shed by the purse, though they offend not.

39. Christ sent to preach seuēty and * 1.157 and two Disciples, whiche promised fréely heauen to them that would be∣leue in the name of Christ.

The Pope and Byshops sende a∣bout foure sectes of beggers to geue pardon vnder their master Antichrist. And to sell heauen to whom so euer they liste, the Apostles knew no such thynges.

40. Christ was buryed in a garden * 1.158 in a poore monument without any fu∣nerall pompe.

The Pope and Byshops are bu∣ryed in tombes well gilt with many a torch and great solemnitie, with an∣gels gloriously portered that beare their soules to heauen. Notwithstan∣dyng it is to be feared that they go to supper with the deuill.

41. Christ sayth if thou wilt be per∣fite * 1.159 go and sell all thy goodes and geue it vnto the poore for then shalt thou haue treasure in heauen.

The pope saith if thou wilt be per∣fite geue me thy money & I will geue thée a pardon that shall absolue thée cleane a poena & culpa I will for thy money geue thée, the kaye of heauen gates.

42. Christ said vnto his Apostles the * 1.160 Kynges and Princes of the Gentiles haue rule and power ouer them, but you shall not so haue.

The Pope sayth, all Emperours, Kynges and Lordes be my subiectes, This is dayly read in his Buls, wher in he commaundeth the nobilitie, like as a master doth his seruaunt.

43. Christ sayth, he that among you * 1.161 wilbe greatest, let him be all your ser∣uauntes.

The Pope sayth, The Emperour must sweare an oth vnto me as vnto

his Lord, that he will be my subiect & eralte and worshyp me with honour. Ca. Tibi Domino. Di. 63.

44. Christ sayth that we worshyppe * 1.162 hym in vayne with mens doctrines & traditions.

The Pope sayth my traditions in the spiritual law, shall be kept as due∣ly, as if God had commaunded it him selfe, or S. Peter had preached it hym selfe. Ca. Si omnes. Dist. 19.

45. Christ sayth I am the way and * 1.163 the truth folow me in my learnyng. And rule you by y^e Scripture for that shall be your iudge.

The Pope sayth, ye shall in all thynges folow the Church of Rome (by that meaneth he him self and his Cardinals) Dist. xi. Cap. quis ne sciat. And as for the Scripture, it standeth in my power & authoritie, for I may make of it what soeuer I will. Dist. xix. Cap. Si romanorum.

46. Christ saith he that beleueth and * 1.164 is baptised, he shall be saued, but he that beleueth not shalbe damned.

The Pope sayth hee that geueth much money for my pardō shalbe ab∣soyled a poena & a culpa. And thē must he néedes be saued. And he that tea∣cheth otherwise is an hereticke, this testifieth his bulles and pardons.

47. Christ promiseth forgeuenes of * 1.165 sinne. And the kyngdome of heauen vnto them that repēt and will amend their lyues.

The Pope sayth, that no man can be saued except he bee first shreuen of his Priestes & Friers, for they bryng in money. Cap. omnes.

48. Christ sayth you shall loue your * 1.166 enemyes, and shall do good vnto them that hate you.

The Pope sayth, they that be ene∣myes, to me & my Cardinals, be cur∣sed with the great excommunication, and cā not be absoyled without much money, this is euident inough.

49. Christ commaunded his Disci∣ples * 1.167 not to resist euill, but if a man strike them on y^e one cheke, that they should offer him the other also.

The Pope sayth we may auenge and driue away force with force. D•• sen. excom. cap. dilecto.

50. Christ (sayth God the father) is * 1.168 my deare sonne, hym shall you heare, for hys yoke is swéete and his burden lyght.

The Pope sayth you shall heare me, and my commaundement shall be kept and receaued of euery mā. Dist. 93. cap. Si cui••s. And if my cōmaunde∣ment and burthen were so heauy that it cā not well be sustained and borne, yet shall ye obey me. Dist. 19. cap. In memoriam.

51. Christ sayd vnto the. ij. brethren, * 1.169 who hath set me to be your iudge in temporal goodes. As though he should say. It pertaineth not to me, but vnto worldly iudges.

The Pope sayth I am iudge in all maner of causes for they bryng mo∣ney vnto me. 9. q. 3. Conquestus.

52. Christ saith geue the Emperour * 1.170 such as pertayneth vnto hym as tri∣bute and custome, for I haue payde * 1.171 tolle for me and Peter.

The Pope saith I care not for this, But I excommunicate all them that aske any toll or tribute of me and my shauelynges, for I haue made them all frée. Cap. Nouit. de senten. excom. Et ca. Si quis. de cons. dist. i.

53. Christ sayth. Peter put vppe thy * 1.172 sword into the sheath, for he that stri∣keth with sword shall perishe with the sword.

The Pope sayth, you Emperours, Kynges, Princes, and Lordes, take swordes, speares, halberdes, clubbes and gunnes, and helpe me to slea thē, that will not obey my tyranny. This must an Emperour do or els he must be periured. After this maner hath Iulius the Pope slayne. xvi. thousand men in one day, was not that wel pa∣stored? Dyd not he well nourish the shéepe which Christ dyd committe vn¦to his tuition?

54. Christ sayde. Drinke you all of this cuppe, for this is the bloude of * 1.173 my promise.

The Pope sayth, I will not graūt this, for my priestes alone shal drinke of it (because it may crye auengeaūce on them alone) the other shall not drinke of it in the payne of heresy.

55. Christ sayth: Ye are my frendes * 1.174

if you do all thinges that I my selfe commaunde you.

The Pope sayth, you shall do as I bid you, for I haue power and autho∣ritie to make lawes. And after them shall you liue. 25. q. j. ca. Sunt quidam.

56. Christ sayth that chastitie is not * 1.175 geuen vnto euery mā, they that haue it geuen, let them take it geuing thā∣kes to God. And let the other vse the remedy which God hath prepared, for it is better to mary then to burne.

The Pope sayth, all monkes, Fry∣ers, * 1.176 and Nunnes, shall vowe and sweare chastitie, be it geuen them or not, my Priestes also shall not be wedded, but as for to kéepe whores, and rauishe other mens daughters & wiues, shalbe dispensed withall. I will sée no such thinges, for my By∣shoppes haue yearely great mony by it, like as baudes be wont to haue.

57. Christ sayth, all meates that mā * 1.177 taketh with thankes staineth not the soule, for all things are pure to them that are pure.

The Pope sayth, he that eateth egges, butter, or fleshe in these dayes that I haue commaūded to be fasted, doth not onely stayne his soule wyth sinne, but also is to be denounced an hereticke. Dist. 4. ca. Statuimus. This agréeth with Christ euen as the lyght doth with the darcknes. And yet haue we bene thus blynded long, that we could neuer perceaue this Antichrist till now in the last dayes.

58. Christ sayd vnto his Disciples, * 1.178 that you bynde in earth shalbe boūde in heauen, and that you lose in earth shalbe losed in heauen.

The Pope chalengeth greater au∣thoritie for he will lose soules out of Purgatory, and commaunde the an∣gels to fetch them out and all for mo∣ney, without money you get nothing.

59. Christ sayth whē you haue done * 1.179 all thynges that I haue commaunded you, yet say that you are vnprofitable seruauntes.

The Pope sayth do those thynges that I commaūd thée, and take a sure conscience vnto thée that thou art a iust and a religious mā, and that thou hast deserued heauē. And as for I my∣selfe, If I do wrong in euery thyng, 〈◊〉〈◊〉 * 1.180 bring many thousandes with me into damnation, yet shall no man rebuke me, but cal me the most holiest father. Dist. 40. ca. Si Papa.

60. Christ teacheth vs to fulfill the * 1.181 woorkes of mercy to the poore, euer commendyng mercy aboue offerings and sacrifice.

The Pope teacheth vs to geue our money for pardons, masses, diriges, to images and Churches, so that we may offer vnto their bellyes. And he that sayth it is better to geue our cha∣ritie to the poore (as Christ sayth) is counted halfe an hereticke, because he goeth aboute to marre the Popes market.

61. Christe suffered death for our * 1.182 sinnes and arose for our iustification, or els we all should haue perished.

The Pope sayth if thou bye my pardō, or els be buried in a gray Fri∣ers coate thou must néedes be saued, so that Christ hath suffered in vayne, sith a Friers coate will saue a man.

62. Christ onely is our mediatour * 1.183 which maketh vnite betwixt hys fa∣ther & vs, howbeit the prayer of a iust * 1.184 man is very good and profitable.

The Pope sayth. The greatest power and saluation next to Christ is myne. Dist. 60. cap. Si Papa. I maruell then why he is so curious to cause vs to worship the Saintes y^• are a sléepe. And not rather hym selfe, sith he cha∣lengeth a greater power then euer they dyd while they lyued.

63. Christ sayth, who soeuer breake * 1.185 one of my lest cōmaundementes, shal be called the lest (that is to say none) in the kyngdome of heauen.

The Pope sayth, what pertaineth his law vnto me. I am subiect to no lawes. 25. q. 1. cap. Omnia. therefore doth the Pope but seldome right. And is alwayes agaynst right yea and a∣gaynst his owne lawes, as often as men do bryng hym money, for that lo∣ueth he aboue all thynges.

64. Christes law is fulfilled through * 1.186 charitie.

The Popes law is fulfilled by mo∣ney, if thou haue no money to geue them, thou shalt carye a fagot, though

thou offende not, money them & they sée thée not, do what thou wilt.

65. Christ is the head of the Church * 1.187 as the Apostle doth testifie. And also the stone whereon the Church is buil¦ded. And this Church is the cōgrega∣tion of the faythfull and the very bo∣dy of Christ.

The Pope sayth, I am the head of the Church. Dist. 19. cap. Enim vero. And the seate of Rome is the stone wheron the Church is builded. Dist. 19. Ita Dominus. Can any thyng be more contrary vnto the honour and glory of God, then thus to dispoyle hym of his kyngdome, whiche he so dearely hath bought shedyng his pre∣cious bloud for it?

66. Christes law whiche is the holy * 1.188 Scripture came by the inspiryng of the holy ghost whiche dyd infuse it a∣boundauntly into the hartes of the A∣postles, and of the same spirite hath it his enduraunce and interpretation.

The Pope sayth, I am Lord of the Scripture to alow and disalow it, for of me doth it take his full authoritie. ca▪ Si omnes. And for a token of this, is the Scripture of Christ, layd vn∣der his féete when he is at Masse.

67. Christes Apostle sayth, that a * 1.189 Byshop ought to be so well learned, that he with the Scripture, be able to ouercome all them that be agaynst the fayth.

The Pope and Byshops will dis∣pute in Scripture with no man, but cast them first in prison, and proper engynes they haue inuēted to wring their fingers so sore, that the bloude shall braste out at their fingers endes, they pyne them, and scourge thē with infinite other tormētes payning thē, to forsake the truth. And after make them sweare on a booke that they shal tell no man of it, thus cruelly do they entreate them against iustice. And if they can not subdue them to theyr willes, then do they committe them vnto y^e seculare power to be burned.

68. Christes accusation, and cause * 1.190 why he was condemned vnto death, was writtē ouer his head in Hebrew, Gréeke, & Latine, that all men might know the cause, this was an argu∣ment that they vsed iustice (although they condemned him vniustly) sithe men might sée the offence and iudge∣ment ioyned together.

The Pope and Byshoppes con∣demne men, and committe them vn∣to the seculare power, that they shold execute the sentence. But this is a mischeuous abomination, that they will not suffer the seculare power, to know the cause why they put men to death, worshipfull, dis diuines, Ma∣ster Doctor. O you gentle nobilitie, ponder this matter indifferently. Be∣ware how you do execution, except you know the cause why. Thinke you the bloude shall not be requyred on you, if for an others pleasure you destroy the worke of God. They will say vnto you, as the Iewes sayde vn∣to Pilate concerning Christ: If he were not an euill doer we would not haue deliuered him vnto you. Trust not their wordes, for (no doubt) they are lyers, know the cause your sel∣ues, and heare the matter vnfayned∣ly. Thinke you they woulde not let you know the cause and iudgement, if they did iustice and not tyrannye? Be therefore no longer ••oyes to thē, which ought to be your seruauntes, God hath geuē you his spirite, grace and vnderstanding, hide not the ta∣lent that God hath geuen you, but do your diligence to sée iustice executed, secluding all tyranny, for that is your office appoynted you of God.

69. Christ sayth, blessed are ye when * 1.191 men hate you, curse you, and excom∣municate you for the righteousnes, that is to say, you nothing giltye nor worthy such affliction.

The Pope and Byshoppes saye that their curse is sore to be feared, yea and that it maketh men as blacke as a coale in the sight of God, though they haue not offended. In so much that they must néedes be damned ex∣cept they absoile them agayne: how∣beit Christ sayth, that they are bles∣sed: wherfore Christ is false, or els they are most vayne lyers.

70. Christ sayde, when thou makest * 1.192 a dinner or feast, call not thy frendes, kinsmen, and neighbours that are

riche, but the poore, lame and blinde, which are not able to recompēce thée, then shalt thou be happye, for it shall be rewarded thée in the resurrection of the iust.

The Pope and Byshoppes wyll call none such, for they thinke it great shame, but they call men of great au∣thoritie and riches, which wil receiue them wyth an other feast, they had leuer haue their bellies well stuffed in this world, then to tary for the pro∣mise of Christ. They thinke it long a comming.

71. Christ sayth, eyther make y^e trée * 1.193 good and his fruite good also, or els make the trée naught and his fruite naught also: meaning, that the trée first shoulde be good, and then bringe forth good fruite, the fruite maketh not the trée good, but the trée maketh the fruite good, although we can not know that the trée is good, but by hys fruite (for we can iudge nothing but by his outward operation) yet God séeth the quicknes in the roote, which in the tyme that God hath appointed him, shall bring forth his fruite. And approueth y^e trée to be good, although he séeme dead vnto vs. The trée is fayth, which is the mother of all good workes, which euer worketh by cha∣ritie when he séeth occasion.

The Pope and Byshops say, that the fruite maketh the trée good, cleane contrary to all Scripture and reason. And thus turne they the trées and the rootes vpwarde, while they affirme that fayth springeth and is made good of workes. And not the contrary, euē as a man would say, the fruite brin∣geth forth and maketh good the trée. And not the contrary. O what mad∣nes is is? They woulde make men beleue if they shoulde longe continue, that y^e Moone is made of grene chese.

72. Christ sayth, I am the doore of the folde, he that entreth not in by the doore, but by some other waye, is a théefe & a murtherer, and regardeth not the shéepe.

The Pope, yea and all the cleargie (for the most part) enter not in by Christ, but they runne in and are not called nor sent of Christ, One entreth by a bagge of money, wherewyth he buyeth a fatte benefice. An other en∣treth by seruing great men, and corying fauour. An other, because he is a great man borne, must be made a Cardinall, or els a Bpshop. Some haue voysons of Abbayes and other places, to speake a good worde for them to the kyng or other great men. Some enter thorowe their curious singing, and minyon daunsing, fewe or none for vertue & learninge.

73. Christ sayth, I am a good shep∣heard, A good shephead geueth hys lyfe for hys shéepe.

The Pope and Byshoppes say al∣so, that they are good shepheards, how be it, they pille and shere the sheepe so nigh, that they leaue not one locke of wolle on their backes. And in all pointes may be likened vnto the shep¦heardes that Zacharias prophesied of: which sayth, I shall rayse vp a shepheard in the earth, which shal not visite the thinges that are forsaken, and shall not séeke that which is gone astray, neither yet heale the diseased, nor nourishe and mayntayne that which standeth, but such a shepheard that shall norishe himselfe and not the shéepe, and cryeth out of hym, saying. O thou shepheard and idoll, thynke you that this shepheard wyll geue his lyfe for the shéepe?

74. Christ sayth, desire you not to be called master, for you haue but one * 1.194 master, which is Christ, and all you are brothers.

The Pope will be called most ho∣ly, hys Cardinalles, most reuerend, hys Byshoppes reuerend, hys Ab∣bottes and Priors most, and other glorious titles haue they, that passe master, farre. And except thou call them by those names and titles, thou shalt runne farre into their indigna∣tion, let Christ say what he wyll.

75. Christ commaunded his Disci∣ples * 1.195 that they should call no man fa∣ther on the earth, shewing them that they had but one father, which is in heauen.

The Pope must be called most ho∣ly father, if thou geue him not that name he will excommunicate you out

of his sinagoge, reason not with him, you may shew him the scripture, but it auayleth not, for he will wrest it & wring it into a thousand fashions. And will neuer leaue it vntill he haue brought it vnto his owne purpose.

76. Christes faithfull seruaunt Ste∣phen, * 1.196 sayd, that God almighty dwel∣leth not in temples y^• are made with mans hands, according vnto the pro∣phetes saying. Heauen is my seate, * 1.197 and the earth is my footestole. What house will you builde for me, sayth the Lorde? which is the place of my reste? Did not my handes make all these thinges?

The Pope and his adherētes say, that he dwelleth in this place and that place, the Friers say we haue hym, you must bye hym of vs, the Monkes say, he is with vs, be good to our mo∣nastery, and you shall be sure to haue hym. And so runne the sely soules frō Herode to Pilate. But they finde not Christ, for he dwelleth in no place but in the hart of a faithful mā, which is the very temple of God. * 1.198

77. Christes Apostle Paule sayth, We ought not to thinke that God is * 1.199 like gold, siluer, kar••ed stones, or any such thyng as man imagineth.

The Pope and his adherentes say that he is lyke a stocke and a stone, & causeth men to make images of hym, though God commaunded contrary saying. Thou shalt make no grauen image, neither any maner of simili∣tude * 1.200 of those thynges whiche are in heauē aboue or on the earth beneath. Neither of those thynges whiche are in the water, or vnder the earth, nei∣ther shalt thou honour or worshyppe them. Good Christen beware of these Idolles as Saint Iohn councelleth thée, truely I thinke it be one of the * 1.201 greatest causes of this exce••ation which God hath sent into the world for sinne.

78. Christ sayd vnto Peter, thou art Symon the sonne of Iona, thou shalt * 1.202 be called Cephas which if it be enter∣preted signifieth a stone as S. Iohn sayth in his Gospell.

The Pope sayth that Cephas sig∣nifieth * 1.203 the head, and of that gathereth he to be head of all the Byshops, here doth he playnly contrary to Gospell whiche expoundeth Cephas to bee a stone, what impudencie is this? I thinke he would say also that an Asse were a man if he thought to get any auauntage through it.

There are infinite other thynges wherein hee contrarieth Christ in so much that if it be diligētly examined, I thinke there is no word that Christ spake, but the other hath taught or made a law agaynst it. Howbeit for to auoyde tediousnes, we shall leaue them vnto your owne iudgement, for they are soone searched out & espyed. Iudge Christē reader all these things with a simple eye, be not parcially ad∣dict to the one nor to the other. But Iudge them by the Scripture. And knowledge that to be the truth which Gods word doth alow, auoydyng all other doctrine for it springeth of Sa∣than, be not ashamed to confesse poore Christ (and to take him for thy head) before these rauenous Wolues, for then shall he cōfesse thée agayn before * 1.204 his father & the aungelles in heauen. Then shalt thou bee inheritour with Iesu Christe, And the faythfull sonne of thy father whiche is in heauen, to whom be all glo∣ry eternally.

Amen. ¶ Here endeth the Antithesis betwene Christe and the Pope.

A booke made by Iohn Frith prisoner in the Tower of London, aunsweryng vnto M. Mores letter which he wrote against the first litle treatise that Iohn Frith made concernyng the Sacrament of the body and bloud of Christ, vnto which booke are added in the ende the articles of hys examination before the Bishops of London, Winchester and Lyncolne, in Paules Churche at London, for which Iohn Frith was condemned and after bur∣ned in Smithfield without Newgate the fourth day of Iuly. Anno. 1533.

¶ The Preface of this booke.

GRace and increase of knowledge from God the father through our Lorde Iesus Christ, be with the Christen rea∣der, and with all them that loue the Lord vnfaynedly. Amen.

I chaunced beyng in these par∣ties, to be in company with a Chri∣sten brother which for his commē∣dable conuersation, and sober be∣hauiour, might better be a Byshop then many that weare miters if the rule of S. Paule were regarded in their election. * 1.205This brother after much communication, desired to know my mynde as touchyng the Sacrament of the body and bloud of our sauiour Christ. Which thing I opened vnto hym accordyng to the gift that God had geuen me. First I proued vnto hym that it was * 1.206 no article of our fayth necessary to be beleued vnder payne of damna∣tion. Then I declared, that Christ had a naturall body, euen as myne is (sauyng sinne) and that it could no more bee in two places at once thē myne cā. Thirdly I shewed him that it was not necessarie, that the wordes should so be vnderstand as they sound. But that it might be a phrase of Scripture, as there are in∣numerable. After that I shewed him certaine phrases and maner of speakynges. And that it was well v∣sed in our English toung and final∣ly I recited after what maner they might receiue it according to Chri¦stes institutiō, not fearyng the fro∣ward alteration that the Priests vse contrary to the first forme and in∣stitution.

When I had sufficiently publi∣shed * 1.207 my mynde, hee desired me to entitle the sūme of my wordes, and write them for hym, because they seemed ouerlong to be well retei∣ned in memorie. And albeit I was loth to take the matter in hand, yet to fulfill his instant intercession, I tooke vpon me to touche this ter∣rible tragedie, and wrote a treatise, whiche beside my paynfull impri∣sonmēt, is like to purchase me most cruell death, which I am ready and glad to receiue with the spirite and inward man (although the fleshe be frayle) when soeuer it shall please God to lay it vpon me. Notwithstā¦dyng to say the truth I wrote it not to the intēt that it should haue ben published. For then I would haue touched the matter more earnest∣ly, and haue written, as well of the spirituall eating & drinking which is of necessitie, as I dyd of the car∣nall which is not so necessarie. For the treatise that I made was not ex¦pedient for all men, albeit it were sufficient for them whom I tooke in hand to instruct. For they knew the spirituall and necessarie eatyng * 1.208 and drinkyng of his body & bloud which is not receiued with the teth and bellye, but with the eares and faith, and onely neded instructiō in the outward eating, whiche thing I therfore onely declared. But now it is cōmon abroad and in many mēs mouthes, in so much that M. More whiche of late hath busied hym selfe to medle in all such matters (of what zeale I will not define)

hath sore labored to confute it, but some mē thinke that he is ashamed of his part and for that cause doth so diligently suppresse the woorke whiche he printed. For I my selfe saw the worke in Print in my Lord of Winchesters house, vpon S. Ste∣phens day last past. But neither I neither all the frēdes I could make, might attaine any copie, but onely one written copie whiche as it see∣med was drawen out in great hast: notwithstandyng I can not well iudge what the cause should bee, that his boke is kept so secret: But this I am right sure of, that he ne∣uer touched the foundation that my treatise was builded vpon. And therefore sith my foundation stan∣deth so sure and inuincible (for els I thinke verely he would sore haue laboured to haue vndermined it) I will thereupon builde a litle more, and also declare that his ordinaūce is to slender to breake it downe, al∣though it were set vppon a woorse foundation.

¶ The foundation of that litle treatise was, that it is no article of our fayth necessary to be beleued vn∣der payne of damnation, that the Sa∣crament should be the naturall body of Christ: which thyng is proued, on this maner.

FIrste we must all ac∣knowledge * 1.209 that it is no article of our fayth which can saue vs, nor which we are bound to beleue vnder the paine of eternal damnation. For if I should beleue that hys very naturall body both flesh and bloud were naturally in the bread and wine, that should not saue me, seyng many beleue that, and receiue it to their damnation, for it is not his presence in the bread that can saue me, but his presence in my hart through faith in his bloud, which hath washed out my sinnes and paci∣fied y^t fathers wrath toward me. And agayne if I doe not beleue his bodely presence in the bread and wyne, that shall not damne me, but the absence out of my hart thorough vnbelefe. Now if they would here obiect that * 1.210 though it be truth that the absēce out of the bread could not damne vs: yet are we bounde to beleue it, because of gods word which (who beleueth not, as much as in him lyeth) maketh God a lyer. And therfore of an obstinate mynde not to beleue hys word, may be an occasion of damnation.

To this we may answere, that we * 1.211 beleue Gods worde, and knowledge that it is true: but in this we dissent, whether it be true in the sence that we take it in, or in the sence that ye take it in. And we say agayne, that though ye haue (as it appeareth vnto you) the euident wordes of Christ, and therefore consiste in the barke of the letter: yet are we compelled by conferring of the scriptures together within the letter, to searche out the mynde of our Sauiour which spake the wordes. And we say thirdly, that we do it not of an obstinate mynde: For he that defendeth a cause obsti∣nately * 1.212 (whether it be true or false) is euer to be reprehended. But we do it to satisfie our cōsciēces, which are cō∣pelled by other places of Scripture, reasons, and Doctours so to iudge of it. And euen so ought you to iudge of your partie, and to defende your sen∣tence, not of obstinacie, but by y^e rea∣son * 1.213 of Scriptures, which cause you so to take it. And so ought nether par¦tie to dispise other, for eche séeketh the glory of God, and the true vnderstā∣ding of the Scripture.

This was the foundation of my first treatise that he hath left vnshakē, which is a great argumēt y^• it is very true: For els hys pregnant wit could not haue passed it so cleane ouer, but would haue assayled it with some so∣phisticall cauillation, which by hys painted poetrie he might so haue cou∣lered, that at the lest he might make y^e ignoraunt some appearance of truth, as he hath done agaynst the residue of my first treatise, which neuerthe∣lesse is true, and shall so be proued.

And first, that it is none article of our fayth necessary to be beleued vn∣der

payne of damnation, may thus bee further confirmed. The same * 1.214 fayth shall saue vs whiche saued the olde fathers before Christes incarna∣tion, But they were not bounde vn∣der payne of damnation to beleeue this pointe: therefore it shall followe that we are not bounde therto vnder the payne of damnation. The firste part of myne argument is proued by S. Agustine ad Durdamū. And I dare boldly say almost in an C. places. For I thinke there be no propositiō which he doth more oftē inculcate thē this, y^• the same fayth saued vs which saued our fathers. The second part is ma∣nifest, * 1.215 that it néedeth no probation. For how coulde they beleue y^e thyng which was neuer saide nor done, and without the word they could haue no fayth, vppon the truth of these two parties must the conclusion nedes fo∣low. Notwithstanding, they all dyd eate Christes bodye and dranke hys bloud spiritually, although they ••ad hym not present to their téeth. And by y^e spirituall eating (which is the fayth in his body and bloud) were saued as well as we are. For as soone as our forefather Adam had transgressed * 1.216 Gods precept, and was fallen vnder condemnation, our most mercyfull father of hys gracious fauour gaue hym the promise of health and com∣fort, whereby as many as beleued it, were saued from the thrauldome of their transgression: the worde & pro∣mise was this: I shal put enmitie be∣twene thée and the woman, betwene thy séede and her séede, that séede shall * 1.217 treade thée on the head, and thou shalt treade it on the hele. In thys promise they had knowledge that Christe should become the séede or sonne of a woman, and that he shoulde destroye the deuill with all his power, and de∣liuer his faythfull from their sinnes. And where he sayde that the deuyll should treade it on the hele, they vn∣derstoode right well that the deuyll should finde the meanes by his wyles and wicked ministers to put Christ to death. And they knew that God was true, and would fulfill hys pro∣mise vnto them, and hartely longed after this séede, and so did both eate his body and drinke his bloud, know∣ledging * 1.218 wyth infinite thankes, that Christ should for their sinnes take y^• perfect nature of māhode vppon him, and also suffer the death. This pro∣mise was geuen to Adam, and saued as many as did beleue and were thāk full to God for hys kyndnes, and af∣ter it was established vnto our father Abraham by the word of God, which sayde, In thy séede shall all nacions of the earth be blessed. And with hym God made a couenant that he would be his God, and do him good. And A∣braham * 1.219 agayne promised to kéepe his preceptes and walke in his wayes. Then God gaue him the sacrament of circumcision, and called that his co∣uenaunt, * 1.220 which thing notwithstan∣ding was not the very couenaunt in déede, although it were so called. But was onely a signe, token, ••acrament, or memoryall of the couenaunt that was betwene God and hym, which might expounde our matter, if men had eyes to sée. After that, God pro∣mised him a sonne whē his wife was past childe bearing, and he also very olde. Neuerthelesse, he doubted not of Gods worde. But surely beleued that he which promised it, was able to performe it. And that was recoun∣ted vnto hym for righteousnes. * 1.221This Abraham did both eate his body and drinke hys bloud (through fayth) be∣leuing verely that Christ should take our nature, & spring out of his séede (as touching his fleshe) and also that he shoulde suffer death to redéeme vs. * 1.222And as Christe testifieth, he hartely desired to sée the day of Christ. And he sawe it and reioysed, he sawe it in fayth and had the day of Christ, that is to say all those thinges that shoulde chaunce hym, playnely reuelated vn∣to him, albeit he were dead many hū∣dred yeares before it were actually fulfilled and reuelated vnto y^e world. And by that fayth was he saued, and yet neuer did eate his fleshe with his téeth, nor neuer beleued that bread shoulde be his bodye and wyne hys bloud. And therfore sith he was also saued without that fayth, and y^e same

fayth shall saue vs which saued hym, I thinke that we shall also be saued if * 1.223 we eate him spiritually (as he dyd) although wee neuer beleue that the bread is his body. Furthermore, that mercifull Moses whiche brought the children of Israell out of Egypt into the wildernes, obtayned of God by prayers, both Manna from heauē to féede his people, and also water out of the stone to refreshe and comfort thē. This Manna and water, were euen * 1.224 the same thyng vnto them, that the bread and wyne is to vs. For Saint Austen sayeth: Quicun{que} in manna Christum intellexerunt, eundem quem nos cibum spiritualem manducauerunt. * 1.225Quicunque autem de māna solam satu∣ritatemquè sinerunt manducabant & mortui sunt. Sic etiam eundē potū: petra enim erat christus. That is to say, as many as in that manna vnderstoode Christ, did eate that same spirituall meate that we doe, but as many as fought onely to fill their bellies of that manna (the fathers of the vn∣faythfull) did eate and are dead. And likewise y^• same drinke, for the stone was Christ.

Here may you gather of S. Austen that the Manna was vnto them, as y^e bread is to vs, and likewise, that the water was to them, as the wyne is to vs, whiche anone shall appeare more playnly. * 1.226S. Austen sayth further, man∣ducauit & Moses manna, māducauit & Aaron, manducauit & Phinees, mandu∣cauerunt ibi multi qui Deo placuerūt & mortui non sunt. Quare? quia visibilem cibum spiritualiter intellexerunt, spiri∣tualiter esurierunt, spiritualiter gustaue∣runt, vt spiritualiter satiarentur. Omnes eandem escam spiritualem manducaue∣runt, & omnes eūdem potum spiritualem biberunt, spiritualem vti{que} eandem: nam corporalem alteram (quia illi manna, nos aliud) spiritualem vero eandem quam nos. Ʋt omnes eundem potum spiritualem biberunt aliud illi, aliud nos: sed specie visibili quod tamen hoc idem significaret virtute spirituali. Quomodo eundem po∣tum bibebant (inquit Apostolus)* 1.227 de spi∣rituali sequenti petra: petra autem erat Christus. That is to say, Moses also dyd eate Manna and Aaron and Phi∣nées dyd eate of it, and many other dyd there eate of it, whiche pleased God and are not dead. Wherefore? Because they vnderstode the visible meate spiritually. They were spiri∣tually an hungred, they tasted it spi∣ritually, that they might spiritually be replenished. They dyd all eate y^e same spirituall meate, and all dranke the spirituall, drinke. Euen the same spi∣rituall meate albeit an other bodely meate, for they dyd eate Manna, and we eate an other thyng, but they dyd eate the same spirituall, which we do. And they all dyd drinke the same spi∣rituall drinke. They drāke one thyng and we an other: but that was in the outward apparence, which neuerthe∣lesse dyd signifie the same thyng spiri∣tually. How dranke they the same drinke? They (sayth the Apostle) dranke of y^e spirituall stone folowyng them, and that stone was Christ. And thereunto Beda added these wordes.* 1.228 Ʋidete autem fide manente signa varia∣ta. That is to say. Beholde that the signes are altered, and yet the fayth abydeth one.

Of these places you may playnly perceiue not onely that it is no article necessary to be beleued vnder payne of damnation, seyng the old fathers neuer beleued it. And yet dyd eate Christ in fayth both before they had the Manna, & more expresly through the Manna with no lesse frute when the Manna was ceassed. * 1.229And albeit the Manna was to them as the Sa∣crament is to vs, and they eate euen the same spirituall meate that we do, yet were they neuer so mad as to be∣leue that the Manna was chaunged into Christes owne naturall body. But vnderstode it spiritually that as the outward man dyd eate the mate∣riall Manna which comforted the bo∣dy, so dyd the inward man thorough fayth, eate the body of Christ bele∣uyng that as that Manna came down from heauen and comforted their bo∣dyes, so should their Sauiour Christ which was promised them of God y^e father, come downe from heauen & strength their soules in euerlastyng life, redeming them from their sinne

by his death and resurrection. * 1.230And likewise do we eate Christ in fayth, both before we come to the Sacra∣ment, and more expressely through y^e Sacrament, and with no lesse fruite after we haue receaued the sacramēt, and néede no more to make it his na∣turall body then the manna was, but might much better vnderstand it spi∣ritually: that as the outwarde man doth eate the materiall breade which comforteth the bodie, so doth the in∣warde man through fayth eate y^• bo∣dye of Christe, beleuyng that as the the bread is broken, so was Christes bodye broken on the crosse for our sinnes, whiche comforteth our soules vnto life euerlasting. And as y^e fayth did saue them without beleuyng that the manna was altered into his bo∣die, euen so doth thys fayth saue vs although we beleue not that the sub∣staunce of bread is turned into hys naturall bodye. For the same fayth shall saue vs which saued them. * 1.231And we are bound to beleue no more vn∣der payne of damnation, then they were bound to beleue. They beleued in God the father almighty, maker of heauen and earth, and all that is in them. They did beleue that Christe was the sonne of God. They did be∣leue that he shoulde take our nature of a vyrgin.* 1.232 They beleued that he should suffer the death for our deliue∣raunce, * 1.233 which thyng was signified in all the sacrifices, and besides that te∣stified in euery Prophet, for there was verely not one Prophet but he spake of that poynt. They beleued y^t his soule should not be left in hell, * 1.234 but that he should arise frō death and reigne euerlastyng with hys father. And to be short, there is no poynt in our Créede, but y^• they beleued it, as wel as we do, & those articles are one¦ly necessary vnto saluatiō, For them am I bound to beleue, & am damned without excuse, if I beleue them not.

But the other pointes contayned in scripture, although they be vn∣doubted verities, yet may I be saued without them. As be it in case y^• I ne∣uer heard of them, or when I heare of them, I can not vnderstand them, nor comprehēd them, or that I feare them and vnderstād them, and yet by the reason of an other texte miscon∣strue them, as the Bohemes do the * 1.235 wordes of Christ in the 6. chapter of Iohn. All these I say may bee done without any ieoperdie of damnatiō. In euery text is but onely one veritie for which it was spoken and yet some textes there be whiche of Catholicke Doctours are expounded in vj. or. vij. sondry fashions. Therfore we beleue these articles of our Crede: in the o∣ther is no perill, so that we haue a probable reason to dissent from them. But now to returne to our purpose, if we will examine the authorities of S. Austen & Beda before alledged, we shall espy that beside the probation of this foresayd proposition, they opē the mistery of all our matter to them that haue eyen to sée. For S. Austen sayth that we and the old fathers do differ as touchyng y^e bodely meate for they dyd eate Manna, and we bread, but albeit it varyed in y^e outward appea∣raunce, yet neuerthelesse spiritually it dyd signifie one thyng. For both the Manna and bread do signifie Christ. And so both they and we do eate one spiritual meate, that is to say we both eate the thing which signifieth and re¦presenteth vnto vs the very one spi∣rituall meate of our soules whiche is Christ. And Beda doth playnly call both the Māna and the bread signes, saying behold that the signes are alte∣red and yet y^e fayth abideth one. Now if they be signes, then they do signifie, & are not the very thing it selfe which they do signifie, for y^e signe of a thyng differeth frō the thyng it selfe which it doth signifie and represent. As the alepole is not the ale it selfe which it doth signifie or represent. Here thou wilt obiecte agaynst me that if this faith be sufficient what néedeth the in¦stitutiō of a Sacrament? I aunswere that Sacramentes are instituted for thrée causes? The first is assigned of S. Austen which sayth on this maner. * 1.236In nullum autem nomen religionis, seu verum, seu falsum, coagulari homines possunt, nisi signaculorum seu Sacramen∣torum visibilium consortio colligantur,

quorum Sacramentorum vis inenarrabi∣liter valet plurimum. Et ideo contempta sacrilegos facit. Impie quippe contemni∣tur sine qua perfici nō potest pietas. That is to say: Men can not be ioyned into any kynde of religion, whether it be true or false except they be knit in fe∣lowship by some visible tokens or Sa¦cramentes, the power of which Sa∣cramentes is of such efficacie, that can not be expressed. * 1.237And therfore it ma∣keth them that despise it to be abhor∣red, for it is wickednes to despise that thyng without whiche godlynes can not be brought to passe. Thus it ap∣peareth that necessitie is y^• first cause. * 1.238 For there can no congregation be se∣uered out of the multitude of men but they must néedes haue a signe, tokē, Sacrament, or common badge, by the which they may knowe eche other. And there is no difference be∣twene a signe or a badge and a Sa∣crament, but that the Sacrament sig∣nifieth an holy thyng, and a signe or a badge doth signifie a wordly thing as S. Austen sayth,* 1.239 signes when they are referred to holye thynges are called Sacramentes.

