A treatyse made by Johan Lambert vnto kynge Henry the .viij. concerynge hys opynyon in the sacrame[n]t of the aultre as they call it, or supper of the lorde as the scripture nameth it. Anno do. 1538 Lambert, John, d. 1538. This text is an enriched version of the TCP digital transcription A05038 of text S103829 in the English Short Title Catalog (STC 15180). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 76 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A05038 STC 15180 ESTC S103829 99839574 99839574 4006 2240885459

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Early English books online. (EEBO-TCP ; phase 1, no. A05038) Transcribed from: (Early English Books Online ; image set 4006) Images scanned from microfilm: (Early English books, 1475-1640 ; 70:17) A treatyse made by Johan Lambert vnto kynge Henry the .viij. concerynge hys opynyon in the sacrame[n]t of the aultre as they call it, or supper of the lorde as the scripture nameth it. Anno do. 1538 Lambert, John, d. 1538. Bale, John, 1495-1563. 32 leaves D. van der Straten, [Wesel : 1548?] Edited by John Bale. Imprint from STC. Running title reads: Johan Lambertes sentence, to kynge Henry the viij. Reproduction of the original in the British Library. eng Lord's Supper -- Early works to 1800. eebo A treatyse made by Johan Lambert vnto kynge Henry the .viij. concerynge hys opynyon in the sacrame[n]t of the aultre as they call it, or supper of the Lambert, John 1548 66 14282 78 0 0 0 0 0 54.61 D The rate of 54.61 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-03 Assigned for keying and markup 2004-03 Keyed and coded from ProQuest page images 2004-05 Sampled and proofread 2004-05 Text and markup reviewed and edited 2004-07 Batch review (QC) and XML conversion

A treatyse made by Iohan Lambert vnto kynge Henry the. viij . concernynge hys opynyon in the sacrament of the aultre as they call it , or supper of the lorde as the scripture nameth it . Anno do. 1538.

Meritum Christi

Spes

The waye of the ryghteouse is indged to be vtter desirnctyon , but they are in rest . And though they suffer payne before men , Yet is their hope full of immortalyte Sapi. 3.
Iohan Bale to the christen reader .

AS Moses described the prymatyue churche for the first . ij . ages of Adam and Noah ( most gentyll reader ) he neyther Moses . omytted the malycyouse murtherer Cain , nor yet the hatefull scorner Cham , but set them both fourth in their lyuely colours of reprobate uessels Lucas . and wylfull persecuters of the same . Luke in like case with the other Euangelystes , forgate neyther Iudas nor yet the hypocrytysh clergy of the Iewes , as he worte the Gospell & Actes , whose wretched hartes vnsacyatly thursted for tho se innocentes bloude , whych purely confessed the lorde . A lyke maner in writynge obserued Egesippus , Eusebius , & other Eusebius . historyanes , i the dscripcyō of that lyuely churche whych folowed immedyatly after the Apostles tyme , as is euident to them that hath redde their workes . Whych godly maner of writynge , the vyolence of Sathan wolde in no case sufferse to procede or contynue , least the mad mastryes of hys mody mynysters were therby perceyued , and darkenesse so knowne for darkenesse .

Yet was not the currysh nature of that Cainysh generacyon , churlyshly reiectyn Cain . ge the gentyll uoyce of God , for the ages folowynge , all hyd to them whych had both eyes and syght of the lyuely scripres . But they wele perceyued at all tymes that they were both spyghtfull mur therers and theues , for all their counter fett colours of holynesse , prelacy , prestehode , chastyte , ghostlynesse , and soch other dregges the deuyll , in the kynde that they vsed them . If the congregacyon of God do now fynde such ernest writers , Writers . as the seyd Moses , Luke , and Eusebius were , whych wyl not in these dayes rocke the cradle of Iesabel , Apoca. 2. or flatter the prelates & tyrauntes in all their idolatrouse whoremōgynges , they maye wele thynke they haue no lesse godly treasure than they were than to the worlde , tyme for tyme and age for age .

For what els seaketh the greatter nombre of men lerned , but to lawde for Lerned . ●uere , to prayse for pleasure , and to please for aduauntage ? encoragynge the wycked tyrauntes of Sodome in all their blasphemouse euyls . Yea , and a wonderfull matter is it , to se ▪ as the lawes are wycked , how the prestes , the lawers ( I speake not of the godly ) and the wytlesse magystrates , sturre about them , to haue the Lawes . tyranny of them in all poyntes perfourmed . They stampe , they leape , they runne , they backbyte , they complayne , they accuse , they hate , they reuyle , they slaundre , they why sper in that care & that care , & suntyme geue fytlhy rewardes , to bringe their cruel purpose aboute , & to depryue the innocentes of lyfe .

But whan the lawes are righteouse than is it no worlde for them , but they Lu●ter● kepe sylence as monkes were wont to do . They dwell at home , they slepe , they drea me , and vtter nothynge at all ▪ They lurke lyke the foxe that feareth the whyppe , and lyke the wolfe that doubteth the shepeherde or hunter . For their nature is not to maynteyne the ryghteousnesse of the lawe , but busyly to call vpon , to sturre vp , & to quycken the tyranny therof . For they are the naturall mynysters of Tyra●● tyranny , and in that peruerse offyce , the fearce promoters of Antichrist , and cruell slaues of the deuyll . Of thys spyghtfull rable of rude rashe ruffyanes , was he cytie of Norwych yet neuer clere , in the whych thys persecuted seruaunt of God Iohan Lambert , otherwyse called Iohan Nycols , was borne , & from thens exyled for hys christen beleues sake .

