The Reckoning and Declaration of the Faith

¶ The .viii. article.

Eighthly, I believe that in the holy Supper of thanks giving,¹ the very body of Christ is present at the eyes and contemplation of our faith. That is to wit, that they which give thanks unto the Lord for that benefit given us in his Son, acknowledge him to have had taken unto him very manhood, in it verily to have suffered, and verily to have had washen away our since in his blood, and so every thing done by Christ to be as it were present unto them at the eye and contemplation of their faith. But that the very natural body of Christ either should be essentially ⟨image 20⟩corporally and really in the supper, or eaten with our mouths & teeth in the form of bread as the papists dream or in the bread as some men imagine, which yet sit & look back unto, & for the pots full of flesh out of Egypt. This we do not only deny, but we affirm it constantly to be an error which is plain against the word of God. Which thing by gods help (most noble Emperor) I shall make it as clear in few words unto your Majesty as the sun.

Eyghtly, I beleue that in the holy Supper of thankes gyuyng,¹ the very body of Christe is presente at the eyes and contemplacion of oure fayth. That is to wyt, that they whiche gyue thākes vnto the Lorde for that benefyt gyuē vs in his sone, aknowlege hym to haue had taken vnto hym very manhed, in it verelye to haue suffered, and verelye to haue had wasshen awaye our synnes in his bloud, and so euery thynge done by Christe to be as it were present vnto them at the eye and contē placion of theyr fayth. But that the very naturall bodye of Christe eyther shulde be essencially ⟨image 20⟩corporally and really in the supper, or eaten with our mouthes & teeth in the forme of breade as the papistes dreame or in the breade as som men imagen, which yet sytte & loke bak vnto, & for the pottes full of fleshe oute of Egipte. This we do not onely deny, but we affyrme it constantly to be an errour whiche is playne against the worde of God. Vvhiche thynge by gods helpe (moste noble Emperour) I shall make it as cleare in fewe wordes vnto youre Maiestie as the sonne.

1. 1Of the holy supper of the lord.

First bringing for me the word of god, secondarily, pressing as it were with engines unable to be resisted against our adversaries: that is, with arguments taken & groū dead of the scriptures. And last of all declaring the old divines to have ever ben in this same our sentence. Thou therefore in the mean time (oh holy spirit the creator) be present, and illumine the minds of thine, fill the breasts whom thou haste created with grace and light. Christ himself the mouth and wisdom of the father God almighty thus saith.¹ Pore men shall ye ever have with you but me shall ye not have always. Here is only the presence of his body denied to be ever with us: but as touching his godhead he is ever present with us. For so is he ever every ⟨image 20⟩where according to his other saying, I will be with you until the worlds end,² that is as touching his godly power and goodness. Austen is of this our sentence in his .l. treatise upon John. Nether can our adversaries by any cavillation prove the humanity and manhood of christ to be where soever is his godhead, or else to say that his person should be divided, for so to say, were to take away the very manhood of Christ, for nothing may be every where but the godhead. The manhood to be in one place & the godhead every where, doth not deuyde the person, no more then the Son to have assumed the manhood, divideth not the unite of the essence. Yea it should be more able to separate the unite of the essence, while one person assumeth unto him a creature, which the other in nowise take not, then the humanity to be in one place and the divinity every where should deuyde the person: when even in the creatures we see the bodies to be bound to one place, and yet their power and virtue to be spread exceedingly wide. As is an ensample in the sun whose body is but in one place, and yet is his virtue and power stretched over all places.