* 1.240The second cause of their institu∣tion is, that they may be a meane to bryng vs vnto fayth and to imprint it the déeper in vs, for it doth customa∣bly the more moue a man to beleue, when he perceiueth the thyng expres∣sed to diuerse senses at once, as by ex∣ample, if I promise a mā to mete him at a day appoynted, he will somewhat trust my word: Notwithstandyng, he trusteth not so much vnto it, as if I dyd both promise hym with my word and also clap hādes with him or hold vp my finger for he coūteth that this promise is strong and more faythfull then is the bare word, because it mo∣ueth moe senses. For the word doth but onely certifie the thing vnto a mā by the sense of hearyng, but whē with my promise immediatly after I hold vp my finger, then do I not onely cer¦tifie him by the sense of hearing: But also by his sight, hee perceiueth that that fact confirmeth my word. And in the clapyng of handes hee perceiueth both by his sight and féelyng (beside the worde) that I will fulfill my pro∣mise. And lykewise it is in this Sacra¦ment, Christ promised them, that he would geue his body to be slayne for their sinnes. And for to establish the fayth of his promise in them, he dyd institute the Sacrament which he cal∣led his body, to the entent that y^e very name it selfe might put them in remē∣braūce what was ment by it, he brake the bread before them signifying vn∣to them outwardly, euen the same thyng, that he by his wordes had be∣fore protested and euē as his wordes had informed them by their hearyng, that he entended so to do, so the brea∣king of that bread informed their eye sight that he would fulfil his promise. Then he dyd distribute it amōg them to imprint the matter more déepely in them, signifying therby that euen as that bread was deuided among them, so should his body & frute of his pas∣sion be distributed vnto as many as beleued his wordes. * 1.241Finally he cau∣sed thē to eate it, that nothyng should be lackyng to confirme that necessary point of faith in thē, signifiyng therby that as verely as they felt that breade within them, so sure should they be of hys body thorough fayth. And that e∣uen as that bread doth nourishe the body, so doth fayth in hys body brea∣king, nourish the soule vnto euerla∣sting life. This did our mercifull Sa∣uior (which knoweth our frailtie and weakenes) to establish & strēgth their fayth in his body breaking and bloud sheding, which is our shoteanker and last refuge without which we should all perishe.

* 1.242The third cause of the institution and profit that commeth of it, is this. They that haue receiued these bles∣sed tydinges and worde of health, do loue to publishe this felicitie vnto o∣ther men. And to geue thanks before the face of the cōgregation vnto their boūteous benefactour, and as much as in them is, to drawe all people to the praysing of God with thē, which thing, though it be partly done by the preaching of Gods worde and fruit∣full exhortations, yet doth that visible token and Sacrament (if a man vn∣derstand

what is ment thereby) more effectuously worke in them both fayth and thankesgeuing, thē doth the bare worde: * 1.243but if a man wot not what it meaneth, and séeketh health in the sa∣crament and outwarde signe, thē may he wel be likened vnto a fond fellow, which when he is very drye, and an honest man shew him an alepole and tell him that there is good ale inough, would goe and sucke the alepole, tru∣sting to get drinke out of it, and so to quench his thyrste. Now a wise man will tell him that he playeth the foole, for the alepole doth but signifie that there is good ale in the house where y^e alepole standeth, and wil tell him that he must go neare the house, and there he shall finde the drinke, and not stand sucking the alepole in vayne,* 1.244 for it shall not ease him, but rather make him more drie, for the alepole doth signifie good ale: yet the alepole it self is no good ale, neyther is there any good ale in the alepole. And likewise it is in all sacramentes. For if we vn∣derstand not what they meane, and séeke health in the outwarde signe: then we sucke the alepole and labour in vayne. But if we do vnderstand y^• meaning of them, then shall we séeke what they signifie, and goe to the sig∣nifications, and there shall we finde vndoubted health. As to our purpose in this sacrament wherof we speake, we must note what it signifieth, and there shall we finde our redemption. It signifieth that Christes body was broken vpon the crosse to redeme vs * 1.245 from the thraldome of the deuill, and that his bloude was shedde for vs, to washe away our sinnes. Therefore we must runne thether if we will be eased. For if we thinke to haue our sinnes forgeuen for eating of the Sa∣crament, or for séeing the Sacrament once a day, or for praying vnto it: thē surely we sucke the alepole. And by thys you may perceiue what profite commeth of those sacraments, which eyther haue no significations put vn∣to them, or els when their significati∣ons are lost and forgotten. For then no doubt they are not commended of God, but are rather abhominable, for when we knowe not what they meane, then séeke we health in the outwarde déede, and so are iniurious vnto Christ and his bloud. As by ex∣ample, the Sacrifices of the Iewes, * 1.246 were well allowed & accepted of God as long as they vsed them aright, and vnderstoode by thē y^• death of Christ, the sheding of his bloud, and that ho∣ly oblation offered on the crosse once for euer. But when they begun to forget this signification, and sought their health and righteousnes in the bodely worke, and in the sacrifice it selfe: then were they abhominable in the sight of God, and then he cryed out of them both by the Prophet Da∣uid and Esay: And likewise it is with our Sacramentes, let vs there∣fore séeke vp the significations, and go to the very thing which the sacra∣ment is set to present vnto vs. And there shal we finde such fruitfull foode as shall neuer fayle vs, but comfort our soules into life euerlastyng.

Now will I in order answer to M. Mores booke, and as I finde occasion geuen me, I shall indeuoure my selfe to supply that thyng which lacked in the first treatise, and I trust I shall shewe such lyght, that all men whose eyes the Prince of this worlde hath not blynded, shall perceiue the truth of the scriptures and glory of Christ. And where as in my first treatise, the truth was set forth with all simplici∣tie, and nothing armed against the as∣sault of sophisters: that haue I some∣what redressed in this booke, & haue brought bones filte for their téeth, which if they be to busie, may chaunce to choke them.

¶ Thus beginneth the Pre∣face of M. Mores booke.

* 1.247IN my most harty wyse I recommende me vnto you, and send you by this bringer the wry∣ting againe which I re∣ceiued from you. Whereof I haue bene offered a cople of copies mo, in the mean while, as late as ye wot well it was.

Deare brethren, consider these * 1.248 wordes, and prepare you to the crosse that Christ shall lay vppon you, as ye haue oft bene counsaylled. For euen as when the Wolfe howleth, y^e shéepe * 1.249 had nede to gather thēselues to their shepheard, to be deliuered from the assault of the bloudy beast, likewyse had you nede to slye vnto the shep∣heard of your soules Christ Iesus, & to sell your coates, and buye his spiri∣tuall * 1.250 sworde (which is the word) of God) to defende and deliuer you in this present necessitie: for now is the tyme that Christ tolde vs of, Math. x. that he was come (by his worde to set * 1.251 variaunce betwene the sonne and his father, betwene the daughter and her mother, betwene the daughter in lawe and her mother in lawe, & that * 1.252 in a mans owne householde shall be his enemies. But be not dismayde, nor thinke it no wonder, for Christe those twelue, and one of them was y^e * 1.253 Deuill and betrayed his master. And we that are his disciples may loke for * 1.254 no better than he had himself: for the scholer is not aboue his mayster.

Saint Paule protesteth y^e he was in perill among false brethren, & sure∣ly * 1.255 I suppose that we are in no lesse ieopardye. For if it be so that hys ma∣stership receiued one copye and had a cople of copyes moe offered in the meane while, then may ye be sure that there are many false brethren * 1.256 which pretend to haue knowledge, & in déede are but pykethankes, proui∣ding for their bellye: prepare ye ther∣fore clokes, for the weather waxeth cloudy, and rayne is like to followe. I meane not false excuses and for∣swearing of your selues: but that ye loke substantially vpon Gods worde, that you may be able to answere their subtle obiections. And rather chuse manfully to dye for Christ and hys worde, than cowardlye to deny hym, for thys vayne and transitory lyfe, cō∣sidering that they haue no further po¦wer but ouer this corruptible bodye, which if they put it not to death, must yet at y^e length perish of it selfe. But I trust the Lord shall not suffer you to * 1.257 be tēpted aboue that you may beare, but according to y^e sprite that he shall poure vppon you, shall he also sende * 1.258 you the scourge, and make hym that hath receiued more of the sprite to suf¦fer more, and him that receiueth lesse thereof, to suffer according to his Ta∣lent. I thought it necessary first to ad∣monishe you of this matter, and now I will recite more of M. Mores boke.

Whereby men may see how gre∣dely * 1.259 these newe named brethren writeit out, & secretly spread it a∣broade.

The name is of great antiquitie, although you liste to ieste. For they * 1.260 were called brethrē ere our Bishops were called Lordes, and had y^e name geuen them by Christ, saying, Math. * 1.261 xxiij. all ye are brethren. And Luke y^• xxij. Confirme they brethren. And the name was cōtinued by the Apostles, and is a name that nourisheth loue & amitie. And very glad I am to heare of their gredy affection in writing out and spreading abroade the worde of * 1.262 God, for by that I do perceiue the prophesie of Amos to haue place, which sayth: In the person of God I will send hunger and thyrste into the earth, not hunger for meate, nor thurst for drinke: But for to here the word of God. Now begynneth the kyngdome of heauen to suffer vio∣lence: Now runne the poore Publi∣canes * 1.263 which knowledge them selues sinners, to the word of God puttyng, both goodes and body in ieoperdy for the soule health. And though our By∣shops do call it heresie, and all them heretickes that hunges after it, yet do we know that it is the Gospell of the lyuyng God, for the health and salua∣tion of all that beleue. And as for the * 1.264 name doth nothing offēde vs, though they call it heresie a thousand tymes. For S. Paule, testifieth that the Pha∣riseis and Priestes which were coun∣ted the * 1.265 very Church in hys tyme dyd so call it, and therefore it foreceth not though they, ruling in their rowmes, vse the same names.

Which young mā I here say hath * 1.266 lately made diuers other thynges, that yet runne in hoker moker so close amōg the brethren that there

commeth no copies abroad.

I aunswere, that surely I can not * 1.267 spynne, and I thinke no mā more ha∣teth to be idle then I do. Wherfore in such thynges as I am able to doe, I shalbe diligēt as long as God lendeth me my lyfe. And if ye thinke I be to busie you may rid me the sooner, for euen as the shéepe is in the butchers * 1.268 handes ready bound and looketh but euen for the grace of the butcher whē he shall shed his bloud: Euen so am I bounde at the Byshops pleasures, e∣uer lookyng for the day of my death. In so much, that playne worde was sent me, that the Chauncelour of Lō∣don sayd, it should cost me the best bloud in my body, whiche I would gladly were shed to morow, if so be, it might open the kyngs graces eyen.

And verely I maruell that any thing can runne in hoker moker or be hyd from you. For sith you mought haue such store of copyes, concernyng the thyng whiche I most desired to haue ben kept secret, how should you then lacke a copye of those thynges which I most would haue published? And hereof ye may be sure, I care not * 1.269 though you and all the Byshops with in England looke on all that euer I wrote, but rather would be glad that ye so dyd. For if there be any sparkle of grace in your breastes, I trust it should bee an occasion somewhat to kyndle it, that you may consider and know your selues, whiche is the first poynt of wisedome.

And would God for his mercy * 1.270 (sayth M. More) that sith there can nothing refrayne their studie, from deuising and compassyng of euill and vngracious writyng, that they would and could keepe it so secret∣ly, that neuer man should see it, but such as are so farre corrupted, as ne¦uer would be cured of their cāker.

It is not possible for hym that hath his eyen and séeth hys brother whiche * 1.271 lacketh sight in ieoperdie of perishing at a perillous pit, but that hee must come to hym and guide hym, till he be * 1.272 past that ieoperdye, & at the lest wise, if he can not come to him, yet will he call and crye vnto hym to cause hym chose the better way, except his hart bee cankered with the contagion of such hatered that he can reioyse in his neighbours destruction. And euē so is it not possible for vs whiche haue re∣ceiued the knowledge of gods word, but that we must cry and cal to other, that they leaue the perillous pathes of their owne foolish phantasies. And doe that onely to the Lord, that he cō∣maundeth * 1.273 them, neither addyng any thyng nor diminishyng. And therfore vntill we sée some meanes founde, by the whiche a reasonable reformation may be had on the one partio, and suf∣ficient * 1.274 instruction for the poore com∣mōs I insure you, I neither will nor can cease to speake, for the worde of God boyleth in my body, like a feruēt fire, and will néedes haue an issue and breaketh out, when occasion is geuē.

But this hath bene offered you, is offered, and shall be offered: Graunt that the word of God, I meane y^e text of Scripture, may go abroad in our English toung, as other nations haue it in their tounges, and my brother * 1.275 William Tyndall, and I haue done, & will promise you to write no more. If you wil not graunt this condition, then will we be doing while we haue breath, and shew in few wordes that the Scripture doth in many: and so at the lest saue some.

But a lacke this will not be, for as S. Paule sayth, the contagion of * 1.276 heresie creepeth on, lyke a canker. For as the canker, corrupteth the body further and further and tur∣neth the whole parties into the same deadly sicknes, so doth these heresies creepe forth among good simple soules, till at the last it be al∣most past remedy.

This is a very true saying and ma∣keth * 1.277 well agaynst his owne purpose, for in déede this contagion began to spring euen in S. Paules tyme. In so much that the Galathians were in a maner wholy seduced from his doc∣trine. And he sayd to the Thessaloni∣ans the mistery of iniquitie euē now * 1.278 beginneth to worke. And S. Iohn te∣stifieth that there were all ready ma∣ny * 1.279 Antichristes risen in hys dayes.

And also Paul prophesied what shold folow after his tyme. Actes. 20.* 1.280 say∣ing: take ye héede to your selues and to all the flocke, ouer whiche the holy ghost hath put you ouerséers, to féede the congregation of God whiche he purchased with his owne bloud. * 1.281For I know this wel, that after my depar¦tyng shall enter in greuous Wolues among you, which shall not spare the flocke. And euen of your selues shall arise men, speaking peruerse things, to draw Disciples after thē and ther∣fore watch. &c. This canker then be∣gan to spread in the congregatiō, and dyd full sore noy the body, in so much that within. iiij. C. yeare, there were very many sectes scattered in euery cost. Notwithstandyng there were faythfull fathers that diligently sub∣dued them with the sworde of Gods word. * 1.282But surely since Siluester re∣ceiued such possessions, hath the can∣ker so créept in y^e Church, that it hath almost left neuer a sounde member. And as Cistercensis writeth in the 8. booke, that day that hee receiued re∣uenues was a voyce heard in y^e ayre, crying ouer the court whiche sayd, this day is venime shed into y^e church of God.* 1.283 Before that tyme there was no Byshop gredy to take a cure. For it was no honour and profite as it is now, but onely a carefull charge * 1.284 which was lyke to cost him his lyfe at one tyme or other. And therefore no man would take it, but he that bare such a loue and zeale to God and his flocke, that he could be content to shed his bloud for them. But after that it was made so honorable and profita∣ble, they that were worst both in lear¦nyng and lyuyng, most laboured for it. For they that were vertuous wold not entangle them selues with the vayne pride of this world, and weare thrée crownes of gold,* 1.285 where Christ dyd weare one of thorne. And in conclusion it came so farre, that who soeuer would geue most money for it or best could flatter the Prince (which he knew wel all good men to abhorre) had the preheminence and gote the best Byshoprike, and then in stead of Gods word, they published their own commaundements, and made lawes to haue all vnder them, and made mē beleue they could not erre what soe∣uer they dyd or sayd, & euen as in the rowmes and stede of Moses, Aaron, Eliazer, Iosue, Calib, and other fayth full folke, came Herode, Annas, Cay∣phas, Pylate and Iudas, whiche put Christ to death. * 1.286So now in the stede of Christ, Peter, Paule, Iames and Iohn and the faythfull folowers of Christ, we haue y^e Pope, Cardinals, Archbyshops, Byshops, and proude Prelates with their Proctour, the ma¦litious ministers of their masters the deuill, which notwithstandyng trans∣forme them selues into a lykenes,* 1.287 as though they were the ministers of righteousnes whose end shalbe accor∣dyng to their workes. * 1.288So that the bo∣dy is cankered long agone, and now are left but certaine small members, whiche God of his puissaunt power hath reserued vncorrupted & because they sée that they can not be cankered as their owne flesh is, for pure anger they burne them, lest if they cōtinued there might séeme some deformitie in their owne cankered carkase, by the comparyng of these whole members to their scabed body.

* 1.289Teacheth in a few leaues shortly al the poyson that Wickleff, Oeco∣lampadius, Huskyn, Tyndall and Zwynglius haue taught in all their bookes before. Cōcerning the bles∣sed Sacrament of the aulter: not onely affirmyng it to very breade still (as Luther doth) but also (as these other beastes do) sayth it is nothing els. And after, the same Syr Thomas More saith. These dregges hath he dronken of Wickleffe, Oe∣colampadius, Tyndall, and Zwin∣glius, and so hath he all that he ar∣gueth here beside, which iiij. what maner folke they be, is metely well perceyued and knowen, and God hath in part, with hys open venge∣aunce declared.

* 1.290Luther is not the pricke that I run at, but the scripture of God. I do nei∣ther affirme nor deny any thyng, be∣cause Luther so sayth: but because the Scripture of God doth so conclude &

determine. I take not Luther for such an author that I thinke hee can not erre, but I thinke verely that he both may erre and doth erre in certayne poyntes, although not in such as con∣cerne saluation and damnation, for in these (blessed be God) all these whom ye call heretickes do agrée right well. And likewise I do not alow this thing because Wickleffe, Oecolampadius, Tyndall and Zwinglius so say, but be cause I sée them in that place more pu¦rely expoūde the Scripture, and that the processe of the text doth more fa∣uour their sentence.

And where you say that I affyrme it to be bread still as Luther doth, the same I say agayne, not because Lu∣ther so sayth, but because I cā proue my wordes true by scripture, reason, nature, and doctors. Paule calleth it bread saying: the bread whiche we * 1.291 breake, is it not the fellowship of the body of Christ? For we though we * 1.292 be many, are yet one body and one bread, as many as are partakers of one bread. And againe he sayth: as often as ye eate of thys bread, or * 1.293 drinke of thys cuppe, you shall shewe the Lordes death vntill he come. Also Luke calleth it bread in the Actes say∣ing: they continued in the fellowship * 1.294 of the Apostles and in breaking of bread, and in prayer. Also Christ cal∣led the cuppe, the fruite of the vyne saying: I shall not from hence forth drinke of the fruite of the vyne, vn∣till * 1.295 I drink that new in the kingdome of my father. Furthermore, nature doth teach you that both y^• bread and * 1.296 wine continue in their nature. For the bread mouleth if it be kept long, yea and wormes bréede in it. And the poore mouse will runne away with it, and desire no other meate to her din∣ner, which are euident inough that there remayneth bread. Also the wine if it were reserued would waxe sow∣er, * 1.297 as they confesse them selues, and therefore they housell the laye people but with one kinde onely, because the wine can not continue nor be reser∣ued, to haue ready at hand whē nede were. And surely as if there remay∣ned no bread, it could not mould nor waxe full of wormes. Euē so if there remained no wine, it could not waxe sower, and therefore it is but false doctrine, that our prelates so long haue published. Finally that there remayneth bread might be proued by * 1.298 the authoritie of many doctors, which call it bread and wine, as Christ and his Apostles did. And though some sophisters would wrast their sayings and expound them after their phanta∣sie, yet shall I alleage them one doctor (which was also Pope of Rome) that maketh so plaine with vs, that they shall be compelled with shame to hold their tongues. For Pope Gelasius writeth on thys maner. Certe sacra∣menta * 1.299 quae sumimus corporis & sanguinis Christi diuine res sunt & propterea per illa, participes facti sumus diuinae naturae, & tamē nō desinit esse substantia vel pa∣nis & vini, sed permanent in suae proprie∣tate naturae. Et certe imago & similitudo corporis & sanguinis Christi in actione misteriorum celebrantur. That is to say: Surely the sacramentes of the body and bloud of Christ, are a godly thing, and therfore through them are we made partakers of the godly na∣ture. And yet doth it not cease to be * 1.300 the substance, or nature of bread and wine, but they continue in the pro∣pertie of their owne nature, and sure∣ly the image and similitude of the bo∣dy and bloud of Christ are celebrated in the acte of the mysteries. Thys I am sure was the olde doctrine which they can not auoyde. And therefore with the Scripture, nature, and fa∣thers, I will conclude that there re∣maineth the substaunce and nature of bread and wine.

And where ye say that we affyrme it to be nothing els, I dare say that ye vntruely report on vs all. And here after I will shewe you what it is more then bread. And where ye say that it is méetely well knowen what maner of folke they be, and that God hath in part with his open vengeance declared.

I aunswere that master Wickliffe * 1.301 was noted while he was liuing, to be a man not onely of most famous do∣ctrine, but also of a very sincere life

and conuersation. * 1.302Neuerthelesse to declare your malicious mindes and vengeable hartes (as men say) xv. yeare after he was buryed, you tooke hym vp and burnt hym, which facte declared your furye, although he felt no fire: * 1.303but blessed be God which hath geuen such tyrantes no further power, but ouer thys corruptible bo∣dy. * 1.304For the soule ye can not binde nor burne, but God may blesse where you curse, and curse where you blesse.

* 1.305And as for Oecolampadius, whō you also call Huskyn, his most aduer∣saries haue euer commended his con∣uersation, and godly life, which when God had appoynted hys tyme, gaue place vnto nature (as euery mā must) and dyed of a canker.

* 1.306And Tyndall I trust liueth, well content with such a poore Apostles life, as God gaue hys sonne Christ, and hys faythfull ministers in thys world, which is not sure of so many mites, as ye be yearely of poundes, although I am sure that for hys lear∣ning and iudgement in Scripture, he were more worthy to bee promoted, then all the Bishops in England. I receaued a letter from hym, which was written since Christmas, where∣in among other matters he writeth thus. I call God to recorde agaynst the day we shall appeare before our Lorde Iesus to geue a reckoning of our doings, that I neuer altered one * 1.307 sillable of Gods worde, agaynst my conscience, nor would doe thys day, if all that is in earth, whether it be honour, pleasure, or riches, might be geuen me. Moreouer, I take God to recorde to my conscience, that I de∣sire of God to my selfe in thys world, no more then that without which I can not kéepe hys lawes. &c. Iudge Christē reader whether these words be not spoken of a faythfull, clere in∣nocent hart. And as for hys behaui∣our is such, that I am sure no man cā reproue hym of any sinne, howbeit no mā is innocent before God which beholdeth the hart.

* 1.308Finally Zwinglius was a man of such learning and grauitie (beside e∣loquence) that I thinke, no man in Christendome might haue compared with hym, notwithstanding he was slaine in battell in defending hys Ci∣tie * 1.309 and common wealth, agaynst the assaulte of wicked enemies, whiche cause was most righteous. And if hys mastership meane, that that was the vengeaunce of God, and declared hym to be an euill person because he was slaine: I may say nay, and shew euident examples of the contrary, for sometyme God geueth the victorye a∣gaynst them that haue most righte∣ous cause, as it is euident in the booke of Iudges, * 1.310where all the children of Israell were gathered together, to punishe y^e shamefull sodomitrie of the Tribe of Beniamin, which were in number but 25. thousand. And the Israelites were 400. thousand figh∣ting men, which came into Silo, and asked of God who should be theyr Captaine agaynst Beniamin. * 1.311And they being but 25. thousand slue of the other Israelites 12. thousand in one day. Then fledde the children of Israell vnto the Lord in Silo, & made great lamentation before hym euen vntill night: and asked hym counsell saying: shall we go any more to fight agaynst the tribe of Beniamin our brethren or not? God sayd vnto them yes, goe vp and sight agaynst them. Thē went they the next day & fought agaynst them, and there were slaine agayne of the Israelites 18. thousand men. Then came they backe agayne vnto the house of God, and sat down and wept before the Lord, and fasted that day vntill euen, and asked hym agayn, whether they should any more fight agaynst theyr brethren or not. God sayd vnto them yes, to morrow I will deliuer them into your handes. And the next day was y^e tribe of Ben∣iamin vtterly destroyed, sauyng 600. men which hid thē selues in the wil∣dernes. Here it is euident that the children of Israell loste the victorye twise, and yet notwithstanding had a iust cause, and fought at Gods com∣maundement. Besides that, Iudas Machabeus was slaine in a righte∣ous cause, as it is manifest in the first booke of the Machabées.* 1.312 And therfore

it can be no euident argument of the vengeance of God, that he was slaine in battell in a righteous cause, and therefore me thinketh that thys man is too malaparte, so bluntly to enter into Gods iudgement, and geue sen∣tence in that matter before he be cal∣led to counsell. Thus haue I suffici∣ently touched hys Preface, for those pointes y^e he afterward touched more largely, haue I willingly passed, be∣cause I shall touch thē earnestly here∣after. Now let vs sée what heproueth.

¶ It ys a great wonder to see vp∣pon how light and sleight occasiōs * 1.313 he is fallē vnto these abhominable heresies. For he denieth not nor cā not say nay, but that our Sauiour sayd him selfe, my fleshe is verely meate & my bloud is verely drinke he denieth not also that Christ him selfe at his last Supper, takyng the bread into his blessed handes, after that he had blessed it sayd vnto his disciples? Take you this and eate it, this is my body, that shalbe geuen for you. And likewise gaue thē the chalice after his blessyng and con∣secracion, and sayd vnto them, this is the chalice of my bloud of the new testament, which shalbe shed out for many, do ye this in remem∣brance of me.

¶ It is a great wonder to see how * 1.314 ignoraunt their proctour is, in the playne textes of scripture. For if he had any Iudgmēt at all he might wel perceiue y^• when Christ spake these wordes, my flesh is verely meate and my bloud is verely drinke, he spake nothing of y^e sacramēt. For it was not institute vntill his last supper. And these wordes were spokē to y^e Iewes long before, & ment them not of y^e car¦nall eatyng or drynking of his bodye or bloud, but of the spirituall eating, which is done by fayth and not with tothe, or bellye. Wherof S. Austyn * 1.315 sayth vppon his gospell of Iohn why preparest thou other tothe or bellye? beleue and thou hast eaten him. So y^e Christes words must here be vnder∣stāded spiritually. And that he calleth hys fleshe very meat because that as meate by the eating of it & disgetting it in our bodye doth strengthen these corruptible mēbres, so likewise doth Christes fleshe by the beleuing that it taketh our sinne vpon it selfe & suf∣fered the death to deliuer vs & streng∣then our immortall soule. And like∣wise as drinke when it is dronken, doth comfort and quicken our frayle nature. So likewise doth Christes bloud by the drinkyng of it into the bowelles of our soule that it is by the beleuing and remembring that it is shed for our sinnes, comfort and quic∣ken our soule vnto euerlasting lyfe. And this is the eating and drinking y^e he speaketh of in that place. And that * 1.316 it is so you may perceaue by the text following which sayth, he that eateth my body & drinketh my bloud dwel∣leth in me and I in him, which is not possible to be vnderstād of the sacra∣ment. For it is false to say that he y^e eateth the sacrament of his body and drinketh the sacrament of his bloud, dwelleth in Christ and Christ in hym For some man receiueth it vnto his condemnation, And thus doth Saint Austen expound it sayinge, Hoc est e∣nim * 1.317 Christum manducare, in illo manere & illum manentem in se habere. This is the very eating of Christ to dwell in him & to haue him dwelling in vs So y^e who so euer dwelleth in Christ * 1.318 (y^e is to say beleueth y^• he is sēt of God to saue vs from our sinnes) doth vere¦ly eate and drinke his body and bloud although he neuer receiued the sacra∣ment. This is y^e spirituall eating ne∣cessary for all y^• shal be saued for there is no man that cōmeth to God w^tout this eating of Christ, that is the bele∣uing in hym. And so I denye not but that Christ speaketh these wordes but surely he ment it spiritually, as Saint Austen declareth, and as the place playnely proueth.

And as touching y^e other wordes y^e * 1.319 Christ spake vnto hys disciples at the last Supper I deny not but y^• he sayd so, but y^• he so fleshly ment as ye falsly faine, I vtterly deny. For I say y^e his wordes were then also sprite & life, & were spiritually to be vnderstāded, & y^e he called it his body. For a certaine * 1.320 propertie, euen as he cauled him self

a very vyne, & his disciples dery vine braunches, and as he cauled himselfe * 1.321 a dore: not y^e he was so in dede, but for certaine properties in the simily∣tudes, as a mā for some propertie say∣eth of his neighhours horsse, this horsse is mine vp and downe, mea∣ning that it is in euery thing so like. And lyke as Iacob builded an aulter * 1.322 and cauled it the house of God, & as Iacob called y^e place where he wrast∣led with the aungell, the face of God, and as the pascall lambe was cauled the passing by of the Lord. And as a broken potsherd was cauled Hierusa∣lem, * 1.323 not for that they were so in dede but for certaine similitudes in the pro¦perties, and that the very name itself might put men in remēbraunce what is ment by the thing, as I sufficiently declared in my first treatise.

He must nedes confesse, that they that beleue that it is the very * 1.324 body and his very bloud in dede, haue the playne wordes of our sa∣uiour him selfe vpon their side, for the ground & foundacion of their fayth.

That is very true and so haue they y^e very wordes of god, which say that a * 1.325 broken potsherd is Hierusalem, and that Christ is a stone, and that Christ is a vine and a dore. And yet yf they should beleue or thinke that he were in dede any of these things, they were spirituall and neuerthelesse deceiued. For though he so sayd, yet I say hys woordes were spiritually to bee vn∣derstanded. And where you say that I flye from the fayth of playne and open scriptures, & for the allegory de∣stroy the true sence of the letter. I aū∣swere that some textes of Scripture are onely to be vnderstand after the letter: as when Paule sayeth, Christ * 1.326 died for our sinnes and arose agayne for our iustification. And some textes are onely to be vnderstand spiritually or in the way of allegory: As when Paule sayth, Christ was the stone, & when Christ sayth him selfe, I am a * 1.327 very vyne I am the doore, and some must be vnderstand both litterally, & spiritually: As when God sayd, out of Egipt cauled I my sonne, which although it were literally fulfilled in the childrē of Israell whē he brought * 1.328 them out of Egipt with great power and wonders yet was it also ment & verified in Christ hymselfe, his very spirituall sonne, which was cauled out of Egipt after y^e death of Herod. And agayne it is very spiritually ful∣filled * 1.329 in vs whiche through Christes bloud are deliuered frō the Egypt of sinne, & from the power of Pharao y^• * 1.330 deuil. And I say that this text of scrip∣ture: This is my body, is onely spiri∣tually to be vnderstand, & not litteral∣ly. And y^e doth S. Austen also cōfirme which writeth vnto Adamantus. and sayth, These sentenses of scripture, Christe was the stone, the bloude is the soule, and this is my body. are fi∣guratiuelie to bee vnderstande (that is to say spiritually or by the waye of an allegorie) and thus haue I Saint. Augustin wholly on my side, whiche thing shall yet heare after more plain∣ly appeare.

Now his example of his bride∣gromes * 1.331 ring I very well alow, for I take the blessed sacrament to be∣left with vs for a very token and a memoriall of Christ in dede. but I say that the hole substaunce of the same token and memoriall is his owne blessed bodie. And so I say * 1.332 that Christ hath left vs a better to∣ken then this man would haue vs take it for, & therin he fareth like a man to whō a bridgrome had deli∣uered a goodly gold ryng with a riche rubie therein, to deliuer his bride for a tokē. And thē he would like a false shrewe, keepe away that gold ring, & geue the bride in stede therof, a proper ring of a rishe, and tell her that the bridgrome would send her no better. Or els like one that when the bridgrome had geuē such a ryng of golde to hys bride for a token, will tell her plaine, and make her beleue that the ring were but coper or brasse, to minishe the bridgromes thanke.

I am right glad y^e ye admit myne example, and graunt that the sacra∣ment * 1.333 is left to be a very token and a memoriall of Christ in déede. But

where you say, that the whole sub∣staunce of the same token and memo∣riall is his owne blessed bodye, that is soner sayd then proued. For S. Au¦sten sheweth the cōtrary, as it is part¦ly before touched, and here after shal∣be declared more plainelye. & where you say that we fare like a false shrew that would kepe the gold ring from y^e bride, and geue her a ring of a rishe, or tell her that her golde ring were copper or brasse, to minish the bride∣gromes thanke. I aunswere that we * 1.334 denye not but that the ring is most fine gold, and is set with as rich Ru∣byes as can be gotten. For that ryng (I meane the Sacrament) is not one∣ly a most perfite token and a memo∣riall of the bridgromes benefites and vnfayned fauour on his partie but it is also on the other partie Euchari∣stia: * 1.335 that is to say, a thankes geuyng, for the gracious giftes which she vn∣doubtedly knowledgeth her selfe to haue receiued. For as verely as that bread is broken among them, so vere∣ly was Christes body brokē for their sinnes. And as verely as they receiue that bread into their bellye thorough eating it, so verely do they receiue the frute of his death into their soules by beleuyng in hym. And therefore they * 1.336 assemble to that Supper, not for the valure of the bread, wyne or meate that is there eaten, but for the entent to geue hym thankes commonly a∣mong thē all, for his inestimable good∣nes. But to procéede vnto our pur∣pose, if a man would come vnto the bryde, and tel her that this goodly gold ryng were her owne bridgrome, both flesh bloud and bones (as you do) thē I thinke if she haue any wytte, she * 1.337 might aunswere him, that he mocked and the more he sayd it, the lesse she might beleue him, and say that if that were her owne bridgrome, what should she then néede any remēbraūce of hym or why should hee geue it her for a remembraunce? For a remem∣braunce presupposeth the thyng to be absent, and therefore if this be a re∣membraunce of hym, then can he not here be present.

I maruell me therfore much, that * 1.338 hee is not afearde, to affirme that these wordes of Christ, of his body and of his bloud, must needes be vnderstand by waye of a similitude or an allegorye as the woordes bee of the vyne and the doore. Nowe this he wottes well, that though some wordes spoken by the mouth of Christ be to be vnderstand one∣ly by way of a similitude or an alle∣gory, yet foloweth it not thereu∣pon, that euery like word of Christ in orher places was no other but an allegory, for such was the shift and cauillation that the wicked Ar∣rians vsed which tooke frō Christes person his omnipotent Godhead.

I graunt that the Arrians erred, for as M. More sayth, though in some * 1.339 place a word be taken figuratiuely, it foloweth not therfore in euery other place, it should likewise be taken. But one question must I aske his master∣shyp how doth he know that there is any worde or text in Scripture that must be taken figuratiuely? that is by the way of a similitude or as hee cal∣leth it a necessary allegory? I thinke (though some men may assigne other good causes and euidences) that the first knowledge is by other textes of Scripture. For if other textes be con∣ferred * 1.340 vnto it, and wil not stand with the litterall sence, thē I thinke it must néedes be takē spiritually or figurati∣uely as there are infinite textes in Scripture. Now when I sée that S. Thomas which felt christ his woūds and put his finger in his side, called hym his Lord and God, and that no text in scripture repugneth vnto the same, but that they may well stand to¦gether me thinketh it were foly to af∣firme that this worde, God, in that text should be taken figuratiuely or by way of an allegory: But now in our matter the processe of Scripture will not stand with the litterall sense, as shall hereafter appeare. And therfore necessitie compelleth vs to expounde it figuratiuely, as doth also S. Austen and other holy Doctours, as hereaf∣ter shall playnly appeare.

If euery man that can finde out a new fonde phantasie vppon a text * 1.341

of holy Scripture, may haue hys owne mynde taken and hys owne exposition beleued agaynst the ex∣positions of the olde cunnynge Doctours and Saintes, thē may you surely see that no article of the chri¦sten faith, cā stand and eudure lōg. And then he alledgeth S. Hierome which sayth, that if the exposition of other interpretours, and the cō∣sent of the common Catholicke Church, were of no more strength, but that euery man might be bele∣ued that could bryng some textes of Scripture, for hym expounded as it pleased hym selfe, then could I (sayth this holy man) bryng a new sect also, and say by Scripture, that no mā were a true Christē mā nor a mēber of the Church, that kepeth ij. coates. And in good faith (sayth M. More) if that way were alowed, I were able my selfe to find out xv. new sectes in one fore noone.