I haue reddein the chronycles of that Norwych . cytie , that it hath bene dyuersly oft plaged for the slaughter of innocentes . And in the yeare of our lorde a. M. S. and. vi●. I behelde it in effect most wonderfull , beyng than but a ladde of . xi . yeares of age . As their blynde byshopp & clergy , by their full consent , had brent a yonge man there , aft●r the most tyrannouse maner ( I thynke ) that euer was seane , only for hauynge the lordesprayeri Englysh , and for not allowynge that prayer in latyne idolatrously to besayd to their dead O theues sayntes , neyther folowed in them nor yet in their clergy repentaunce for that cru ell slaughter . No , neyther lent fastynge , fyshe eatynge shryft palme sonday , good fryday , clyppe clappes , crosse crepynge , easter daye , nor yet the receyuynge of their maker , as they call it , whych all immedyatly succeded , coulde brynge them ones in remembraunce , that they had therin done amys .

But se what folwed by the ryghtfull hande of God . On tuysdaye in Easter weke , whych was than opon saynt Markes Fyre . daye , soch a fyre sodenly kyndled in the stretes of their cytte , as in fyue dayes & as manye nyghtes folowynge coulde scarsely be quenched . The euydent sygnes of that destructyon , are yet to thys present houre to be seane there in dyuerse places , the people neuer knowynge from whens that fyre came . And yet styll they , by the blyndenesse of their curates , not only remayned without repentaunce , but also Vnpenytent . consented to murther vpon murther , as apered in sir Thomas of Eccles , in an oldeman of Bongay , and in mastre Bylney , whom they put to cruell deathe also for their christen beleues .

If they haue borne them the boldar , prestes for that they haue seane their prestes not moch harmed by that fyre , or no lesse ther after to prospere than afore , they fowly haue deceyued themselues through ignoraunce of the scriptures . For God only chasteneth here in thys lyfe , those whom he loueth and intendeth to saue . Hebre. 12. As for the prestes whych commenly witholde the truthe of God in vnryghtcousnesse , God hath geuen them ouer to themselues , Roma . i. whych is the most terryble plage vpon earthe . They are the sede & ofsprynge of that wycked one , reserued Antichrist to the lattre vengeaunce . whom Christ shall destroye in hys lattre commynge , for beleuynge lyes , and fordoynge here the operacyon of errour . 2. Thes. 2. Moreouer Christ hath terrybly threttned , that it shall be moch worse with that generacyon of infydeles in that last iudgement day , than with Sodome and Gomor , or Tyre & Sydon , luce . 10. whych had sore ponnyshmentes here .

How many the afore named cytie hath spirytually slayne , by vniustly withol Norwych . dynge the scriptures of God , whych only mynystreth lyfe to the sowle , the lorde of beauen knoweth , and wyll to their confu syon , make it open at that lattre iudgement daye . Therfor I counsell them to repent in due season , and from hens fourth towashe theîr handes cleane from inno cent bloude , not with Pylate but with Paule , whych after hys conuersyon apered nomore a persecuter of christianes ▪ And as concernynge their cytiezen suntyme , Lamber● . Iohan Lambert , whom they for hys faythe reiected , though , he was not for them , yet was he for Christ . And I doubt not of ●t , but thys treatyse solowyn ge , whych beynge in the pryson , he wrote vnto the kynge as a reckenynge or accounte of hys faythe concernynge the chefe artyclè wherof he was accused , shall be able to declare hym a true wytnesse Martyr . and seruaunt of God , detestynge all false and idolatrouse worshyppynges . The sprete of the father eternall , and of hys sonne Iesus Christ , be euermore with than that fauer hys truthe vnfaynedly , & seke therafter to fashyon their lyues , & not after the corrupted examples of synnefull men . So be it .

To the most Christen , Gracyouse , and godly prynce . kynge Henry the .viij. beynge now the ryght defender of the pure faythe , hys poore , but full true subiecte Iohan Lambert prysoner , doth wyshe increace of knowledge i Gods truthe , & of loue to the same , with all felycyte therof ensuynge .

AS I poore afflict , dedlye and do lye in pryson , I haue consydered the maiestie and myldenesse or God . mercyfulnesse of God , beynge a kynge in comparable and immortall that he as concernynge hys maiestie , is pereles , and the hygh God ouer all . Whych yet by hys goodnes se doth euer regarde and loke downe vp on the humble and lowe ▪ that be eyther in heauen or in earth . Vpon thys consyde racyon , o my most noble and gracyouse prynce , haue I conceyued double relefe and confort in myne anguysh and captyuyte . For the first relefe do I take that fynge immortall , trustynge surely that hys hyghnesse whych is vnmeasurably good , wyll sumwhat regarde and loke vpon hys vnworthy workemanshyppe or creature , and hys chylde by adopcyon , to ease me beynge in dystresse , accordynge to hys promyse , Cum ipso sum in tribul● tione , qui habitat in adi●torio altissimi , uterip●●m eum , et cet .