Fyrste bringyng for me the worde of god, secondarely, pressynge as it were with engynnes vnable to be resisted agaynst our aduersaries: that is, with argumētes taken & groū ded of the scriptures. And laste of all declarynge the olde diuynes to haue euer ben in this same our sentence. Thou therfore in the meane tyme (oh holy spirit the creator) be present, and illumyne the myndes of thyne, fyll the brestes whō thou haste created with grace and lyghte. Christe hymselfe the mouth and wysdome of the father God almyghtie thus sayth.¹ Pore men shall ye euer haue with you but me shall ye not haue alwayes. Here is onely the presēce of his body denyed to be euer with vs: but as touchynge his godhed he is euer presente with vs. For so is he euer euery ⟨image 20⟩where accordyng to his other saying, I wyll be with you vntyll the worldes ende,² that is as touchyng his godly power and goodnes. Austen is of this our sentēce in his .l. tretyse vpon Ihon. Nether can our aduersaries by any cauyllacion proue ye humanite and manhed of christ to be where soeuer is his godhed, or els to saye that his person shulde be deuyded, for so to saye, were to take awaye the very manhed of Christe, for nothynge maye be euery where but the godhed. The manhed to be in one place & the godhed euery where, doth not deuyde the person, nomore then the sone to haue assumpted the manhed, deuideth not the vnite of the essence. Yea it shulde be more able to seperate the vnite of thessence, whyle one person adsumeth vnto hym a creature, whiche the other in nowyse take not, then the humanite to be in one place and the diuynite euerye where shulde deuyde the person: when euen in the creatures we see the bodyes to be bounde to one place, and yet theyr power and vertue to be spred excedyngly wyde. As is an ensāple in the sonne whose bodye is but in one place, and yet is his vertue and powre stretched ouer all places.

1. 1Joan. xviIoā. xvi
2. 2Mathe. the last,

And the mind of man wandereth even above the stars and searcheth the deepest of the ⟨image 21⟩earth, while his body is but in one little place Again yet saith christ, yet again I leave the world & I go to the father. Here is this word, LEAVe, as before was this word, HAVE / so that our adversaries can not say and gloss it out adding we have him not visibly. For when he spake a little before of the visible subtraction and withdrawing of his body, he said thus, for a little while ye shall not see me, &c. who would here contend of this saying (ye shall not see me) his body to be present, but yet invisible? verily none, except such as would juggle with his sayings and his presence and absence bodily. Wherefore should he flee mens sight which would be here, and showed himself so oft unto his disciples after his resurrection / But it is expedient (saith he) that I go my way.¹ But and if he were here still, it should not be expedient that we should not see him, sith as oft as his disciples doubted of his bodily presence he exhibited and offered himself manifestly that neither sense nor mind should not suffer any lack of him nor he deceived, but fully and certainly assured of his presence, himself saying unto them: feel and touch me, and fear not. For it is I my very self. And unto Mary he said. Touch me not. Albeit ⟨image 21⟩he showed himself to her visibly. And when he was now going hence and should commend his disciples unto his father he said.² After this time I shall not be in the world. Here is a verb substantive, after this I am not in the world, as well as is in these words. This is my body. So that neither here can our adversaries say, that there can be no trope, which deny that verb substantives may receive any trope. But the thing it self needeth no such evasions, for it followeth But these are in the world, which Antithesis and contraposition teacheth plainly, himself as concerning his manhood, not to be in the world after that his disciples should be in it. And to know when he went his way (not as they rather feign & lye expounding it that he should but make himself invisible) thus saith Luke.³ And when he should take his leave at them: he went his way from them & was taken pv into heaven. He saith not, he vanished out of their sights or made himself invisible. Of which thing Mark thus writeth.

And the mynde of man wrandreth euen aboue the starres and sercheth the depest of the ⟨image 21⟩earth, whyle his body is but in one lytle place Agayne yet sayth christ, yet agayne I leaue the worlde & I go to the father. Here is this worde, LEAVe, as before was this worde, HAVE / so that our aduersaries can not say and glose it out addyng we haue hym not visiblye. For when he spake a lytle before of the visyble subtraction and withdrawyng of his bodye, he sayd thus, for a lytle whyle ye shall not se me, &c. who wolde here contēde of this sayinge (ye shall not se me) his bodye to be present, but yet inuysible? verelye none, excepte suche as wolde iugle with his sayinges and his presence and absence bodely. Vvherfore shulde he fle mennes syght which wolde be here, and shewed hymselfe so ofte vnto his disciples after his resurrection / But it is expedient (sayth he) that I go my waye.¹ But and yf he were here styll, it shuld not be expedient that we shulde not se hym, syth as ofte as his disciples doubted of his bodely presēce he exhibited and offerd hymselfe manyfestly that neither sense nor mynde shuld not suffre any lacke of hym nor he diceyued, but fully and certainly adsuered of his presence, hymselfe sayinge vnto them: fele and touche me, and feare not. For it is I my very selfe. And vnto Mary he sayd. Touche me not. Albeit ⟨image 21⟩he shewed hymselfe to her visibyle. And whē he was nowe goynge hence and shulde commende his disciples vnto his father he sayd.² After this tyme I shall not be in the worlde. Here is a verbe substantyue, after this I am not in the worlde, as well as is in these wordes. This is my bodye. So that nother here can our aduersaries say, that there can be no trope, whiche denye that verbe substantyues maye receyue any trope. But the thynge it selfe nedeth no suche euasiōs, for it foloweth But these are in the worlde, whiche Antithesis and contraposicion teacheth playnelye, hymselfe as concernyng his manhed, not to be in the worlde after that his disciples shuld be in it. And to knowe whē he went his way (not as they rather fayne & lye expoūdynge it that he shuld but make hymselfe inuisible) thus sayth Luke.³ And when he shulde take his leue at them: he wente his waye from them & was taken pv into heauen. He sayth not, he vanysshed out of theyr syghtes or made hīselfe inuisible. Of which thynge Marke thus wryteth.