S. Peter sayth, that the Scripture is not expounded after the appetite of * 1.342 any priuate person, but euē as it was geuen, by the spirite of God and not by mans will. So must it be declared by the same spirite. And therefore I * 1.343 will not that any man shalbe beleued, by bringyng his own mynde & phan∣tasie. But if he wil be beleued, let him bryng either an other playne texte, which shal expounde the first, or els at the lest he must bryng such a sentēce, as will stand with the processe of the Scripture. Why was S. Hierome a∣lowed agaynst the determination of the counsell of Malta, sith he was a∣lone, and they a great multitude? but onely because he brought euidēt scrip¦ture, whiche at the tyme of their sen∣tence, none of them remembred: and yet when it was brought, they could not auoyde it. And likewise except I bryng euidēt scripture which they all shal expoūd as I do, I desire not to be beleued. And where M. More sayth, that in good fayth he were able to find out xv. new sectes in one fore noone, he may thāke God that he hath such a pregnaunt wytte: But yet I trust he * 1.344 should not find one (if there were any peril of damnatiō therin) but that we would w^t a plaine text cōfute it, which he should not be able to auoyde.

And ouer this the very circum∣staunces * 1.345 of the places in the gospel in whiche our Sauiour speaketh of that Sacrament, may well make o∣pen the difference of his speche in this matter and of all those other, and that as hee spake all those but in an allegorye, so spake hee this playnly, meanyng that he spake of his very body and hys very bloud, beside all allegoryes. For when our Lord sayd, he was a very vyne, and when he said he was the dore, there was none that heard him, that any thyng marueiled therof. And why? For because they perceyued well, that he ment not that he was a ma∣teriall vyne in deede, nor a doore neither: But when he sayd that hys flesh was very meate, and his bloud very drinke, and that they should not be saued, but if they dyd eate his flesh and drinke his bloud, then were they all in such a wonder ther of, that they could not abyde. And wherefore, but because they per∣ceyued well by hys wordes and his manner of circumstaunces, that Christ spake of his very fleshe and his very bloud in dede.

It is openly knowen & confessed * 1.346 among all learned men that in the 6. chapter of Ioh. Christ spake not one worde concerning the sacrament of his body and bloud (whiche at that tyme was not yet institute) but all that he there spake was of the spiritu∣all eating and drinking of his body, and bloud, into our soules, which is the fayth in his body and bloud, as I haue touched before. And the circum∣stances of this place do in dede proue that they were fleshly minded, & vn∣derstode not the spirituall wordes of our sauiour Christ, and therfore wō∣dered & murmured Insomuch that Christ sayd vnto thē, doth this offend you? what will you say then when ye shall see the sonne of man ascen∣ding thether where he was before? Then (addeth S. Austen) you shall * 1.347 know that he ment not to geue his flesh to eate w^t your teth: for he shall

ascende hole. And Christ addeth, it is the spirite that quickeneth, the fleshe profiteth nothing, the word that I speake, are spirite and lyfe: that is to say, sayth S. Austen, are spiritually to be vnderstand. And where Christ sayth, that the fleshe profiteth no∣thing (meaning of his owne flesh, as S. Austen sayth) he meaneth that it * 1.348 profiteth not, as they vnderstode hym y^e is to say, it profiteth not, if it were eaten. But it doth much profit to be slayne, that thorough it and the she∣ding of his bloud, the wrath of God our father is pacified, and our sinnes forgeuen. And wher his mastership sayth, that the people perceiued well what he ment, and therfore he won∣dred so sore and could not abide, be∣cause they perceiued well by his wor∣des and māner of circūstances what his meaning was. I wil say as I did before, that the vnderstood hym not. Now here he will say vnto me, if it be * 1.349 but your naye & my yea, thē I would thinke to be beleued as sone as you, and surely y^e were but reason. Not withstanding (thankes be to God) I am able to bring in auctorite to Iudg betwene vs both, whose iudgment I trust his mastership will admit. This auctor is S. Austen whiche sayth. Discipuli enim eius qui eum sequebantur * 1.350 expauerunt & exhorruerunt sermonem non intelligentes. That is to say, his his disciples which followed hym we∣re astonied, and abhored his wordes and vnderstode them not. And be∣cause your mastership shal not thinke that he ouershot him felfe, and spake he wist not what, we shall allege hym saying the same wordes in an other place. Cum diceret. Nisi quis manduca¦uerit carnem. &c. illi (non intelligentes) * 1.351 dixerunt ad inuicem, Durus est hic ser∣mo, quis potest eum audire? That is, when Christ sayd, except a man eate my flesh and drinke my bloud, he shal * 1.352 haue no lyfe in him, they (because they vnderstode him not) sayd to ech other, this is an hard saying, who can heare him? Thus I trust you will geue place (although not to me) yet at the least vnto S. Austen, and re∣ceiue the truth which is so plainely proued. And where his mastership allegeth this text for the sacrament, that except they did eate his flesh and drinke his bloude the could not be sa∣ued, * 1.353 it semeth that he is fallen into the error of Pope innocent, which likewise vnderstanding this text vp∣on the sacrament (as M. More doth) caused yong children and infantes to receiue the sacrament, as though they had all bene damned which died and had not receiued it. And of this carnall minde were many mo Bus∣hoppes a great while (as are now the bohemes) whom he after dispray∣seth, and yet expoundeth the text as they doo, but afterward they loked more spiritually vpon the matter and confessed their ignorance (as I trust M. More will) but now will I shew you S. Austens minde vppon this text which shall helpe for the exposition of all this matter. S. Austen in the third boke De Doctrina Christiana the 16. * 1.354 chapiter teaching how we shall know the tropes, figures, allegories & phra∣ses, of the scripture sayth. Si autem flagitium aut facinus iubere videntur, figuratiua locutio est. Nisi māducaueri∣tis (inquit) carnē filij hominis et biberi∣tis eius sanguinem, not habebitis uitam in vobis. Facinus vel flagitium videtur iubere: Figura est ergo precipiēs passionis dominicae esse commicandum, et suauiter atque vtiliter in memoria recondendum quod pro nobis caro eius crucifixa & vul nerata sit. That is to say, when soeuer the scripture or Christ, semeth to com¦maund any foule or wicked thing, then must that text be taken figura∣tiuely (that as it is a phrase, allegorie and manner of speaking, and must be vnderstand spiritually and not after the letter) Except (sayth Christ) ye eate the flesh of the sonne of man and drinke his bloud ye shall haue no life in you. He semeth (sayth S. Austen) to * 1.355 commaūde a foule & a wicked thing. It is therfore a figure, commaunding vs to be partakers of his passion, and sweetlye and profitablye to print in our mynde that his fleshe was cruci∣fied and wounded for vs. This truth (thankes be to God) doth S. Austen declare vnto vs, which thing beside

the opening of this text against M. Mores mynde, doth plainely shew what he thought in the wordes of christes supper. For sith he called it a foule & a wicked thing, to eate his fleshe, then may you soone perceiue, that he thought it was as foule & as wicked a thing to eate his body, seing his body is flesh and then consequent¦ly it shall follow, y^• eyther this worde eate (where Christ sayd take this and eate it) must be taken spiritually, or els that this saying of Christ, this is my bodie, must be figuratiuely spokē, but this worde eate is taken after the letter (for they did in déede eate the bred) therfore it must néedes fo∣lowe, that this sentence (this is my body) must bee figuratiuely spoken Or els is S. Austen not to be appro∣ued in this place, which thing our Byshops I thinke, will not say nay.

Besides that S. Austen sayth: Quando loquebatur dominus noster Ie∣sus * 1.356 Christus de corpore suo, nisi (inquit) quis manducauerit carnem meam & ••i∣berit sanguinem meum, non habebit in se¦vitam. Caro enim mea vere est cibus, & sanguis meus vere est potus, intellectus spiritualis credentem saluum facit, quia litera occidit spiritus est qui viuificat. That is to say: When our Lord Ie∣sus Christ spake of hys body, except (quod he) a man eate my fleshe and drinke my bloud, he shall haue no life in hym self, for my flesh is very meat, and my bloud is very drinke. The spirituall vnderstandyng saueth hym that beleueth, for the letter killeth, but the spirite quickneth. Here may you playnly perceaue, that thys texte must onely be taken spiritually. For he sayth, that to take it after the let∣ter, it kylleth and profiteth nothyng at all, and therfore I wonder that we haue bene led so long in thys grosse errour.

Thys saying doth y^• famous clarke Origine confirme, saying. Agnosce quod figurae sunt quae in voluminibus Do∣mini * 1.357 scriptae sunt: & ideo tanquam spiri∣tuales & non tanquam carnales, exami∣nate & intelligite quae dicuntur. Si enim secūdum literam sequaris hoc ipsum quod dictum est, Nisi manducaueritis car∣nem. &c. occidit haec litera. That is to say. Marke y^e they are figures which are written in the Scripture of God, and therefore examine them as spiri∣tuall men and not as carnall, and vn∣derstand those thinges that are spo∣ken. For if thou followe after the let∣ter, * 1.358 thys thyng that is spoken: except ye eate the fleshe of the sonne of man and drinke hys bloud, you can haue no life in you, thys letter kylleth. A∣las deare brethren, why should any man be offended with thys doctrine, sith it is approued so plainly, by such auncient and holy fathers?

Againe S. Austen sayth: Qui man∣ducat * 1.359 carnem meam & bibit meum san∣guinem in me manet & ego in illo. Hoc est ergo manducare illam escam & illum bibere potum, in Christo manere & illum manentem in se habere, ac per hoc quinō manet in Christo & in quo non manet Christus proculdubio non manducat eius carnem nec bibit sanguinem, etiam si tan∣taerei sacramentum ad iudicium sibi mā∣ducet & bibit. That is to say. He that eateth my flesh & drynketh my bloud, abydeth in me, and I in hym. Thys * 1.360 is therfore the eatyng of that meate, and drinkyng of that bloud, to abyde in Christ, and haue hym abyding in vs. And therefore he that abydeth not in Christ, and in whom Christ aby∣deth not, without doubt he eateth not hys flesh, nor drinketh not hys bloud, although he eate and drinke the sa∣crament of so great a thyng vnto hys damnation. And euen y^• same wordes hath Bede vppon the Corinthians. 1. Cor. 10. Thys one place, is suffi∣cient * 1.361 for to proue my purpose though he sayd not one word more. For here he doth playnly determine, that he which abydeth not in Christ, that is to say, he y^e is wicked or vnfaythfull, doth not eate hys flesh nor drinke hys * 1.362 bloud, although he eate and drinke the Sacrament of so great a thyng. And so must it néedes follow, that the Sacrament is not the very naturall body of Christ. For then the vnfayth∣full should eate hys flesh, seing he ea∣teth the sacrament of hys body. But that doth S. Austen denye: wherfore it must néedes followe, that it is but

onely a token of a remembrance, and a signe of hys body breakyng, and a representation of hys passion, that we might kéepe hys facte in memory, and * 1.363 geue him thankes for his tender loue and kindenes, which when we were hys enemyes tooke vpon hym to suf∣fer most vyle death, to reconcile vs vnto hys father, and make vs hys frendes. Thys saying hath S. Austen in an other place also, where he wri∣teth on thys maner: Qui non in me manet, & in quo ego non maneo, non se * 1.364 dicat aut existimet manducare corpus meum, aut bibere sanguinē meum. Non it aque manent in Christo, qui non sunt e∣ius membra: non sunt autem membra Christi, qui se faciunt mēbra meretricis. That is to say: He that abydeth not in me, and in whom I abyde not, let hym not say or thynke that he eateth my body or drinketh my bloud: They abyde not in Christ which are not his members. And they are not hys mē∣bers which make them selues the mē∣bers of an harlot. And these are also the very wordes of Bede. Here it is playne proued agayne by the autho∣ritie of S. Austen and Bede, that the * 1.365 wicked and vnfaythfull (which are not the members of Christ) doe not eate hys body nor drinke hys bloud, * 1.366 and yet they do eate the sacrament as well as the other. Wherefore you must néedes graunt, that the Sacra∣ment is not y^e naturall body of Christ but a figure, tokē, or memoriall ther∣of. Now good Christen people count not thys new learning which is fir∣med by such olde Doctors and fayth∣full fathers.

Now were this inough for a Chri∣sten man that loued no contention. But because there are so many sophi∣sters in y^• world which care not what they say, so they holde not theyr peace. I must néedes set some bulwarke by thys holy Doctor to helpe to defend hym, for els they will shortly ouer∣runne hym (as they do me) and make hym an hereticke too. Therefore I will alleage hys master S. Ambrose. Saint Ambrose sayth: Non iste pa∣nis * 1.367 est qui vadit in corpus, sed ille panis vitae aeternae qui animae nostrae substanti∣am fulscit. That is: It is not thys bread that goeth into the bodye, but that bread of euerlasting life whiche vpboldeth the substance of our soule. Furthermore the great clerke Pros∣per confirmeth the same saying. Qui discordat a Christo nec carnem Christi * 1.368 manducat, nec sanguinem bibit, etiamsi tamtae rei sacramentum ad iudicium suae praesumptionis quotidie indifferenter ac∣cipiat. That is: He that discordeth from Christ, doth neyther eate hys fleshe nor drinke hys bloud, although he receaue indifferētly euery day the sacrament of so great a thing vnto the condemnation of hys presumption. And these are also the very wordes of Bede vpon the xj. Chapter of the * 1.369 first Epistle to the Corinthians.

Now you may sée, that it is not S. Austens minde onely, but also the say∣ing of many moe. And therefore I trust you will be good vnto hym. And if ye condemne not these holy fathers, then am I wrongfully punished. But if you condemne thē, then must poore Frith be content to beare the burthen with them.

¶ The mynde and exposition of the old Doctours vppon the wordes of Christes maundey.

* 1.370ANd where M. More sayth, that if Christe had not ment after the plaine literal sece, that both the hearers at that tyme, and the expositours since, and all Christē people beside this xv. c. yeare would not haue ta∣ken onely the litterall sence beyng so straunge and maruelous that it might seme impossible, & decline from the letter for allegories in all such other thynges beyng (as hee sayth) and as in deede they be, so many farre in nomber mo.

As touchyng y^e hearers they were * 1.371 deceiued and vnderstode him not (I meane as many as tooke his wordes fleshly as you do.) And they had their aunswere of Christ (when they mur∣mured) that his wordes were spirite and lyfe: that is (as S. Austen sayth)

spiritually to bee vnderstand and not fleshly, as is before declared. And as for the expositours. I thinke he hath not one of the old fathers for him, but certaine new felowes: as Dominie. S. Thomas, Decam, and such other * 1.372 whiche haue made the Pope a God. And as I haue shewed. S. Austen ma∣keth full for vs, and so do all the old fathers, as Occolāpadius hath well declared in his booke, Quid veteres senserint de Sacramēto eucharistiae. And some of their sayinges I shall alledge anone. And where you say that all Christen people haue so beleued this 1500. yeares, that is very false. For there is no doubt, but that the people thought as holy S. Austen and other faithful fathers taught them. Which as I said, make with vs. Notwithstā∣dyng in déede, sith our Prelates haue bene made Lordes and haue set vp their lawes and decrées contrary to the prerogatiue of all Princes, & lyke most sutle traytours, haue made all mē beleue that they may make lawes and bynde mens consciences, to obey them: and that their lawes are Gods lawes blindyng y^e peoples eyes with * 1.373 two or thrée textes wrongfully wre∣sted, to aduaunce their pride, where they ought to obey Kyngs and Prin∣ces, and be subiect to their lawes, as Christ and his Apostles were euē vn∣to y^e death. Sith that tyme I say they haue made men beleue what they list and made articles of the faith at their pleasure. One article must be y^e they be the Church, and can not erre: And this is the grounde of all their doc∣trine. But the truth of this article is nowe sufficiently knowen. For if Quéene Katherine be kyng Henries wife, then they do erre, and if she be not, then they haue erred, to speake no more cruelly: It is now become an article of our fayth y^e the Pope of * 1.374 Rome must be y^• head of y^e Church & the Ʋicare of Christ: & that by Gods law. It is an article of our fayth that what soeuer hee byndeth in earth, is bounde in heauen, in so much that if he curse wrongfully, yet ye must be feared, and infinite such other which are not in our Crede, but blessed bee God that hath geuen some light into our Princes hart. For he hath lately put foorth a booke called the glasse of truth, whiche proueth many of these articles very foolishe phantasies and that euen by their owne Doctours, & so I trust you shalbe proued in this poynt of the Sacrament for though it * 1.375 be an article of our fayth it is no arti∣cle of our Crede in y^e xij. articles wher of are sufficient for our saluatiō. And therefore we may thinke that you lye without all ieoperdye of damnation.

Neuerthelesse seing his mastership saith that all make for him, and I say cleane contrarie, that all the olde fa∣thers make against him, or at the lest wise not with him, It were necessary that one of vs should proue his pur∣pose. But indeede in this poynt he would loke to haue the vauntage of me. For he thinketh that men will so∣ner * 1.376 beleue hym which is a great man then me which am but a poore man, and that therfore I had more néede to proue my part true, then he to proue his. Well I am content and therfore geue eare (deare reader) and Iudge betwéene vs.

First I wil begin with Tertulian, * 1.377 because he is of most antiquitie. Ter∣tulian speakyng of Christ, sayth: Nec panem reprobauit quo ipsum corpus suum representat. That is to say. Christ him selfe did not reproue or discommend bread whereby he doth represent hys very body. For the vnderstandyng of thys place, you must knowe that there was an hereticke called Marci∣on, which dyd reproue creatures, and said that all maner of creatures were euill. Thys thyng doth Tertulian im∣proue by the Sacrament and sayth: Christ dyd not reproue or discōmend bread whereby he doth represent hys body: as though he shoulde saye, if Christ had counted the bread euill, then woulde he not haue left it for a Sacrament to represent hys body, meaning that it is a sacrament, signe, token and memoriall of hys body, and not the body it selfe. And that thys is hys minde, doth playnly appeare in hys fourth booke, where hée sayth: * 1.378 Christus acceptum panem & distributū

discipulis, corpus suum illud fecit: hoc est corpus meum dicendo, id est, figura corpo∣ris mei figura autem non fuisset, nisi ve∣ritatis esset corpus. Caeterum vacuares quod est phantasma, figuram capere non posset. That is to say: Christ taking bread and distributing vnto hys dis∣ciples made it hys body, saying: thys is my body, that is to say, a figure of * 1.379 my bodye, but thys bread coulde not haue bene a figure of it, except Christ had had a true bodye. For a vaine thyng or a phantasie can take no fi∣gure. For the vnderstāding of thys place, you must marke that thys here∣ticke Marcion, agaynst whom thys author writeth, dyd hold opinion that Christ had no naturall body, but on∣ly a phantasticall body, and thys opi∣nion doth thys Doctor improue by the sacramēt of y^e altar, saying: the sacra∣ment is a figure of hys body: ergo, Christ had a true body, and not a phā∣tasticall bodie: For a vaine thing or phantasie cā take no figure, Lo, here doth this olde father which was long before S. Austen: or S. Hierome, expound these wordes of Christ This is my body: that is to say, a figure of my body therfore you are to blame to call it new learning. Now because they shall not of temerarious pre∣sumption reiecte this olde father, I shall establishe his wordes by S. Austē which commendeth Christes merue. lous pacience for suffering so long y^e traitor Iudas, as though he had bene a good man, and yet was not igno∣rant of his wicked thoughtes. Adhi∣buit (inquit) ad conuiuium in quo cor∣poris * 1.380 & sanguinis sui figuram discipulis commendauit ac tradidit. That is to say he admitted hym (sayth S. Austē) vnto the maundye wherein he did be take and deliuer vnto the disciples y^e figure of his body and bloud, Here doth this holy father S. Austen call it a figure of his body. And I am sure * 1.381 there is no man so childishe, but that he knoweth that the figure of a thing is not the thing it selfe. As by example the figure of Christ is not Christ hym selfe, the figure of S. Peter is not S. Peter him selfe. And yet we do ne∣uerthelesse cōmonly call those figures by the name of the thing that they do represent. As I may say when I sée y^e figure of S. Peter, this is S. Peter to whom Christ deliuered y^e keyes of the kingdome of heauen. And yet he were a foole that would thinke that figure to be S. Peter him selfe: for it is only a represētatiō of him. Besides that S. Austen sayth, Non hoc corpus quod videtis estis manducaturi, nec bibi∣turi * 1.382 illum sanguinem quem effusuri sunt qui me crucifigent. Sacramentū aliquod vobis commendaui, spiritualiter intel∣lectum viuificat vos. That is to say, you shall not eate this body that you see, nor drinke that bloud which they that crucifie me shall shed out. I haue geuen a certayne sacrament vnto you if it be spiritually vnderstād it quick∣eneth you: What thinges can bee more playnly spoken?

Furthermore S. Austen sayth. Se∣pe * 1.383 it a loquimu•• vt pascha appropinquāte crastinam vel perendinam Domini pas∣sionem dicamus: cum ille ante tam mul∣tos annos passus sit, nec omnino nisi semel illa passio facta sit. Nempe ipso die domi∣nico dicimus bodie Dominus resurrexit, cum ex quo surrexit tot anni transierunt. Quare nemo tam ineptus est, vt nos it a loquentes arguat esse mentitos, quia istos dies secundum illorum quibus haec gest a sunt similitudinem nuncupamus: vt di∣catur ipse dies qui non sit ipse, sed reuolu∣tione temporum similis eius: & dicatur illo die fieri propter Sacramenti celebra∣tionem, quod nō illo die, sed iam olim fa∣ctū est. Nonne semel immolatus est Chri¦stus in scipso? & tamen in Sacramento nō solum per annuas pascha solennitates, sed omni die pro populis immolatur: nec vti{que} mentitur qui interrogatus, responderit eū immolari. Si enim Sacramenta quādam similitudinē earū rerū quarū sunt Sacra∣menta non haberent, omnino Sacramēta non essent. Ex hac autem similitudine ple∣rū{que} etiam ipsarū rerū nomina accipiunt. Sicut ergo secundū quendam modū Sacra mentū corporis Christi corpus Christi est, & Sacramentum sanguinis Christi san∣guis Christi est. It a Sacramentum fidei si∣des est. Nihilest autem aliud credere, q fidem habere, ac per hoc eum respōdetur paruulus credere, qui fidei nō dum habet effectum respondetur fidem habere prop∣ter

fidei Sacramentum, et conuertere se ad Deum propter conuersionis Sacramen¦tum. Quia & ipsa responsio pertinet ad celebrationem Sacramenti. Sicut de ipso Baptismo apostolus consepulti (inquit) su mus Christo per Baptismum in mortem. Non ait sepulturam significamus, sed prorsus ait, consepulti sumus. Sacramentū ergo tantae rei non nisi eiusdem rei voca∣bulo nuncupauit. That is to say: We often vse to say, when Caster draw∣eth nye, that to morow or the next day is the Lordes passion, and yet it is many yeares sith he suffered, and that passiō was neuer done but once. And vppon that Sonday we say, this day the Lorde dyd rise agayne, and yet it is many yeares since hee rose. Now is there no man so foolish to re∣proue vs as lyers for so saying, be∣cause we name these dayes after the similitude of those in whiche these thynges were done so that it is called the same day, whiche is not the very same, but by the reuolution of tyme, like it. And it is named to be done the same day through the celebration of the Sacrament (through kéepyng the memoriall of the thyng once done) whiche is not done that day, but was * 1.384 done lōg agone. Was not Christ once crucified in his owne person? and yet in a mysterye (whiche is the remem∣braunce of his very passion) he is cru¦cified for the people not onely euery feast of Easter, but euery day: nei∣ther doth he lye which (when he is as∣ked) aunswereth that he is crucified: for if the Sacramentes, had not cer∣tayne similitudes of those thynges whereof they are Sacramentes, then should they be no Sacraments at all. And for this similitude for the most part they take the names of the very thynges, and therefore as after a certaine maner the Sacrament of * 1.385 Christes body is Christes body, and the Sacrament of Christes bloud is Christes bloud, so the Sacrament of fayth is faith. For it is no other thing to beleue then to haue fayth, and ther¦fore when a mā aunswereth that the infant beleueth which hath not the ef∣fect of fayth, he aūswereth that it hath fayth for the Sacramēt of fayth: And that it turneth it selfe to God, for the Sacrament of conuertion. For the aunswere it selfe perteineth vnto the ministryng of the Sacrament. As the Apostle writeth of Baptisme: we are buried (sayth he) with Christ through Baptisme vnto death. He sayth not we signifie burying, but vtterly sayth we are buryed. He called therfore the Sacrament of so great a thyng euen with the name of y^t very thing it selfe. &c. If a man would auoyde cōtention and looke soberly on those woordes of S. Austen, hee shall soone perceiue the mystery of this matter. For euen as the next good Friday shalbe called the * 1.386 day of Christes passion: & yet he shall not suffer death agayne vpon that day for hee dyed but once and is now im∣mortall: euen so is the Sacramēt cal∣led Christes body. And as that day is not the very day that he dyed on, but onely a remembraūce thereof: so the Sacrament is not his very naturall body, but onely a remembraunce of his body breakyng, & bloud sheddyng. And likewise, as the next Easter day shalbe called the day of his resurrec∣tion, not that it is the very same day that Christ dyd rise in, but a remem∣braunce of the same: euen so the Sa∣crament is called his body: not that it is his body in déede, but onely a remē∣braūce of the same. And furthermore, euē as the Priest doth offer hym, that is to say crucifie hym at Masse, euē so is the Sacrament his body. But the Masse doth but onely represent hys * 1.387 passion. And so doth the Sacrament represent his body. And yet though the Masse doth but represent his cru∣cifying, we may truly say he is cruci∣fied, euen so though the Sacramēt do but signifie or represent his body, yet may we truly say that it is his body. Why so? verely (sayth he) for the Sa∣cramentes haue a certaine similitude of those thinges wherof they are Sa∣craments. And for this similitude for the most part, they take the names of the very thynges. Blessed be God whiche hath so clearely discussed this matter by this faythfull father. Not∣withstandyng hée doth yet expresse it more playnly saying: after a certaine

maner, the Sacramēt of Christes bo∣dy is Christes body. Behold deare * 1.388 brethren he sayth after a certaine ma∣ner the Sacrament is Christes body. And by that you may soone know that he neuer ment that it should be his ve¦ry naturall body in déede, but onely a token and memoriall to kéepe in me∣morie the death of his body, and so to norishe our fayth. Besides that his si∣militude which he after alledgeth of Baptisme, doth wholy expound this matter, for (sayth hée) y^e Apostle sayth not we signifie burying: but he sayth, we are buryed (and yet in déede the Baptisme doth but signifie it.) And thereupon S. Austen addeth, that hée called the Sacrament of so great a thyng euen with the name of the ve∣ry thyng it selfe. And lykewise it is in our Sacrament. Finally to be short I will passe ouer many places which I haue gathered out of his holy father, and will touch but this one more. S. Austen sayth. Non enim Dominus du∣bitauit dicere, Hoc est corpus meum, cum * 1.389 daret signum corporis sui. Et in eodem ca∣pite exponit. Sic est enim sanguis anima, quomodo petra erat Christus, nec tamen petra (ait) significabat Christum, sed ait petra erat Christus. That is to say. The Lord doubted not to say, this is my body, when he gaue a signe of his * 1.390 body. And after in the same chapiter he expoundeth it. For truly so the bloud is soule, as Christ was y^e stone. And yet the Apostle sayth not, the stone dyd signifie Christ, but he sayth the stone was Christ.

Here. S. Austen sayth playnely that Christ called the signe of his body, his body, and in this chapter doth cōpare these thrée textes of scrip∣ture, this is my body, the bloud is the soule, and Christ was the stone: and declareth them to be one phrase and to be expounded after one fasshion. Now is there no man so mad, as to say, that Christ was a naturall stone (except he be a naturall foole) whose iudgment we nede not greatly to re∣gard therfore we may well conclude that the sacrament is not his natu∣rall body, but is cauled his body, for a similitude that it hath wherein it sig∣nifieth & representeth his body. And that the sacrament of so great a thing is called euen with the name of the very thing it selfe, as S. Austen sayd immediately before.

This were proufe inough to con∣clude that all y^e olde fathers did holde the same opiniō, for who would once surmise (seing we haue S. Austen so playne for vs which is the chiefest among them all) who would once sur mise I say, that he dissented in this great mattter from the other faythful fathers, or they from him? neuerthe∣lesse I dare not let him stand post a∣lone, lest ye dispise him. And therfore I will shew you y^e minde of certaine other also: and first of his maister S. Ambrose.

S. Ambrose wrighting vpon the Epistle of Paule to the Corinthians * 1.391 in the xi. chapter sayth. Quia enim morte Domini liberati sumus huius rei memoris in edendo & potando, carnem & sanguinem que pro nobis oblata sunt significamus. That is to say, because we be deliuered by the death of the Lord being mindfull of this thinge, meaning of the sacrament, we signy∣fie ••he fleshe and bloud which were offered for vs. Here doth S. Ambrose say inough if mē were not sophisters, but would be content with reason. For he sayth that in eating and drink¦ing the sacrament of Christes body, we signifie or represent the flesh and bloud of our Sauiour Iesus. Not withstanding because you are so slip∣pery, we shall bynde you a lytle bet∣ter by this mans wordes.

S. Ambrose sayth. Sed forte dices speciem sanguinis non video. Sed habet * 1.392 similitudinis Sicut enim mortis similitu∣dinem sumpsisti, ita etiam similitudinem preciosi sanguinis bibis. That is to say But peraduenture thou wilt say. I se∣ne appearaunce of bloud, but it hath a similitude. For euen as thou hast taken the similitude of death, euen so thou drinkest the similitude of the pre¦cious bloud. Here may you see by y^e conferring of these two sacramentes, What. S. Ambrose iudged of it For he sayth euen as thou hast taken a si∣militude of his death in the sacramēt

of baptisme, so doost thou drink a simi¦litude of his precious bloud in the sa∣crament of the altar. And yet as S. Austen sayd before, the Apostle sayth not we signifie burning, but sayth, we are buried. And likewise here Christ sayd not this signifieth my bo∣dy, but this is my body, calling the sa¦crament, signe, token and memoriall of so great a thing, euen with y^e name of the very thing it selfe, thus doth S. Ambrose choke our sophisters. Ne∣uerthelesse I will alleage one place more out of S. Ambrose, where he * 1.393 saith. Dicit sacerdos, fac nobis inquit hanc oblationē scriptā rationabilē, quod est figura corporis Domini nostri Iesu Christi. That is, y^e Priest sayth make vs this oblation acceptable. &c. For it is a figure of the body of our Lord * 1.394 Iesu Christ. Here he cauleth it plain∣ly a figure of Christes body, which thing you can not auoyde. Therfore geue prayse vnto God & let his truth sprede which is so plainely testified, by these holy fathers. Now let vs see what S. Hierome sayth.

S. Hierome writyng vpon Ecclesi∣aste, sayth on thys maner: Caro Do∣mini * 1.395 verus cibus est, & sanguis eius ve∣rus potus est, hoc solum habemus in prae∣senti saeculo bonū, si vescamur carne eius cruore{que} potemur, non solum in mysterio, sed ••tiam in scripturarum lectione, verus enim cibus & potus, qui ex verbo dei su∣mitur scientia scripturarum est. That is to say. The flesh of the Lord is ve∣ry meate, & hys bloud is very drinke. This is onely the pleasure or profite that we haue in thys worlde, that we may eate hys fleshe and drinke hys bloud, not onely in a mysterye, but also in the readyng of Scriptures. For the very meate and drink, which is taken out of Gods worde, is the knowledge of Scriptures. Here may ye sée Saint Hieromes minde in few wordes. For first he sayth, that we eate hys fleshe and drinke hys bloud in a mysterye, which is the sacrament of hys remembraunce and memoriall * 1.396 of hys passion. And after he addeth that we eate hys flesh and drinke hys bloud in the reading and knowledge of Scriptures, and calleth that very meate and very drinke. And yet I am sure ye are not so grosse, as to thinke that the letters which you read are turned into naturall fleshe and bloud. And likewise it is not necessary that the bread shoulde be turned into hys body, no more then y^e letters in scrip∣ture are turned into hys fleshe. And neuerthelesse through ••ayth we may as well eate hys body in receauing of the sacrament, as eate hys fleshe in reading of the letters of the Scrip∣ture. Besides that S. Hierome calleth the vnderstanding of the Scripture very meate and very drinke: which you must néedes vnderstand in a my∣stery * 1.397 and spirituall sense, for it is nei∣ther materiall meate nor drinke that is receaued with the mouth and téeth, but it is spirituall meate and drinke, and is so called for a similitude & pro∣pertie: because that as meate and drink comfort the body and outward man, so doth the readyng and know∣ledge of Scripture comfort the soule and inward man. And likewise it is of Christes body, which is called ve∣ry meate and very drinke, which you must néedes vnderstand in a mysterye or spirituall sense (as S. Hierome cal∣led it) * 1.398 for hys body is no materiall meate nor drinke that is receaued with the mouth or téeth, but it is spi∣rituall meate and drinke, and so cal∣led for a similitude and propertie, be∣cause that as meate and drinke com∣forteth the body, so doth the fayth in hys body breaking and bloudsheding, refreshe the soule vnto lyfe euerla∣styng. We vse it customably in our dayly speach to say, when a childe setteth all hys mynde and delight on sport & playe: It is meate and drinke to thys childe to playe. And also we say by a mā that loueth well hawking and hunting: it is meate and drinke to this man to hawke & hunt. Where no man doubteth, but it is a figura∣tiue speach. And therefore I wonder that they are so blinde in thys one poynt, of Christes body: and can not also take the wordes figuratiuely, as these olde Doctors dyd. Agayne S. Hierome sayth. Postq mysticum pas∣cha fuerat impletum & agni carnes cum

Apostolis comederat, assumit panem qui comfortat cor hominis, & ad verum pas∣chae * 1.399 transgreditur sacramentum, vt quo∣modo in praefiguratione eius Melchise∣dech summi Dei sacerdos, vinum & pa∣nem offerens fecerat, ipse quoquè virita∣tem corporis & sanguinis repraesentaret. That is to say. After the mystical Ea∣ster Lambe fulfilled, and that Christ had eaten the Lambes fleshe with the Apostles, he tooke bread which com∣forteth the hart of man, and passeth to the true sacrament of the Easter Lābe: that as Melchisedech brought forth bread and wyne figuryng hym, so might he likewyse represent the truth of hys body and bloud. Here doth S. Hierome speake after the ma∣ner that Tertullian dyd before: that Christ with bread and wyne dyd re∣present the truth of hys body. For ex∣cept * 1.400 he had had a true body, he coulde not leaue a figure of it, nor represent it vnto vs. For a vayne thyng or phā∣tasie can haue no figure, nor can not be represented: as by example, how should a man make a figure of hys dreame or represent it vnto our me∣morye? But Christ hath left vs a fi∣gure and representation of hys bodye in bread and wyne: therefore it fol∣loweth that he had a true bodye. And that this was S. Hieromes mynde it doth manifestly appeare by y^e words of Beda, which doth more copiously set out thys saying of Hierome. For * 1.401 he writeth on thys maner: Finitis pas∣chae veteris solennijs quae in commemo∣rationem antique de Aegypto liberatio∣nis agebantur, transit ad nouum quod in suae redemptionis memoriam Ecclesia fre∣quentare desiderat, vt videlicet pro carne agni vel sanguine, suae carnis sanguinis{que} sacramentum in panis ac vini figura sub∣stituens, ipsum se esse monstraret cui in∣rauit Dominus & non poenitebit eum: Tu es sacerdos in aeternum secundum or∣dinem Melchisedech. Frangit autēipse panem quem porrigit, vt ostendat corpo∣ris sui fractionem nō sine sua sponte futu∣ram. &c. Et paulò post. Similiter & ca∣licem postquam coenauit dedit eis. Quia ergo panis carnem confirmat, vinum vero sanguinem operatur in carne, hic ad cor∣pus Christi mystice, illud refertur ad san∣guinem. That is to say. After the so∣lemnitie of the olde Easter Lambe was finished (which was obserued in the remembraunce of the olde deliue∣raunce out of Egypt) he goeth vnto the new which the Church gladly ob∣serueth in the remembraunce of hys redemption, that he in the stead of the fleshe and bloud of the Lambe, might institute and ordayne the Sacrament of hys fleshe and bloud in the figure of bread and wyne, and so declare hym selfe to be the same vnto whom the Lord sware and will not repent, thou art a perpetuall Priest after the order of Melchisedech. And he hym selfe brake the bread which hee gaue, to shewe that the breakyng of hys body should not be done without hys own will. &c. And a little after. And lyke∣wyse he gaue them the cuppe after he had supped. And because bread doth * 1.402 confirme or strength the fleshe, and wyne worketh bloude in the fleshe, therefore is the bread mystically re∣ferred vnto the bodye of Christ, and the wyne referred vnto hys bloud.