The seconde relefe do I conceyue of Kynge . your most gracyouse hyghnesse , trustynge to fynde yow , beynge Gods very depute , and our kynge mortall , ensuynge the ensample before shewed of God the kynge immortall . Thus do I hope that your hyghnesse , wyll gracyously regarde the dystresse & comberouse captyuyte of all troubled , specyally beynge your full true lyeges & lambes . And that so yow wyll gracyously heare the cause of my present afflyctyon , Whych if it shall please your grace to knowe , is thus . Vpon wednisday next after saynt Mychaell , ded your graces prynter call me to hym , demaundynge if I had translated the boke of the a● tycles of Geneua . Whych thynge Ireny enge me to haue done , as in truthe I ded it not , he axed if I wold iustyfy my saynge before the prynter of that treatyse , whych therfor Pryson . was imprysoned in the counter , where as he charged the kepar to holde me also . From whens I with other was brought to Lambeth , where as I do abyde in the warde of your metropolytane .

Sens that tyme was I called before certayne bysshoppes / and requyred vpon an othe , truly to certyfye them of . iiij . artycles . Of whom I desyred , that fyrst I mought knowe wherof I was accused , or who wolde accuseme ? But that beynge ryght lefull , coulde I not obtayne , wherby I coniecture uerely , that without any accusers or accusacyon , I am put into thys trouble or pryson of mere plea sure . Then after my othe taken , the arty ●rtycles . cles were recyted . Agaynst . ij ▪ of them I euer haue resysted styffely , and neuer to them ones consented . And the thirde be ynge full false and vntrue , had Ineuer hearde of before that it was there to me recyted . So that I mought surely coniecture , that no man had accused me a● fawty in them .

The fourth concerned the holy sacrament of Christes body & bloude . In the whych although no man can , as I suppose , accuse me to haue spoken therin amys , yet seynge they requyred my sentence there by vertu of an othe , I coulde not for feare of God , speake with my mouthe con trary to my mynde & conscyence , although Deathe . deathe shulde redyly therupon ( as I coulde not otherwyse espye ) to me ensue . I then consydered with myselfe , first that to shewe fourth my sentence , though it were so sure and true as the Gospell , seynge that as yet , it was dyssonaunt from the vulgare opynyon , of longe tyme preuaylynge , m●ch dysturbaunce mought ther by aryse to the multytude hearynge it , & that therfor I coulde not but ouer rypely declare it byfore the multytude in that iudgement assembled .

Secondly I consydered that your grace is si●drouse and fayne , to knowe all truthes , of longe concyled and hyd , and ●ruthes . so at tymes conuenyent to set them fourth , or reduce agayne to lyght , as they maye be wele dygested and borne . I therfor desyered that I mought than and there no further procede in makynge ouer rype declaracyon of that matter , but that I mought wryte my mynde in it to your most gracyouse maiestie . Whych my myn de or sentence Iiudge to be ryght catho lyck and true . That so after your graces iudgement and aduyse knowne , I and other shulde folowe , but not preuent your dyrectyon , eyther by speakynge therof or by sylens kepynge . My sentence therin ce . maye at the first openynge , apere synystre , and so peruerse , for so moch as of longe we haue conceyued a contrary persua syon Neuerthelesse I hope , that due and delyberate perpendynge of scriptures , & of the authorytees of auncyent fathers , iustly alleged for my purpose , shall declare me to procede syncerely and faythfully .

Before that I shall in thys matter , shewe fourth myrudely vttered sentence , thys with your gracyouse fauer do I thynke necessary to protest . That I here do nothynge defyne nor wyll defyne , although Defyne . I iustly mought . I do knowe , that where as I am blunte , rude , and dulle , that your grace is of iudgement full fyne , sharpe , and quycke , so that yow can se the defynycyon & determynacyon of God , in thynges godly , farre better than I or soch lyke can eyther shewe or thynke . I shall therfor omytt soch nedelesse defynycyon or determynacyon in my sentence , & only accordynge to my promy se & othe , symply & truly wyll I relate my sentence , so to be examyned & discussed Submyssyon . of your sull gracyouse wysdome , whe ther it be quadraunt to holy scriptures & to the artycles of our Crede or no. And certayne , if it be quadraunt to these , my hope is , that then your grace wyll not reiect or refuse it . And otherwyse wolde I nothynge , specyally that is myne , or com mynge from me , to be allowed .

I am contented to receyue lyfe or death at your hande , in whych God hath put the power of both . Neuerthelesse whan your grace shall by thys true writynge , fynde me so to feare God , that I can not A martyr● fauoure myne owne lyfe , by vsynge falshed , dy ssymulacyon , or periury . Whan yow shall fynde that myne en●ē● is as becometh a true subiect , to open vnto yow the uery tru the of thys matter , as I wyll in all other . Whan yow shall fynde that I entende not to preuent your good dyrectyon & aduyse , but to folowe it both in thys & all other affayres , as I haue shewed tofore . Whan yow fynally shall fynde how quyetly I haue Obedyen● enterprysed into it , so that I renyed to open my sentence in the matter , before I had hearde your graces aduyse . These thynges consydered or remembred , I trust your grace wyll enclyne to my sauetie rather than to cause me bodyly to peryshe .

But in all poyntes I do humbly and gladly submyt me , vndre the myghty hande of God & of yow hys anoynted depute ouer vs in earth , to whom I shall contynue a true subiect and an innocent lambe , what so euer shall betyde me , with the grace of our sauer and redemer , whom Praye . I shall also hartely praye , euer to gyde , preserue , and saue your grace to hys plea sure and to the mayntenaunce of truthe and innocencye in thys realme . Fynally if it shall please your most noble grace , with layser to pondre and consydre my rudely written sentence , and to vse it as an occasyon to inuestigate or trye out the very truthe of the matter , by chrysten dysputacyons made to and fro , pro & contra . My. hope is , that so the truthe after such dysputacyons shall the son●r to your Truthe . grace euydently apere , and by yow to all vs your subiectes , to a great commen both Ioye and quyetnesse .