1. 1Johan. xvi.Iohan. xvi.
2. 2the text hath pusillum,, for post •ac.
3. 3Luke the last.

The Lord after that he had spoken unto them: he was taken up into heaven, and sitteth on the right hand of God: he saith not he tarried here still, and made his body invisible, again, Luke in the acts ⟨image 22⟩when he had said these things, they beholding him, he was borne up and elevated, and the cloud toke him out of their sight.¹ The cloud covered him, which cloud it had ben no need of, if he had but only have had withdrawn the sight of himself and so to have had ben here still present only invisible, neither had it have ben need to have so ben borne up and elevated. And even there in the same place, it is written. This same Jesus which is taken up from you into heaven even thus shall he come, as ye have seen him go hence into heaven. What can be more clear & manifest then these words? From you (saith he) he is taken up, wherefore he can not see still with them after his manhood, neither visibly nor invisibly. But when we shall see him come again, even as he thus went his way, then shall we know him to be present in deed both bodily and visibly. But so long as he thus yet come not again, we must needs believe that as concerning his humane nature, that is his manhood, he sitteth on the right hand of the Father until he come again to judge the living and the dead.

The Lorde after that he hadde spoken vnto them: he was taken vp into heauen, and sytteth on the ryght hande of God: he saythe not he taryed here styll, and made his body inuisible, agayne, Luke in the actes ⟨image 22⟩when he had sayde these thynges, they beholdynge hym, he was borne vp and eleuated, and the cloude toke hym oute of theyr syght.¹ The cloude couered hym, which cloud it had ben no nede of, yf he had but onely haue had withdrawne the syghte of hymselfe and so to haue had ben here styll presente onely inuisible, neyther had it haue ben neade to haue so ben borne vp and eleuated. And euen there in the same place, it is wrytten. This same Iesus whiche is taken vp from you into heauen euen thus shall he come, as ye haue sene hym go hēce into heauen. Vvhat can be more clere & manifest then these wordes? Frō you (saith he) he is taken vp, wherfore he can not se styl with them after his manhed, nother visiblye nor inuisibly. But whē we shall se hym come agayne, euen as he thus went his waye, then shall we knowe hym to be presente in dede both bodely and visibly. But so longe as he thus yet come not agayne, we muste nedes beleue that as concernynge his humayne nature, that is his māhed, he sitteth on the right hande of the Father vntyll he come agayne to iudge the lyuynge and the deade.

1. 1Acts, i.Actes, i.

And as for them that deny Christs body to have a place, saying that it is not in any place / let them look how openly they go blindfold ⟨image 22⟩against the truth. For he was in the crib, upon the cross, and in Jerusalem when his parents sought him, in the sepulchre, and without the sepulchre, for the angel said, he is risen, he is not here, behold the place where they had laid him. And yet lest they will say, his body to be every where, let them hear this. The doors shut, Jesus came & stood among them, what need were it for a body to come and to go from place to place, that is in all places? what need was it for him to say I shall go before you into Galilee sith his body was there already, if such a body should be every where, & that but invisibly? He should have left out these words, he came and I shall go before you, and have said, I being every where present will show my self visible here & there, &c. But away with these tedious sophistical vanities, which take away from us the verity, both of the humanity of Christ, and also of holy Scripture. These testimonies prove evidently christs body to be nowhere present but in heaven to speak orderly and right according to the scriptures of the nature & property of the body of christ adsumpt & taken unto the person. And as touching the conference of scriptures that appear contrary, what soever they ⟨image 23⟩tell us of the miraculous power of god, yet ought we never so to wrest them, to make us believe that God doth any thing contrary to his own word, for that were his impetē cye against his power & not with his power. Also, that the natural body of Christ is not eaten with our mouth, himself declareth it when he said (the Jews striving & murmuring upon the bodily eating of his flesh) The flesh, whose eating ye miss understand profiteth nothing at all,¹ that is to eat it naturally, but to eat it spiritually by faith it profiteth much for it giveth life. What soever is borne of flesh, it is but flesh, & what is borne of the spirit, is spirit. Now if the natural body of Christ be eaten with our mouth, what else but flesh is it that cometh of that natural flesh so eaten / & least this argument seem but light to some men, let us hear the tother part, what so ever is borne of the spirit, is spirit: ergo what soever is spirit, it must be borne of the spirit:

And as for them that denye Christes bodye to haue a place, sayinge that it is not in any place / let thē loke howe openly they go blīdfolde ⟨image 22⟩agaynste the truthe. For he was in the kryb, vpon the crosse, and in Hierusalem whē his parentes sought hym, in the sepulcre, and without the sepulcre, for the aungell sayd, he is rysen, he is not here, behold the place where they had layd hym. And yet leaste they wyll saye, his body to be euery where, let thē heare this. The dores shutte, Iesus came & stode amonge them, what nede were it for a bodye to come and to go from place to place, that is in all places? what nede was it for hym to saye I shall go before you into Galile syth his body was there already, yf suche a body shulde be euery where, & that but inuisiblye? He shuld haue left out these wordes, he came and I shall go before you, and haue sayd, I beynge euery where presente wyll shewe my selfe visible here & there, &c. But awaye with these tedious sophisticall vanites, which take awaye from vs the verite, both of the humanite of Christe, and also of holye Scripture. These testimonies proue euydently christes body to be nowhere present but in heauen to speake orderly and ryghte accordynge to the scriptures of the nature & properte of the bodye of christe adsumpt & taken vnto the person. And as touchyng the conferēce of scriptures that apere contrarye, what soeuer they ⟨image 23⟩tell vs of the myraculouse powre of god, yet oughte we neuer so to wreste them, to make vs beleue that God doth any thyng cōtrary to his owne worde, for that were his impetē cye agaynst his power & not with his power. Also, that the naturall bodye of Christe is not eaten with our mouth, himselfe declareth it when he sayd (the Iewes stryuynge & murmurīge vpon the bodely eatyng of his fleshe) The flesh, whose eatyng ye mysse vnderstād profytethe nothynge at al,¹ that is to eate it naturally, but to eate it spiritually by fayth it ꝓfyteth moche for it gyueth lyfe. Vvhat soeuer is borne of fleshe, it is but fleshe, & what is borne of the spirite, is spirite. Nowe yf the naturall bodye of Christe be eaten with oure mouth, what els but fleshe is it that cōmeth of that naturall fleshe so eaten / & least this argumēt seme but lyght to some mē, let vs heare the tother parte, what so euer is borne of ye spirite, is spirite: ergo what soeuer is spirite, it must be borne of the spirite:

1. 1Only the spirit gendereth spiritual things.Onely the spirite gendreth spirituall thynges.

if then the flesh of christ be so wholesome and such salvation unto the soul, it must needs be eaten spiritually and not carnally, that is to say with faith and not with our teeth. And this pertaineth unto the matter & substance of the sacraments that the spirit is begotten by the spirit, & not ⟨image 23⟩by any bodily thing, as we touched it before. Paul warneth us of this thing in that he saith.¹ Albeit he knew christ sometime after the flesh, yet now he knoweth him no more concerning the flesh. By these places we are constrained to confess, that these words. This is my body, must needs be taken not naturally but significatively sacramē tally & in sign as are these. This is the passover or passing fore bye: spoken of the paschal lamb. For that same lamb so eaten yearly in that solemn fest holden, was not the self passing foreby, but it did signify that passage and ointing of the Hebrews sometime done. Unto this agreeth well, the succession & imitation, for the supper succeeded the lamb. Which thing teacheth & warneth us that Christ did use like words in a like phrase, for the succession observeth the imitation. Unto this agreeth the self same composition and order of the words, the time also speaketh & consenteth to the same & maketh all for it, so the old passover is but remembered and the new thanks giving is instituted, also the very property of all the memorials and remembrances, all make for this same sense, which calling them the name of the same thing whereof they make the ⟨image 24⟩memorial or remembrance. So did the Athenienses call the alleviation or the easement of their common debt, not as though yearly their debts should be eased or paid: but because they celebrated that thing perpetually that Solon had in time past made, and the self same celebration or feast they orned and honested with the name of the self thing. And even so the things which are the signs and memorials of the very body & blood of christ are called his body and blood. Now here followeth arguments. Like as the body can not be fed with any spiritual thing, no more can the soul be fed with any bodily thing.