Here may you note, first that as the Lambe was a remembraunce of theyr deliueraunce out of Egypt (and yet the Lambe deliuered them not) so is the Sacrament a remembrance of our redemption (and yet the Sa∣crament redéemed vs not). Besides that he sayth, that Christ in the stead of the fleshe and bloud of the Lambe, dyd institute the Sacrament of hys flesh and bloud in figure of bread and wyne. Marke well, he sayth not that in the stead of Lambes fleshe & bloud he dyd institute hys owne fleshe and bloud, but sayth that he dyd institute the Sacrament of hys fleshe & bloud. What thyng is a Sacrament: verely * 1.403 it is the signe of an holy thyng, and there is no differēce betwene a signe and a Sacrament, but that the signe is referred vnto a worldly thyng, and a Sacrament vnto a spirituall or ho∣ly thyng: as S. Austen sayth: Signa * 1.404 (cum ad res dininas pertinēt) sacramen∣ta appellantur: That is to say: Signes when they pertain vnto godly things are called sacramentes. Therefore when Beda sayth, that they did insti∣tute

the sacrament of hys fleshe and bloud in the figure of bread & wyne it is as much to say (by S. Austens de∣finition) as that he dyd institute the figure of hys holy sleshe and bloud in the figure of bread and wyne, that is to say, that bread and wyne shoulde * 1.405 be the figure and signe representyng hys holy fleshe and bloud vnto vs, for a perpetuall remembrance. And af∣terwarde hee declareth the propertie for which the bread is called the body and the wyne the bloud: sauyng hée speaketh not so darkely as I now do, but plainly saith, that the bread is my∣stically referred vnto the bodye of Christ: because that as bread doth strength the fleshe, so Christes bodye whiche is figured by the bread doth strength y^t soule through fayth in hys death. And so doth he clerely proue my purpose.

Now let vs sée what Chrisostome * 1.406 sayth which shall describe vs the faith of the ould grecyās and (I doubt not) he had not lost the true fayth, how so euer the world goo now a dayes. Chrisostome sayth in this manner. Si enim mortuus Iesus non est, cuius signum et simbolum hoc sacrificium est? vides quantū ei studiū fuerit vt semper memo∣ria teneamus pro nobis ipsū mortuū fuisse That is to say, for if Iesus haue not died, whose memoriall and signe is y^t sacrifice? Thou séest what diligence he gaue that we should continuallye kéepe in memory that he died for vs. Here you may sée that Chrisostome calleth the Sacramēt simbolū & signū: that is to say, a memoriall & signe of Christe, and that it was institute to kéepe his death in perpetuall remem∣braunce. But of one thing thou must beware or els thou art deceiued, he calleth it also a sacrifice, and there thou must wisely vnderstād hym. For * 1.407 if it were the sacrifice of Christes bo∣dy, thē must Christes body be slayne there agayne, which thing God for∣byd. And therfore thou must vnder∣stand him when he calleth it a sacri∣fice, that he meaneth it to be a remē∣braunce of that holy sacrifice where Christes body was offered on y^e crosse once for all: For he can be sacrifised no more, seing he is immortall. Not∣withstanding our prelates will heare * 1.408 note me of presumption, that I dare bee so bolde to expound his minde on this fashiō: For in déede the take him otherwise, and thinke that it is a ve∣ry sacrifice. And therfore I will bring one other text, where Chrisostome shall expound him selfe. Chrisostome sayth: Nonne per singulos dies offerri∣mus? * 1.409 offerrimus quidem, sed ad recorda ••••onem mortis eius facient••s &c et paulo po••t. Non aliu•• sacrificium (sicut pon∣tifex) sed id ipsum semper facimus: ma∣gis autem recordationem sacrificij opera mur. That is to say, do we not dayly offer or do sacrifice? yes surely, But we do it for the remembraunce of his death, for this sacrifice is an example of that we offer, not an other sacrifice as the▪ Byshoppe (in the olde lawe) dyd, but euer the same: yea rather a remembraunce of the sacrifice, first he sayth that they dayly do sacrifice, but it is in remembraunce of christes death, then hee sayth that the sacri∣fice is an example of that: Thyrdly he sayth that they offer not an other sa∣crifice (that is to say an oxe or a goate as the Byshops of the old law,) but euer the same, Marke this poynt: for though it séeme at y^e first sight to make with thē yet doth it make so directlye against them, that they shall neuer be able to auoyde it. Chrisostome sayth they do not offer an other sacrifice as the Byshops dyd, but euer the same. They offer other breade and wyne this day then they did yesterday: they shal say an other Masse to morow thē they dyd this day. Now if this bread and wyne, or the Masse be a sacrifice, then do they offer an other sacrifice, as well as the Byshops of the ould lawe. For this sacrifice did signifie y^e Christ should come & shed his bloud, * 1.410 as well as the bread, wine & Massedo represent that he hath done it in dede. And therfore if it be a sacrifice, thē do they offer any other sacrifice, represē∣ting his passiō, aswell as y^e Bishop of y^e ould law, But y^t doth Chrisostome denye, and sayeth that they offer eue∣ry day the same. What same? verely euen the same that was done and sa∣crificed

when Christ shed his bloud, In this sacrifice is Christ bound and buffeted and led from Anna to Cay∣phas: he is brought to Pilate & con∣demned: he is scourged and crowned with thorne and nayled on the crosse and his hart opened with a speare, & so shedeth his bloud, for our redemp∣tion. Why Chrisostome, and do you the selfe same sacrifice euery day? yea verely. Thē why doth S. Paule say * 1.411 that Christ is risen from death, and dieth no more? if he dye no more, how do you dayly crucifie hym? Forsoth Paule sayth truth. For we do not ac∣tually indéede, but onely in a mistery And yet we say, that we do sacrifice * 1.412 hym, and that this is his sacrifice, for the celebration of the sacrament and memory of y^t passion which we kéepe. And for this cause it hath the name of the thing that it doth represent & sig∣nifie. And therefore I expounde my mynde by a rethorical correction and say, magis recordationem sacrificij, that is to say, yea rather the remēbraunce of the sacrifice. Graunt mercies (good Chrisostome:) now do I perceaue y^e pith of this matter: euen as the masse is the very death and passion of christ so is it a sacrifice. Now it doth but on¦ly represent the very death and passi∣on of Christ, therefore it doth follow that the Masse in very dede doth but onely represent a sacrifice. And yet * 1.413 notwithstādyng many tymes it is cal∣led a sacrifice of holy Doctours, and hath the name of y^e very same thyng that it doth represent & signifie. And euen so we may say of this sacramēt, that as the Masse is the very sacrifice and passion of Christ, so is the Sacra¦ment his very body & sacrifice that is offered. Now the Masse doth but one¦ly represēt & signifie the passiō: so the Sacrament doth but onely represent and signifie the body and very sacri∣fice once offered for euer. Notwith∣stādyng many tymes the Masse is cal∣led a sacrifice of holy Doctours: and so the Sacrament is called the body and a sacrifice. And hath the name of the very same thyng that it doth re∣present and signifie. * 1.414

Furthermore Chrisostome sayth. Ipse quo{que} bibit ex eo, ne auditis verbis illis dicerent: quid igitur sanguinem bi∣bimus * 1.415 & carnem comedimus? ac ideo perturbarentur. Nam & quando prius de his verba fecit multi solummodo prop∣ter verba scandalum passi sunt. Neigi∣tur tunc id quo{que} accideret, primus ipse hoc fecit, vt trāquillo animo ad cōmuni∣cationem misteriorum induceret. That is to say: he also dranke of it, lest whē they heard his woordes, they should say, why do we thē drinke bloud and eate flesh? and so should be troubled. For when hée spake before of those thyngs many of them were offended with his woordes. And because that should not now also chaunce, he hym selfe dranke first of it, that he might cause them to come without feare to the partaking of those misteries: here Chrisostome noteth y^e Christ dranke * 1.416 of it, to draw them from the grosse vn¦derstādyng of his wordes, and by his drinkyng to testifie vnto them that it was not his natural bloud nor his na¦turall flesh in déede, but onely memo∣rials and representations of his body and bloud. And therfore he called thē misteries: that is to say sacramentes. For in this place a Sacrament and a mistery is all one thyng. Notwithstā∣dyng sometyme this word mistery is more commō and large in signifying then this worde Sacrament. And I haue shewed you before, that a Sa∣crament is the signe of an holy thyng it selfe, that it represēteth: albeit some tyme it beare the name of the very thyng it selfe, as the Image of S. Pe∣ter is not S. Peter him selfe and yet it beareth his name.

Chrisostome sayth. Caro non prodest quicq: hoc est secundum spiritum verba * 1.417 mea audienda sunt. Qui secundum car∣nem audit, nihil lucratur, nihil vtilitatis accipit. Et paulò post. Quid est autē car∣nalit er intelligere? simpliciter vtres di∣cuntur, ne{que} aliud quippiam excogitare. Misteria omnia interioribus oculis con∣sid••rāda sunt, hoc est spiritualiter. That is to say. The flesh profiteth nothing: that is, my wordes must be vnderstād after the spirit. He that vnderstādeth them after y^t flesh wynneth nothyng, nor taketh any profit. And a litle after

What meaneth this, to vnderstand after the flesh or carnally? verely to * 1.418 take the thynges simply as they are spoken, and to thinke no other thyng. All misteries or Sacramentes must be considered with the inward eyes, that is to say, spiritually.

And after he expoundeth him selfe on this maner. Interiores autem oculi vt panem viderint, creaturas transuo∣lant, & non de illo pane a pistore cocto co∣gitāt: sed de eo qui dixit se panē vitae, qu•• per misticum panē significatur. That is to say. The inward eyes as soone as * 1.419 they sée the bread, they passe ouer the creatures, & thinke not of that bread which is baken of the baker, but of hym that called him selfe the bread of lyfe which is signified by the misticall or sacramentall bread. Would you haue hym say any more? hee telleth you playne, that Christ which is the very bread of lyfe, is signified by this sacramentall bread. And that is the thyng whiche our Byshops so fleshly denye now a dayes, which thyng yet you may sée the old fathers conclude with one assent. Notwithstādyng yet I will alledge mo old Doctours, so that from hence forward they may be ashamed to call it new learnyng.

Fulgentius sayth. In illis enim car∣nalibus * 1.420 (tempore legis) victimis, signifi∣catio fuit carnis Christi, quam pro pecca∣tis nostris, & ipse sine peccato fuerat obla∣turus, & sanguinis quem erat effusurus in remissionem peccatorum nostrorum. In ••sto autem sacrificio gratiarum actio at{que} commemoratio est carnis Christi quam pronobis obtulit, & sanguinis quem pro nobis idem Deus effudit. That is to say. In these carnall sacrifices (in the time of the law) was a signification of the flesh of christ which he without sinne, should offer for our sinnes, & of the bloud which he should shed out in re∣mission of our sinnes. But in this sa∣crifice * 1.421 is a thākes geuyng & remem∣braunce of the flesh of Christ whiche hee offered for vs, and of the bloud which the same God shed out for vs. First note that he calleth it a sacrifice which notwithstādyng is but a remē∣braūce of that sacrifice offered on the crosse once for all, as it is proued be∣fore out of Chrisostome. Then hée playnly calleth it a thankes geuyng, & remembraunce of Christes flesh and bloud: and so concludeth with vs. Ne∣uerthelesse because Sophisters wold soone thinke to auoyde this place, I will alledge one other saying of the same author, whiche they shall neuer be able to auoyde.

Fulgentius saith, as Haymo testi∣fieth. Hic calix nouum Testamentū est: * 1.422 id est, hic calix quem vobis trado nouum Testamentum significat. That is to say This cup or chalice is the new Te∣stament: That is, this cup or chalice * 1.423 which I deliuer you doth signifie the new Testamēt. In this place he doth playnly shew his mynde, whiche can not be anoyded. For euen as the cup is the new Testament, so is the bread the body. Now the cup doth but sig∣nifie the new Testament, and there∣fore I may conclude that the breade doth but signifie the body.

Eusebius sayth. Quia corpus assū∣ptum ablaturus erat ex ocul••s nostris * 1.424 & sideribus allaturus, necessarium erat vt nobis in hac die sacramentum corpo∣ris & sanguinis consecraret, vt colleretur iugiter per misterium quod semel offera∣batur in precium. That is ta say, Be∣cause he would take away out of our eyes the body that he toke and cary it into heauen, It was necessary that in this time he should consecrate to vs the sacrament of his body and bloud that that which was once offerd for the price of our redemption, might continually be honored through the mistery.

To consecrate a thing, is to aply it * 1.425 vnto an holy vse. Here you may see y^e he calleth it the sacrament of his body and bloud, which body is caried vp in the heauen: And also he calleth it a mistery whiche is inough for them that will see.

Also Druthmarius, expoundeth these wordes this is my body on this * 1.426 manner: Hoc est corpus meum in miste∣rio. That is to say: this is my body in a mistery. I thinke you know what a mistery meaneth, Christ is crucified euery day in a mistery: that is to say euery day his death is represēted by

the sacramentes of remembraunce. The Masse is Christes passion in a mistery: that is to say: the Masse doth represent his passion and kéepeth it in our memory. The bred is Christes body in a mistery: that is to say, it re∣presenteth his body that was broken for vs, and kéepeth it in our remem∣braunce.

You haue heard all ready the mind of the doctours how the sacrament is Christes body. And now I shall shew you how the sacrament is our body, which doth not a litell helpe to the vn∣derstanding of these wordes which are in controuersie. The sacrament * 1.427 of the aulter is our body as well as it is Christes body. And euen as it is our body, so is it Christes. But there is no man that can say that it is our naturall bodie in déede, but onely a fi∣gure, signe, memoriall or represen∣tation of our body. Wherfore it must also followe, that it is but onlye a fi∣gure, signe, memoriall or representa∣tion of Christes body. The first part of this argumēt may thus be proued S. Austen wryting in a sermon sayth on this manner. Corpus ergo Christi si vultis intelligere, apostolum audite dicē∣tem, * 1.428 Vos estis corpus Christi & mēbra. 1. Cor. 12. Si ergo estis corpus Christi et membra, misterium vestrumque in mēsa Dominipositum est, misterium Domini accipitis, ad id quod estis, Amen respon∣detis, & respondendo subscribitis. That is to say: Yf you will vnderstand the body of Christ, heare y^e apostle which sayth, ye are the body of Christ and members. 1 cor. 12. therfore if ye be the body of Christ & members, your misterie is put vpon the Lordes table yereceiue the misterie of the Lord, vnto y^e you are, you aunswere Amen And in aunswering subscribe vnto it. Here may you sée that the sacrament is also our body, and yet is not our na¦turall body, but onely our body in a misterie, that is to say, a figure, signe, memorial or representation of our bo∣dy, for as the bread is made of many graines or cornes, so we (though we be many) are one bread & one body. And for this propertie and similitude it is cauled our body and beareth the name of the very thing which it doth represent and signifie.

Agayne S. Austen sayth. Quia Christus passus est pro nobis, commenda * 1.429 uit nobis in isto sacramento corpus et san∣guinem suum, quod etiam fecit & nos ip∣sos. Nam et nos ipsius corpus facti sumus, & per misericordiam ipsius quod accipi∣mus nos sumus. Et postea dicit. Iā in no∣mine Christi tanquam ad calicem Domi ni venistis, ibi vos estis in mensa & ibi vos estis in calice.

That is, because Christ hath suffered for vs, he hath betaken vnto vs in this sacrament his bodie and bloud which he hath also made euen our selues. For we also are made his bo∣dy, and by his mercy we are euen the same thing that we receiue. And af∣ter he sayth, now in y^t name of Christ ye are come, as a man would say, to the chalice of the Lord, there are ye vpon the table and there are ye in y^t * 1.430 chalice. Here you may sée, that the sa∣crament is our body. And yet it is not our naturall body, but onely in a mistery as it is before sayd.

Furthermore S. Austen sayth. Hūc itaque cibum & potum societatem vult intellegi corporis & membrorum suorum * 1.431 quod est sancta ecclesia in praedestinatis et vocatis, et iustificatis, et glorisicatis san∣ctis & fidelibus eius. Huius rei sacramē∣tum alicubi quotidie, alicubi certis in∣ter vallis dierū in dominico preparatur, & de mensa Domini sumitur, quibusdā ad vitam, quibusdam ad exitium. Res vero ipsa cuius est omni homini ad vitam nulli ad exitium, quicūque cius particeps fuerit. That is to say, he will that this meat and drinke should be vnderstād to be the felowship of his body & mē∣bers, which is the holy Church in the predestinate, and called and iustified and glorified his saintes & faythfull, The sacrament of this thing is pre∣pared in some place dayly, & in some place at certaine appoynted dayes, as on y^e Sonday And it is receiued from * 1.432 the table of the Lord, to some vnto life, and to some vnto destruction, but the thing it selfe whose sacrament this is, is receiued of all men vnto life and of no man to destruction, who so euer is partaker of it. Here doth S.

Austen first say, that thys sacrament is the fellowship of hys bodye and members which are we. And yet it is not our naturall bodye, as is before sayd. And then he sayth, that the Sa∣crament of thys thyng is receaued of some vnto life and saluation, and of some vnto death and damnation, for both faythfull and vnfaythfull may receiue the sacrament. And after he sayth, that the thing it selfe whose sa∣crament it is, is receiued of all men vnto lyfe, and of no man vnto de∣struction, who so euer is partaker of it. And of this saying it must nedes follow, that onely the saythfull eate Christes body, and the vnfaithfull eate not: For he is receiued of no mā vnto destruction. And of this it must also follow that the sacrament is not Christes body in déede, but onely in a mysterye, for if the sacrament were * 1.433 his naturall bodye, then should it fol∣low, that y^• vnfaithfull should receiue his bodye, which is contrarye to the minde of S. Austen, and against all truth. Thus haue we sufficiently pro¦ued the first parte of our argument, that the sacrament is our body, as well as it is Christes. And now will I proue the second part more plainely although it be inough declared all rea¦dy, to them that haue eares, that euen as it is our bodye so is it Christes.

Fyrst you shall vnderstand that in the wyne whiche is called Christes bloud, is admixed water, which doth signifie the people that are redemed * 1.434 with hys bloud: so that y^e head which is Christ, is not without hys bodye which is the faythfull people, nor the body without hys head. Nowe if the wyne when it ••s consecrated, be tur∣ned bodely into Christes bloud, then * 1.435 is it also ne••essarye that the water which is admixed be bodely turned into the bloud of the faythfull people. For where as is one consecration must follow one operatiō. And where as is lyke reason, there must fol∣lowe lyke mystery. But whatsoeuer is signified by the water as concer∣ning the faythfull people, is taken spi∣ritually. Therefore whatsoeuer is spoken of the bloud in the wine, must also néedes be taken spiritually. Thys reason is not myne, but it is made by one Bartram vppon a 700. yeares * 1.436 since, when thys matter was first in disputation. Whereupon at the in∣stance of great Charles the Emperor he made a booke professing euen the same thyng that I do, and proueth by * 1.437 the olde Doctors & faythfull fathers, that the Sacrament is Christes body in a mystery, that is to say, a signe, fi∣gure or memoriall of hys body which was broken for vs, and not hys na∣turall body. And therefore that do∣ctrine is new which other wyse tea∣cheth, & not mine, which is not myne, but the doctrine of Christ and of the olde fathers of Christes Church, till Antichrist began to sit and reigne in the temple of God.

Besides that Cyprian sayth, that the people is annexed in the Sacra∣ment * 1.438 through the mixture of water. Therefore I maruell me much that * 1.439 they are so contentious and will not sée, that as the water is the people, so the wyne is Christes bloud, that is to say, in a mystery, because it represen∣teth Christes bloud, as y^e water doth the people.

Furthermore Eusebius sayth: Dū in sacramentis vino aqua miscetur, Chri∣sto * 1.440 fidelis populus incorporatur & iungi∣tur, & quandam ei copula perfecta cha∣ritatis vnitur. That is to say. Whiles in the Sacrament water is admixte * 1.441 with the wyne, the faythfull people is incorporate and ioyned with Christ, and is made one with hym, with a certayn knot of perfite charitie. Now where he sayth, that we are ioyned and incorporate with Christ, what fondnesse were it to contend, sith we are there onely in a mystery, and not naturally: to contend I say with such pertinacitie that hys naturall bodye must be there: and not rather that he is ioyned with vs, as we are ioyned with hym and both in a mystery, by the knot of perfite charitie.

The young man perceaueth well * 1.442 inough that an allegorie vsed in some place is not a cause sufficient to leaue the proper significations

of Gods word in euery other place and seeke an allegorie, and forsake the playne common sense. For he confesseth that he would not so do saue for necessitie: because (as he sayth) that the cōmon literall sense is impossible. For the thing he saith that is ment therby cā not be true: That is to witte, that the very body of Christ can be in the sacrament, because the sacrament is in many diuers places at once, and was at the Maundy: that is to witte, in the handes of Christ and euery of his Apostles mouthes. And at that time it was not glorified. And then he sayth that Christes body not be∣ing glorified, could no more be in two places at once then his owne can. And yet he goeth after fur∣ther, and sayth no more it can whē it is glorified too. And that he pro∣ueth by the saying of Saint Austen, whose wordes be, that the bodye with which Christ arose, must be in one place. &c.

Hetherto hath M. More reasoned reasonably: but now he beginneth to * 1.443 decline from the dignitie of diuinitie into the dirtie dregges of vayne sophi∣strye. For where I say that I must of necessitie séeke an allegorie because the literall sense is impossible, and cā not be true, meaning that it can not stand with the processe of Scripture, but that other textes doe of necessitis constrayne me to construe it spiritu∣ally. There catcheth he thys worde (can) and thys worde (impossible) * 1.444 and woulde make men beleue that I ment, it coulde not bee true because reason can not reach it, but thinketh it impossible. And there he triūpheth (before the victory) and would know what article of our fayth I coulde as∣signe, in which reason shall no••driue awaye the strength of my proofe, and make me leaue y^e literall sense wherin my proofe shoulde stand, and send me to séeke an allegorye that might stand with reason, and driue away y^e fayth. But now deare brethren, sith I speak not of the impossibilitie of reason, but of the impossibilitie to stand with o∣ther textes of Scripture, ye may sée y^t thys royall reasō is not worth a rush. Thē would he fayne know the place where S. Austen so sayth, which thing although it were harde for me to tell, sith I haue not hys bookes to looke for it, yet I thanke God my memorye is not so bad, but I cā shew hym where he shall finde it. And because I thinke that hee is more accustomed to the Popes lawes then to Saint Austens * 1.445 workes (sith hee is become the Pre∣lates proctour and patrone) I say he shall not fayle but find it in hys lawes de consecratione. And where as hee would wrest the words of S. Austen, which sayth that the bodye in which Christ arose, must néedes bee in one place: saying that he might meane, not that hys body myght not be in di∣uers places at once, but that it muste be in one place, that is to say, in some one place or other, he speaketh (sayth M. More) nothyng of the sacrament, nor sayth not hys body with which he rose must néedes be in one place, that it can by no possibilitie be in any moe. Thys seemeth to some a goodly glose, and yet it shall proue but a vayne eua∣sion. For if a man woulde saye that the kings graces body must be in one place, and then an other woulde ex∣pound y^e notwithstādyng hys wordes hys graces body might be in two pla∣ces at once: I thinke mē myght soone iudge that he delighted to delaye, and myght say, what néede bee to deter∣mine, that he must be in one place, ex∣cept he thought in deede, y^• he myght be in no moe but onely one. And though men myght so argue on other mens words, yet of S. Austens words thys must néedes follow, for he bring∣eth them in (as God would) by a con∣trary Antithesis saying: Corpus in quo resurrexit in vno loco esse oportet, veritas * 1.446 autem eius vbi{que} diffusa est. That is to say. Hys body wherein he rose, must be in one place, but hys truth is dis∣persed in all places. Where he plain∣ly concludeth by the cōtrary Antithe∣sis, * 1.447 that as hys truth is dispersed in all places, so must hys body néedes be in one place onely. As by example, if a man shoulde say: The kyng hys graces bodye must needes be in one

place, but hys power is throughout hys realme. Where no mā doubteth, but that in saying one place, he mea∣neth one place onely. And therefore though in some place, y^e worde must, doth not signifie such a necessitie as excludeth all possibilitie, yet in thys place it doth so signifie, as the contra∣ry Antithesis doth euidently expresse.

And where ye say, that he speaketh nothing of the sacrament, I would ye should sticke still to that saying. For thys is playne, that he speaketh of his naturall body, and therefore if hee speake not of y^e sacrament, then haue you concluded that the sacrament is not hys naturall body: the contrary whereof you would haue mē beleue. Thus haue I shewed euidence, both where he shall finde the wordes of S. Austen, and also that I haue rightly alleaged them.

Notwithstandyng sith he maketh so much of hys paynted sheth, I shall alleage hym more authoritye that Christes naturall body is in one place onely. Which thyng proued, doth vt∣terly conclude y^t the Sacramēt is not his naturall body, but only a memori∣all and a representation of the same. And first let vs sée S. Austens mynde.

S. Austen writyng vnto Dardanus doth playnly proue that the naturall * 1.448 body of Christ must néedes be in one place only, and also y^t his soule can bée but in one place at once. The occasiō of his Epistle is this: Dardanus dyd write vnto S. Austen for the expositiō of those wordes that Christ spake vn to the theefe saying: This day shalt thou be w^t me in Paradise: and wist not how he should vnderstād it, whe∣ther Christ mēt that the théefe should be in Paradise with Christes soule, or with his body, or with his God∣head: Thereupon S. Austen writeth that as touchyng Christes body, that day it was in the sepulchre. And saith * 1.449 that it was not Paradise, although it were in a gardē that he was buryed. For Christ (he sayth) ment of a place of ioy: And that was not (sayth S. Au∣sten) in hys sepulchre: And as for Christes soule, it was that day in hel, and no man will say, that Paradise was there. Wherefore (sayth S. Au∣sten) the text must néedes bee vnder∣stand, that Christ spake it of his God∣head. Now marke this Argument of S. Austen, and ye shall sée my purpose playnly proued. For seing he erpoun∣deth this text vpō Christes Godhead, because his manhode as touching the body, was in the graue, and as tou∣chyng his soule, was in hell: you may soone perceiue, that S. Austen thought that whilest his body was in y^e graue, it was not in Paradise to: & because his soule was in hell, it could not be in paradise also. And therfore he ver••o fieth the text vppon his diuinitie. For if he had thought that Christes body or soule might haue bene in diuerse places at once, hee would not haue sayd, that the text must néedes be vn∣derstand of his diuinitie, but it might full well, yea & much better haue ben vnderstand of his manhode. Marke well this place which doth determine the doubt of this matter. Notwith∣standyng the faythfull father leaueth * 1.450 not the matter on this fashion, but al∣so taketh away such sonde imaginati∣ons as would cause men to surmise, that Christes body should be in moe places at once then one. For he saith. Cauendum est ne it a diuinitatem astrua∣mus hominis, vt veritatē auser amus cor∣poris. Non est autem consequens vt quod in Deo est, it a sit vbi{que}. Nam & de no∣bis veracissime Scriptura dicit, quod in illo viuimus, mouemur & sumus. Nec tamē sicut ille, vbi{que} sumus, sed aliter ho∣mo ille in Deo, quoniā & aliter Deus in illo homine, proprio quodam & singula∣ri modo. Ʋna enim persona Deus & ho∣mo est, & vtrum{que} est vnus Christus Ie∣sus, vib{que} per id quod Deus est, in coelo autem per id quod homo. That is to say we must beware that we doe not so affirme the diuinitie of the man, that we take away the truth of his body. For it foloweth not that the thyng whiche is in God should be in euery place as God is. For the Scripture doth truly testifie on vs, that we lyue, moue and be in hym. And yet are we not in euery place as he is. Howbeit, that man is otherwise in God, and God otherwise in that man by a cer∣taine

peculiar and singular way: For God and mā is one person, and both of them one Christ Iesu whiche is in euery place in that he is God, and in heauen, in that he is mā. Here S. Au∣sten * 1.451 doth say, that if we should graūt Christ to be in all places as touchyng his manhode, we should take awaye the truth of his body. For though his manhode be in God, and God in hys manhode, yet it foloweth not, that it should bee in euery place, as God is. And after hee concludeth that as tou∣chyng hys Godhead hee is in euery place, and as touchyng his manhode hee is in heauen. What néede he to make these woordes and Antithesis, but because hee thought verely that though hys Godhead were in euery place, yet his manhode was in hea∣uen onely.

But yet this holy Doctour goeth further (so that they may be ashamed * 1.452 of their party) and sayth. Secundum hominem namque in terra erat, non in coelo (vbi nunc est) quando dicebat, ne∣mo ascendit in coelū nisi qui descendit de coelo, filius hominis qui est in coelo. That is to say, as touching his manhod he was in the earth and not in heauen (where he now is) when he sayd, no man ascendeth into heauen but he y^e descended from heauen, the sonne of man which is in heauē. Now I trust you will be content and let the truth spred. For I am sure it is not possible for you to auoyde it for he sayeth, that as touching his manhode he was in the earth and not in heauen, when he spake those wordes: & so proued that he was not in mo places at once then onely one place. For els yf S. Austen had thought y^e he could haue bene in mo places at once then one with his body, then might he not haue sayd, that he was in earth and not in heauen. For then a man might sone haue deluded hym & haue sayde * 1.453 you can not tell, for he may be in euery place. But they that so thinke after S. Austens mynde, do take away y^e truth of his naturall bo∣dy, and make it a very phantasticall body: from the which heresie God deliuer his faythfull. Besides this S. Austen doth saye. Christum Dominum nostrum vnigenitum DEI ••ilium equalē patri, eundemque hominis filium, quo maior est pater, & vbique totum presen∣tem esse non dubites tanquam Deum, & in eodem templ•• DEI esse verum DE ƲM, & in aliena parte coeli propter corpo ris modum. That is to say, doubt not * 1.454 but that Christ our Lord the onely begotten sonne of God equall to the Father and the same being the sonne of man wherin the father is greater, is hole present in all places as touch∣ing hys Godhed and dwelleth in the same temple of God, as God, and in some place of heauen for the conditiō of his very body. Here is it euident by S. Austens wordes that as touch∣ing his godhed he is in all places, and as touching his manhode he is onlye in heauen, yea and not that onely, but that he being in heauen as touching the measure, nature, condicion, and qualitye of his naturall body, is only in one certaine place in heauen, and not in many places at once. Thus much is proued out of S. Austen.

Thys truth is not onely proued by S. Austens authoritie, but also by y^e noble clerke Fulgentius which wri∣teth on this maner. Ʋnus idem{que} homo * 1.455 localis ex homine, qui est Deus immen∣sus ex patre, vnus idem{que} secundum bu∣manam substātiam absens coelo cum es∣set in terra, & derelinquens terram, cum ascendisset in coelum. Secundum d••••inam vero immensam{que} substantiam, nec coelū dimittens cum de coelo descendit, nec ter∣ram deserens, cum ad coelum ascendit: Quod ipsius Domini certissimo sermone potest cognosci, qui vt localem ostenderet suam humanitatem, dicit Discipulis suis: Ascendo ad patrem meum & patrem ve∣strum, Deum meum & Deum vestrum, De Lazaro quo{que} cum dixisset, Lazarus mortuus est, adiunxit dicens, & gaudeo propter vos (vt credatis) quoniā non erā ibi immensitatem vero suae di••initatis o∣stendens Discipulis dicit: Ecce ego vobis∣cum sum vsque ad consummationem s••∣culi. Quomodo autem ascendit in coelum nisi quia localis & verus est homo, aut quomodo adest fidelibus suis, nisi quia idē immensus & verus Deus est. That is to say. The same one man is locall (that

is to say, conteined in one place) as touchyng his manhode, which is also God vnmeasurable from the father: the same one man as touchyng the substaunce of his manhode, was ab∣sent from heauen, when hee was in earth, and forsakyng the earth, when he ascended into heauen, but as tou∣chyng his godly & vnmeasurable sub∣staunce neither forsoke heauen whē he descended from heauē, nor forsoke the earth, when he ascēded vnto hea∣uen. Which may be knowen by the most sure word of the Lord which to shew his humanitie to be locall (that is to say, contained in one place one∣ly) dyd say vnto his Disciples. I ascēd vnto my father and your father, my God and your God, of Lazarus also when hee sayd, Lazarus is dead, hee said further, I am glad for your sakes (that you may beleue) for that I was not there. And agayne, shewyng the vnmeasurablenesse of his Godhead, * 1.456 he sayd vnto his Disciples, behold I am with you vnto the worldes ende, how dyd he ascende into heauen, but because he is locall and a very man? Or how is he present vnto his fayth∣full, but because he is vnmeasurable & very God? Here may you conclude by the authority of this Doctour also, that Christes body is onely in one place at once. For he saith, that Christ as touchyng his manhood is locall: that is to say, conteined in one place onely. And that hee proueth by the Scripture euen of Christes owne woordes. Now if this be true (as my conscience doth testifie, how so euer other men shall Iudge) then must it néedes folow that his naturall body can not be in the Sacrament. And the authoritie, I am sure no man can auoyde, it is so playne.

Now as for his natural reasōs be * 1.457 not worthy the reasonyng. For first that the body of Christ vnglori∣fied could no more be in ij. places at once then his owne can, because he is a naturall body, as he is. I will not examine no cōparison betwen there ij. bodyes: but if Christ wold tell me that he would eche of both their bodyes to be in fiftene places at once, I would beleue hym, and would neuer aske hym whether he would first glorifie them or not. But I am sure glorified or vnglori∣fied, if he sayd it, hee is able to do it. For the matter is not impossi∣ble to God.

Truth it is, that if Christ so sayd & in so saying so mēt, there is no doubt, * 1.458 but he were able so to do. But that he in déede so grossely ment ye shall ne∣uer proue. And in déede if he had so meant that hys owne body naturall should haue continued in the Sacra∣ment which is the meate of the soule through fayth, and not of the body by eatyng it, and may as well be eaten through faith although it remayne in heauen, as if it were here present to our mouthes: if I say he had so ment, thē wold he neuer haue geuē vs such Scriptures as he dyd. For I say, that this grosse imagination may not stād with the processe of the Scripture whiche is receiued as it shall appeare by certaine textes.

1. First where our Sauiour sayth: y^e flesh profiteth nothyng. The waight * 1.459 of those woordes doth compell vs to vnderstād our matter spiritually, for by this short sentence we are no lesse plucked backe frō the carnall eatyng, thē was Nichodemus that he should not once dreame of the carnall rege∣neratiō, when Christ sayd vnto hym: that what soeuer was of y^t flesh was flesh. For this is a playne conclusion, that when Christ sayd, the flesh profi∣teth nothyng, hee ment it euen of hys * 1.460 own flesh that it could not profite (as they vnderstode hym) to be eatē with the téeth. Albeit it doth much profite to bee slayne for our redemption and eaten thorough fayth. Whiche thyng we may do, although his natural flesh be not in y^e sacrament. For I may as well beleue in hym (though he be in heauen) as if he were in earth and in the Sacrament, & before myne eyes. And that Christ spake these woordes of his owne body, it is playne by S. Austens wordes writyng vppon the same place: And therefore he sayth, * 1.461 that they must be vnderstand spiritu∣ally, and addeth: if thou vnderstand

them spiritually, they are spirite and lyfe. And though thou vnderstād thē carnally, yet neuertheles they are spi∣rite and lyfe: But vnto thée they are not spirite and lyfe, which vnderstan∣dest not spiritually, those things that I haue spoken.

Also Athanasius sayth. Spiritus est qui viuificat, caro nō prodest quic{que} ver∣ba * 1.462 quae ego locutus sum, spiritus sunt & vita. Nam & hoc loco vtrumquè de se∣ipso dicit carnem & spiritum, & spiritū ab eo quod est secundum carnem distin∣xit, vt non solum visibile, sed etiam inui∣sibile quod in ipso erat credentes discant, quod & ea quae dicit nō sunt carnalia, sed spiritualia. Quod enim comedētibus suf∣fecisset corpus, vt totius mundi alimonia fiat? Sed ea propter meminit ascensus filij hominis in coelum vt illos a corporali co∣gitatione auelleret, & posthac discant carnem dictam cibum coelestem superne veniētem & spiritualem alimoniam quā ipse det, nā quae locutus sum (inquit) vo∣bis spiritus sunt & vita. That is to say, it is the spirite that quickeneth, the fleshe profiteth nothyng: the wordes whiche I speake vnto you, are spirite & lyfe. For in this place also hee mea∣neth both of his owne fleshe and his owne spirite, & he deuided the spirite from the flesh: that they might know through fayth not onely y^e visible part but also y^e visible part y^e was in hym, & also that the wordes which he spake were not carnall, but spirituall. For what body shold haue suffised to haue ben the meate of all y^t world? And euē therfore dyd he make mention of the Ascension of the sonne of man into heauē, that he might withdraw them frō the bodley imagination, that they might hereafter learne, that the flesh was called heauenly meate which cō∣meth from aboue and spiritual meate whiche hee would geue. For (sayth Christ) the wordes that I haue spokē vnto you, are spirite and lyfe. Here you may sée that Christ spake it of his owne fleshe, and ment playnly that it dyd nothyng profite, as infidelles dyd vnderstād hym. For els it geueth life, as it is receiued of the faythfull in a mysterie. For as Bartram sayth, in * 1.463 this mysterie of the body and bloud, is a spiritual operation which geueth * 1.464 lyfe. Without the whiche operation those mysteries do nothyng profite, for surely (sayth hee) they may féede the body, but the soule they can not féede.

2. Besides that the Scripture sayth, that, that entreth in by y^e mouth doth not defile a man, for as Christ sayth, it is cast forth into the draught. And by the same reason it foloweth that it doth not sanctifie or make a man ho∣ly. But the Sacrament entreth in by the mouth: therfore it doth folow that (of it selfe) it doth not sāctifie or make holy, & of this text should folow two inconueniences, if the Sacrament were the naturall body of Christ. First it should folow that the body of * 1.465 Christ should not sanctifie the fayth∣full because it entreth in by y^t mouth. And agayne it should folow, that the body of Christ should be cast out into the draught, whiche thyng is abomi∣nable. Wherefore it must néedes fo∣low, that the Sacrament can not be hys naturall body.