For what subiect can but reioyce & hyghly thanke God , seynge hys prynce with all dylygence and myldenesse , is glad to heare and trye out all truthes , and so with godly loue and tendernesse , to commende or set fourth the same abrode to hys subiectes , for their true instructyon , vnyte , and solace both bodyly and ghostly . Thys full godly dylygence of dyggynge Doctrine . vp the fountayne agayne , of pure and lyuely water of dyuyne knowledge , that is to saye of serchynge holy scriptures longe stopped vp by the myscreaunt Phylistynes , that be pharysees and papystes , with the dunge of their earthly fantasyes and humayne gloses , do I wyshe in your grace to be contynued and encreased to Gods honoure , to your owne felycyte , and to the commen weale . Amen .

Hys sentence concernynge the sacrament .

After thys protestacyon doth now folowe , if it shall please your full godly grace to knowe my sentence concernynge the Sentence sacrament of Christes holy body and bloude . Whych sentence is this . Christ is so ascended bodyly into heauen , & hys holy manhede thydre so assumpte , where as it doth sytt vpon the ryght hande of the father , that is to saye , is with the father there remanent & resydent in glory , that by the infallyble promyse of God , it shall not or can not from thens returne byfore the generall dome . why●h shall be in the ende of the worlde . And as he is nomore corporally in the worlde , so can I not se how he can be corporally in the sacrament or hys holy super . And yet not withstandynge Confesse . do I knowledge and confesse , that the holy sacrament of Christes body and bloude , is hys uery body and bloude in a certayne maner , whych shall be shewed herafter with your graces fauer and perm●ss●on ▪ Accordynge to the wordes of our sauer instytutynge the same holy sacrament , & sayenge . Hoc est corpus meum , quod pro uobis datur . And agayne , Hic est sanguis meus , qui est no ui testamenti , qui pro multis effunditur in remissionem peccatorum Math. 26.

But now for approuynge of the first part ▪ that Christ is so bodyly ascended Ascended . into heauen , and hys holy manhede so thydre assumpte & caet ▪ that by the infal lyble promyse of God , he shall not , or can not any more from thens bodyly returne , byfore the generall dome . I shall for thys , allege first the scriptures , and then folowynge the authorytates of olde holy ●octours , with one consent testyfyenge with me . Besydes thys . I nede not to tell ▪ that the same is non other thynge , but that we haue taught to vs in these Crede . iij. artycles of our Crede Ascendit ad coe los , sedet ad dexteram Dei patris omnipotentis , Inde uenturus est iudicare uiuos & mortuo● . For Christ ded ascende bodyly , the godhede whych is infynyte , vncircumscriptyble , replenyshynge both heauen and earth , beynge immutable and vnmoueable , so that properly it can neyther ascende nor descende

Scriptures affermynge the same .

The scriptures whych I promysed to allege for the confirmacyon of my seyd sentence , be these . First Acto . 1 ▪ Videntibus Scriptur● illis eleuatus est , & nubes suscepit eum ab oculis eorum . Cunque intuerentur in coelum euntem illum , ecce duo uiri & cet . Here is it euydently shewed , that Christ departed and ascended in a vysyble and cyrcumscript body . That thys departynge was vysyble and in a vysyble body , these wordes do testyfye . Cunque ituerentur . Quid statis aspicientes in coelum . & Quēadmodum uidistis . That secondly it was ● body , I haue afore ꝓued , & mereo● the Deyte is not seane , but is inuysyble , as apereth . 1. Timoth. 1. Inuisibili soli Deo , Godhede . & caet . and. 1. Timoth ▪ 6. Lucem habitat inaccessibilem , quem nullus hominum uidit , sed nec uidere potest ▪ Therfor the man hede and natural body was assumpt , or ded ascende . That thirdly it was in a cyrcumscript body , apereth manyfestly in thys . First that hys ascensyon and bodyly departynge , caused them to loke vp , And secondly that he was lyft vp , that is to wete , from byneth or from low . And thirdly quod nubes suscepit eum . Where as no clowde nor clowdes can receyue or embrace the Deyte , & caet .

I am fayne to leaue out other euydent Breuely . argumentes for the same purpose , least I shulde be ouer prolixe and tedyouse . It doth there also further folowe in lyke forme , how the Angels made answere to the dyscyples , sayenge . Viri Galilei , ꝙ statis aspicientes in coelum ? Hic Iesus qui assumptus est a uobis in coelum , sic ueniet quēad modum uidistis eum euntem in coelum . Here we se agayne that Iesus is assumpt , or taken awaye in to heauen . And then it must be from out of the worlde , according to that we reade , Iohan , xvi . Exiui a patre , & ueni in mundum . Iterum relinquo mundum , & uado ad patrem . That is not els , but as he came from the father of heauen into thys worlde , in that he was incarnate & mademā , for hys godhede Manhed● was neuer absent , eyther from heauen or yet earthe , euen so shuld hys manhede leaue the worlde agayne to go to heauen . Moreouer in that it is sayd , sic veniet , is playnely testyfyed , that he is awaye & now corporally absent .