yf thē the fleshe of christ be so holsom and suche saluacion vnto the soule, it must nedes be eaten spiritually and not carnally, that is to say with fayth and not with oure teth. And this pertayneth vnto the matter & substāce of the sacramētes that the spirite is begotē by the spirite, & not ⟨image 23⟩by any bodely thynge, as we touched it before. Paule warneth vs of this thīge in that he sayth.¹ Albeit he knewe christ somtyme after the fleshe, yet nowe he knoweth hym nomore concernyng the fleshe. By these places we are cōstrayned to confesse, that these wordes. This is my bodye, must nedes be taken not naturally but sygnificatiuelye sacramē tallye & in sygne as are these. This is the pasouer or passynge fore bye: spokē of the pascall lambe. For that same lambe so eaten yearly in that solempne feste holden, was not the selfe passynge foreby, but it dyd sygnify that passage and oyntynge of the Hebrews somtyme done. Vnto this agreith well, the succession & imitacion, for the supper succeded the lambe. Vvhiche thynge teacheth & warneth vs that Christe dyd vse lyke wordes in a lyke phrase, for the succession obserueth the imitacion. Vnto this agreeth the selfe same cōposicion and ordre of the wordes, the tyme also speaketh & cōsenteth to the same & maketh all for it, so the olde passouer is but remembred and the newe thankes gyuyng is instituted, also the very propertie of all the memorialles and remembraunces, all make for this same sence, whiche callyng them the name of the same thynge wherof they make the ⟨image 24⟩memoriall or remēbraunce. So dyd the Athenienses call thalleuacion or the easmente of theyr cōmon dette, not as though yerely their dettes shuld be eased or paid: but because thei celebrated that thynge perpetually that Solon had in tyme past made, and the selfe same celebracion or feaste they orned and honested with the name of the selfe thynge. And euen so the thynges whiche are the sygnes and memorials of the verye body & bloude of christe are called his bodye and bloude. Now here foloweth argumētes. Lyke as the body can not be fed with any spirituall thīge, nomore can the soule be fed with any bodely thyng.

1. 1ii. Cor. v.

But and if the natural body of christ be eaten, then I would wit whither it feed the body or the soul, it fedeth not the body / ergo it fedeth the soul / if it then fedeth the soul, then doth the soul eat flesh, and so is it false that the spirit is borne only of the spirit. Secondarily I ask, what thing is it, that the body of christ naturally eaten, maketh it perfect effectually / If it remitteth sin as one part witnesseth, ergo the disciples got remission of their since by eating it in the maundy: and then christ dyed for them in vain But if his body eaten dispenseth and distributeth the virtue of Christs passion,¹ as the same ⟨image 24⟩part saith / then was the virtue of the passion and redemption disposed and distributed before it was begun. And if it fedeth the body that it should be healed to rise again (as a certain other manful foolishly affirmeth) then much more should it heal our body & lift it up again from sickness. But Ireneus otherwise understandeth this sentence, that is to wit, our bodies to be fed & nourished with the body of christ to rise again deified unto life. For his minds, that the hope of our life to come & resurrection, is stablished by the resurrection of christ, behold this fair manner of speech. Thirdly, if the natural body of christi was gyuē the disciples at his supper: then must it needs follow that they eat it even as it then was their being and living: but then was it a passible and a body that might suffer / wherefore they eat a body that might be wounded and suffer death,² for then was it not yet glorified. But yet when they say, that they eat the same body, but not as it was passible, but even such one as should be after his resurrection: then object we thus: ergo Christ had then two bodies at once, one that was not yet glorified by his death & resurrection, and another that should be glorified: or else was that same one self ⟨image 25⟩body at the same time both passible and impassible. And so sith in his agony his manhood feared the death, it might be gathered that he suffered not, but that the body endowed with this gift of impassibility, used and enjoyed it. Wherefore it may be thought that it suffered not, but appeared to have had suffered death, which opinion of these blind sophisters open us the way unto Marcions heresy. There may be yet (most noble Emperor) .vi. C.