3. Furthermore Christ would not suffer that deuoute woman which of loue sought hym at hys sepulture, to touch hys naturall body, because she lacked a poynt of fayth, and dyd not count hym to be equall with hys fa∣ther. And much more it shall follow * 1.466 that the wicked which haue no fayth nor loue towardes hym, shall not be suffered to eate hys fleshe with theyr téeth, and swallowe it into their vn∣cleane bodyes: for that were much more then to touch hym. And yet not∣withstandyng they receaue and eate the Sacrament. Wherupon it should follow, if the sacrament were hys na∣turall body, that they should in deede eate hys body: which thyng may be counted a blasphemye agaynst God. Moreouer Christ sayth, he that eateth my fleshe & drinketh my bloud, dwel∣leth in me and I in hym. Now we * 1.467 know right well that the wicked doe eate the Sacrament, and yet neither dwell in Christ, nor Christ in them. Wherefore it must followe that the Sacrament is not the very fleshe of Christ. And surely I can not excuse

them of blasphemye, which so directly contrary Christes wordes.

How can you auoyde these textes which Christ speaketh vnto hys disci∣ples saying: yet a little while am I * 1.468 with you, and then I depart to hym that sent me. And agayne: It is ex∣pedient * 1.469 for you that I depart. For ex∣cepte that I departe, that comforter shall not come vnto you. And agayn he sayth: I forsake the world and go * 1.470 to my father. And to be short he saith: Poore men ye shall euer haue with you, but me shall you not euer haue. Now we know right well that hys Godhead is in all places, and that as touchyng hys Godhead hee forsooke not the world, when he ascended vn∣to his father. Wherfore it must nedes follow that he forsooke it as touching hys fleshe and manhode. And thereto agréeth the expositions of S. Austen and Fulgentius before alleaged, yea and al other old faithful fathers. Now if he haue forsaken the world as tou∣ching the presence of hys naturall fleshe and manhode (as all Doctors define) then ment he not that hys na∣turall fleshe shoulde be present in the Sacrament, to bee eaten with our téeth: And therfore though Christ so tell you, yet must you take hym as hee meaneth, or els you be begyled. For if ye thinke that God both maye and will fulfill and verifye all thynges ac∣cordyng to the letter as he speaketh them, I may call you an obedient mā, as S. Bernard doth hys Monk Adam. And may say (as he doth) that if that be the right way, so simply to receaue all thyng, we may put out the texte of Scripture which warneth vs to be wise as Serpentes. For the text fol∣lowing is sufficient, which biddeth vs to be simple as Doues.

Why doth your mastership graunt a necessary allegorye, whē Paul sayth, Christ is a stone, or whē Christ sayth that he is a doore? The scripture sayth hee is both twaine, and syth God so sayth, he is able so to make it. And therfore by your reason we shall nede none allegorye in all scripture, and then he that is most simple and foolish, may be counted most faythfull. And so shall we néede no faythfull fathers to expoūd the text, but it shall be most merite, to beleue the letter. Thys I denye not, but that God coulde haue done it if he had so intended, when he spake the wordes: But now y^e scrip∣ture standyng as it doth, I thinke he can not doe it. As by example: I thinke that God by the bloud of hys sonne Christ myght haue saued all men, both faythfull and vnfaythfull, if he had so intended, and that it had so pleased hym. But now the Scrip∣tures * 1.471 standyng as they do, I say hee can not doe it, and that it is impossi∣ble for hym. For then he might make hys sonne a lyer which sayth: He that beleueth not is damned. And againe: He that beleueth not shall not sée life, but the wrath of God abydeth vpon hym. And euen as it is impossible to stand with the processe of Scripture, (wherin God hath declared his will) that the vnfaythfull shoulde be saued although God might haue done it at the first if he had so would. Likewise it is impossible, the Scriptures stan∣ding as they do, that the naturall bo∣dy of Christ shoulde be present to our * 1.472 téeth in the Sacrament. And as for our fayth, it néedeth not to haue hym present in the bread. For I may as wel eate him and drinke him through fayth, that is to say, beleue in hym, as though he were as present in the Sacrament, as he was hanging on the Crosse.

1. And because you say, that my na∣turall reasons be not worth the rea∣soning. I will alledge you some moe, to sée what you can say to them. First * 1.473 euery sacrament is the signe of an ho∣ly thyng: but the sacrament of the al∣tar is a sacrament (as all faythfull mē confesse) ergo it must follow that the sacrament of the altar is the signe of an holy thyng. Now if it be the signe of an holy thyng, then it is not the ho∣ly thyng it selfe which it doth signifie and represent. Why shoulde we then feare, to call that bread a figure, that is to say, a sacrament of that holy bo∣dy of our Lord and Sauiour.

2. Besides that I woulde know of what necessitie or profite hys fleshe

must be present in the sacrament. For the presence of hys fleshe can no more profite vs, then doth the remēbrance of hys body, but thys remembraunce may as well be done by the sacramēt, as though hys bodye were present. And therefore ••ith God and nature make nought in vayne, it followeth cōsequently, y^t his naturall flesh is not there, but onely a memoriall therof.

3. Furthermore the end and finall cause of a thyng is euer better then those thynges which are prouided for the end (as the house is better then the lyme, stone, and timber, which are prouided for the house) but the ende and finall cause of the sacrament is the remembraunce of Christes body: and thereupon it must followe that if the sacrament be hys naturall bodye, that the remembraunce of Christes body should be better then hys body it selfe. Which thyng is to be abhorred of all faythfull men.

4. It were fondnes to fayne that the soule did otherwise eate then do the Angels in heauen, and their meate is only the Ioy and delectation that they haue of God and of his glory, and e∣uen so doth the soule which is here vpon the earth eate through fayth the body of Christ which is in heauen. For it deliteth and reioyceth whiles * 1.474 it vnderstandeth through fayth, that Christ hath taken our sinnes vpon him, and pacified the fathers wrath. Neyther it is necessarie that for that or for this cause, that his flesh should be present. For a man may as well loue and reioyce in the thing, which is from him & not present, as though it were present by hym of that man∣ner.

5. Moreouer the bread is Christes body, euen as y^e breaking of y^e bread is the death of his body. Now the breaking of bread at the maundy is not the very death of Christes body, but onely a representatiō o•• the same (al be it the minde through fayth doth spirituallye behold his very death) & euen likewise that naturall bread is not the very body of our Lord, but only a sacrament, signe, memoriall, or representation of this same, albeit through the monision therof y^e mynde through fayth, doth spiritually behold the very body: And surely therof if a man be faythfull, the sprite of God worketh in his hart very swéetely at his communion.

6. Finally, it was not lawfull to eate or drinke the bloud not onely of man but also of a brute beaste, and the A∣postels them selues moued by y^e rule of Charitie, did institute y^• mē should abstayne from bloud, somewhat sau•• ring the infirmitie of y^• Iewes. Now * 1.475 if the Apostels had taught (as ye do) that in the sacrament his very fleshe and bloud is eaten and dronke with the téeth and mouth of faythfull and vnfaythfull, what could haue bene a greater occasion to haue excluded the Iewes from Christes fayth euen at once? Thinke you that Apostles would not haue bene to scrupulous to haue dronkē his very bloud? seing it was so playne agaynst Moses lawe if they had vnderstand hym so grosse∣ly as ye do? Peter had a cloth sent * 1.476 downe from heauen, in which were all manner of beastes forbidden by y^e law, and was commaunded to slay & eate them. And he aunswered, God * 1.477 forbid for I neuer eate any vncleane thing, meaning therby that he neuer eate any thing forbidden by the law. Wherof it must néedes follow that either he neuer recei••ed the sacramēt (whiche is playne false) or elles that hee more spiritually vnderstode the wordes of Christes maundie, then ye falslye fayne. For it was plainely for∣bidden by the law, to eate or drinke any maner of bloud. And I know * 1.478 but one reason that they haue which they count insoluble: how ••e it by Godes grace we shall sone auoyde it. There reason is this, Paule sayth, he that eateth and drinketh this sacra∣ment vnworthely, shall be gilty of the body and bloud of the Lord. Now say they, how should they be gilty of the Lords body and bloud which receiue it vnworthely? except it were the very body and bloud of the Lord?

This argument I say, is very weake and slender. For I can shew * 1.479 many examples by the which it may

be dissolued for he that despiseth the kinges seale or letters offendeth a∣gaynst his owne person, and yet the letter or seale is not his owne person. He that violently plucketh downe his graces armes or breaketh his broade seale with a furious minde or violence, committeth treason against his owne person. And yet his armes * 1.480 and broad seale are not his owne per∣son. He that clippeth the kings coyne committeth treason against y^e kynges person and the common wealth, and yet the mony is neither his graces person nor the common wealth. And therfore your argumēt is but weake and slender For euen as a man doth offende against the princes person by dispising his armes, seale or letters, So doth a man offend agaynst Chri∣stes body and bloud, by abusing the sacrament of his body and bloud, al∣though he be not there present, as y^e kinges person is not present in his armes, seale or letters.

Besides that S. Paule saith that euery man which prayeth or prophe∣cieth with couered hed shameth his hed and his hed is Christ: shall we therfore Imagin that Christ is natu∣rallye in euery mans hed? as your ar∣gument cōcludeth For soth that were a prety phantasie. Finally S. Austen * 1.481 sayth y^• he doth no lesse sinne which negligently heareth y^e worde of God then doth the other whiche vnwor∣thely receiueth y^e sacrament of Christ∣es body & bloud. Now if this be true, then is your reason not worth a rishe For Christes naturall body is not in y^e word which is preached, as all men knowe. And yet he sinneth no lesse that negligently heareth it, then doth he, that vnworthely receiueth the sa∣crament. And thus you see their in∣soluble argument easely dissolued.

¶ But now must this yong man consider againe that him selfe con∣fesseth, * 1.482 that the cause for which him selfe sayth that Christ in so say∣ing did so meane, is because that if he should haue ment so, it was impossible to God to bring his meaning about: that is to say, that Christes body might be in two pla∣ces at once. And therfore but if he proue that thing impossible for God to doe, els he confesseth that God not onely sayd it but also mēt it in dede. And yet ouer this, if Christ had neuer sayd it, yet doubt∣ted I nothing, ••ut he is able to doe it, or els were there s••m what that he could not doe: And then were God not almighty.

Here M. More would myre me w^t his sophestrie, and with wiles would * 1.483 winne his spores. For as he before did discant on these wordes, can and impossible, and would haue made men beleue that I ment it could not be, because it could not be by reason and that I ment impossible because reason could not reache it. So now he disputeth with lyke maner of so∣phistication cōcluding that I confesse that it is impossible and can not be, because that if God should haue ment it was impossible for God to bring his meaning about. Deare bretheren * 1.484 this babelyng is sufficiently discused all ready. For I ment not that it was impossible For God to bring it about If he had so ment, but I meant that it is impossible to stand with the pro∣cesse of the scripture which we haue receyued. And I saye more ouer, that though it was possible for God to haue done it (if it had pleased hym) yet now the scripture thus standing, it is impossible for him to do it for then he must make his sonne a lyar. And I say, that if he had so ment as the letter standeth, that he would thē haue geuen vs other scripture, and would not haue sayd that he must de∣part to him that sent him, with other textes as are before rehearsed.

And where M. More sayth that if there were sumwhat y^• he could not doe, than were God not almighty. I say it is a shame for our prelates that they haue gotten such an ignorant procture to defend them. And I am * 1.485 sure that they them selues could haue sayd much better: for els how should they instructe other and leade them in the right way? if they them selues were so rude and vnlearned, should they not know what this meaneth y^e

God is almightie which is a peece of the first article of our Crede, then how should there ship haue haue any sure flight? More thinketh that God is cauled almighty, because he can do all things. And then indéed•• it should follow that he were not almightye for all thinges he can not do, he can * 1.486 not saue the vnfaythfull, he can not restore virginitie once violate, sayth S. Thomas. and also (as I remem∣ber) S. Hierome writyng of virgi∣nitie vnto Paule and Eustochium: he can not sinne sayth Dunce: he can not deny hym selfe sayth S. Paule. * 1.487 Now if this mans leraning were a∣low••d thē might not God be almigh∣tye, because there is somewhat y^t he can not doe: but they that are acusto∣med with scripture, do know that he is called almightye, not because he can doe all things: but because there * 1.488 is no superiour power aboue hym, but that he may doe all that he wyll: and all that his pleasure is to doe that may he bring to passe, and no power is able to resist hym, but he hath no pleasure nor will to make hys sonne a lyer nor to make hys scripture false, and in dede he may not doe it. And yet notwithstanding he abideth al∣mighty, for hee may doe all that hee will.

Then M. More touching the rea∣son * 1.489 of repugnaunce sayth, that ma∣ny thynges may seme repugnaunt both to him and me which thinges God seeth how to make them stād together well inough, and addeth such blynd reasons of repugnaūce as induce many men into a great errour: some ascribyng all thyng vnto destiny without any power of mās frewill at all, and some geuing all to mans owne will, and no fore∣sight at all to the prouidence of God, and all because the poore blynd reason of man can not see so farre, as to perceiue how Gods pre¦science and mans frewill can stand together, but seeme clearely to be repugnaunt.

As for hys digression of mans frée∣will * 1.490 I will not greatly wrastle with hym. But thys one thyng I may say, that if the sonne of God deliuer vs, then are we very frée. And where the * 1.491 spirite of God is, there is fréedome: I meane not freedome to doe what you will, but freedome from sinne, that we may bee the seruauntes of righteousnes. But if we haue not the * 1.492 spirite of Christ, then will I say with S. Austen, that our freewill is wret∣ched, and cā do nought but sinne. And * 1.493 as touching such textes of repung∣nancy, if they be so diffuse that mans reason, (which is the light of hys vn∣derstanding) can not attayne to set them together, then were you beste to make them none articles of our fayth. For I thinke as many as are necessary vnto our saluation, are con∣tayned * 1.494 in the Crede which I thinke euery man beleueth. I besech you lay no bigger burthen vpō vs then those faythfull fathers dyd which thought that sufficient. And then I am sure, we should haue fewer heretikes. For I neuer heard of hereticke that euer helde agaynst any article of our crede, but all that ye defame, by thys name, are onely put to death, because they say that we are not bound to beleue euery poynt that the lawes and ty∣rannye of the clergie allowe & main∣tayne. Which thyng how true it is (blessed be God) is meetely well kno∣wen already. For els had I and ma∣ny moe bene dead ere thys day.

I wot well that many good folke * 1.495 haue vsed in this matter many fruit¦full examples, as of one face behol∣den in diuers glasses, and in euery peece of one glasse broken into twentie: and of one word cōming whole to an hūdreth eares at once: and the sight of one little eye pre∣sent and beholding an whole great countrey at once, with a thousand such maruells moe, such as those that see them dayly done (and ther∣fore maruell not at them) shall yet neuer be able, no not thys younge man him selfe, to geue such a rea∣son by what meane they maye bee done, but that he may haue such repugnancy layd agaynst it, that he shall be fayne in conclusion (for the chiefe and moste euident reason)

to saye, that the cause of all those thynges is because God that hath so caused them to bee done, is al∣mighty of hym selfe, and may doe what hym lyst.

As touching the examples that M. More doth here alledge, I may soone * 1.496 make aūswere. For they that are like our matter, make cleane agaynste hym, and the other can not make for hym. The glasse I graunt is a good ex∣ample, for euen as the glasse doth re∣present the very face of man so doth this Sacrament represent the very body and bloud of Christ. And like as euery péece of the glasse doth represēt * 1.497 that one face, so doth euery péece of that Sacramēt represent that one bo∣dy of Christ. But euery mā knoweth right well that though y^e glasse repre∣sent my face, yet the substaunce of the glasse is not my very face, neither is my very face in the glasse. And euen so though the Sacrament doe repre∣sent the body of Christ, yet the sub∣staunce * 1.498 of the Sacrament is not hys very body, no more then the glasse is my face, neither is his very body in y^e Sacrament, no more then my very face is in the glasse and thus this exā∣ple maketh well for vs. And for that one word comming whole to an hun∣dreth eares, I say that worde is but a sounde and a qualitie and not a sub∣staunce, and therfore it is nothyng to our purpose, and can not be likened to Christs body which is a substaūce. And as concernyng the sight of the litle eye, I say that though the eye dis∣cry and sée an whole countrey, yet is not that whole coūtrey in the eye: but as the countrey is knowen by y^e sight of eye (though the countrey be not in it), so is the death of Christ and hys bodye breakyng and bloude shedyng * 1.499 knowen by the Sacrament, though his naturall body be not in it. And thus his exāples make nothyng with hym, but rather much agaynst hym. And where hee sayth that the young man hym selfe can geue hym no rea∣sō, by what meane they may be done: I may say vnto hys mastershyp, that whē I was seuen yeare yonger then I am this day, I would haue bene a∣shamed if I could not haue geuen an euident reason at the Austens in Ox∣ford before y^e whole Ʋniuersitie. And albeit I now vouchsafe, not to spend labour and paper about Aristotles do¦ctrine, yet haue I so much touched hys examples, that he may be werye of them.

Also I can not see why it shoulde be more repugnaunt that one bo∣dy * 1.500 may be by the power of God in two places at once, then that two bodyes may bee together in one place at once. And that poynte I thinke this young mā denieth not.

The beyng of our body in two pla∣ces at once is against nature, & Scrip¦ture * 1.501 cā not alow it. But that two bo∣dyes should bee in one place séemeth more reasonable. For I haue good ex∣perience that though my body cā not be in two places at once (both in the Tower and where I would haue it * 1.502 beside) yet blessed be God in this one place, I am not without cōpany. But if M. More meane that in one proper and seueral place, may be two bodies at once, that I will deny, till he haue laysure to proue it. And yet at the length I am sure, his proue shall not be worth a poodyng pricke. For I am sure it must bee, Ratione porositatis vt in igne & ferro: nam penetrationem di∣mensionum nunq probabit. And then he is as neare as he was before.

Now his last reason with whiche * 1.503 he proueth it impossible for the bo¦dy of Christ to bee in two places at once, is this: you cā (sayth he) shew no reason why he should be in ma∣ny places at once & not in all. But in all places he can not be. Where∣fore we must conclude that he can not be in many places at once. This is a maruelous concluded argu∣ment. I am sure that euery childe may soone see that this consequēt cā neuer folow vpon these two pre¦misses of this antecedent.

When I made this reason & com∣piled my treatise I had no regard to * 1.504 the cauillations of sutle Sophisters: for I thought no Sophisters should haue medled with that meate. But neuerthelesse sith nowe I perceiue

that they principally are pouryng on it, séekyng some pray to set their teeth a woorke. In this booke I haue some∣what prouided for them, and haue brought such hard bones, that if they be to busie, may chaunce to choke thē. And yet is not the Argument so feble as he fayneth. For the first part (if he lyst to consider the sense and mynde, and bee not to curious) where I say that they can shew no reason why hée should bee in many places and not in all, is thus to be vnderstand of wyse men, that the very reason and cause, that he shold be in many places, must be, because y^• body is so annexed with the Godhead, that it is in euery place as the Godhead is. This I say must be the cause and reason of his beyng in many places. And neither you nor no man els can iustly assigne any o∣ther. Now of this maior or first pro∣position thus vnderstand, doth the cō∣clusion folowe directly. For if this should be y^e cause (as they must nedes graunt). And this cause proued false by Scripture: then must they néedes graunt that the thyng whiche so fo∣loweth of this cause, must néedes be false. And so is my purpose proued, & they concluded. As by example, the Astronomers say: that the naturall * 1.505 course of the Sunne is frō the weast to the East. Now if a mā should aske them what is then the cause that we sée hym dayly take the cōtrary course, from the East to the Weast agaynst hys nature, they aunswere. Because the hyghest sphere (whose course is from the East to the Weast) with his swift mouyng doth violently drawe the inferior spheres with hym. This is the cause that they alleage, and no man can assigne any other. And now sith I cā proue this sense false by scrip¦ture. And S. Austen (for Scripture sayth that y^e sphere is fastened Hebr. viij. chap. And S. Austen expoundyng that text improueth the Astronomers whiche affirme that it moueth, sith I say, this cause is proued false by scrip∣ture, they must néedes graūt that the thyng whiche foloweth of this cause must néedes be false. And so we may conclude against them all, that the na∣turall course of the Sunne is not frō the Weast to the East (as the Astro∣nomers say). But contrary from the * 1.506 East to the West. And lykewise sith the cause that Christes body should be in many places, is assigned of lear∣ned men to be, because hys body is so annexed with the Godhead (which is in euery place) that it is also in all pla¦ces with it, & no man can assigne any other. And that this cause is proued false by Scripture, for when the wo∣men * 1.507 sought Christ at his graue, an aungell gaue the aunswere that hée was not there. But if his body had bene in euery place, then the aungell lyed. Also Christ sayd vnto his Disci∣ples * 1.508 of Lazarus which died at Betha∣nia. Lazarus is dead. And I am glad * 1.509 for your sakes (that you may beleue) because I was not there. Now if hys body were in euery place as is the Godhead, then Christ sayd not truly, when he said he was not there. Ther¦fore sith (as I sayd) this is the cause assigned, & yet proued false by Scrip∣ture, * 1.510 they must néedes graūt, that the thyng whiche foloweth of this cause, must also néedes be false. And so we may cōclude against thē all, y^e Christs body is in one place onely. And now you may sée how my consequent fo∣loweth the premisses.

For he can no further conclude, but that we can shewe no reason * 1.511 why he should be in many places at once. What had he wonne by that? might he then conclude therupon, that he could not be in many pla∣ces at once? As though it were not possible for God to make his body in two places at once, but if we were able to tell how, and why, and wherby, and shewe the reason.

How far I can conclude is shewed * 1.512 immediatly before. For though of the bare wordes as ye toke them, it was hard to conclude any thyng, yet haue I now declared them, and so farre cō∣cluded, that you cā not auoyde them. And where he sayth, that though they can shew no reason, yet I had wonne nought by it: I thinke he woulde be angrye if I should so aunswere. But surely they are in good case, for it is

inough for them to say, thus it is, and néede neuer to shew any cause or rea∣son * 1.513 why they so say. For they are the Church and can not erre: so that if they teach contrary thynges, yet all is good inough. And whē they sée that no mā can make the Scriptures to agrée with their doctrine, then they say, that theyr doctrine is true inough, but no man can vnderstand the Scripture. And though the scripture seme neuer so repugnant both to them and to vs, yet God seeth well inough (say they) how to set them together, and it is possible for God to make it agree though they cānot tell how. But this doctrine hath longe inough deceaued vs: For men haue seene to long with your spectacles, yet now (thankes be to God) they begin to see with their owne eyes. And as touching how thys matter was possible to God, and how it is not possible, is sufficiently declared before to al that liste to loke.

How beit as for me (though I be not bounden to it) I am content * 1.514 yet to proue, that God may make the body of Christ to be in all pla∣ces at once. And because this yong mā coupleth that proposition with the other: so will I doe to. And I proue therefore that God cā make his body be both in many places at once, and in all places at once, by that that he is almightie, and therefore can do all thing.

Now is the good man in hys olde * 1.515 dreame agayne, & thinketh that God is called almightie, because he can do all thinges. And then in dede it should followe that he were not almightye. * 1.516 For all thynges he can not do, he can not saue the vnfaithfull, he can not re∣store virginitie once violated, hee can not sinne, he can not denye him selfe. Now if thys mans learning were al∣lowed, then myght not God be called almighty, because there is some what that he can not doe. But they that are accustomed with scripture, do know that he is called almighty, not because he can not do all thynges, but because there is no superiour power aboue hym, but that he may doe all that hee will, and all that hys pleasure is may he bring to passe. But he hath no wil∣pleasure nor power to make hys sōne a lyer, and to make hys Scripture false, and yet notwithstandyng he a∣bydeth almighty and may do what he will. And euen as it is impossible to stand with the processe of the Scrip∣tures (wherin God hath declared his will) that the vnfaythfull shoulde bee saued (although at y^e first God might haue done it, if he had so would) like∣wise it is impossible (the Scriptures standing as they do) that the naturall body of Christ shoulde bee present to our teeth in the Sacrament. And as for our fayth it needeth not to haue hym present in the bread: For I may as well eate him & drink him, through fayth (that is to say, beléefe in hym) though he continue still in heauen, as though he were as present in the Sa∣crament, as he was hangyng on the crosse. But yet hys mastership hath left one thyng vnproued, and that is euen the pith of hys purpose. For though hee had proued (as hee hath not) that God by hys almightynes * 1.517 myght make Christes body in many places, and in all places, and in the Sacrament, yet he forgotte to proue that God hath so done. And therfore albeit I dyd graunt hym (as I will not) that he myght so do, yet thereof it doth not followe, that he hath so done in déede. For God may do ma∣ny thynges which he doth not. And therefore hys argumēt doth not proue hys purpose. Now if he do but thinke that God hath so done, I am well pleased and will not put hym to the payne to proue it. For anone ye shall see hym so intangled in briers, that he shall not witte where to become.

But yet thys young man goeth about to proue the poynt by scrip∣ture. * 1.518 For except we graūt him that point to be true, he sayth that els we make the angell a lyer that sayd, he is not here, and also that els we make as though Christes body in his ascension did not goe vp in the cloud into heauen from earth, but onely hid him self in the cloud, and playeth bo peepe, & taried beneath still. Here in the end he forgetteth

him selfe so foule, that when he was a young sophister, he would I dare say, haue bene full sore ashamed so to haue ouerseene him selfe at Ox∣ford at a peruise. For ye wotte well that thing which he sayth, & which he must therfore proue, is that the body of Christ can not be in euery place at once by no meane that God could make. And the textes that he bringeth in for the proofe, say no further but that he was not in all places at once.

There are two thinges disputed betwene M. More and me: the one * 1.519 is, whether God can make the body * 1.520 of Christ in many places, and in the Sacrament. And thereto hys master∣ship sayth ye: For God is almightye and may do all things. And I say nay, and affirme that God is not called al∣mightie because he may do all things, but because he may do all that he will, and I say that he will not make hys sonne a lyer, nor hys scripture false, and that he can not do it and yet aby∣deth almightye. The other thyng is thys, whether he haue done it or not. For albeit I did graunt hym that it were possible, yet is he neuer y^• nere, except the other cā proue that he hath done it in deede, or els thinke that God hath so done. For as I sayd God can doe many thinges which he doth not. And y^e controuersie of thys doubt is resolued by the Angell and Scrip∣ture, which (as M. More graunteth hym selfe) proueth that he was not in all places at once. And thereof it ••ol∣loweth, that God hath not done it, although it be possible. And so is hys mastership at a poynt. For if I should graūt it neuer so possible, yet if scrip∣ture proue that it be not so in deede, then is he neuer the neare hys pur∣pose, but much the further from it. And thys is euē it that I sayd before: that it was not possible to stand with the processe of the Scripture which we haue receaued. And now hys ma∣stership hath graunted it hym selfe, which you may be sure he would not haue done if hee coulde otherwyse a∣uoyde it. And here you may see how sore I haue ouerséene my selfe.

God forbid that any man should * 1.521 be the more prone & ready to be∣leue this yong man in this greate matter, because he sayth in the be∣ginning that he will bring all men to a concord & a quietnes of con∣science. for he bringeth men to the worst kinde of quietnes that may be deuised when he telleth vs as he doth, that euery man in this matter, may without perell beleue which way he list, Euery man may in euery matter without any coun∣sell, sone set hym self at rest, if he list to take that way and to beleue as he list him selfe, & care not how. But and if that way had bene sure S. Paule would neuer haue shewed that many were in perill of sicknes and death to, For lacke of discer∣ning reuerently the body of our Lord in that sacrament when they came to receiue hym.

When Christ should depart this world and go to his Father he gaue * 1.522 his desciples a commaundement that * 1.523 they should loue ech other, saying by this shall all men knowe, that ye are * 1.524 my disciples, if you loue ech other, as I haue loued you. This rule of charitie wolde I not haue broken, which notwithstanding is often in Ieopardie among faythfull folke, for this sacrament of vnitie, This thing considered, I thought necessarie, to aduertise both parties to saue this rule of charitie, and proued in y^e first chapter of my treatise, that it was * 1.525 no article of the fayth necessary to be beleued vnder payne of damnatiō and therfore that they were to blame that would be contencious for the matter. For sith it is no article of the fayth, that may lawfully dissent without all Ieoperdye: & néede not to breake the rule of charitye, but ra∣ther to receiue the other like pore bre∣thren. As by example, Some thinke that the mariage betwéene our most redoubted prince & Quéene Katerine is lawfull & may stand with y^• lawes of God: & some thinke that it is vn∣lawfull and ought to be disanulled. now if we should for this matter breake the rule of charitie, and euery

man hate his neighbour that would not thinke as he doth, then were we greatly to blame and in Ieoperdie of condemnation. This I say I proued in y^e first chapter against which More maketh no busines, and improueth it not, whereby you may soone gather that it is very true. For els sith his mastership so laboureth in these other pointes, he would not haue left y^• vntouched, you may be sure. This is the concorde that I woulde bring them vnto. And as touching quietnes of conscience, I haue knowne manye that haue sore bene combred with it And among all, A certaine master of arte which died in Oxford confessed vpon his death bed, that he had wept lying in his bed an hundreth nyghtes within one yeares space, because he coulde not beleue it. Now if he had knowne it had bene no necessarye ar∣ticle, what comfort & quietnes should it haue bene vnto hym. Furthermore euery man can not so quiet him selfe, as M. More Imagineth. For there are many that thinke them selues no small fooles, which when they haue receiued some foolish superstition, ey∣ther by their owne Imagination, or by beleuing their gossepes gospel and olde wiues tales by and by thinke the contrary to be deadly sinne, and vt∣terly forbidden by Christes Gospell. As by example, I know an house of Religion, wherein is a person that thinketh it deadly sinne, to go ouer a * 1.526 strawe if it lye a crosse. And if their be on the pauement any paynted pic∣ture or any Image grauen on a dead mans graue, he will not tread vpon it, although he should goe a forelong about. What is this but vayne su∣perstition wherewith the conscience is combred and corrupted? May not this be wéeded out with the word of God, shewing hym that it is none ar∣ticle of the fayth so to thinke, & then to tell hym that it is not forbidden by the scripture, and that it is no sinne? Now albeit his conscience be so can∣kerd that the rust will not be rubbed out? yet with Gods grace, some other whom he hath enfecte with the same may come agayne to Gods word and be cured full well, which shoulde ne∣uer haue bene able to quiet thēselues And likewise there are some which beleue as your superstitious hartes haue informed them, and these can not quiet thēselues, because they be∣leue y^e you haue fet your doctrine out of scripture: But when it is proued to them, and they them selues per∣ceiue that scripture sayth not so, then can they not be content to thinke the contrary, and iudge it no sinne at all. And as touching S. Paule, suerely ye take hym wrong, for I will shew you what processe he taketh, and how he is to be vnderstode, but because it is not possible to finishe it in fewe words, I shall deferre it vnto y^e bokes ende, and then I shall declare hym at large.

And what a facion is this, to say * 1.527 that we may beleue if we list, that there is the very body of our Lord in dede, and then to tell vs for a truth, that such a fayth is impos∣sible to be true: For God him selfe can neuer bring it about, to make his body be there.

Yf a man take the bare wordes of * 1.528 Christ, and of simplicitie be deceiued, and thinke that his very body be in y^e * 1.529 sacrament present to their téeth that eate it, I dare not say that he sinneth therein, but will referre the matter vnto Gods iudgement, and yet with∣out doubt, I dare say he is deceaued. As by example: If a man (deceaued by the literall sense) would think that * 1.530 men should preach to fishes (as Saint Fraunces did) because Christ bad his disciples goe preach to all creatures, yet would not I thinke y^t he sinned therein, but will referre hym vnto Gods Iudgment. But yet I wene e∣uery woman that hath any wit, will say that he was deceiued.

I am very sure that the olde holy * 1.531 doctours which beleued Christes body and bloud to be there, and so taught other to beleue, as by there bookes playnly doth apere, if they had thought eyther that it could not be there or that it was not ther in dede, they would not for all the

good in this world haue written as they haue done. For would those holy men (wene you) haue taught that men be bound to beleue, that the very body and bloud of Christ is there, if thē selues thought they were not bound there to? woulde they make men honoure and wor∣ship that thing as the very body & bloud of Christ which them selues thought were not it? this geare is to childish to speake.

This the old Doctours and fayth∣full * 1.532 fathers so taught or thought as ye fayne of them, is very false. For S. Austen as I haue shewed, maketh wholly for vs. Besides that, there is none of the old fathers but they call it a Sacrament, a misterie, and misti∣call meate, whiche is not eaten with tooth or bely, but with eares & fayth. And touchyng the honour and wor∣shyp done vnto it, I say it is playne I∣dolatry. And I say, that he falsely re∣porteth * 1.533 on the old holy doctours. For they neuer taught men to worship it, neither cā he alledge one place in any of them all which would haue men to worshyp the Sacrament. Peraduen∣ture he may alledge me certaine new fellowes for his purpose, as Dunce, Dorbell, Durand & such draffe which by their doctrine haue drenched the world with damnable Idolatrie. But I speake of the old holy fathers & Do¦ctors as S. Austē, Ambrose, Hierom, Cyprian, Cirille, Chrisostome, Ful∣gentius, and such other: these I say, do not teach mē to worshyp it, and by that I dare abide. Of this point I am so sure, that I will vse it for a contra∣ry argument, that his naturall body is not there present. For if the holy fa¦thers before named had taken this text after the letter and not onely spi∣ritually, then in there woorkes they * 1.534 would haue taught men to worshyp it, but they neuer taught men to wor∣shyp this Sacrament, therfore it fo∣loweth they tooke not the text after the letter, but onely spiritually. Now do I prouoke you to séeke a proofe of your purpose. Neuerthelesse I will not deny, but y^• these holy Doctors in diuers places, do call it his body, as Christ and Paule do, & so do we like∣wise, and say also that his very body is there eaten. But yet we meane, that it is eaten with fayth (that is to say by beleuing y^t his body was brokē for vs) and haue his body more in me∣mory * 1.535 at this maundy then the meate that we there eate. And therfore it hath the name of his body, because the name it selfe should put vs in re∣membraunce of his body, and that his body is there chiefly eaten, euen more (through fayth) then the meate with the mouth. And so are they also to be vnderstand.

Yet one great pleasure he doth vs, in that he putteth vs all at liber∣tie, * 1.536 that we may without perill of damnatiō beleue as we did before: that is to witte, that in the blessed Sacrament the whole substance of the bread and the wine is transmu∣ted & chaunged into the very bo∣dy and bloud of Christ. For if we may without perill of damnation beleue thus, as him selfe graunteth that we may, then graunteth hee that we may also without perill of damnation beleue that him selfe li∣eth, where hee sayth, the truth of that beleefe is impossible.

The beleuing of thys poynt, is of it self not damnable, as it is not dam∣nable * 1.537 to thinke that Christ is a very stone or a vine, because the litterall sense so sayth: or if you beleue that you ought to preach to fishes and goe Christen them an other while, as ye do belles. And I insure you, if there were no worse mischiefe that ensued of thys beléefe, then it is in it selfe, I would neuer haue spoken agaynst it. But now there followeth vppon it damnable idolatry. For through the beléefe that thys body is there, mē fall downe and worship it. And thinking to please God, do damnably sinne a∣gaynst hym. Thys I say, is the cause that I so earnestly write agaynst it, to * 1.538 auoyde the idolatry that is committed through it. Part of the Germanes do thinke that his naturall body is pre∣sent in the Sacrament and take the woordes fleshly, as Martine taught them. But none of them worshyp it

for y^• Martine forbyddeth both in hys wordes and workes, and so blessed be god they auoyde that ieoperdy which thyng if you will also graunt and pu∣blish but this one proposition, that it ought not to bee worshypped, I pro∣mise you I will neuer write agaynst it. For then is the ieoperdy taken a∣way, and then I am cōtent that your mastershyp thinke I lye. But in the meane seasō I must thinke that ye fill the world with damnable Idolatry. And thus haue you also aūswere vn∣to y^e conclusion which you alledge out of the kynges graces booke. For I say in your way is no hurt, as lōg as you do but onely beleue the bare wordes of the text (as S. Fraunces dyd, whē he preached to fishes. But if through the occasion of those wordes, ye fall into the worshypping of it, then I say that in your way is vndoubted dam∣nation. And so is there great ieoper∣dy in your way, & none at all in ours. For though he were there in déede, yet doe not we sinne if we worshyp it not, for we are not commaunded to worshyp the Sacrament. But if he be not there, then do you commit dam∣nable Idolatry.

¶ The consecration of the Sacrament.