Fynally it is shewed further , after what maner he shall come agayne , by these wordes . Quemadmodum uidistis eum euntem in coelum . Whych is not els , but asyow ded vysyblye se hym ascende or go awaye to heauen , a cloude embracynge hym and takynge hym from amon Vysybly . yow . Euen so shall yow vysyblye se hym to come agayne in clowdes , accordynge as we reade , Math. 26. Videbitis filium hominis uenientem in nubibus coeli . Aud agayne , Math. 24. Et uidebunt filium hominis . Soch other textes haue we full many , declarynge my sentence to be catholyck and true . Of whych I here shall breuely note some places , and passe ouer them , knowynge that a lytle rehearsall is suffycyent to your noble wysdome . The places be ▪ Marke . 16. luke . 24. Iohan. 13. 14. 16 and. 17. Romanes . viii . Ephes. 1. & . 2. and. 2. Corinth . 6. Hebre. 8. 9. 10. & . Bodyly . 12. and. 1. Thessa. 4. and. 1. Pet. 2. whych all do testyfy , that Christ hath bodyly forsaken the worlde , departed from it vnto hys father , ascended into heauen , syttynge styll vpon the ryght hande of the seyd father aboue all domynyon , power , & pryncypalyte , where he is present aduocate & intercessour byfore hys father & that he shall so bodyly come agayne , lyke as he was seane to depart from hens .

Nothynge can better or more clerely testyfye and declare , what is contayned in the sacrament of Christes holy bodye & bloude , than do the wordes of scriptu ●arke . re , wherby it was instytute . Marke doth agre with Mathew , so that in a maner herecyteth hys very wordes . And no mar uayle it is . For as the doctors do saye , the Gospell of Marke is a very Epytome or compendye of Mathew . I shall therfor wryte the relacyons of them touchynge the instytucyon of thys sacrament togyther . The relacyon or testymony of Mathew is Mathew . thys . Vescentibus eis , accepit Iesus panem , & cum egisset gratias , fregit , deditque discipulis , et ait . Accipite , comedite . Hoc est corpus meum . Et accepto poculo , gratijs actis , de dit illis dicens ▪ Bibite ex hoc omnes . Hic est enim sanguis meus , qui est noui testamenti , qui pro multis effunditur in remis sionem peccatorum . Dico autem uobis , non bibam posthac ex hoc fructu uitis usque in diem illum , cum illum bibam uobiscum nouum in regno patris mei .

The testymony or relacyon of Marke , Marke . is this . Et edentibus illis , sumpto Iesus pane , cum gratias egisset , fregit , & dedit illis , & dixit . Sumite , comedite , Hoc est corpus meum . Et accepto poculo , cum gratias egisset , dedit illis , & biberunt ex eo omnes . Et dixit illis . Hic est sanguis meus noui testamenti , ꝙ ꝓ multis effunditur . Amen dico uobis , posthac non bibam de fructu uitis usque ad diem illum , cum illum bibero nouum in regno Dei . Luke Luke . beynge the compaynyon of Paule , as apereth in the actes , & . 2. Timoth. 4. doth so next agre with hym in makynge relacyon of thys supper & holy instytucyon of the sacrament . Hys relacyon or report is thus . Accepto pane , cum gratias egisset , fregit , ac dedit eis dicens . Hoc est corpus meum , quod ꝓ uobis datur . Hoc facite in mei re cordationem . Similiter & poculum , postquam coenauit dicens ▪ Hoc poculum nouum testamentum per sanguinem meum , qui pro uobis effunditur .

Paules testymony doth folowe next , Paule . agreably to Luke , and it is thus . Ego em̄ accepi a domino quod & tradidi uobis , quod dominus Iesus in ea nocte qua tradebatur , accepit panem , et postquam gra tias egisset , fregit & dixit . Accepite , edite . Hoc meum est corpus quod pro uobis frangitur . Hoc facite in mei commemorationem . Ad eundem modum & pocu lum peracta coena , dicens . Hoc poculum nouum testamentum est in meo sangui ne . Hoc facite quotiescumque biberitis , in mei commemorationem . Quotiescumque enim & caet . By these testymonyes shall I declare my sentence to your grace whych Sentence . I conceyue of the holy sacrament of Chri stes blessed body and bloude , and in all poyntes of dyffycultie , shall I annexe the very interpretacyon of the olde holy doctours and fathers , to shewe that I do not grounde any thynge vpon my selfe . Therafter shall I adde certen argumentes , whych I trust shall clerely proue and iustifye my sentence to be true , catholyck , and accordynge both with God and hys lawes , and also with the mynde of holy ●octours .

My sentence is thys , that Christ ascended into heauen , and so hath forsaken the worlde , and there shall abyde , syttynge Syttynge . on the ryght hande of hys father without returnynge hyther agayne vntyll the generall dome . At what tyme he shall come from thens , to iudge the dead and lyuynge . Thys all do I beleue do ne in hys naturall body , whych he toke of the blessed vyrgyne Mary hys mother , in the whych he also suffered passyon for our sauetie and redempcyon vpon a crosse , whych dyed for vs & was buryed , in whych he also ded aryse agayne to lyfe immortall . That Christ is thus ascended in hys man hede and naturall body , & so assumpt into heauen , we maye sone proue , for as Godhede . moch as the godhede of hym is neuer out of heauen , but euer replenyshynge both heauen and earthe , and all that is besydes fourth , beynge infynyte and intermynable or vncyrcumscriptyble , so that it neyther can propyrly eyther ascende or descende , beynge without all alteracyon sand vnmutable or vnmoueable .