But and yf the naturall body of christe be eaten, thē I wolde wyt whither it fede the bodye or the soule, it fedeth not ye bodye / ergo it fedeth the soule / yf it then fedeth the soule, thē doth the soule eate fleshe, and so is it false that the spirite is borne onely of the spirite. Secondarely I aske, what thynge is it, that the body of christ naturally eaten, maketh it perfyt effectuously / If it remytteth syn as one parte wytnesseth, ergo the disciples got remission of theyr synnes by eatynge it in the maūdye: and then christe dyed for them in vayne But yf his bodye eatē dispenseth and distributeth the vertue of Christes passion,¹ as the same ⟨image 24⟩parte sayth / then was the vertue of the passion and redempcion disposed and distributed before it was begon. And yf it fedeth the bodye that it shuld be healed to ryse agayne (as a certayne other māfull folisshly affyrmeth) then moche more shulde it heale our bodye & lyfte it vp agayne from syknes. But Ireneus otherwyse vnderstandeth this sentence, yt is to wyt, our bodyes to be fed & nourysshed with the body of christe to ryse agayn deifyed vnto lyfe. For his myndes, that the hope of our lyfe to come & resurrection, is stablyshed by the resurrection of christe, beholde this faier maner of speche. Thyrdly, yf the naturall body of christi was gyuē the disciples at his supper: then must it nedes folowe that they eate it euen as it thē was theyr beyng and lyuynge: but then was it a passible and a body that myght suffre / wherfore they eate a body that myght be wounded and suffer death,² for then was it not yet gloryfied. But yet when they saye, that they eate the same body, but not as it was passible, but euen suche one as shuld be after his resurrection: then obiect we thus: ergo Christe had then two bodyes at once, one that was not yet glorifyed by his death & resurrection, and another that shuld be gloryfied: or els was that same one selfe ⟨image 25⟩bodye at the same tyme both passible and impassible. And so syth in his agony his māhed feared the death, it might be gathered that he suffered not, but that the body endewed with this gyfte of impassibilyte, vsed and enioyed it. Vvherfore it maye be thought that it suffered not, but apered to haue had suffred deth, which opinyon of these blynde sophisters opē vs the waye vnto Marcions heresye. There maye be yet (moste noble Emproure) .vi. C.

1. 1One & the s••uesactions mindest the Eucari•tye to take awa•e since and to d•s•enceh the remission of since […] on the cross.One & the s••uesactiōs myndes• the Eucari•tye to take awa•e synnes and to d•s•ēceh the r•misyo• of synnes 〈…〉 on the crosse.
2. 2A prevē tinge of our adversary objectionA preuē tynge of our aduersary obiectiō

more arguments made against these papists, but we shall be content with these at this time. Now that the old Doctors (which shall be the last part of this article (do agree with us, I shall confirm my sayings with these two witnesses First with Ambrose,¹ saying in his commentary upon the first pystle unto the Corinthians. upon these words cap. xi. Show and give thanks for the death of the lord. &c, thus. For because we be delivered by the death of the lord, we remembering this thing in eating and drinking do signify his flesh & blood which have ben offered up for us. &c. Here speaketh Ambrose of the meat and drink at that maundy, witnessing that we signify these same things which were offered for us. Also with Austen we confirm our saying,² which in his .xxx. treatise ⟨image 25⟩upon John, affirmeth that the body of christ must be in one place, where the printed books have for oportere, that is, for it must needs be, they have, it may be in one place, but they print it false. For in the Master of the Sentences and in the old written books and in the decrees canonical out of which the print was fetched and this sentence of S. Austen translated again into them, it is red oportet, it must be in one place. whereby manifestly we see the old doctors, not to have had understanden it of the natural eating of christs body, but of the spiritual eating what so ever they have spoken solemnly of the Supper. For when they knew that the body of Christ must needs be in one place, and that at the right hand of the Father in heaven, they never were so ungentle to pluck his body down thence to break it again and chaw and champ it with the stinking teeth of men. Also Austen, writing against Adimantum, in the .xii. ca. saith.³ That these three sentences, the blood is the soul, this is my body, and the stone was Christ, were spoken in a sign to signify one by the tother and after a long process he saith. I may interpret that precept to be laid in a sign, for the lord doubted not to say. This is my ⟨image 26⟩body▪ when he did but give the sign of his body, these are Austens words. Here is lo, the key wherewith we may unlock all the dark words of the old doctors of this sacrament Even that thing which only was but the sign of his body / to be called the body it self.