NOwe as for an other quietnes of euery mās * 1.539 conscience this young man biddeth euery mā be bold, whether the blessed Sacrament be consecrate or vnconsecrate (for though he most especially speaketh of the wyne, yet he speaketh it of both) & byddeth vs not care, but take it for all that vnblessed as it is because the Priest (hee sayth) can not deceiue vs nor take from vs the profit of Christes institution, whether hee alter the woordes or leaue them all vnsayd. Is not this a wonderful doctrine of this young man? We wotte well all, that the Priest can not hurt vs by his ouersight or malice, if there be no fault vpon our owne partie, for that perfection that lacketh on the Priestes part, the great mercy of God as we trust of his owne good∣nes supplyeth. And therfore as ho∣ly Chrisostome sayth, no man can take harme but of him selfe. But now if we see the thyng disordered our owne selfe by the Priest and Christes institution broken, if we then wittyngly receiue it vnblessed & vnconsecrated, & care not whe∣ther Christes institutiō be kept and obserued or no, but rekon that it is as good without it as with it, then make we our selues partakers of the fault and leese the profit of the Sacramēt, and receiue it with dam∣nation: not for the Priestes fault, but for our owne.

I had thought that no Turke wold * 1.540 haue wrested a mans woordes so vn∣faythfully, for hee leaueth out all the pith of my matter, for my wordes are these. I will shew you a meanes how ye shall euer receiue it accordyng to Christes institution, although the Priest would withdraw it from you. First ye néede to haue no respect vnto the Priests wordes which ministreth * 1.541 it. For if ye remember for what intēt Christ dyd institute this Sacrament, and know that it was to put vs in re∣membraunce of hys body breakyng & bloud shedding, that we might geue hym thankes for it and bee as sure of it through fayth accordyng to his pro∣mises, as we are sure of the bread by eatyng of it: if as I say, ye remember this thyng (for which intent onely the Priest speaketh those wordes) then if the Priest leaue out those wordes or part therof, he can not hurt you. For you haue all ready the effect and final purpose for y^e which he should speake them. And agayne if he should wholy alter them, yet he cā not deceiue you. For then ye be sure that he is a lyer, and though you sée the Priest bryng you the wyne consecrated yet neuer sticke at that. For as surely shall it certifie your conscience and outward * 1.542 senses though he consecrate it not (so thou consecrate it thy selfe: that is to say, so thou know what is ment ther∣by and geue hym thankes) as though hee made a thousand blessynges ouer

it. And so I say that it is euer cōsecra∣ted in hys hart that beleueth, though the Priest consecrate it not. And con∣trarywise if they consecrate it neuer so much, and thy consecration be not bye, it helpeth thée not a rishe. For ex∣cept thou know what is meant ther∣by, and beleue, geuyng thankes for hys body breakyng & bloudshedyng, it can not profite thée.

Now where you say, that if we * 1.543 see the thyng disordered by the Priest, and Christes institution bro∣ken, and wyttingly receiue it, we make our selues partakers of the cryme.

I aunswer that if the reformation thereof laye in our handes, then sayd * 1.544 you truth, but sith it is written to priuate persons which may not re∣forme this matter, and that the refor∣mation therof resteth onely in y^e hand of your Prince and Parlament (for y^e erroure consisteth not in the misorde∣ring of the matter by one Priest only but rather of the doctrine of them all sauing such as God hath lightened) to these priuate persons I say y^• your doctrine should soner be the occasion of an insurrection which we labour to eshew, then any quieting of them by Christes doctrine. And there∣fore sith there is an other waye to wood (sauing all vpright) we will a∣uoyde that perylous path. But when ye sée Christes institution broken and the one kinde left out vnto the laye people, why are ye pertaker thereof.

How beit as for his beleife that * 1.545 taketh it no better but for bare bread & wine, it maketh him litell matter consecrated or not, sauing that the better it is consecrated the more it is euer noyous to him that receiueth it, hauing his conscience combred with such an execrable heresie, by which well appeareth that he putteth no difference be∣twene the body of our Lord in the blessed sacrament, and the comon bread that he eateth at his dinner, But rather he estemeth it lesse, for the one yet I thinke or he begyn, if he lack a priest, he will blesse it him selfe, the other hee careth not as he sayth, whether it be blessed or no.

What I reacon it more thē bread * 1.546 and wine I will shew you here after in declaring the minde of S. Paule vppon this sacrament, & that in the conclusion of this boke. And in the meane season I will say no more but that he belyeth me. And as for their blessinges & consecracion profit not * 1.547 me, except I consecrate it my selfe with fayth in Christes bloud, & with geuing him prayse & thankes for his inestimable goodnes, which when I was his enemy recōciled me vnto his father by his own death: This conse∣cration, must I set by, if I will haue any profit of his death which y^e sacra∣ment representeth vnto me. And if I my selfe do thus consecrate it, then shal I be sure of y^e fruite of his death. And I say agayne, that as y^e Priestes doe now vse to consecrate it, it help∣eth not the poore comens of a rishe. For their consecracion should stand in preaching vnto them the death of Christ, which hath deliuered thē out of the Egipt of sinne & from y^e fiery fornace of Pharao the deuill. And as for their wagging of their fingers * 1.548 ouer it, and saying, vj. or vij. wordes in latten, helpeth them nothing at all for how can they beleue by y^e meanes of his wordes when they know not what he sayth? And as touching the common bread that I eate at my dyn∣ner, whether I haue a Priest or not, I blesse it with my hart (and not with my fingers) and hartly geue God thankes for it. For if I haue an hun∣dreth Priestes to blesse it, yet am not I excused therby. For except I blesse it my selfe, it profiteth me no more then if it were vnblessed. And if I blesse it my ••elfe, then I care not * 1.549 what the Priest prate. For as long as I vnderstand him not it profiteth me nothing, but in good fayth I wene the bishops and their proctour wote not what a blessing meaneth. Therefore deare bretheren hearken to me. To blesse God, is to geue him prayse and thankes for his benefites: To blesse a king or a prince is to * 1.550 thanke him for his kindnes, and to

pray to God for him that he may long raigne to the laude of God & wealth of his comens. To blesse a mans neighbour is to pray for him and to do him good. To blesse my breade or * 1.551 meate, is to geue God thankes for it To blesse my selfe, is to geue God thankes for his benefites that I haue receiued of him, & to pray God that of his infinite goodnes he will increase those giftes that he hath geuen me & finishe his worke which he hath be∣gone in me, vnto his laud and prayse and as touching this fleshe, to fulfill his will in it, and not to spare it but scurge, cut and burne it, onely that it may be to his honour & glory. This is the forme of blessing, and not to wag two fingers ouer them. But a∣lacke, of this blessing our Byshops be ignorant.

But as for those that are good and faythfull folke, and haue any * 1.552 grace or any sparcle of reason in their heades, will (I verely thinke) neuer to be so farre ouerseene, as in this article (the truth wherof God hath him selfe testified by as many open miracles as euer he testified any one) to beleue thys younge mā vpō his barren reasons against the fayth and reason both of all old holy writers and all good Christen people this xv. C. yeares.

As for the miracles, I maruell not at them, neither may they make me * 1.553 the sooner to beleue it, for Christ told vs before that such delusions shoulde come, y^• if it were possible, y^• very elect * 1.554 should be deceaued by them. And S. Paule exhorteth vs to beware of such signes and wonders: And therefore * 1.555 I do as Moses teacheth me when I heare of such a wonder, then straight * 1.556 I looke on the doctrine that is annex∣ed with it. If it teach me to referre all the honor to God and not to crea∣tures, and teach me noghyng but that will stand with Gods worde, then will I say, that it is of God. But if it teach me such thynges as will not stand with hys word, then will I de∣termine that it is done by the deuill, to delude the people with damnable idolatrye. When Paule and Barna∣bas preached at Listra and had done a miracle among them, the people * 1.557 ranne and would haue done sacrifice vnto them. But the Apostles ranne among them and tare their clothes, crying vnto them, syrs what do you? we are euen corruptible men as ye are, and preach vnto you, that you should leaue thys vayne superstition, and worship the liuing God, which made heauen, earth, the sea, and all that is in them. &c. Here the Apostles refused such honour & worship. And therefore I am sure they would not suffer their images to haue it. Now when I see a miracle done at any * 1.558 image, and perceaue that it bringeth men to the worshipping of it self, con∣trary to the facte and doctrine of the Apostles, which would not receaue it them selues, I must néedes conclude, that it is but a delusion done by the deuill to deceaue vs and to bryng the wrath of God vppon vs. Euen so I say of the sacrament, sith the mi∣racles that are done by it, do make mē thinke otherwise then Scripture will, and cause men to worship it: I doubt not but they are done by the deuill, to delude the people. Thou wilt peraduenture say that God will not suffer hym to abuse the sacrament of hys body and bloud. Yes verely, God will suffer it, and doth suffer it, to see whether we will be faythfull and abide by hys worde or not. And maruell not therof, for God suffered hym to take vp the very naturall bo∣dy of hys sonne Christ and set him on * 1.559 a pinnacle of the temple. And after he tooke hym vp agayne, and lead hym to an exceding mountaine. And ther∣fore thinke not but that he hath more power ouer the Sacrament then he had ouer Christes owne body. And therfore whē they tell me, loe here is * 1.560 Christ, loe there is Christ (as Christ prophecied) loe he is at thys altar, loe he is at that, I will not beleue them.

Neuerthelesse if I should graunt that all y^e miracles which were done, and ascribed vnto the sacramēt, were very true miracles and done of God him selfe (as I doubt not but some of them be true) yet thereupon it doth

not followe that the sacrament should be the very naturall body of Christ. For we haue euident storyes that cer∣tayne persons haue bene deliuered from bodely diseases through the Sa∣crament of baptisme. And yet y^• wa∣ter is not the holy Ghost, nor the ve∣ry thyng it selfe whereof it is a sacra∣ment. The shadow of Peter hath * 1.561 healed many, and yet was not that shadow Peters owne person. We read also that napkins and handker∣chers were caryed from Paule vnto them that were sicke & possessed with * 1.562 vncleane spirites, and they receaued theyr health. And yet it were neuer∣thelesse madnesse, to thinke y^e Paules body had bene actually or naturally in those thynges. And therefore thys is but a very weake reason, to iudge by the miracles y^e presence of Christes body. And surely you might be asha∣med to make so slender reasons. For God may worke miracles through many thinges which are not hys na∣turall body. And as touchyng the olde Doctors, whom you fayne to make with you, and the truth of your opini∣on which you say hath bene beleued of all good Christen people this xv. C. yeares, is sufficiētly declared before, and proued to be but a poynt of your olde Poetrie.

¶ D. Barnes did graciously escape M. Mores hands.

ANd also Frier Barnes al∣beit * 1.563 (that as ye wote well) he is in many other thin∣ges a brother of this yong mans secte, yet in this, he sore ab∣horreth his heresie, or els he lyeth him selfe. For at his last being here he wrote a letter to me, wherin he writeth that I laye that heresie wrōgfully to hys charge. And shew eth him selfe so sore greued there∣with, that he sayth, he will in my reproch make a booke against me: wherin he will professe and protest his fayth concerning this blessed sacrament. But in the meane season it well contenteth me, that Frier Barnes being a man of more age & of more ripe discretion, and a Do∣ctor of diuinitie, and in those thin∣ges better learned then this young man is, abhorreth this yongmans heresie in this poynt, as well as he liketh him in many other.

The more your mastershyppe * 1.564 prayseth Doctour Barnes, the worse men may like your matter. For in many poyntes he doth condemne your damnable doctrine, as in hys booke appeareth. And therfore if such credence must be geuen to hym, then much the lesse will be geuen to you. But peraduēture you wil say, y^• he is to bée beleued in this point, although he erre in other. Where vnto I aun∣swere that if you will consent vnto him I would be well apayd and will promise you to wright no more in * 1.565 that matter. For in this we both a∣grée, that it ought not to be worshiped (yea and blessed be God all the other whom you call heretickes) And so both of vs do auoyde Idolatry which you with so great daunger do daylye commit. And therfore if you alowe his learning then am I content that you dissent from me. For let it not be worshiped, and thinke as you will: for then is the perillpast. And sith we agrée in this poynt, doubt not but we shall sone agrée in the residue and ad∣mitte ech other for faythfull brothers. And your mastership sayeth, that he wrot you a letter protesting that you lay y^• heresie wrongfully to his charge I thinke it was more wisdom for him twise to haue written to you, then once to haue come and tell you of it. For it was plainely told hym, y^e you * 1.566 had conspired his death, and that not withstanding his safe conduyte, you were minded to haue murthered him: and for that cause he was compelled both being here, to kéepe him selfe se∣creatly, and also priuely to departe the realme.

And blessed be God, you haue suf∣ficienly published your purpose in * 1.567 your aunswere against W. Tyndall, Where you say, that you might law∣fully haue burnte hym. Here mē may sée how perciable you are addict to our prelates. And how prone ye were

to fulfill their pleasures contrary to our Princes prerogatiue royall. And thankes bee to GOD whiche gaue you such grace in the sight of our so∣ueraigne, that he shortly withdrewe your power. For els it is to be fea∣red, that you would further haue pro¦ceded agaynst his graces prerogatiue which thyng whether it be treason or not let other men define. But this I dare say, that it is Printed and publi∣shed to our Princes great dishonour: For what learned man may in tyme to come, trust to hys graces safecon∣duite, or come at his graces instaūce or request, sith not onely the spiritu∣ally (whiche of their profession resiste hys prerogatiue) but also a laye man promoted to such preheminence by * 1.568 hys graces goodnes, dare presume so to depresse hys prerogatiue, and not onely to say, but also to publishe it in Print: that notwithstanding his gra∣ces safe conduite, they might lawful∣ly haue burnt hym.

But here he would say vnto me as he doth in his booke, that hee had for∣fayted his safeconduite, and therby was fallen into his enemyes handes. Whereunto I aunswere, that this your saying is but a vayne glose: For I my selfe dyd read the safeconduite that came vnto hym, which had but onely this one condition annexed vn∣to * 1.569 it, that if he came before the feast of Christmasse then next insueing, he should haue frée libertie to departe at his pleasure. And this condition I know was fulfilled, how should hée then forfayte his safeconduite? But M▪ More hath learned of his masters our Prelates (whose proctour he is) to depresse our Princes prerogatiue that men ought not to kéepe any pro∣mise with heretickes. And so his safe conduite could not saue hym. As though the Kynges grace might not * 1.570 admitte any man to go and come frée∣ly into his graces realme, but that he must haue leaue of our Prelates. For els they might lay heresie agaynst the person, and so slay hym cōtrary to the Kyngs safeconduite, which thyng all wise men do know, to be preiudiciall to his graces prerogatiue royall. And yet I am sure that of all y^• tyme of hys beyng here, you cā not accuse hym of one cryme, albeit (vnto your shame) you say that hee had forfaited his safe conduite. These wordes had ben ve∣ry extreme and worthy to haue bene looked vpon, although they had bene written by some presumptuous Pre∣late. But that a lay man so hyghly pro¦moted by his Prince, should speake them, and also cause them openlye to be published among his graces com∣mons, to reiect the estimation of hys royall power, doth in my mynde de∣serue correction. Notwithstandyng, I leaue the iudgement and determina∣tion vnto the discretion of his graces honorable counsell.

And as for that holy prayer that * 1.571 this deuote young man as a newe Christ, teacheth to make at the re∣ceiuyng of this blessed Sacrament, all his congregation: I would not geue the paryng of a peare for hys prayer, though it were better then it is, pullyng away the true fayth therefro, as he doth. How beit hys prayer there is so deuised and pen∣ned and paynted with laysure and study, that I trust euery good Chri∣sten woman maketh a much better prayer at the tyme of her housell, by fayth••ull affection and by Gods good inspiration sodenly. Frith is an vnmete master to teach vs what we should pray at the receiuyng of the blessed Sacrament, when he wil not knowledge it as it is, but take Christes blessed body for nothyng but bare bread, and so litle esteme the receiuyng of the blessed Sacra∣ment, that he forceth litle whether it be blessed or not.

Where he discōmendeth my pray∣er & sayth that I am an vnméete ma∣ster * 1.572 to teach men to pray, seing I take away the true faith from it, and sayth that euery woman can make a better when she receiueth the Sacrament. I would to God that euery woman were so well learned that they could teach vs both. And surely I intended not to prescribe to all men that pray∣er * 1.573 onely but hoped to helpe the igno∣raunt, that they might either speake

those wordes, or els (takyng occasion at them) to say some other to y^e laude and prayse of God. And as for your fayth (which you call the true fayth) must I néedes improue. For it will not stand with the true text of Scrip∣ture as it playnly appeareth. But to * 1.574 the fayth in Christes bloud I exhorte all men, and teach them to eate hys body with fayth (and not with téeth) which is by hauyng hys death in con∣tinual remembraunce, and digestyng it into the bowels of theyr soule. And because you so sore improue my pray∣er, to conclude my aunswere agaynst you, I will write agayne. And let all men Iudge between vs.

Blessed be thou most deare & mer∣cyfull * 1.575 father whiche of thy tender fa∣uour and benignity (notwithstāding our greuous enormities committed agaynst thée,) vouchsauedst to sende thyne owne and onely deare sonne, to suffer most vyle death for our re∣demption. Blessed be thou Christ Ie∣su our Lord and Sauiour, whiche of thyne aboundaunt pitie consideryng our miserable estate, willingly tookest vppon thée to haue thy most innocent body broken and bloud shed, to purge vs and wash vs which are laden with iniquitie. And to certifie vs thereof, hast left vs not onely thy word which may instructe our hartes, but also a visible token, to certifie euen our out∣ward sēses of this great benefite, that we should not doubt, but that the bo∣dy and fruite of thy passion are ours (through faith) as surely as the bread, whiche by our senses we know that we haue with in vs. Blessed be also * 1.576 that spirite of veritie whiche is sent frō God our father through our Sa∣uiour Christ Iesu, to lightē our darke ignoraunce, & leade vs through fayth into the knowledge of hym whiche is all veritie. Strength we beseech thée our frayle nature and increase our fayth: that we may prayse God our most mercyfull father and Christ hys sonne our Saui∣our and redemer.

Amen.

The Pascall lambe and our sacrament are here com∣pared togither.

NOw we shall shortly ex∣presse * 1.577 the pith of our matter and borow the figure of the Pascall lambe which is in all pointes so lyke, that the offeryng of the Pascall lambe did signisie the offe∣ring of Christes body is playne by Paul which sayth, Christ our paschall lambe is offered vp for vs. When the * 1.578 children of Israell were very sad and heuye for their sore oppression vnder the power of Pharao (for the more myracles were shewed, y^e worse were they handeled). God sent vnto them by Moyses, y^t euery houshold should kill a lambe to be a sacrifice vnto God and that they should eate him, with their staues in their handes, their loynes girded & showes on their féete euē as mē y^t were going an hasty Ior∣ney. This lambe must they eate haste∣ly * 1.579 and make a mery maundye. Now because they should not say, that they could not bee mery, for their oppressi∣on, and what could the lambe helpe them: he added glad tydynges vnio it and sayd, this is the passing by of the Lord. Which this night shall passe by you and slay all y^e first begotten, with in the Land of Egipt, & shall deliuer you out of your bondage, and bring you into y^e land that hée hath promised vnto yourfathers. Marke the processe and conueyaunce of this matter, for euen likewise it is in our sacrament. The Apostels were sad and heauie, * 1.580 partlye cōsidering y^e bondage of sinne wherwith they were opressed & part∣ly because hee told them that he must departe frō them in whō they did put all their hope of their deliueraunce. While they were in this heauynes, Christ thought to cōfort thē & to geue them the seale of their deliueraunce, and toke in his hande bread, blessed & * 1.581 brake it, and gaue it to his disciples saying: this is my body which shalbe geuen for you. For this night shall y^• power of Pharao y^e diuell be distroy∣ed, and to morow shall you be deliue∣red

from Egypt y^e place of sinne, and shall take your iourney towardes the heauenly mansion which is prepared of God for all that loue him. Now cō∣pare them togeather.

1 The paschall lābe was instituted & eaten the night before the children of * 1.582 Israell were indeede deliuered from Egipt, Likewise was the sacrament instituted and eatē y^t night before we were deliuered from our sinnes.

2 The pascall lambe was a very lambe in deede And so is the sacra∣ment very bread in déede.

3 The pascall lambe was cauled the passing by of y^e Lord which destroyed the power of Pharao and deliuered thē. The sacrament is called the body of y^e Lord whiche destroyed y^e power of the deuill and deliuered vs.

4 ¶ As many as did eate the pascall lambe in fayth, were very mery and gaue God greate thankes. For they were sure the next day to be deliuered out of Egipt, as many did eate his sa∣crament in fayth, were mery & gaue God great thākes, for they were sure the next day to be deliuered frō there sinne,

5. They that did not eate the pascall lambe in fayth, could not be merye. For they were not so sure of deliue∣raunce from the power of Pharao. They y^• did not eate this Sacrament in fayth, could not be mery: For they were not sure of deliueraunce from the power of the deuill.

6. They that beleued the worde of the Lord did more eate the passing by of the Lord which should deliuer thē, then they did the lambe. They that did beleeue the word of the Lord did more eate y^e body of the Lord, which should be geuen for their deliuerance then they did the bread. For y^• thing doth a man moste eate y^t he most hath in memory & most reuolueth in mynd as appeareth by Christ, Iohn. 4. I haue meate to eate y^t ye know not.

7. They that beléeued not y^e next day to be deliuered from Egipt, did not eate y^e passing by of y^e Lord, although they did eate the lambe. They y^• bele∣ued not the next day to be deliuered from sinne, dyd not eate the body of the Lorde, although they eate the breade.

8. The children of Israell were but once deliuered from Egypt, notwith∣standing they did euery yeare eate y^e lambe, to kéepe that facte in perpetu∣all remembraunce. Euen so Christ bought and redemed vs but once for all and was offered and sacrificed but once for all though y^e sacrament ther∣of be daylye broken amonge vs to kéepe that benefite in continuall me∣morye.

9. As many as dyd eate y^e Paschall Lambe in fayth, and beleued Gods word as touching their deliueraunce from Egypt, were as sure of their deliueraunce through fayth, as they were sure of the Lambe by eating it. As many as doe eate this sacrament in fayth, and beleeue Gods word as touching their deliueraūce frō sinne, are as sure of their deliueraunce through fayth, as they are sure of the bread by eating it.

10. As many as did eate of that Paschall Lambe did magnifie theyr God, testifying that he onely was the God almighty, and they his people sticking to hym, to be deliuered by his power from all daunger. As ma∣ny as do eate of thys sacrament doe magnifie their God, testifying that he only is the God almighty, and they his people sticking by him to be deli∣uered by hys power from all danger.

11. When the Israelites were deli∣uered frō Egypt, they eate neuerthe∣lesse the Paschall Lambe which was still called the passing by (because it was y^e remēbraunce of the passing by of y^e Lord) and hartely reioyced, offe∣ring hym sacrifice, & acknowledgyng w^t infinite thākes, that they were the fellowship of thē that had such a mer∣cifull God. Now Christes electe are deliuered frō sinne, they eate neuer∣thelesse the sacramēt which is still cal∣led hys body that once dyed for their deliueraunce, and hartely reioyce, of∣fering to hym the sacrifice of prayse, & knowledging with infinite thākes, that they are of the fellowship of thē that haue such a mercifull God.

12. The Paschall Lābe after their

deliueraunce it was yearely eaten, brought as much myrth and ioye vn∣to them that did eate it in fayth, as it did to their fathers which felt Pha∣rao hys fury, and were not yet deli∣uered. For they knew right well that except God of his mercy and wonder∣ful power had so deliuered them, they shoulde also them selues haue been bond in the land of Egypt and vnder that wicked prince Pharao, of which bondage they greatly reioyced to bee rid already, and thanked God highly because they found thē selues in that plenteous land which God prouided for them. The sacrament which af∣ter our deliueraunce is yearely and dayly eaten, bringeth as much myrth and ioye vnto vs that eate it in fayth, as it did to the Apostles which were not yet deliuered. For we know right well that except God of hys mercye & through y^e bloud of hys sonne, had so deliuered vs, we shoulde also our selues haue been bonde in Egypt the place of sinne, vnder y^t wicked prince the deuill, of which bōdage we great∣ly reioyce to be rid already, & thanke God highly because we finde our sel∣ues in y^e state of grace, & haue recea∣ued through faith the first fruites and a taste of the spirite which testifyeth vnto vs y^• we are the childrē of God.

¶ Thys Maundy of remēbraunce was it that Paule receaued of the * 1.583 Lorde and deliuered to the Corinthi∣ans in the xi. chapter. For though he borrowe one propertie and simi∣litude of the sacrament in the x. chap∣ter, that in my minde maketh neither with vs nor against vs, albeit some thinke that it maketh whole for the exposition of Christes wordes, this is my body. But in my minde they are * 1.584 deceaued. For y^e occasion that Paule spake of it in the x. chapter was thys. The Corinthians had knowledge that all meates were indifferent, and whether it were offered to an Idole or not, that the meate was not the worse, and they might lawfully eate of it, whether it were solde thē in the Shambles, or set before them when they dyned and supped in an vnfaith∣full mans house, asking no questions: except some man did tell them that it * 1.585 was offered to an Idoll, and then they should not eate of it for offendyng his conscience that so tolde them (albeit they were els frée and the thing indif∣ferent) thys knowledge because it was not annexed with charitie was the occasion of great offending. For by reason thereof they satte downe a∣mong the Gentiles at their feastes, where they eate in the honor of their Idols, and so did not onely wound the conscience of their weake brethrē, but also committed Idolatry in déede: And therfore S. Paule said vnto thē: * 1.586 My deare beloued flée from worship∣ping of Idols, I speake vnto them * 1.587 which haue discretiō. Iudge ye what I say. Is not y^e cup of blessing which we blesse, the fellowship of the bloud of Christ? Is not the bread which we breake the fellowship of the bodye of Christ? For we though we be many, are yet one bread and one body, in as much as we are partakers of one bread. Christ did call him selfe bread, * 1.588 and the bread his bodye: And here Paule calleth vs bread, and the bread our body. Now may you not take Paule that he in thys place should di∣rectly expound Christes minde. And that the very exposition of Christes wordes, when he sayd, this is my bo∣dy, should be that it was the fellow∣ship of hys body (as some say which seeking the key in this place of Paule locke them selues so faste in, that they can finde no way out): For Christ spake those wordes of his owne body which should be geuen for vs, but the * 1.589 fellowship of Christes body (or con∣gregation) was not geuē for vs. And so he ment not as Paule here sayth, but ment his owne bodye. For as Paule calleth the bread our body for a certaine propertie, euen so doth Christ call it his body for certaine o∣ther properties. In that y^e bread was broken, it was Christes owne body, signifying that as that bread was bro¦ken, so should hys body be broken for vs. In that it was distributed vnto hys disciples it was hys owne bodye, signifying that as verely as y^• bread was distributed vnto them, so verely

should the death of his body and fruit of his passion bee distributed to all faythfull folke. In that the bread strengtheneth our bodyes it is hys own body, signifying that as our bo∣dyes are strengthened and comforted by bread, so are our soules by y^t fayth in hys body breaking: And likewyse of the wine in that it was so distribu∣ted, and so comforteth vs and maketh vs mery. Furthermore the bread and wine haue an other propertie, for * 1.590 the which it is called our body. For in that the bread is made one bread of many graines or cornes, it is our bo∣dy, signifying that we though we bee many, are made one bread, that is to say, one body: And in that the wine is made one wine of many grapes, it is our bodye, signifying that though we are many, yet in Christ & through Christ we are made one body & mem∣bers to ech other. But in thys thyng Paule and Christ agrée. For as Paul calleth the bread our body and vs the bread because of thys propertie, that it is made one of many: euen so doth Christ call it hys body because of the proporties before rehearsed. Fur∣thermore in thys they agrée, that as Paules wordes must be taken spiri∣tually (for I thinke there is no man so mad, as to iudge that the breade is our body in deede, although in that * 1.591 propertie it representeth our body): euen so must Christes wordes be vn∣derstand spiritually, that in those pro∣perties it representeth his very body. Now when we come together to re∣ceaue thys bread, then by the recea∣uing of it in the congregation, we doe openly testifie that we all (which re∣ceaue it) are one body, professing one God, one fayth, and one baptisme, and that the body of Christ was bro∣ken and his bloud shed for remission of our sinnes. Now sith we so do, we may not company nor fit in the con∣gregation or fellowship of them that offer vnto Idols and eate before thē. For as Paule sayth: ye cā not drinke * 1.592 the cup of the Lorde, and the cup of the deuils: ye can not be partakers of the table of the Lord and of the ta∣ble of the deuills. I would not that you should haue fellowship with de∣uills. The heathen which offered vnto Idolls were the fellowship of deuils, not because they eate the de∣uills body or dranke the deuils bloud, but because they beleued & put their confidence in the Idoll or deuill as in their God, and all that were of that fayth had their ceremonies, and gaue hartye thākes to their God with that feast which they kept. They came to one place and brought their meate before the Idoll and offered it: and with their offering gaue vnto the de∣uill godly honour. And then they sat down and eate the offering together geuing prayse and thankes vnto their God, and were one body and one fel∣lowship of y^t deuill which they testify by eating of that offering before that idole. Now doth S. Paule reprehend the Corinthians for bearyng the gen∣tiles companye in eating before the Idole. For they know that the meate was like other meate. And therefore thought them selues frée to eate it or leaue it. But they perceiued not that * 1.593 that congregregation was the fellow∣ship of deuiles which were there ga∣thered (not for the meat sake) but for to thanke and prayse the Idole there God in whō they had their confidēce. And all that there assembled and dyd there eate, and did openly testifie, y^t they al were one body, professing one fayth in their God that Idole, So Paule rebuked them, for because y^t by there eating (in that place and fel∣lowship) they testefied openly, that they were of the deuils body and re∣ioysed in the Idole their God in whō they had fayth and confidence. And therfore fayth Paule, that they cā not both drinke the cup of the Lord testi∣fying hym to be their God in whom onely they haue trust and affiaunce, & the cup of the deuill testifiyng y^t Idole to bée their God and refuge.

Here you may note that the meate * 1.594 and the eatyng of it in this place & fel∣lowshyp is more theny^t cōmon meate and eatyng in other places. For elles they myght lawfully haue dronkē the deuils cup with them the one day, & the cup of the Lord the next day with

hys Disciples. What was it more, verely it was meate which by the ea∣tyng of it in that place and felowship, dyd testifie openly vnto all men, that he was their God whose cuppe they dranke, and before whom they eate in that felowshyp: and so in their eating they praysed and honored the idole. And therfore they that had their trust in the lyuing God and in the bloud of his sonne Christ, might not eate with them. And lykewise it is the in sacra∣ment, the bread and the eatyng of it in the place and felowshyp where it is receiued, is more then common bread. What is it more? Ʋerely it is bread which by y^t eatyng of it in that place and felowshyp, doth testifie o∣penly vnto all men, that he is our ve∣ry God whose cup we drinke and be∣fore whom we eate in that felowship, & that we put all our afsiaūce in hym and in the bloud of hys sonne Christ Iesu, geuyng God all honour & infi∣nite thankes for his great loue wher∣with he loued vs, as it is testified, in the bloud of hys sonne, whiche was shed for our sinnes. So that in this place and felowshyp may no mā eate nor drinke with vs, but he that is of our fayth and knowledgeth the same God that we doe. As by example, if a mā were well beloued among hys neyghbours (albeit he haue some enemyes) and were long absent from hys frendes in a straunge countrey: when he were come home, his neigh∣bours * 1.595 that loued hym would greatly reioyse and peraduenture would bye a Capon or an other péece of meate to geue hym his wellcom home, and get them to some honest mans house or to a Tauerne, and make good cheare together, to testifie openly that he is welcome home, & that they all which are at y^t banket reioyse of his cōming home. Now I say, that this banket is more then an other meale, for at this banket hys enemies may be loth to come, because they can not reioyse at his comming home, and therfore can not make good chere among thē, testifiing that he is welcome home? but rather abhorreth the meate and drinke y^t is there eaten because their hart doth not fauour the person for whose sake it is prepared. Notwith∣standing if a capons legge were reser¦ued for one of his enemies and after∣ward geuen him when the banket were done, he might lawfully eate it. For then it were but bare meate such as he eateth at home. And likewise y^e enemies of Christ which beléeue not that they haue remission of sinnes through his bloudsheding, can not re∣ioyce * 1.596 of his body breaking. And ther∣fore can make good chere among thē, but if any be reserued after the maun∣dy, he may lawfully eate it for is but bread. And his louers that are there presēt do rather come thether to geue him his welcome home then for the meate, and they more eate his wel∣come home then the meate. But if a∣nye of his enemies fortune to be there they eate onely the meat, and not his welcome home. For they reioyce not at his comming home. Likewise the faythfull that are there present, do ra∣ther come thether to reioyce in y^e faith of his body breaking, thē in breaking or eating of the bread or meate. But if any of the vnfaythfull fortune to be there they eate onely the bread, and not his body breaking. For they re∣ioyce not at his bodie breaking. Here peraduenture some will suppose that I were cōtrary to my self. For before I sayd, y^t it was more then meate y^t was eaten at y^e gentiles feast & more then meate y^t was eaten at my neigh∣bors welcome home, & more thē bread that is eaten at the receiuyng of the sacrament of the body and bloud of Christ. And now I say, that if a mās enemye be there, he eateth onely the * 1.597 meate and not y^e welcome home. And lykewise the vnfaythfull eateth onely breade and not the body and bloud of Christ. How may these wordes stand together? I aunswere, that they eate but ouely bread or meate y^t profiteth them, but indeede they eate more to their hinderaunce, & euen their owne damnation. For they that did eate in y^t fellowship of y^t gentiles, did but on∣lye eate the meate to there profite but in eating theyr meate their facte dyd openly testyfye that they honoured y^t Idole for their God (although their

hart were otherwise) wherein they * 1.598 committed idolatry. And besides that they wounded the cōsciences of their weake brethren and so sinned against God. Besides that, he that enuyeth hys neighbour and commeth to that banket, eateth but onely y^e meate that profiteth hym: notwithstandyng in hys owne hart, he eateth the rancor & malice of his mynde, to his great gre∣uaūce, when he séeth them so reioyse. And of hys owne companions which are also these mans enemyes, he doth purchase hym selfe hatred, because with his fact hee testifieth that hee lo∣ueth him, although his hart be other∣wise, and of God shalbe condemned. For hee that hateth his brother, is a murtherer. Furthermore, he that is * 1.599 vnfaithfull and commeth to the maū∣dy, * 1.600 eateth but onely y^t bread that pro∣fiteth hym, notwithstādyng he eateth beside that, his owne damnation, be∣cause he beleueth not that the body of our Sauiour whiche the Sacrament representeth, is brokē for hys sinnes, and his bloud shed, to washe them a∣way. This I am compelled to doe, to stop the chateryng mouthes of So∣phisters, albeit to them that be sober, it bad been inough to haue sayd, they eate onely bread, & not the body bro∣ken &c. For they right well vnder∣stand it by the contrary Antithesie, & know that I meant not by that (one∣ly) that he should eate the bread & no∣thyng els but onely bread: but that I meant by this worde (onely) that hee should eate the bread without the bo∣dy. And so lykewise in other exāples. Thus haue we sufficiently declared Paules mynde in the. 10. Chapter.

In the xj. chapter Paule maketh much mencion of the maundye & dys∣cribeth * 1.601 it to y^t vttermost. Frst he saith when ye come together in one place, a man can not eate the Lords supper. For euery man beginnyth afore to eate his owne supper, and one is hun∣gry and an other is dronken. Haue ye not houses to eate and drinke in? or els despise ye the congregation of God and shame them that haue not what shall I saye vnto you? shall I prayse you? In this I prayse you not. Paule did instruct according to Chri∣stes mynde, y^t the Corinthians should come togither to eate the Lordes sup¦per. Whiche lyeth not so much in the carnall eatyng as in the spiritual: and * 1.602 is greatly desired to be eaten, not by the hunger of the body, but by the hū∣ger of the faithfull hart, which is gre∣dy to publishe the prayse of the Lord and geue hym harty thankes, & moue other to the same that of many, praise might be geuen vnto our most mercy¦ful father for the loue which he shew∣ed vs in the bloud of his owne most deare sonne Christ Iesu. Wherewith we are washed from our sinnes and surely sealed vnto euerlastyng lyfe. With such hūger dyd Christ eate the Paschall lambe, saying to hys Disci∣ples: I haue in wardly desired to eate * 1.603 this Easter lāde with you before that I suffer. Christes inward desire was not to fill hys belly with his disciples, but hee had a spirituall hūger: both to prayse his father with them, for theyr bodely deliueraūce out of the land of Egypt: and specially to alter the Pasi¦chall lambe and memory of the car∣nall deliueraunce, into the maundy of myrth and thākesgeuyng for our spi∣rituall deliueraunce out of the bon∣dage of sinne. In so much that when Christ knewe that it was his fathers will and pleasure, that he should suf∣fer for our sinnes (wherin his honor, glory and prayse should be published) then was it a pleasure vnto hym, to declare vnto his Disciples that great benefite, vnto his fathers prayse and glory: & so did institute that we should come together and breake the bread in the remēbraunce of his body brea∣kyng and bloud shedyng: and that we shuld eate it together reioysing with ech other & declaryng hys benefites.