So that now hys naturall body beynge assumpt from amonge vs , & departed out of the worlde , the same can nomore returne from thens vnto the ende of the worlde . For as Peter wytnessyth , Peter . Acto . 3. Oportet eum coelum accipere usque in tempora restitutionis omnium quae locutus est Deus per os omnium fanctorum suorum a saeculo prophetarum . And the same doth the artycle of our Crede teache vs , whych is . Inde ( scilicet a coelis uenturus est iudicare uiuos & mortuos . Whych tyme Paule calleth , Apparitio domini nostri Iesu Christi . Timoth. 6. Seynge then thys na turall body of our sauer , that was borne of hys mother Mary beynge a Vyrgyne , is all whole assumpt into heauen , & departed Oportet out of thys worlde , & so Oportet , as sayth S. Peter , that is in Englyshe , he must remayne in heauen vntyll the ende of the worlde , whych he calleth tempus restitutiōis omnium . Thys I saye , seane & beleued accordynge to our Crede & the scriptures , I can not perceyue how the natural body of hym can contrary wyse be in the worlde , & so in the sacrament . And yet not withstandynge is thys true , that the holy sacrament is Christes body & bloude , as after shall be declared .

Doctours affermynge the same .

But first , for the establyshynge of my former purpose , that the naturall bodye of our sauer , is so absent from thys worlde & ascended to heauen , that it can be he be nomore present , vnto the generall dome . I wolde besyche your grace to consydre the mynde and sentence of olde holy doctors in thys purpose or matter , how agreably they testyfye with that is tofore shewed . Amongest whome we haue first S. Augustyne , Augustyne writynge thus to Dardanus . Proinde quod ad uerbum attinet , creator est Christus . Omnia enim ꝑ ipsum facta sunt . Quod uero ad hominem creatura est Christus . Factus est em̄ ex semi ne Dauid secundum carnem , & in similitudinem hoīm ordinatus . Item quia in hoīe duo sunt , anima & caro . Secundum animam tristis fuit usque ad mortem , secundum carnem passus est mortem . Nec en̄ filium Dei Chrīstū dicimus , hominem separamus , aut cum eundem Christum filium hominis dicimus , separamus Homo Deum . Secundum hominem namque in terra erat , non in coelo ubi nunc est , quando dicebat . Nemo ascendit in coelum , nisi ꝙ descendit de coelo , filius hominis ꝙ est in coelo . Quamuis secundum id quod filius Dei erat , esset in coelo , secundum uero id quod filius hominis fuit , adhuc esset in terra , nōdūque ascendit in coelum .

Similiter cum secundum id quod filius Dei est , sit dominus gloriae , secundum id autem quod filius hominis , crucifixus sit . Ait tamen Apostolus . Si enim cognouis sent dominum gloriae , nunquam crucifixissent . Ac per hoc & filius hominis erat in coelo , filius Dei secundum hominem crucifigebatur in terra . Sicut ergo potuit recte dici dominus gloriae crucifixus , quum Dominus ad solam carnem illa passio pertineret , ita recte dici potuit , hodie mecum eris in paradiso , cum iuxta humanam humilitatem per carnem in sepulchro , per animam in inferno illo die futurus esset . Iuxta diui nam uero immutabilitatem , nunquam de paradiso , quia ubique est semper , reces sit . Noli igitur dubitare ibi nunc esse hominem Christum Iesum , vnde uenturus est . Memoriter recole , et fideliter tene , chri stianam confessionem . Quoniam resurrexita mortuis , ascendit in coelum , sedet ad dexteram patris , nec aliunde quam inde uenturus est , ad viuos & mortuos iudicandos . Venturus Et sic uenturus est , illa angelica uoce testante , quemadmodum uisus est ire in coelum , id est , in eadem carnis for / ma atque substantia , cui profecto immor talitatem dedit , naturam non abstulit . Se cundum hanc formam non est putandus ubique diffusus . Cauendum autem ne ita diuinitatem astruamus hominis , ut ueritatem auferamus corporis . Non est autem consequens , ut quod in Deo est , ita sit ubi que ut Deus . Nam & de nobis ueracissime scriptura dicit . Quod in illo uiuimus , sumus , et mouemur . Nec tamen sicut ille ubique sumus , sed aliter homo ille in Deo , quoniam & aliter Deus in homine , proprio Deus . quodam & singulari modo . Vna enim persona Deus & homo est , & utrumque est unus Christus Iesus . Vbique per id quod Deus est , in coelo autem per id quod homo .

By whych wordes of holy Augustyne , your grace maye euydently se that he testyfyeth and teacheth the blessed body or fleshe of Christ to be no where els than in heauen . For to it beynge assumpt or ascended into heauen , God , as he sayth , hath geuen immortalyte , but not taken a waye nature ▪ So that by the nature of Nature . that holy fleshe or bodye , it must occupye one place , wherfor it foloweth , Secundum hanc formam , that is to wyte , of hys fleshe , Christus non est putandus ubique diffusus . For if Christ shulde in hys humanyte be euery where dyffuded or spred abrode , so shuld hys bodyly nature or naturall body be taken from hym . And therfor he sayth . Cauendum enim , ne ita diuinitatem astruamus hominis , ut humanita tem corporis auferamus . But in that he is God , so is he euery where , accordynge to my wordes byfore wrytten . And in that he is man , so is he in heauen . And therfor is it Athanasius . sayd . Vna enim persona Deus & homo , & utrumque est Christus , ubique per id quod Deus , in coelo autem per id quod homo ,