mo argumētes made agaynst these papistes, but we shall be cōtent with these at this tyme. Nowe that the olde Doctours (which shalbe the laste parte of this article (do agree with vs, I shall confyrme my saynges with these two wytnesses Fyrst with Ambrose,¹ saynge in his commentarye vpon the fyrst pystle vnto the Corinthiās. vpon these wordes cap. xi. Shewe and gyue thākes for the death of the lorde. &c, thus. For bycause we be delyuered by the death of the lorde, we remēbrynge this thynge in eatynge and drynkyng do signify his fleshe & bloude whiche haue ben offred vp for vs. &c. Here speaketh Ambrose of the meate and drynke at that maundye, wytnessyng that we sygnifie these same thynges whiche were offred for vs. Also with Austen we confyrme our saying,² which in his .xxx. treatise ⟨image 25⟩vpon Ihon, affirmeth that the body of christ muste be in one place, where the prynted bokes haue for oportere, that is, for it muste nedes be, they haue, it maye be in one place, but they prynte it false. For in the Maister of the Sentences and in the olde wrytten bokes and in the decrees canonycall out of whiche the prynte was fetched and this sentence of S. Austen translated agayne into them, it is red oportet, it must be in one place. wherby manifestly we se the olde doctoures, not to haue had vnderstanden it of the naturall eatyng of christes bodye, but of the spirituall eatyng what so euer they haue spoken solēpnelye of the Supper. For when they knewe that the body of Christ must nedes be in one place, and that at the ryght hande of the Father in heauen, they neuer were so vngentel to pluk his body downe thēce to breke it agayn and chawe and chāme it with the stynkynge teth of men. Also Austen, writynge agaynst Adimantum, in the .xii. ca. sayth.³ That these thre sentences, the bloude is the soule, this is my bodye, and the stone was Christe, were spokē in a sygne to sygnify one by the tother and after a longe processe he sayth. I may interprete that presepte to be layde in a sygne, for the lorde doubted not to saye. This is my ⟨image 26⟩bodye▪ when he dyd but gyue the signe of his body, these are Austēs wordes. Here is lo, the key wherwith we may vnlocke all the dar•ke wordes of the olde doctours of this sacramēt Euen that thynge whiche onely was but the signe of his bodye / to be called ye body it selfe.

1. 1Ambrose.
2. 2Austen.•usten.
3. 3Origen

Let them go now they that lift, and condemn us of heresy, so long as they may see themselves to condemn by the same broyd even the che•e pillars of the old doctors & divines / contrary to the decrees of the Popes. Of these words it is full manifest that the old doctors and divines did always speak significatively & in the signification thereof when they attributed so much unto the eating of the body of Christ in the supper▪ ¹that is to wit, not that the sacramental eating might purge the soul, but faith in god through Jesus Christ, which is the spiritual eating did purge it, of the which faith & spiritual eating, these outward thin ges are the signification and shadow. And as the corporal food sustaineth the body, as doth wine refresh it & make it glad, so doth that faith stablish our mind and certifieth it of the mercy of God in that he gave us his Son: as he refresheth our mind with the blood of him, when our faith certifieth us ⟨image 26⟩that our since which so burned our conscience be quenched in his blood. Now therefore let us be contented with these places, albeit a man might compile right great books to declare and confirm that the old doctors were of our side. Neither let not the book now lately made of Eccius of the sentence of the old doctors move and pervert any man whose sentence the good man promiseth himself to defend so plainly that all men may see it. For we shall see shortly the confutation of this book by our brother Decolampadius a man excellently learned,² which from the beginning of this strife hath taken upon him to affirm and declare the sentence of the old doctors in this matter. And we which also are in this sentence have (I think) performed it plenteously in many books written unto divers men, what soever in this matter may be desired & required for a more plain exposition & confutation of our adversaries.