Now were the Corinthians fallen from this hunger, and came not toge∣ther * 1.604 to the intent that Gods prayse should bee published by them in the middest of the congregatiō, but came to féede their flesh and to make carnal cheare. In so much that y^t rich would haue meate and drinke inough, and take such aboundaunce y^t they would be dronke (and so made it their owne

per & not the Lordes, as Paule saith, and did eate onely the bread & meate, and not the body breaking, as I haue before said, & the poore which had not (that is to say that had no meate to eate) were ashamed and hungry, and so could not reioyse and prayse the Lord: by the reason that the delicate fare of the riche was an occasion for the poore to lament their pouertie and thus the rich dyd neither prayse God them selues, nor suffered the poore to doe it, but were an occasion to hynder them.

They should haue brought theyr meate and drinke and haue deuided it with their poore brethren, that they might haue been mery together, and so to haue geuen them occasion to be mery and reioyse in the Lorde with thankes geuyng. But they had nei∣ther lust to prayse God nor to comfort their neighbour. Their fayth was fée∣ble and their charitie cold, and had no regard but to fill their body and féede their flesh: And so despised y^t poore cō∣gregation of God whom they should haue honoured for y^t spirite that was in them & fauour that God had shew∣ed indifferently vnto them in y^• bloud of hys sonne Christ. When Paule perceiued that they were thus fleshly mynded and had no mynde vnto that spirituall maundy which chiefly shuld ther bee aduertised, hée reproueth thē sore, rehearsing y^t wordes of Christ. That which I gaue vnto you I recei¦ued of the Lord. For the Lord Ie∣sus the same night in the which hee was betrayed, tooke bread and thanked and brake it and said: take ye and eate ye, this is my bodye which is broken for you, this do ye in the remembraunce of me. After the same maner hee tooke the cup when supper was done saying, this cuppe is the new Testament in my bloud, this doe ye as ofte as ye drinke it in the remembraunce of me. For as oft as ye shall eate this bread & drinke of this cup, ye shall shew the Lordes death, til he come. As though hée should say, ye Corin∣thians are much to blame whiche at this Supper séeke the foode of your flesh. For it was institute of Christ, * 1.605 not for the intent to norishe the belly, but to strēghten the hart and soule in God. And by this you may know that Christ so meant. For he calleth it hys body which is geuen for you, so that the name it selfe might testifie vnto you, that in this supper you should more eate his body whiche is geuen for you (by digestyng that into the bowels of your soule) then the bread which by the breakyng, and the distri¦butyng of it, doth represent his body breakyng and the distributyng therof vnto all that are faythful. And that bée so meaneth is euident by the wordes folowyng, which say, this do in the re∣membrance of mee: and likewyse of the cuppe. And finally concludyng of both, Paule sayth, as often as ye shall eate this bread & drinke of this cuppe * 1.606 (in this place and felowshyp) ye shall shew y^t Lordes death vntill hée come, praysing the Lord for the death of his sonne and exhortyng other to doe the same, reioysing in hym with infinite thākes. And therfore ye are to blame whiche séeke onely to féede the belly with that thyng which was onely in∣stitute to féede the soule. And therup∣pon it foloweth.

Wherfore who soeuer doth eate of this bread and drinke of this cup vnworthely, is gilty of the body and bloud of the Lorde. He eateth this bread vnworthely, which regardeth * 1.607 not the purpose for the which Christ dydinstitute it, which cōmeth not to it with spirituall hūger, to eate through fayth his very body, which the bread representeth by the breaking and dis∣stributing of it: which commeth not with a mery hart, geuing God harty thankes for their deliueraunce from sinne: Which doe not much more eate in their hart y^t death of his body, then they doe the bread with their mouth. Now sith the Corinthyans did onlye séeke their belly and flesh, and forgat Gods honour and prayse (for which it was instituted, y^• thākes should be geuen by the remembrance of his body breaking for vs) they eate it to Gods dishonour & to their neigh∣boures hinderaunce, & to their owne

condemnation, & so for lacke of fayth were giltye of Christes body which (by fayth) they should there chiefely haue eaten to their soules health. And therefore it followeth.

❀ Let a man therfore examyne him selfe and so let him eate of the bread, and drinke of the cuppe.

* 1.608THis prouing or examinyng of a mans selfe is first to thinke with him selfe with what lust and desire he cōmeth vnto the maundy & will eate that bread: whether he be sure that he is the child of God and in the faith of Christ: And whether his cōscience do beare him witnesse that Christes body was broken for him: And whe∣ther the lust y^t he hath to prayse God and thanke hym with a faythfull hart in the middes of the bretheren, do driue hym thether warde. Or els whether he do it for y^t meates sake or to kéepe the custome: for then were it better that he were away. For he that eateth or drinketh vnworthely, eateth and drinketh his owne damna∣tion, becaufe he maketh no differēce of the Lordes body. That is, as it is sayd before, he that regardeth not the purpose for which it was instituted, & putteth no difference betwene his ea∣ting and other eating (for other eating doth onely serue the bellye) but this eating was instituted and ordayned, to serue the soule and inward man. And therfore he that abuseth it to the flesh, eateth and drinketh his owne damnation, And he commeth vnwor∣thelye to the maundye where the sa∣crament of Christes body is eaten: ye where the body of the Lord is eaten: not carnally with the téeth and bellye but spiritually with the hart and faith Ʋpon this followeth the text that M. More allegeth and wresteth for his purpose.

For this cause many are weake & sicke among you, and many sléepe. yf we had truely Iudged our selues, we should not haue béene Indged when we are Iudged of the Lorde, we are chastened because we should not bée damned wich the world. Wherfore my bretheren, whē ye come togither to eate, tary one for an other. Yf a man hunger, let him eate at home, that ye come not togither vnto con∣demnation.

For this cause (that is) for lacke of good examinyng of our selues (as is * 1.609 before touched) many are weake and sicke in the fayth, and many a sléepe, and haue lost their fayth in Christes bloud, for lacke of remembraunce of his body breaking & bloud shedding: yea & not that onely but many were weake and sicke euen striken with bodelye diseases for abusing y^e sacra∣ment of his body, eating the bread with their téeth and not his body with their hart and minde and peraduen∣ture some slayne for it, by the stroke of God, which if they had truely iudg¦ed and examined thē selues for what intent they came thither and why it was instituted, should not haue béene so iudged and chastened of the Lorde. For the Lorde doth chasten to bring vs vnto repentaunce and to mortifie our rebellious mēbers, that we may remember hym. Here ye may shortly perceyue the mynde of Paule.

An Epitome and short rehearsall of all this booke, shewing in what poyntes Frith dissenteth from our Prelates.

NOw to be short, in these thrée poyntes Frith dissen∣teth * 1.610 frō our Prelates, and from M. More which ta∣keth vpon hym to be their proctor.

1. Our Prelates beléeue that in the Sacrament remaineth no bread, but * 1.611 that it is turned into the naturall bo∣dy of Christ both fleshe, bloud, and bones. Frith sayth that it is no ar∣ticle of our Crede: and therefore let * 1.612 them beléeue it that will. And he thin∣keth that there remayneth bread still, and that he proueth thrée maner of wayes. First by y^e scripture of Paule, whiche calleth it bread, saying: the * 1.613 bread which we breake, is it not the fellowship of the body of Christ? For

we though we bee many, are yet one body and one bread, as many as are partakers of one bread. And againe he sayth: as often as ye eate of thys bread or drinke of thys cup, you shall * 1.614 shew the Lordes death vntil he come. Also Luke calleth it bread, saying in the Actes: they continued in the fel∣lowship of the Apostles, and in the * 1.615 breaking of the bread & prayer. Also Christ called the cup the fruite of a * 1.616 vyne, saying: I shall not from hence forward drinke of the fruite of the vyne, vntill I drinke that new in the kingdome of my father.

Furthermore nature doth teache * 1.617 you that both the bread and wine cō∣tinue in their nature. For the bread mouldeth if it be kept long, yea and wormes bréede in it: and the poore mouse will runne away with it and eate it', which are euidence inough that there remayneth bread. Also the wine if it were reserued, would waxe sower, as they confesse them selues, and therefore they housell the lay peo∣ple but with one kinde onely, because the wine can not continue nor be re∣serued to haue ready at hand when néede were. And surely as if there re∣mayned no bread, it could not mould nor waxe full of wormes: euen so if there remayned no wine, it could not waxe sower. And therefore it is but false doctrine that our prelates so lōg haue taught and published.

Finally y^e there remayneth bread, might be proued by the authoritie of * 1.618 many Doctors which call it bread and wine, euen as Christ and hys Apo∣stles did. And though some sophisters would wrest their saying, and expoūd them after their owne phantasie, yet shall I alleage thē one Doctor which was Pope, that maketh so playne with vs, that they shall neuer bee a∣ble to auoyde them.

For Pope Gelasius writeth on thys maner: Certe sacramenta quae su∣mimus * 1.619 corporis & sanguinis Christi, di∣uinae res sunt, propter quod & per eadem diuinae efficimur consortes naturae. Et ta∣men non desinit esse substantia vel natu∣ra panis & vini, sed permanet in suae pro∣proprietate naturae. Et certe imago & si∣militudo corporis & sanguinis Christi in actione mysteriorum celebrantur. That is to say. Surely the Sacrament of the body and bloud of Christ which we receaue, are a godly thing, and therefore through them are we made partakers of the godly nature. And yet doth it not cease to bee the sub∣stance or nature of bread and wine, but they continue in the propertie of their owne nature. And surely the image and similitude of the body and bloud are celebrated in the acte of the mysteryes. Thys I am sure, that no man can auoyde it, nor so wrest it, but that all men shall soone espye hys folly, and therefore I may conclude that there remayneth the substaunce and nature of bread and wine.

The second poynt wherin Frith dissenteth from our Prelates and their Proctor.

THe Prelates beléeue that hys ve∣ry fleshe is present to the téeth of * 1.620 them that eate the sacrament, and that the wicked eate hys very body. Frith sayth that it is no article of our * 1.621 Créede, and therefore hée reckoneth that hee is in no ieoperdy though hee beleeue it not. And hee thinketh that his fleshe is not present vnto the téeth of them that receaue the Sacrament. For hys flesh is onely in one place at once: And y^t hée proueth both by y^t au∣thoritie of S. Austen ad Dardanum, and also by the authoritie of Fulgen∣tius ad Thrasuuandum lib. 20. as be∣fore appeareth in y^t booke. And Frith sayth that the wicked eate not hys ve∣ry fleshe, although they receaue the sacrament: And that hée proueth by the Scripture, Doctors, and good rea∣son grounded vpon the scriptures.

The Scripture is this: hée that ea∣teth * 1.622 Christes body hath euerlasting life, but the wicked hath not euerla∣sting life, ergo then the wicked eate not his body. Agayne the Scripture sayth: hée that eateth Christes fleshe and drinketh hys bloud, abydeth in Christ and Christ in hym, but y^t wic∣ked abyde not in Christ, nor Christ in him, ergo the wicked eate not hys

fleshe nor drinke hys bloud.

Thys may also bée confirmed by * 1.623 good authoritie. For S. Austen sayth: hée that abydeth not in Christ, and in whom Christ abydeth not, without doubt hée eateth not hys fleshe, nor drinketh hys bloud, although hée eate and drinke the sacrament of so great a thing vnto hys damnation.

And euen the same wordes hath Beda vpon the x. chapter of the first * 1.624 Epistle to the Corinthians.

Agayne S. Austen sayth: hée that abydeth not in me, and in whom I a∣byde * 1.625 not, let hym not say nor thinke, that hée eateth my body or drinketh my bloud. And euē the same wordes hath Beda vpon the vi. chapter of the first Epistle to the Corinthians. And euen y^e same sentēce hath Ambrose, and Prosper, and Beda vpon the xi. chapter of the first Epistle to the Cor∣inthians.

Finally thys may bée proued by good reason grounded vpon the scrip∣ture. Christ would not suffer Mary (though shée loued hym well) to touch hym, because shée lacked one poynt of fayth, and dyd not beléeue that hée was equall with his father. And ther∣fore by reason it must follow, that hée * 1.626 will not suffer the wicked (which nei∣ther haue good faith nor loue towards hym) both to touch hym and eate him into their vncleane bodyes.

Now sith thys is proued true, that the wicked eate not hys body, it must also thereof néedes followe, that the sacrament is not hys naturall bodye. For they doe eate the sacrament as all mē know. Besides that the fayth∣full doe not eate Christes body with their téeth. And therefore it must fol∣lowe that the wicked doe not eate it with their téeth. The antecedent or first part of the reason is prooued by the wordes of Christ, which sayth, that the flesh profiteth nothyng at all, * 1.627 meaning that it doth not profite as they vnderstoode hym, that is to say, it profiteth nothyng to bée eaten car∣nally with their téeth and belly, as they vnderstoode hym. For els it pro∣fiteth much to bée eaten spiritually, that is to say, to beléeue that through hys body breakyng & bloud shedding our sinnes are purged. And thus doth Origene, S. Austen, Beda, Chryso∣stome, and Athanasius expound it, as appeareth in the booke before. And therfore Frith sayth that onely fayth∣full * 1.628 men eate hys body, not with their téeth and mouth, but with their fayth and hart, that digest it into y^e bowells of their soules through beléeuing that it was broken on the crosse, to washe away their sinnes. And the wicked eate not hys body but onely the bread and their damnation, because they eate hym not spiritually, that is, be∣cause they beléeue not in hys bodye breaking and bloud shedding.

❀ The third point wherin Frith dissenteth from our prelates and their proctoure.

3. THe Prelates beléeue that men ought to worship the sacramēt. * 1.629 But Frith sayth nay, and affirmeth that it is Idolatry to worship it. And hée sayth that Christ and his Apostles taught vs not so to doe: neither did the holy fathers so teach vs. And Frith sayth, that the authors of thys * 1.630 worshipping are the children of per∣dition which haue ouerwhelmed this world with sinne. Neuerthelesse we must receaue it reuerently, because of the doctrine that it bringeth vs. For it preacheth Christes death vnto vs, and describeth it before our eyes, euen as a faythfull preacher by the worde doth instill it into vs by our eares and hearing. And that it sup∣plyeth the roome of a preacher is e∣uident by the woordes of S. Austen which sayth. Paulus quamuis portaret farcinam corporis quod aggrauat animā, potuit tamen significando predicare Do∣minum Iesum Christum, aliter per lin∣guam suam, aliter per epistolam, aliter per sacramentum corporis Christi. That is to fay, though Paule did bere the burthen of the body which doth hono∣rate the soule, yet was he able in sig∣nifiyng to preach y^e lord Iesus Christ, one way by his tonge, and an other way by an epistle, & an other way by the sacrament of Christes body. &c.

For as the people by vnderstanding the fignification of the wordes which he spake did heare the glorious Gos∣pell of God, and as by the reading of his pistle they vnderstoode his minde and receiued the word of the soules health, so by the ministration of the sacrament they might sée with their eye the thing which they heard & read and so haue their sences occupied a∣bout the mistery, that they might the more earnestly print it in their minde. As by example: The Prophet Hiere∣mie being in Hierusalem in the tyme of Sedechias king of the Iewes, pro∣phesyed * 1.631 and preached vnto them, y^t they should be takē prisoners of Na∣bugodonesar the king of Babilon, & the Iewes were angry with him and woulde not beléeue his wordes. And therfore be made a chayne or fetters of wood and put them about his neke and prophesied agayne and preached that they should be taken prisoners & led captiue into Babilon. And as his wordes did certifie their eares y^t they should be subdued, so the chayne dyd represent their captiuitie euen before their eye. Whiche thyng did more vehemently woorke in them then the bare wordes could doe, and euen so it is in the Sacrament. For likewise as the woordes dyd instill into our eares, that his body was geuen for * 1.632 vs, and his bloud shed for the remissi∣on of our sinnes, euen so did the my∣nistration of the sacrament expresse y^e same thing vnto our sight, and doth more effectuously moue, then the bare wordes might doe and make vs more attent vnto the thing, that we may wholye geue thankes vnto God and prayse him for his bounteous bene∣fites. And therfore seyng it is a prea∣cher, expressing vnto our sight y^e same thing that y^e wordes doe to our eares represēt you must receyue it with re∣uerence & sober behauiour, aduerti∣sing y^t thing, that it representeth vnto you. And euen y^e same honour is dew vnto it which is geuen vnto the scrip∣ture that is the word of God. For vn∣to y^t must a man deuoutlye geue eare and reuerently take the booke in hys hande: yea and if he kisse y^t booke for the doctrines sake that he learenth thereout, he is to bée cōmended, Ne∣uerthelesse if he should goe sence hys booke, men might well thinke that he were very childishe. But if he should knéele downe and pray to this booke then he dyd commyt playne Idolatrye Consider deare bretheren what I say and auoyde this Ieoperdye. which thing auoyded, I care not as touch∣ing the presence of his body, though you beléeue that hys naturall flesh be there in déede (and not onely in a mis¦terye as I haue taught) For when y^t Ieoperdye is past, he were a foole that would bee contētious for a thing as long as there cōmeth no hurt ther∣bye.

The Germanes which beléeue the presence of his body, do not worshyp it, but playnly teach the contrary and in that poynt (thankes be to God) all they whom you call heretickes, do a∣grée fulwell. Onely auoyde this Ido∣latry and I desire no more.

¶ The conclusion of this treatise.

NOwe deare brethren I beséech you for the mer∣cy y^t ye looke for in Christ Iesu, that you accepte this worke with a single eye and no contentious hart. For ne∣cessitie hath compelled me to write it, because I was informed both of my Lord of Winchester and other credi∣ble persōs, that I had by the meanes of my first treatise offended many men. Which thing may well be true: For it was to slender, to instruct all them which haue since seene it, albe 〈◊〉〈◊〉 it were sufficient for their vse to whō it was first deliuered. And therfore I thought it not onely expedient, but al∣so necessary, to instruct them further in the truth, that they might sée plaine euidence of that thyng wherein they were offended.

By this worke you shal espye their blasphemyes & the venemous toūges where with they flaunder not onelye them that publish the truth, but euen the truth it selfe. They shame not to

say y^t we affirme it to bee onely bread and nothing els. And we say not so: but we say, that beside the substaunce of bread, it is y^e sacrament of Christes body and bloud. As y^e Iuye hanging before the tauerne doore is more then bare Iuye. For beside the substaunce * 1.633 of Iuye, it is a signe, and signifieth that there is wine to bee sold. And this sacrament signifieth vnto vs and poynteth out before our eyes that as verely as that bread is broken, so ve∣rely was Christes body broken for our sinnes: and as that bread is distri¦buted vnto vs, so is his body & fruite of hys passion distributed vnto all his faythfull. And as the bread comfor∣teth the body, so doth y^e fayth in Chri∣stes death comfort our soules. And as surely as we haue that bread and eate it with our mouth and téeth, & know by our senses that we haue it within vs, & are partakers therof: no more néede we to doubte of hys body and bloude, but that thorough fayth, wee are as sure of them, as we are sure of that bread. As it is sufficiently decla∣red in my booke.

* 1.634Agayne you may perceyue how wickedly they report on vs which af∣firme that we dishonour it whiche geue it the right honour that it ought to haue. And you doe playnly disho∣nour it, whiche geue vnto it the ho∣nor that is onely due vnto God. We geue it the same honour that we geue vnto the holy Scripture and word of God, because it expresseth vnto our senses the death of our Sauiour, and doth more déepely Print it within vs. And therefore we call it an holy Sa∣crament, as we call Gods word, holy Scripture. And we receiue this Sa∣crament with great reuerence, euen as we reuerently read or heare prea∣ched the holy word of God which cō∣teineth the health of our soules. And we graunt that his body is present with the bread as it is with the word, and with both it is verely receiued & eaten through faith. But if we should knéele downe and pray vnto the holy Scripture, men might coūt vs fooles, & might lawfully say, that we doe not honour the scripture by that meanes, but rather dishonour it. For the right honour of a thyng is, to vse it for that intent that it was instituted of God. And hee that abuseth it to any other purpose, doth in déede dishonour it. And lykewise it is in the Sacrament which was instituted to kéepe in me∣mory the death of Christ, which if we doe any otherwise honour, then we doe the holy Scripture (vnto y^t which we may in no wise make our pray∣ers) I say that then we should vtter∣ly dishonour it. Auoyde therfore this poynt of Idolatry, and all is safe.

Finally we say that they speake * 1.635 well & faythfully whiche say that they goe to the body and receiue the body of Christ, and that they speake vila∣nously and wickedly whiche say that they onely receiue bread or the signe of hys body for in so saying they de∣clare their infidelitie. For the faythful will reckon that hée is euill reported of, and reputed for a traytour and an other Iudas, if mē should say of hym that hée dyd onely receiue the Sacra∣ment, and not also the thyng whiche the Sacrament doth signifie. For al∣beit hée onely eateth the bread and sa∣crament with hys mouth and téeth: yet with hys hart and fayth inward∣ly, hée eateth the very thyng it selfe which the Sacramēt outwardly doth represent.

And of this, spryng the maner of speakynges that the olde fathers doe sometyme vse, which at the first sight mought séeme contrary to our sen∣ses. But if they bée well pondered, it may soone bée séene, how they should be taken. For many times when they speake of the Sacramēt and outward eating, they apply vnto y^e Sacrament and outward eatyng the fruite & con∣ditions of the inward eatyng & thyng it selse, because that in a faythful man they are so ioyntly ioyned that the one is neuer without the other. * 1.636As by ex∣ample, Mary is named the mother of God, and yet she is not the mother of hys Godhead by the which part one∣ly he is called God, but because she is his mother, as touching his māhode, & the Godhead is so annexed with the māhode that they both, make but one

person, therfore is shée called the mo∣ther of God, whiche in déede if it bée wisely weyed, shalbée founde to bée a∣bused speach. And yet neuerthelesse it may very well bée vsed, if men vn∣verstand what is ment thereby, but if thorough the vse of this speach, men shoulde fall into such an errour that woulde affirme our Ladye to bée in déede the mother of his Godhead, thē necessitie should compell vs to make a distinction betwéene the nature of his Godhead and the nature of hys manhode, and so to expoūde the mat∣ter vnto them, and bryng them home agayne into the right vnderstanding. As we are now constrayned to doe in this Sacrament, because you miscon∣strue the sayinges of the Scripture & Doctours. Which notwithstandyng (if a man vnderstand them) say very well.

And many such maner of speaches are contayned in the Scripture: As where Christ sayth. Ioh. 3. There shall noman ascend into heauen, but hée that discendeth from heauen, the sonne of man which is in heauen. This text doth say that the sonne of man was then in heauen, when hée spake these wordes vnto Nicode∣mus here on earth: which thing, all wise men cōsent to bée vnderstanded, propter vnitatem personae: That is to say, for the vnitie of the person. For albeit his godhed was in euery place at that time, yet was not his man∣hode (by the which hée was called the sonne of man) in heauen at that time. And yet Christ sayde that it was in heauen for the vnitie of his person. For his Godhed was in heauen, and because the Godhed and manhode made but one person, therefore it was ascribed vnto y^t manhode, which was onely verified vppon the God∣hed, as S. Augustine ad Dardanum * 1.637 doth diligently declare.

And likewise in the sacrament of Baptisme, because the inwarde wor∣king * 1.638 of the holy ghost is euer annexed in the faithfull, vnto the outwarde ceremony: therefore sometime the fruite of the inwarde Baptisme is as∣cribed vnto the outward worke. And so the scripture vseth to speake of the outward baptisme as though it were the inwarde: that is to say, the sprite of God. And therfore S. Paul saith, that we are buried with Christ tho∣rough baptisme. And yet as S. Augu∣stine * 1.639 expoundeth it, y^t outward Bap∣tisme doth but signifie this buriall. And agayne Paule sayth, as many as are baptised haue put Christ vppō them. And yet in déede our outward baptisme doth but signifie, that wée haue put Christ vppon vs. But by the inwarde baptisme (which is the water of life and spirite of God) wée haue in déede put him vpon vs & liue in him, and hée in vs. Which notwith¦standing is very false for all the out∣warde baptisme, in them that receiue it not in fayth. And vnto them it is but a bare signe, whereof they get no profite, but damnation.

And here you may euidently per∣ceiue how it is sometyme in scripture ascribed vnto the inwarde worke and ceremony, which is onely true in the outwarde veritie. And this place shall expounde all the olde doctoures which séeme contrary to our sentēce. And therefore marke it well.

Thus haue you my mynde farther vppon the Sacrament of the bodye and bloud of Christ. Wherein, if you recken that I haue béene too long in repeating one thing so often, I shall pray you of pardon. But surely, mée thought I coulde not bée shorter. For the worlde is such now a dayes, that some woulde heare and can not, and some doe heare and will not. And therfore I am compelled so oftē to repeate that thing which a wise man woulde vn∣derstand with halfe the wordes.

¶ Praye Christen reader that the worde of God may encrease, and that God may bee glo∣rified thorough my bondes.

Amen.

The Articles wherfore Iohn Frith dyed, whiche hee wrote in Newgate the. 23. day of Iune, the yeare of our Lord. 1533.

I Doubt not deare bre∣thren, but that it doth, some deale vexe you, to sée the one part haue all the wordes, and fréely to speake what they lifte, and the other to bée put to silence, and not to bée heard indifferently. But re∣ferre your matters to God, whiche shortly shall iudge after an other fa∣shiō. But in the meane reason, I shall rehearse vnto you the articles for which I am condemned.

¶ They examined me but of two articles which are these.

FIrste whether I thought, there * 1.640 were no Purgatory to purge the soule after this present lyfe. And I sayd, that I thought there was none. For man is made but of two partes, the body and the soule. And the body is purged by y^t crosse of Christ, which hée layeth vpon euery child that hée re¦ceaueth: as affliction, worldly oppres∣sion, persecution, imprisonment &c. and death finisheth sinne. And y^t soule is purged by the word of God, which we receaue thorough fayth, vnto the health & saluatiō both of body & soule.

Now and if I did know any thyrd part wherof we are made, I would also gladly graunt the thyrd Purga∣tory: but seyng, I know none such, I must deny the Popes Purgatory. Ne¦uertheles, I count neither part a ne∣cessary article of our faith, necessarely to bée beléeued vnder payne of dam∣nation, whether there bée such a pur∣gatory or not.

The second article was this, whe∣ther * 1.641 that I thought, that the Sacra∣ment of the aulter was the body of Christ. And I sayd yea, y^t I thought that it was both Christes body, and also our bodye, as S. Paule sayth. 1. Cor. 10. chapter.

In that it is made one bread of ma∣ny graynes it is our body signifying that we though we bée many, are yet one body: and likewise of the wyne in that it is made one wyne, of many grapes.

And agayne in that it is broken, it is Christes body, signifying that his body should bée broken, that is to say suffer death, to redeme vs from our iniquities.

In that it was distributed, it was Christes body, signifying that as ve∣rely, as that Sacrament is distributed vnto vs, so verely is Christes body, & the frute of his passiō distributed vn∣to all faithfull men.

In that it is receaued, it is Chri∣stes body signifying that as verely, as outward man receaueth the Sacra∣ment with his téeth, and mouth, so verely doth the inward man, through fayth, receaue Christes body & frute of his passion, and is as sure of it, as of the bread that hée eateth.

Well sayd they, do you not thinke, * 1.642 that his very naturall body, both flesh and bloud is really contained vnder the Sacramēt, and there actually pre∣sent, beside all similitudes. No said I, I do not so thinke. Notwithstandyng * 1.643 I would not that any should counte that I make my saying (whiche is the negatiue) any article of the fayth For euen as I saye that you ought not to make any necessary article of y^t fayth of your part (which is y^t affirmatiue.) So I say agayne, that we make none necessarye article of the fayth of our parte, but leaue it indifferent for all men to iudge therein, as God shall o∣pen his hart, and no side to condemne or despise the other, but to nourish in all thynges brotherly loue, & to beare others insirmities.

The text of S. Augustine which they there alleged agaynst mee, was this: * 1.644 that in y^t Sacramēt Christ was borne in his owne handes. Whereunto I sayd, y^t S. Augustine doth full well ex∣poūd him selfe. For in an other place hēe sayeth Ferebatur tanq in manibus suis. That is, hee was horne after a certeine maner, in his owne handes. And by that hée sayth after a certeine

maner, ye may soone perceaue what hée meaneth. Howbeit if S. Augustin had not thus expounded himselfe, yet hée sayth ad Bonifacium, that y^t Sacra∣ment of a thyng, hath a similitude or propertie of the thyng whiche it signi∣fieth. And for that cause it hath many tymes, y^t name of y^t very thyng which it signifieth. And so hée sayth y^t he bare himself, because hée bare y^t Sacramēt of his body & bloud which did so ear∣nestly expresse him selfe, that nothyng might more doe it. If you read y^e place of S. Augustine ad Bonifacium, which I alleage in my last booke, ye shall soone sée them aunswered.

An other place they alleaged out of Chrisostome, which at the first blush * 1.645 séemeth to make well for them. But if it bée well wayed, it maketh much lesse for them then they wéene. The wordes are these.

Doest thou see bread and wine? * 1.646 doe they depart from thee into the draught as other meates doe? God forbid for as in waxe when it com∣meth to the fier, nothing of the sub staunce remayneth nor aboūdeth: so lykewise thinke that the myste∣ries are cōsumed by the substaunce of the body.

These wordes I expounded, by the wordes of the same Doctour S. Chri∣sostome, whiche in an other Homilie sayth on this maner. The inwarde eyes as soone as they see the bread, they flye ouer all creatures and thinke not of the bread that is ba∣ken of the baker, but of the bread of euerlastyng life, whiche is signi∣fied by the mysticall bread.

Now conferre these places togi∣ther and you shall perceaue, that the last expoūdeth the first clearely. First hée sayth, wilt thou sée bread & wyne, I aunswere by the second, nay. For the inward eyes as soone as they sée y^e bread, thinke not of it, but of y^t thyng it self y^t is signified therby. And so hée séeth it & séeth it not. He séeth it with his outward and carnall eyen, but his inward eyen séeth it not. That is to say, regarde not the bread or thinke not on it. Euen as we commonly say, when we play a game negligētly (by my truth I sée not what I doe) mea∣nyng that our myndes, is not vppon that thing which we sée with our out∣ward eyen. And lykewise we may aū∣swere the next part, where he sayth.

Doe they depart from thée into the draught (as other meates doe? Nay forsooth sayd I, for other meates doe onely come to nourish y^t body, & to de∣part into the draught. But this meate * 1.647 y^t I here receaue, is spirituall meate receaued with fayth & norisheth vs e∣uerlastyngly, both body & soule, & ne∣uer entreth into the draught. And euē as before the outwarde eyen doe sée the bread & yet the outward eyen doe not regarde that or thinke vpō it. So likewise the outward man digesteth the bread, & casteth it into the draught. And yet the inward man doth not re∣garde that nor thinke vppon it. But thinketh on the thyng it selfe that is signified, by that bread.

And therfore sayd Chrisostome e∣uen a litle before the wordes whiche * 1.648 they here alleaged, lift vp your minde & hartes (sayd hée) whereby hée moni∣sheth vs, to looke vppon and consider those heauenly thinges, which are re∣presented and signified by the bread and wyne, & not to marke the bread and wyne in it selfe.

Here they will say vnto me, that it is not Chrisostomes mynde (for by his example hée playnly shewith that there remaneth no bread nor wyne) that I deny. For the example in this place, proueth no more but y^t ye shall not think on y^t bread & wine, no more then if they were not there, but onely on that thyng whiche is signified by them. And that ye may euidently per∣ceiue by the wordes folowyng where hée saith, thinke that the misteries are cōsumed by the substance of the body.

Nowe whether Chrisostome thought that there remained bread or * 1.649 no, both wayes shall our purpose bée proued. First if hée thought there re∣mained still bread and wyne, then we haue our purpose. Now if he thought that the bread & wyne remayned not, but were chaūged, then are the bread and wyne neither mysteries nor Sa∣cramentes of the body and bloud of Christ. For that that is not, can nei∣ther

bée mystery nor Sacrament.

Finally if hée speake of y^e outward appearaunce of bread: then we know * 1.650 that that remaineth still & is not con∣sumed by the substaunce of the body. And therfore hée must néedes bée vn∣derstanded as I take him.

I thinke many men wonder how I can dye in this article, seyng that it is no necessary article of our fayth, for I graunt that neyther parte is an article necessary to bée beléeued vnder payne of damnation, but leaue it as a thyng indifferent, to thynke therein as God shall instill in euery mans mynde, and that neyther parte con∣demne other for this matter, but re∣ceiue eche other in brotherly loue, re∣seruing eche others infirmitie to god.

The cause of my death is thys, be∣cause I can not in conscience, abiure * 1.651 and sweare, that our Prelates opini∣on of the sacrament, (that is, that the substaunce of bread and wine is vere∣ly chaunged into the fleshe and bloud of our sauiour Iesus Christ) is an vndoubted article of the fayth, neces∣sary to bée beléeued vnder payne of damnation.

Now though this opinion were in¦déede true (which thing they can nei∣ther proue true by scripture nor doc∣tours) yet coulde I not in conscience * 1.652 graunt that it shoulde bée an article of the fayth necessary to bée beléeued. &c. For there are many verities, which yet may bée no such articles of our fayth. It is true that I lay in yrons when I wrote this: howbeit I would not haue you to receaue thys truth for an article of our fayth. For you may thinke the contrary without all ieopardy of damnation.

¶ The cause why I can not be∣leeue their opinion of trans∣mutation is this.

1 FIrst, because I thinke verely * 1.653 that it is false, and can neither hée proued by scripture, nor faythfull doctours, if they bée well pondered.

2 The second cause is thys, because I will not bynde the congregation of Christ (by mine example) to admitte any necessarye Article beside oure Creede, and specially none such as can not bée prooued true by Scrip∣ture. And I say that the Church, as they caule it, can not compell vs to receaue any such articles to bée of ne∣cessitie vnder payne of damnation.

3 The thirde cause is, because I dare not bée so presumptuous in en∣tering into Gods iudgement, as to make the prelates in this pointe a ne∣cessary article of our fayth. For then I should damnably condemne all the Germanes & Almaines with, infinite moe, which in déede doe not beléeue nor thinke that the substaūce of bread and wine is chaunged into the sub∣staūce of Christes naturall body. And surely I can not bée so foolishe hardy, as to condemne such an infinite num∣ber for our prelates pleasures.

Thus all the Germaynes and Al∣maynes, both of Luthers side and al∣so of Oecolampadius, doe wholy ap∣proue my matter. And surely I thinke there is no man that hath a pure con∣science, but hée will thinke that I dye righteously. For that this transub∣stantiation should bée a necessary ar∣ticle of the faith, I thinke no man can say it with a good conscience, although it were true in déede.

By me Iohn Frith.