And yet do we reade agreably to the same matter , more largely in the same epystle , by these wordes ▪ Christum dominum nostrum unigenitum Dei filium , equalem patri , eūdēque hominis filium , quo maior est pater , ut ubique totum praesētē esse non dubites tamquam Deum , etī eodem templo Dei esse tamquam inhabitātē Deum , & in loco aliquo coeli propterueri corporis modum . Thus fynde we clerely , that for the measure of hys very body he must be in one place ▪ and that of heauen as concernynge hys In heauen . manhode ▪ & yet euery where present in that he is the eternall sonne of God & egall to hys father . Lyke testymony doth he geue in the. xxx . treatyse that he maketh vpon the Euangely of Iohan . These be hys wordes there written . Donec saeculum finiatur sursum est dominus , sed etiam hic est ueritas domini . Corpus enim domini in quo resurrexit , uno loco esse oportet . Veritas autem eius ubique diffusa . The first parcell , that is , Donec saeculum finiatur , is so put , that it maye ioy ne to the sentence goynge byfore , or els to Sursum . these wordes folowynge . Sursum est dominus & caet . And so shuld it wele accorde to my sentence byfore shewed , whych is , the lorde is so bodyly ascended , that in hys naturall body he can not agayne returne from vntyll the generall dome .

But how so euer the seyd clause or parcell be applyed , it shall not greatly skylle , for my sentence notwithstandynge remay yneth full stedefast . In so moch , as the scripture doth mēcy●n but of . ij . aduc̄tes or commynges of Christ , of whych the first is perfourmed in hys blessyd in carnacyon , & the seconde is the commynge at the generall done . And furthermore i thys artycle Commynge . of our Crede , Inde uenturus est iudicare uiuos et mortuos , is not only shewed wherfor he shal come agayne , but also whan he shal come agayne . So that in the meane whyle , as the other artycle of our Crede witnessyth , Sedet ad dexteram Dei patris , that is not els to saye , them he remayneth in glory with the father . Furthermore euen as I haue byfore rehearced the foreseyd auctoryte of Augustyne , euen so haue I redde it in hys quinquagenes vpon a psalme , of whych I can not now precysely note or name the nombre . And the same wordes doth he also wryte in a pystle to S. Hierome . So that we Augustyne maye knowe , he had good lykynge in it , that he so commonly doth vse it , as hys vsuall prouerbe or byworde ,

In the same is also testyfyed , that hys blessed bodye can be but in one place , so that it beynge now accordynge to the scripture and artycle of our beleue or crede , in heauen , it can not be in earthe . And moch lesse can it be in so vnnumerable places of the earthe , as we maye preceyue that the sacrament is . Thus although the bodye of our sauer must be in one place , as he writeth agreably to the saynge Petrus . of Peter , Quem oportet coelos accipere , us que ad tempus restitutionis omnium . Yet as the wordes folowynge make mencyon , ueritas autem eius ubique diffusa est . Thys veryte of Christ , or of hys bodye , do I take to be that he in other places , doth call uirtus sacramenti . As in the xxv . treatyse vpon Iohan we fynde thus writ ten . Aliud est sacramentum , aliud uirtus sacramenti . And agayne , Si quis manduca uerit ex ipso non moritur , sed qui pertinet ad uirtutem sacramenti , non qui pertinet aduisibile sacramentum . And to declare what is uirtus sacramenti , that I counte to be ueritas Virtus . domini uel corporis ipsius , he sayth . Qui manducat intus , non foris , qui manducat in corde , nōque premit dente .

So that fynally thys ueritas domini uel corporis ipsius , whych is dyspersyd euery where abrode , is the spirytuall profyte , frute , and confort that is opened , to be receyued euery where of all men by farthe in the ueryte of the lorde , that is to wyte , in the uery and true promyse or testament made to vs in the lordes bodye that was crucyfyed & suffered deathe for vs , and arose agayne ascendynge immortall in to heauen . Where he sytteth , that is , abydeth on the ryght ham Abydeth de of hys father , from thens not to returne vntyll the generall dome or iudgement . Thys bodyly absence of our sauer is lyke wyse clerely shewed in the fyfty treatyse that he maketh vpon Iohan , where he doth expowne thys text , Pauperes semper habetis uobiscum , me autem non semper habebitis , to my purpose , that therby I counte and bolde to be rather catholyck . Fynally the same doth he confyrme in hys sermons of the seconde and thirde feryes of Eastre , and in so many places besydes fourth , as here can not be recyted , the nombre of them is so passynge great .

With hym consentyth full playnely Fulgentius , li. 2. ad Thrasimundum , Fulgentius writynge in thys wyse . Vnus idemque homo lo calis ex homine , qui est Deus immensus ex patre , unus idemque secundum humanam substan tiam , absens coelo cum esset in terra , & dere linquens terram cum ascendisset in coelum . Secundum uero diuinam immensamque substantiam , nec coelum dimittens cum de coelo descendit , nec terram deserens cum ad coelum ascendit . Quod ipsius domini certissimo sermone potest cogno sci , qui ut localem suam ostenderet humanita tem , dicit discipulis suis. Ascendo ad patrem meum & patrem uestrum , Deum meum & Deum Lazarus . uestrum . De Lazaro quoque cum dixisset , Laza rus mortuus est , adiunxit dicens . Et gaudeo propter uos , ut credatis , quoniam non eram ibi . Immensitatem uero suae diuinitatis osten dens , discipulis dixit , Ecce ego uobiscum sum usque ad consummationem saeculi . Quomodo aunt ascendit in coelum , nisi quia localis est & uerus homo ? Aut quomodo adest fidelibus suis , nisi quia idem immensus & uerus Deus est , & caet . In thys s●●e & sort doth he procede fou r●h speakynge moch , full agreably to my sentence , whych , is now ouerlonge here to write . But what can be sayd more playnely Playnely . with me in so fewe wordes ?