Let them go nowe they that lyfte, and condempne vs of heresy, so longe as they may se themselues to condempne by the same broyd euen the che•e pyllers of the olde doctours & diuynes / contrarye to the decrees of the Popes. Of these wordes it is full manifest that the olde doctours and diuynes dyd alwayes speake sygnificatiuely & in the significacion therof when they attrybuted somoch vnto the eatyng of the bodye of Christe in the supper▪ ¹that is to wyt, not that the sacramenta•l eatynge myghte pourge the soule, but fayth in god thorowe Iesus Christe, which is the spirituall eatynge dyd pourge it, of the whiche fayth & spirituall eatyng, these outwarde thī ges are ye significacion and shadowe. And as the corporall fode susteyneth ye body, as doth wyne refreshe it & make it glad, so doth that fayth stablysshe our mynde and certyfieth it of the mercye of God in that he gaue vs his sone: as he refressheth oure mynde with the bloude of hym, when our fayth certyfieth vs ⟨image 26⟩that our synnes which so burned our cōscience be quenched in his bloude. Nowe therfore let vs be contented with these places, albeit a man myght compyle ryght great bokes to declare and confyrme that the olde doctours were of oure syde. Neyther lette not the boke nowe lately made of Eccius of the sentence of the olde doctours moue and peruerte any man whose sentence the good mā promyseth hymselfe to defende so plainly yt al men may se it. For we shall se shortly the confutacion of this boke by oure brother Decolampadius a man excellently learned,² whiche from the begīnynge of this stryfe hath taken vpon hym to affyrme and declare the sentence of the olde doctors in this matter. And we whiche also are in this sentēce haue (I thynke) performed it plentuouslye in many bokes wryttē vnto dyuers men, what soeuer in this matter may be desyred & required for a more playne exposiciō & cōfutacion of oure aduersaries.

1. 1All the old doctors spake in a similitude & representation when they spake of the use & fruit of the eating of this Sacrament.All the olde doctours spake in a similitude & represētacion when they spake of the vse & fruite of the eatynge of this Sacramente.
2. 2Decolā pad•us.Decolā pad•us.

¶ The .ix article.

For the ninth article, I believe that the Ceremonies which hurt not the faith by any superstition, nor be contrary to the word of god, may be suffered until the day star of truth be more and more yet sprongen and give us light, albeit I wot not whether ⟨image 27⟩some such may be found to be tolerated for a time for charities sake. But thus do I believe, that by the same mistress & teacher even charity say I, sith such ceremonies can not be used and stand without great offence, that then they should be abolished & taken away although they reclaim and bark against it which are of no faithful mind. For christ forbode not Mary Magdalene to pour forth her ointment upon him although the covetousness and infidelity of Judas did swell against it proudly. But the Images which stand forth to be worshipped, I reckon them not among these ceremonies,¹ but to be of the number of those things which directly fight against the word of god. But such as are not set forth to be worshipped, or where there is no peril that they should in time to come be worshipped, so far of am I that I would damn them, that I acknowledge that science and craft in painting and carving to be the very gifts of God.

For the nynth article, I beleue that the Ceremonies whiche hurte not the fayth by any supersticion, nor be contrary to the worde of god, maye be suffred vntyll the daye starre of truthe be more and more yet sprongen and gyue vs lyghte, albeit I wote not whether ⟨image 27⟩some suche may be founde to be tolerated for a tyme for charities sake. But thus do I beleue, that by the same mastres & teacher euen charite say I, syth suche ceremonies can not be vsed and stande without great offēce, that then they shulde be abolysshed & taken awaye althoughe they reclame and barke agaynst it whiche are of no faythfull mynde. For christ forbode not Mary mawdelen to powre forth her oyntmente vpon hym althoughe the couetousnes and infydelite of Iudas dyd swell agaynste it proudlye. But the Images whiche stande forth to be worshypped, I reaken them not amonge these ceremonies,¹ but to be of the noumbre of those thynges whiche dyrectlye fyght agaynst the worde of god. But suche as are not setforth to be worshipped, or where there is no perell that they shulde in tyme to come be worshypped, so farre of am I that I wold dampne them, that I aknowlege that science and crafte in paintyng and karuynge to be the verye gyftes of God.

1. 1Images where peril is lest they be worshipped ought to be taken away.Images where perell is lest they be worshypped oughte to be taken awaye.

¶The .x. article.