Notes

• * 1.1

  Eccle. 1.
• * 1.2

  Psal. 62.
• * 1.3

  Eccle. 5.
• * 1.4

  Note.
• * 1.5

  Esay. 40.
• * 1.6

  Heb. 9.
• * 1.7

  〈…〉〈…〉
• * 1.8

  Ro•…•….
• * 1.9

  Prouer. 1.
• * 1.10

  Roma. 8.
• * 1.11

  Roma 7. Math. 25.
• * 1.12

  Esay. 14. Daniell. 〈◊〉〈◊〉. Actes. 12.
• * 1.13

  Roma. 3. ••am. 1
• * 1.14

  Math. 6.
• * 1.15

  Math. 5.
• * 1.16

  Iames. 1
• * 1.17

  〈◊〉〈◊〉. Kinge. 3
• * 1.18

  Mores miste.
• * 1.19

  M. More daunsing in a net, thin∣keth hym selfe inuisi∣ble. Iohn. 15.
• * 1.20

  Ephe. 2.
• * 1.21

  Roma. 11
• * 1.22

  1. Cor. 1.
• * 1.23

  1. Cor. 11.
• * 1.24

  1. Cor. 9.
• * 1.25

  Ezech. 23.
• * 1.26

  Obiection.
• * 1.27

  Solution.
• * 1.28

  Math. 7.
• * 1.29

  Roma. 11.
• * 1.30

  2. Pet. 2.
• * 1.31

  1. Cor. 12.
• * 1.32

  Math. 3.
• * 1.33

  Math. 21, Math. 12. Phil. 2. 2. Pet. 1.
• * 1.34

  Math. 5.
• * 1.35

  Agge. 2.
• * 1.36

  Luke. 16.
• * 1.37

  Ephes. 4.
• * 1.38

  Eccl. 34.
• * 1.39

  1. Tim. 6.
• * 1.40

  Obiection.
• * 1.41

  Solution.
• * 1.42

  Eccle. 4.
• * 1.43

  Esay. 5.
• * 1.44

  2. Thess. 3.
• * 1.45

  Esai. 5. Ierem. 7.
• * 1.46

  Ier••m. 12.
• * 1.47

  A•…•…. 2.
• * 1.48

  Ierem. 18.
• * 1.49

  Iohn. 10. 1. Cor. 2.
• * 1.50

  Gods elect perceiue easely the spirituall meaning of his Sacra∣mentes.
• * 1.51

  Walking in the truth bringeth rest of cons∣cience. Phil. 4. Papistes, through the grosse vn∣derstanding of Bap∣tisme con∣demne in∣fantes vn∣bap••ized.
• * 1.52

  Externall signes with out spiritu∣al•• sense taught and beleued of the blinde papistes.
• * 1.53

  Three thinges ought to be cōsidered in euery Sa∣crament.
• * 1.54

  Outwarde signes ney∣ther mini∣ster vnto vs Gods spirit nor his grace.
• * 1.55

  Marke well this example.
• * 1.56

  He that re∣ceiueth the signe of a sacrament outwardly and not the significatiō inwardly in hart, recea∣ueth his damnation.
• * 1.57

  Note.
• * 1.58

  The spirite of God is not bounde to the out∣warde signes of sacramētes.
• * 1.59

  Actes. 10.
• * 1.60

  Gods spi∣rite not bounde to any place.
• * 1.61

  Infidels must first beleue in Christ, and after re∣ceiue Bap∣tisme as the •…•…ge of your fayth〈…〉〈…〉〈◊〉〈◊〉.
• * 1.62

  The desini∣tion of Baptisme.
• * 1.63

  Fayth fo∣loweth our election.
• * 1.64

  Actes. 13.
• * 1.65

  Rashe iudgement in misticall matters not lawfull.
• * 1.66

  Israelites, Gods pe∣culiar peo∣ple.
• * 1.67

  Sacra∣mētes, and figures thereof, grossely vnderstode breede er∣rors.
• * 1.68

  Roma. 〈◊〉〈◊〉.
• * 1.69

  Gods church largely ta∣ken, what it is.
• * 1.70

  Math. 13.
• * 1.71

  Math. 25.
• * 1.72

  Gods elect Church is without spotte and onely knowen to God.
• * 1.73

  Man is vn¦certaine of his election vntill the holy ghost working in hym assure hym therof.
• * 1.74

  Good and bad are of the sensible Church.
• * 1.75

  Math. 〈◊〉〈◊〉.
• * 1.76

  Luke. 〈◊〉〈◊〉.
• * 1.77

  Infante•• may be ••••p¦tised be¦cause they be parta∣kers of the promise al∣though they as yet haue no fayth.
• * 1.78

  The second thyng to be considered in Bap∣tisme.
• * 1.79

  Roma. 6.
• * 1.80

  Dipping in the water, and liftyng vp agayne of intantes, what it sig¦nifieth.
• * 1.81

  The whole course of mans life is a continuall Baptisme.
• * 1.82

  Galat. 3.
• * 1.83

  Tit. 3. Baptisme is the foun∣taine of our new byrth.
• * 1.84

  The signi∣fication of Baptisme, that is to say, bani∣shyng the old mā and puttyng on the new ac∣quired one∣ly by fayth.
• * 1.85

  Iohn. 3.
• * 1.86

  The wic∣ked distru∣styng in Gods pro∣mises dis∣payre.
• * 1.87

  Iohn. 5.
• * 1.88

  Christes bloud is the strēgth of our Bap¦tisme.
• * 1.89

  Roma. 5.
• * 1.90

  Matthew the last.
• * 1.91

  Math. 28.
• * 1.92

  Causes why the Sacramēt of Bap∣tisme shold bee had in great reue∣rence.
• * 1.93

  Sundry sortes of mē which we haue con∣uersation withall di∣uersly af∣fected.
• * 1.94

  Ceremo∣nies of some sortes are as guides vnto the knowledge of God.
• * 1.95

  Actes. 15.
• * 1.96

  The per∣fection of man.
• * 1.97

  Math. 15.
• * 1.98

  Tit. 1.
• * 1.99

  1. Cor. 8.
• * 1.100

  Weake con∣sciences ey∣ther by brea¦king of any auncient custome, or neglecting ceremonies not to be offended. 1. Cor. 8.
• * 1.101

  The obsti∣nate which put trust in thinges not needefull to saluation must be re∣sisted.
• * 1.102

  Actes. 8.
• * 1.103

  Philip the Apostle v∣sed not so many out∣ward cere∣monies in Baptisme as papistes doe.
• * 1.104

  Ministers must be cir∣cumspect in the vses & abuses of ceremonies.
• * 1.105

  •…•…i 33.
• * 1.106

  Exod. 20. Deut. 5.
• * 1.107

  Exod. 31.
• * 1.108

  Sabaoth abrogated for feare of superstition
• * 1.109

  Gallat. 4.
• * 1.110

  Sabaoth kept on the Sonday.
• * 1.111

  Coll. 2.
• * 1.112

  Exod. 13. Deut. 4. and. 5.
• * 1.113

  Ezech. 3. and. 30.
• * 1.114

  Math. 7.
• * 1.115

  1▪ Cor. 11.
• * 1.116

  2. Timb. 3. Exod. 8.
• * 1.117

  Iohn. 4.
• * 1.118

  Math. 8.
• * 1.119

  Iohn. 6.
• * 1.120

  Iohn. 6.
• * 1.121

  Iohn. 17.
• * 1.122

  Iohn. 13.
• * 1.123

  Luke. 22. Phil. 2.
• * 1.124

  Math. 21.
• * 1.125

  Math. 10.
• * 1.126

  Luke. 22.
• * 1.127

  Math. 14. and. 15.
• * 1.128

  Math. 8.
• * 1.129

  Math. 21.
• * 1.130

  Luke. 2.
• * 1.131

  Math. 11.
• * 1.132

  Math. 21.
• * 1.133

  Mark. 16.
• * 1.134

  Iohn. 19.
• * 1.135

  Math. 5.
• * 1.136

  Iohn. 19.
• * 1.137

  Ca. Constāt. dist. ••••vi.
• * 1.138

  Math. 10.
• * 1.139

  Luke. 23.
• * 1.140

  Math. 10.
• * 1.141

  Iohn. 19.
• * 1.142

  Exod. 16.
• * 1.143

  Heb. 9.
• * 1.144

  Math. 25.
• * 1.145

  Math. 18.
• * 1.146

  Iohn. 21.
• * 1.147

  Math. 8. Marke. 1. Luke. 5.
• * 1.148

  Math. 5.
• * 1.149

  Math. 8. & 17.
• * 1.150

  Iohn. 22.
• * 1.151

  Luke. 2.
• * 1.152

  Math. 5.
• * 1.153

  Actes. 2.
• * 1.154

  Math. 3.
• * 1.155

  Iohn. 12.
• * 1.156

  Iohn. 9.
• * 1.157

  Luke. 10.
• * 1.158

  Iohn. 19.
• * 1.159

  Math. 19.
• * 1.160

  Luke. 22.
• * 1.161

  Math. 23. Marke. 9.
• * 1.162

  ••ath. 17.
• * 1.163

  Iohn. 14.
• * 1.164

  Marke. 11.
• * 1.165

  Math. 4.
• * 1.166

  Math. 5.
• * 1.167

  Math. 17.
• * 1.168

  Math. 11.
• * 1.169

  Luke. 12.
• * 1.170

  Math. 23.
• * 1.171

  Math. 17.
• * 1.172

  Math. 26.
• * 1.173

  Math. 26.
• * 1.174

  Iohn. 15.
• * 1.175

  Math. 19.
• * 1.176

  1. Cor. 7.
• * 1.177

  Math. 15. Roma. 14. Collos. 2. Tit. 1.
• * 1.178

  Math. 16. Math. 18. Iohn. 15.
• * 1.179

  Luke. 17.
• * 1.180

  Oh abho∣mination.
• * 1.181

  Math. 2••. Osea. 〈◊〉〈◊〉 Math. 9.
• * 1.182

  Roma. 4. Iohn. 11.
• * 1.183

  1. Iohn. 2.
• * 1.184

  Iames. 5.
• * 1.185

  Math. 5.
• * 1.186

  Roma. 13.
• * 1.187

  Ephe. 1. Collos. 1. 1. Cor. 10.
• * 1.188

  2. Pet. 2. 2. Timo. 3.
• * 1.189

  Tit. 1.
• * 1.190

  Iohn. 19.
• * 1.191

  Luke. 6.
• * 1.192

  Luke. 〈◊〉〈◊〉.
• * 1.193

  Math. 5. Luke. 6.
• * 1.194

  Math. 23.
• * 1.195

  Math. 23.
• * 1.196

  Acte. 7.
• * 1.197

  Esay. 66. 2. King. 7.
• * 1.198

  1. Cor. 3.
• * 1.199

  Actes. 17.
• * 1.200

  Exod. 20.
• * 1.201

  Iohn. 5.
• * 1.202

  Iohn. 1.
• * 1.203

  Dist. xxij. ca. sacro∣sancta.
• * 1.204

  Math. 10.
• * 1.205

  1. Timo. 3. Tit. 1.
• * 1.206

  The order that Iohn Frith ke∣peth in shewyng his mynde in the Sa∣crament of the body & bloud of Christ.
• * 1.207

  The occa∣siō that mo¦ued Iohn Frith to write on the Sacra∣ment.
• * 1.208

  The spiri∣tuall eatyng of the Sa∣crament is by fayth.
• * 1.209

  The Sa∣crament to be the natu¦rall body of Christ is no article of our fayth, necessary to be beleued vpon payne of damna∣tion.
• * 1.210

  Obiection.
• * 1.211

  Solution.
• * 1.212

  Obstinate defendyng of any cause is worthy of reprehen¦tion.
• * 1.213

  The foun∣dation of Iohn Frithes first trea∣tise vppon the Sacra∣ment.
• * 1.214

  It is no article of our fayth to beleue it to be the na∣turall body of Christ.
• * 1.215

  The same fayth sa∣ueth vs that saued our fathers
• * 1.216

  Adam.
• * 1.217

  Gene. 3.
• * 1.218

  How our fathers did eate the bo¦dy of christ and dronke his bloud.
• * 1.219

  Abraham. Gene. 12.
• * 1.220

  Circumci∣sion was the Sacra∣ment of Gods coue¦nasit made with Abra¦ham.
• * 1.221

  Abrahā by fayth dyd eate and drinke Christes body and bloud.
• * 1.222

  Iohn. 8.
• * 1.223

  The spiri∣tuall eating & drinkyng of Christ shall saue vs.
• * 1.224

  Manna was to the Israelites the same that the Sacramēt is to vs now.
• * 1.225

  August. de vtilitate poenicentiae.
• * 1.226

  Aug. super Ioan. tract. 26.
• * 1.227

  A goodly saying of S. Augu∣stine.
• * 1.228

  Beda suter. 1. Cor. 10.
• * 1.229

  To eate the Sacramēt by fayth spi¦ritually is to eate the body of Christ. &c.
• * 1.230

  There is no cause why we should ac∣compt the Sacramēt to be Chri∣stes natu∣rall body, for that were to grosse an imaginatiō.
• * 1.231

  We are not bound•• to beleue vpō payne of dā¦natiō more then our fa¦thers bele∣ued.
• * 1.232

  Gene. 1.
• * 1.233

  Psal. 1. Esay. 7. Acte. 3.
• * 1.234

  Actes. 2. Psal. 16.
• * 1.235

  We must beleue the articles of our fayth vpon payne of damna∣tion, but in the other, there is no perill.
• * 1.236

  Aug. contra Faustum Lib. 19. cap. 11.
• * 1.237

  There be thre causes why y^e Sa∣cramentes were insti∣tuted.
• * 1.238

  The first is necessity.
• * 1.239

  August. ad Marcellinū.
• * 1.240

  The second cause of the institution of Sacra∣mentes.
• * 1.241

  How dili∣gently Christ set forth y^e Sa¦crament of hys body & bloud that we might by that out∣ward signe assure our fayth, that his very true body was cruci∣fied for our sinnes.
• * 1.242

  The thyrd cause of the institution of Sacra∣mentes.
• * 1.243

  The sacra∣ment is pro¦fitable to none but to such as vn∣derstād the doctrine therof.
• * 1.244

  An exam∣ple of the Alepole.
• * 1.245

  The true significatiō of the sacra¦ment of the body and bloud of Christ.
• * 1.246

  The sacri∣fices of the Iewes as lōg as they were right∣ly vsed, were well accepted.
• * 1.247

  More.
• * 1.248

  Frith.
• * 1.249

  1. Pet. 2. Luke. 22.
• * 1.250

  Ephes. 6.
• * 1.251

  Math. 10.
• * 1.252

  Mich 5.
• * 1.253

  Iohn. 6.
• * 1.254

  Math. 10.
• * 1.255

  3. Cor. 11.
• * 1.256

  Ioh. Frith mette with false bre∣thren.
• * 1.257

  2. Cor. 10.
• * 1.258

  An exhor∣tation to stand man∣fully by the profession of Gods word.
• * 1.259

  More.
• * 1.260

  Frith.
• * 1.261

  Brethrē, is an auncient name in the scripture.
• * 1.262

  Amos. 8.
• * 1.263

  Math. 11. Luke. 18.
• * 1.264

  Roma. 1.
• * 1.265

  Actes. 24.
• * 1.266

  More.
• * 1.267

  Frith.
• * 1.268

  Ioh. Frith feared not death.
• * 1.269

  Frith wi∣sheth all his workes to be seene.
• * 1.270

  More.
• * 1.271

  Frith.
• * 1.272

  He that se∣eth his bro∣ther in peril of ieoperdy, must warn him therof.
• * 1.273

  Deut. 12.
• * 1.274

  Note here the earnest zeale of Frith.
• * 1.275

  An offer made to the Clergie by Io. Frith.
• * 1.276

  More.
• * 1.277

  Frith.
• * 1.278

  2. Thes. 2.
• * 1.279

  1. Iohn. 4.
• * 1.280

  Actes. 20.
• * 1.281

  The pro∣p••esie of S. Paule ••the latter times.
• * 1.282

  Siluester.
• * 1.283

  when cor∣ruption en∣tred into y^e Church.
• * 1.284

  Bishop∣rickes wer not gredely sought in y^e primitiue Church, for then it was a charge and not a Lordship.
• * 1.285

  Math. 27. Mark. 15. Iohn. 19.
• * 1.286

  A great al∣teration in the church, sithen the time of Christ and hys Apo∣stles.
• * 1.287

  1. Cor. 11.
• * 1.288

  A litle flock is left that are not cor∣rupted.
• * 1.289

  More.
• * 1.290

  Frith.
• * 1.291

  1. Cor. 10.
• * 1.292

  Paule cal∣leth the Sa¦crament bread.
• * 1.293

  1. Cor. 11.
• * 1.294

  Actes. 2.
• * 1.295

  Luke. 22.
• * 1.296

  Nature sayth there is bread in the Sacra∣ment.
• * 1.297

  The wyne will waxe sowre if it be kept lōg.
• * 1.298

  The Doc∣tors proue that bread remayneth in the Sa∣crament.
• * 1.299

  Gelasius a Pope. Con∣tra Eutych. & Nesto∣rium.
• * 1.300

  This is the saying of Gelasius a Pope.
• * 1.301

  Wickleffe.
• * 1.302

  Wickleffe buried xv. yeare, and then brent.
• * 1.303

  Math. 10.
• * 1.304

  Malach. 2.
• * 1.305

  Oecolam∣padius.
• * 1.306

  Tyndall.
• * 1.307

  Tyndall declareth his innocen¦cy.
• * 1.308

  Zwinglius
• * 1.309

  Zwinglius slayne in a iust and righteous cause.
• * 1.310

  Iudic. 20.
• * 1.311

  Here note that the children of Israell fought at Gods com∣maunde∣ment and in a righteous cause, & yet were twise ouer∣throwen.
• * 1.312

  1. Macha. 3
• * 1.313

  M. More.
• * 1.314

  Frith.
• * 1.315

  Christe spake of no carnall ea∣ting of him, but of a spi∣rituall ca∣tyng by sayth.
• * 1.316

  The Pa∣pistes doe falsly al¦ledge this text.
• * 1.317

  Aug. in Io∣hā. tract. 26
• * 1.318

  To beleue in Christ is to dwell in Christ.
• * 1.319

  Math. 26.
• * 1.320

  Iohn. 6. Iohn. 15.
• * 1.321

  Iohn. 10.
• * 1.322

  Gene. 35. Gene. 32.
• * 1.323

  Ieremy. 19
• * 1.324

  More.
• * 1.325

  Frith.
• * 1.326

  Roma. 4.
• * 1.327

  1. Cor. 10. Iohn. 15. Iohn. 10.
• * 1.328

  Osea. 17.
• * 1.329

  Math. 2.
• * 1.330

  The Scrip¦ture spea∣keth di∣uersly and hath diuers senses.
• * 1.331

  M. More.
• * 1.332

  More is a mocker and trifler.
• * 1.333

  Frith.
• * 1.334

  In aun∣swere to Mores tri∣flyng.
• * 1.335

  Eucharistia
• * 1.336

  The right cause why we should come to the Table of our Lord.
• * 1.337

  More hath here a cheke mate.
• * 1.338

  M. More.
• * 1.339

  Frith.
• * 1.340

  Why cer∣teine places of y^e Scrip∣ture must be vnder∣stand spiri∣tually.
• * 1.341

  M. More
• * 1.342

  Frith.
• * 1.343

  No man is to be bele∣ued that bryngeth hys owne iudgement onely vpon any sentēce of Scrip∣ture.
• * 1.344

  More is here pretely •…•…ypped.
• * 1.345

  M. More.
• * 1.346

  Frith. Iohn. 6.
• * 1.347

  Note here the saying of S. Au∣sten.
• * 1.348

  How the fleshe of Christ pro∣fiteth no∣thyng and how it doth profite.
• * 1.349

  Frith vseth not wordes without alledgyng authorities.
• * 1.350

  Augustinus in sermone ad infantes
• * 1.351

  Augu. 54.
• * 1.352

  The Iewes vn∣derstode Christ car∣nally and not spiritu∣ally as he meant.
• * 1.353

  M. More fallen into the errour of pope In nocent.
• * 1.354

  Aug. Lib. 3. de doctrina Christiana.
• * 1.355

  Here S. Augustine sheweth plainly that Christes woordes were a figu¦ratiue spech
• * 1.356

  Augustinus in sermone ad infantes
• * 1.357

  Origi. in le∣us ho. 7.
• * 1.358

  Christes wordes are spirituall and not car¦nall.
• * 1.359

  Augusti. sermo. eirca sacra feria Pascha.
• * 1.360

  The eating & drinkyng of Christ, what it is.
• * 1.361

  Idem Beda super. 1. Cor. 10.
• * 1.362

  The wic∣ked eate not the fleshe of Christ.
• * 1.363

  Roma. 5.
• * 1.364

  August. de ciuitat. dei. li. 21. ca. 25.
• * 1.365

  Beda super 1. Cor. 6.
• * 1.366

  The sacra∣ment is a figure, to∣ken, and a memoriall of the brea∣king of Christes body & she∣ding of hys bloud.
• * 1.367

  Ambros. de sacra. Lib. 5 cap. 4.
• * 1.368

  Prosp. in li∣bro senten∣tiarū. sent. 339.
• * 1.369

  Idem Beda super. 1. Cor. 11.
• * 1.370

  More.
• * 1.371

  Frith.
• * 1.372

  More hath no olde au∣thor to maintaine hys quare∣ling Papi∣stry.
• * 1.373

  The Pa∣pistes haue corrupted the Scrip∣tures and aduaunced them selues aboue Kin∣ges and ru∣lers.
• * 1.374

  Articles of our fayth made by the Pope.
• * 1.375

  To beleue the articles contayned in our crede is sufficient for our sal∣uation.
• * 1.376

  Frith alle∣geth autho∣rities to proue hys doctrine true.
• * 1.377

  Tertul. lib. 2. contra Marcionē.
• * 1.378

  Tertul. lib. 4. contra Marcionē.
• * 1.379

  This is my body, that is to say, a figure of my body.
• * 1.380

  August. in prafa. Psal. 3.
• * 1.381

  Christ deli∣uered to his desciples the figure of hys bo∣dy.
• * 1.382

  August. su∣per Psal. 98.
• * 1.383

  S. Austen ad Bonifaciū, Epist. 23.
• * 1.384

  The sacra∣ment is the memoriall of Christes death.
• * 1.385

  The sacra∣ment of Christes body and bloud, after a maner, is Christes body and bloud.
• * 1.386

  Good Fri∣day next is called the day that Christ suf∣fered hys passion, and yet it is not so, for that good Fri∣day is past lōg s••••hens.
• * 1.387

  Frith wri∣teth of the Masse ac∣cording to the cōmon opiniō that was at that time.
• * 1.388

  After a cer¦taine ma∣ner the Sa¦crament of Christes bodye is Christes body.
• * 1.389

  August. con¦tra Adamā tum. cap. 12
• * 1.390

  Christe gaue to his Disciples the signe of his body.
• * 1.391

  Ambrosi: super illud mortem do∣mini annū∣••ia.
• * 1.392

  Ambrosi. de sacra. Lib. 4 Cap. 4.
• * 1.393

  Ambrosi. Li¦bro. 4. de Sa¦cramen. Cap. 5.
• * 1.394

  The Sa∣crament is a figure of Christes body.
• * 1.395

  Hieroni. su∣per eccle. Cap. 3.
• * 1.396

  We eate the very flesh of Christ & drinke hys bloud in a mystery.
• * 1.397

  The vnder standyng of the Scrip∣ture is ve∣ry meate & very drinke
• * 1.398

  Christes body is no materiall meate or drinke.
• * 1.399

  Hieronimus super. Math. 26.
• * 1.400

  Where there is no true body there can beno figure of the same.
• * 1.401

  Beda super. Luke. 22.
• * 1.402

  Bread and wi••••e is mi∣stically re∣ferred to the body & bloud of Christ.
• * 1.403

  A Sacra∣ment what it is?
• * 1.404

  Ad Marcel∣lum
• * 1.405

  Bread and wyne repre¦sent vnto vs the flesh and bloud of Christ.
• * 1.406

  Chrisosto. super. Math. 26.
• * 1.407

  Sacrifice.
• * 1.408

  Christes body a sa∣crifice offe∣red on the crosse once for all.
• * 1.409

  Chrisosto, ad Hebre. Home. 17.
• * 1.410

  The Sa∣crifice that we offer in bread and wyne is the remem∣braunce of Christes death.
• * 1.411

  Roma. 6.
• * 1.412

  As S. Au¦sten decla∣reth afore ad Bonifa∣cum.
• * 1.413

  The masse is called a sacrifice, be cause it re∣presenteth the death & passion of Christ that was sacri∣ficed on the Crosse.
• * 1.414

  Chrisost su∣per.
• * 1.415

  Math. 〈◊〉〈◊〉.
• * 1.416

  Christ by drinkyng of the cup, dyd shewe the mistery and that it was no naturall nor carnall bloud.
• * 1.417

  Super Ioh. cap. 6. Ho•…•…. 46.
• * 1.418

  All miste∣ryes must be conside∣red spiritu∣ally.
• * 1.419

  The plaine saying of Chriso∣stome.
• * 1.420

  ••u••pentius. 〈◊〉〈◊〉. Lib. de 〈◊〉〈◊〉.
• * 1.421

  The Sa∣crament of Christes body is a thankes Seuyng.
• * 1.422

  Fulgentius.
• * 1.423

  This cup is the new Testamēt. is as much as this cup signifieth the new te∣stament.
• * 1.424

  Eusebius.
• * 1.425

  Consecrat.
• * 1.426

  Druthma∣rius.
• * 1.427

  The Sa∣crament how it is our body.
• * 1.428

  Augustinus in sermone ad•…•…fantes.
• * 1.429

  Aug. in ser∣mo. de sacra¦feria pas∣cha.
• * 1.430

  Here you may see that y^• Sa∣crament is our body.
• * 1.431

  August. de sacra feria pascha.
• * 1.432

  S. Austen calleth it by the name of Sacramēt meanyng the figure, signe or to∣ken of Christes body•…•…
• * 1.433

  The w•…•…∣ked and vn¦faythfull do not receaue the body of Christ and yet they re∣ceaue the Sacramēt to their dā∣nation.
• * 1.434

  The Sa∣crament as it is our body so it is Christes
• * 1.435

  Note well this argu∣ment.
• * 1.436

  Bartram.
• * 1.437

  The Sa∣crament is Christes body in a mystery.
• * 1.438

  Cyprianus ad•…•….
• * 1.439

  As water is the peo∣ple, so wine is Christes bloud.
• * 1.440

  Eusebius.
• * 1.441

  By y^t •…•…∣ture of wa∣ter, y^t faith∣full people are in cor∣porate with Christ.
• * 1.442

  M. More.
• * 1.443

  ••rith.
• * 1.444

  More is a captious Sophister, 〈◊〉〈◊〉 sub••••le Poet, and 〈◊〉〈◊〉 malicious Papist.
• * 1.445

  More is better ac∣quainted with the Popes lawes them with S. Austens workes.
• * 1.446

  Ad Hi••r••∣nimum.
• * 1.447

  Christes body occu∣pieth one place onely.
• * 1.448

  August. ad Bardanū.
• * 1.449

  What Christ ment by thys worde Paradise.
• * 1.450

  How S. Austen la∣boureth to proue that Christes body might not be in ino places at once then in one.
• * 1.451

  If we af∣firme that the body of Christ is in many pla∣ces at one mstant, thē we should take away the truth of his body.
• * 1.452

  Augustin. ibide••s.
• * 1.453

  Austen
• * 1.454

  Christ as touching his God∣head is in all places.
• * 1.455

  Fulgentius.
• * 1.456

  Christ as∣cended into heauen, be∣cause he is locall and a very man.
• * 1.457

  More.
• * 1.458

  Frith.
• * 1.459

  The flesh profiteth nothing.
• * 1.460

  The fleshe of Christ profiteth much if it be eaten with fayth.
• * 1.461

  August. tract. super 6. 〈◊〉〈◊〉.
• * 1.462

  Athanasius 3. lib. qui dix. verb.
• * 1.463

  l•…•…ram.
• * 1.464

  The bread and wyne in the Sa∣crament why they are called mysteries.
• * 1.465

  If the Sa¦crament of the body of Christ, were his natural bo∣dy, thē note what incon¦ueniences must folow
• * 1.466

  The wic∣ked may not nor can not eate the body of Christ.
• * 1.467

  The wic∣ked eate the Sacramēt, but yet dwell not in Christ.
• * 1.468

  Iohn. 6.
• * 1.469

  Iohn. 6.
• * 1.470

  Iohn. 6. Math. 26. Mark. 14. Iohn. 12.
• * 1.471

  God may do all thing but yet so as he cānot denye hys truth, nei∣ther restore virginitie. &c. Iohn. 3.
• * 1.472

  The natu∣rall body of Christ is not present to our teeth in the Sa∣crament.
• * 1.473

  Argumēts to proue that Chri∣stes natu∣rall body is not in the Sacramēt of his body and bloud.
• * 1.474

  The ioyfull eatyng of Christ, is ••y fayth.
• * 1.475

  The Apo∣stles did or∣de•…•…e that we should absteine frō bloud, mea∣ning all na∣tural bloud.
• * 1.476

  Actes. 10.
• * 1.477

  The wyne in the Sa∣crament is no naturall bloud.
• * 1.478

  Obiection.
• * 1.479

  Solution.
• * 1.480

  To pull downe vio∣lently the kynges armes is treason a∣gaynst hys owne per∣son, and yet the armes are not the kinges per∣son.
• * 1.481

  To be ne∣gligent in the hearyng of the word of God is a great offēce
• * 1.482

  M. More.
• * 1.483

  Frith.
• * 1.484

  M. More is a quare∣lyng bra∣bler.
• * 1.485

  M. More an ignoraūt proctor, for the Clergy.
• * 1.486

  God is al∣mighty, and yet cannot doe all thynges.
• * 1.487

  2. Timo. 2.
• * 1.488

  God is said to bee al∣mighty be∣cause there is no supe∣nour pow∣er aboue hym, and he can do all that he wil.
• * 1.489

  M. More.
• * 1.490

  Frith.
• * 1.491

  Iohn 8. 2. Cor. 3.
• * 1.492

  Roma. 6.
• * 1.493

  Aug. de spi∣ritu & li∣tera.
• * 1.494

  The arti∣cles in our Creede are as many as are necessa∣ry for our saluation.
• * 1.495

  M. More.
• * 1.496

  Frith.
• * 1.497

  The glasse that repre∣senteth the face, is not the face.
• * 1.498

  The body of Christ is no more in the Sacra∣ment then my face is in the glasse
• * 1.499

  Christes deathe and body brea∣kyng, is knowen by the Sacra∣ment & yet it is not the naturall body of Christ.
• * 1.500

  M. More.
• * 1.501

  Frith.
• * 1.502

  Frith spea∣keth mer••∣ly.
• * 1.503

  M. More.
• * 1.504

  Frith.
• * 1.505

  Astrono∣mers say that the na∣turall course of the Sunne is from the West to the East.
• * 1.506

  A conclusiō agaynst the Astrono∣mers.
• * 1.507

  Mark. 14.
• * 1.508

  Luke. 16.
• * 1.509

  Iohn. 11.
• * 1.510

  Christes body is in one place onely.
• * 1.511

  M. More.
• * 1.512

  Frith.
• * 1.513

  What soe∣uer the Pa¦pistes say, that must stand for reason.
• * 1.514

  M. More.
• * 1.515

  Frith.
• * 1.516

  More har∣peth vppon a false string.
• * 1.517

  More saith that God may do all thyngs, but he doth not proue that he hath so done.
• * 1.518

  M. More.
• * 1.519

  Frith.
• * 1.520

  Two thin∣ges dispu∣ted betwen More and Frith.
• * 1.521

  More.
• * 1.522

  Frith.
• * 1.523

  Iohn. 15.
• * 1.524

  Christes badge is loue.
• * 1.525

  That the sacrament is the natu∣rall body, is none arti∣cle of our fayth neces∣sary to be beleued vp∣on payne of damnation.
• * 1.526

  Supersti∣tion.
• * 1.527

  More.
• * 1.528

  Frith.
• * 1.529

  A man may iudge of er∣ror: but God onely must be iudge of condemna∣tion.
• * 1.530

  Frith is no hasty iudge.
• * 1.531

  More.
• * 1.532

  Frith.
• * 1.533

  To honor and wor∣ship the sa∣crament is plaine ido∣latry.
• * 1.534

  The olde holy fa∣thers haue not taught to worship the sacra∣ment.
• * 1.535

  Note. ☜
• * 1.536

  More.
• * 1.537

  Frith.
• * 1.538

  Martin Luther sayth y^t the natural bo∣dy of Christ is present in y^e sacramēt, but he wold not haue it worshipped
• * 1.539

  More.
• * 1.540

  Frith.
• * 1.541

  A meane how we may re∣ceaue y^e sa∣crament ac∣cording to Christes institution, though the minister be negligent.
• * 1.542

  The wor∣thy recea∣uer of the sacrament may conse∣crate the same to him selfe.
• * 1.543

  M. More.
• * 1.544

  Frith.
• * 1.545

  M. More.
• * 1.546

  Frith.
• * 1.547

  The right consecratiō to hym that receaueth the Sacra∣ment is fayth in Christes death.
• * 1.548

  The Po∣pish conse∣cration in Latine is not worth a rish.
• * 1.549

  The By∣shops and their pro∣ctour can not tell what a blessyng meaneth.
• * 1.550

  ☜
• * 1.551

  Blessyng what it is?
• * 1.552

  M. More.
• * 1.553

  Frith.
• * 1.554

  Math. 24.
• * 1.555

  〈◊〉〈◊〉. Thess. 2.
• * 1.556

  Deutro. 13.
• * 1.557

  Actes. 24.
• * 1.558

  How you may iudge true mira∣cles from false.
• * 1.559

  Math. 4.
• * 1.560

  False Ante christes.
• * 1.561

  Actes. 4.
• * 1.562

  Actes. 12.
• * 1.563

  M. More.
• * 1.564

  Frith.
• * 1.565

  ☜ The Sa∣crament may not be worshyp∣ped.
• * 1.566

  The Pa∣pistes say that no pro∣mise nor co∣uenaunt is to be kept with an he∣reticke.
• * 1.567

  More was fully addict to the mind of the Pre∣lates and to kill and burne as fast as they.
• * 1.568

  More a Popish and a malicious tyraunt.
• * 1.569

  The condi∣tion contei∣ned in Bar¦nes safe cō∣duite.
• * 1.570

  No pro∣mise nor li∣cence made to here∣tickes by the kyng, without the consent of our Pre∣lates is to be kept and obserued.
• * 1.571

  M. More.
• * 1.572

  Frith.
• * 1.573

  The mode∣sty & meeke spirite of Iohn Frith.
• * 1.574

  Christes body is to be eaten with fayth & not with the teeth.
• * 1.575

  A prayer made by Iohn▪ Frith to be sayd before the recea∣uyng of the Commu∣nion.
• * 1.576

  A godly & good pray∣er.
• * 1.577

  The Pas∣chall lambe and our sa∣crament cō¦pared togi∣ther.
• * 1.578

  1. Cor. 5.
• * 1.579

  The ma∣ner of the eatyng of the Pas∣chal lambe.
• * 1.580

  The ma∣ner of the institution of the Sa∣crament. Iohn. 16.
• * 1.581

  The insti∣tution of the Sacra∣ment.
• * 1.582

  The com∣parison of the Pas∣chall lambe with Christes Supper.
• * 1.583

  The maū∣dy of remē∣braūce that Paule re∣ceaued of the Lord, & deliuered to the Corin∣thians.
• * 1.584

  1. Cor. 10.
• * 1.585

  God hath ordeyned all meates to be indiffe¦rent.
• * 1.586

  Paule.
• * 1.587

  ☜
• * 1.588

  Christ cal∣led hym self bread, and Paule cal∣leth vs bread.
• * 1.589

  How the wordes of S. Paule are to bee vnderstād.
• * 1.590

  Why the bread is cal¦led our bo∣dy.
• * 1.591

  We must vnderstand the Sacra∣ment spiri∣tually or els we receaue it not to our com∣fort.
• * 1.592

  Paule.
• * 1.593

  The Gen∣tiles offe∣red theyr meate to Idolies.
• * 1.594

  To drynke of the cup of the Lord & to drinke of the cup of the de∣uill, how it is to be vn∣derstand.
• * 1.595

  A proper example.
• * 1.596

  The ene∣myes of Christ can not reioyce in Christes bloud shed∣ding.
• * 1.597

  The fayth∣full and vn∣faythfull do not eate alike.
• * 1.598

  1. Cor. 8.
• * 1.599

  1. Iohn 3.
• * 1.600

  The vn∣faythfull and wicked eate their owne dam∣nation.
• * 1.601

  1. Cor. 11.
• * 1.602

  The true eating of the Sacra∣ment is the spirituall eating of the same.
• * 1.603

  Luke. 22.
• * 1.604

  The maner of the com∣ming of the Corinthi∣ans toge∣ther.
• * 1.605

  Why Christ did institute the Sacra∣ment.
• * 1.606

  The sacra∣ment was ordained to feede our soules, and not our bo∣dyes.
• * 1.607

  The wor∣thy and vn∣worthy ea∣ting of Christes body.
• * 1.608

  What it is to proue & examine a mans owne selfe.
• * 1.609

  The mea∣ning of S. Paules formet wordes.
• * 1.610

  An Epi∣tome of this whole booke.
• * 1.611

  The opiniō of the Pre∣lates.
• * 1.612

  The opiniō of Frith.
• * 1.613

  1. Cor. 1•…•…
• * 1.614

  1. Cor. 11.
• * 1.615

  Actes. 2.
• * 1.616

  Math. 26. Marke. 14. Luke. 22.
• * 1.617

  Nature tea¦cheth that there is both bread and wyne in the Sa∣crament.
• * 1.618

  The olde Doctours proue that there is bread in the Sacramēt.
• * 1.619

  Gelasius in concilio Ro.
• * 1.620

  The fayth of the Pre∣lates.
• * 1.621

  The opiniō of Iohn Frith.
• * 1.622

  Iohn. 6▪
• * 1.623

  August. in serm. de sa∣cra fe. pas∣sch••.
• * 1.624

  Beda.
• * 1.625

  Aug. de Ci∣uitate Dei in libro. 21. Cap. 25.
• * 1.626

  The wic∣ked eate not Chri∣stes body.
• * 1.627

  Iohn. 6.
• * 1.628

  Onely the faythfull do eate Chri∣stes body and drinke his bloud.
• * 1.629

  The fayth of the Pre∣lates.
• * 1.630

  The opiniō of Frith.
• * 1.631

  Ierem. 27.
• * 1.632

  The mini∣stration of the Sacra∣ment doth lyuely ex∣presse the death and passion of Christ.
• * 1.633

  The Sa∣ment beside the sub∣staunce of of bread is Christes body and bloud.
• * 1.634

  They dis∣honour the Sacramēt that geue it that honour that is due vnto God.
• * 1.635

  Frith here sheweth what hee thinketh of the Sacra∣ment.
• * 1.636

  The God∣head is so ioyned with the māhode of Christ that they both make but one per¦son.
• * 1.637

  August.
• * 1.638

  Of Bap∣tisme.
• * 1.639

  Augustinus ad Bonifa∣cium.
• * 1.640

  The first article.
• * 1.641

  The second article.
• * 1.642

  An other question.
• * 1.643

  An aun∣swere.
• * 1.644

  S. Augu∣stines text.
• * 1.645

  Chrisosto∣mus.
• * 1.646

  Chrisosto∣mes wor∣des.
• * 1.647

  The expo∣sition of S. Chrisosto. text.
• * 1.648

  The true meaning of Chriso sto∣mes wor∣des.
• * 1.649

  Solution.
• * 1.650

  Conclu∣sion.
• * 1.651

  Beholde the cause of mi deathe.
• * 1.652

  Note.
• * 1.653

  Three cau∣ses.