First he sayth , that Christ beynge a man , is as concernynge hys manhede , locall , that is not els then conteyned in one place . And to expresse that the more clerely , he addeth to it , sa●nge . Vnus idemque secundum humanam substantiam , absens coelo cum esset in terra , & derelinquens terram cum ascendisset in coelum . where as he hath a contrary Antithesis for the godly nature , to shewe fourth the first poynt Antithesis . the more effectually . The Antithesis is thus . Secundum diuinam uero immensamque substantiam , nec coelum dimitiens cum de coelo descendit , nec terram deserens cum ad coelum ascendit . wherby is also confyrmed that I sayd , Christ ded descende and ascende as touchynge hys humanyte , but not in hys deyte , whych is immutable & vnmoueable . As we maye preceyue by that he here doth call it , substantiam immensam . Furthermore to shewe that Christ , as touchynge hys humayne and natural bodye , is locall and in one place , ij . textes . he alleget● and that ryght iustly ▪ ij . textes of scripture ▪ The first is , Ascendoad patrem , & caet ▪ And the seconde is of Lazarus , Gaudeo propter uos & caet .

Fynally he maketh thys demaunde . Quomodo autem , ascenditin coelum , nisi quia localis & uerus est homo . Wherby we maye se , that by thys sentence , Christ coulde not ascende , except he had be locall , that is , conteyned in one place , & souery man . And that is accordynge to . S. Augusty ne , writynge as is aboue shewed : Et sic uenturus est , illa angelica uoce testante , quemadmodum uisus est ire in coelum , id est in eadem carnis forma atque substantia . Secundum hanc Forma . formam non est ubique diffusus . Cauendum enim ne ita diuinitatem astruamus hominis , ut ueritatem corporis auferamus . So that they both do testyfye , that Christ coulde not haue ascended , except he had be locall , that is to wyte ▪ conteyned in one plale & v●●● man . And that if he were not locall , he coulde not be man ▪ Wherfor S. Augustyne Augustyne . sayth further , ad Dardanum . Spatia locorum tolle corporibus , & nusquam erunt , & quia nusquam erunt , nec erunt . Chat is to wyte , take awaye localyte or sytuacyon in place from bodyes ▪ and they shall be no where . And forbycause they shall be no where they shall haue no beynge .

We therfor couetynge to fynde Christ ●r hys naturall bodye , shuld seke for hym in heauen , where hys naturall manhede is syttynge on the ryght hande of hys fa ther. So wylleth vs S. Ambrose in the. Ambrose . x. boke whych he writeth vpon Luke , speakynge of Christes humanyte assumpte , in thys wyse . Ergo non supra terram , nec in terra , nec secundum carnem te quaerere debe mus , si uolumus te inuenire . Nunc enim secun dum carnem non nonimus Christum . Denique Steqhanus non supra terram quae siuit , qui stan tum te ad dexteram Dei uidit . Mar●a autem quae quaerebat in terra , tangere non potuit . Stephanus tetigit , quia quesiuit in coelo . Stephanus inter Iudeos uidit absētem & caet . Thus we must seke for the naturall bodye of Stephanus . Christ , not vpon the earthe , but in heauen , if we wyll not be deceyued . And that doth he more largely in the same treatyse , speakynge thus of the veryte of Chri stes bodye . Quomodo non corpus quiesceret , in quo manebant insignia uulnerum , uestigiae cicatricum , quae dominus palpanda obtulit ? In quo non solum fidem firmat , sed etiam deuotionem acuit , quod uulnera suscepta pro nobis coelo inferre maluit , abolere noluit , ut Deo patri , nostrae precia libertatis ostenderet . Talem sibi pater ad dexteram locat , trophaeum nostrae salutis amplectens & caet .

Gregory also in an homelye of pentecost Gregory . , sayth agreably to the other , i these wordes ▪ Quando non maneret apud eos , qui ascensurus coelos ? promittit dicens . Ecce ego uobiscumsum omnibus dicbus usque ad con summationem seculi . Sed uerbum incarnatīo manet & recedit . Recedit corpore , manet diuinitate . Apud eos ergo tunc mansisse se perhibet , is q●i inuisibili semper potestate preseus erat , corporali iam uisione recedebat . In Ly ke wyse doth he testyfye in the homelye of Bedas . Easter daye . * With these doth Bede accorde in an homelye of easter , in whych he declareth thys text , Iohan. xvi . Modum & i am non uidebitis me , & e●t : And also in an homelye of the vygyll of pente cost . And , who can otherwyse saye or thynke , knowynge the scripture and our beleue , but that the naturall bodye of Christ is so assumpt in to heauen all whole , that it must there abyde without returnynge vntyll the generall iudgement . Notwith standynge , seynge thys is the chefe poynt wherupon I seke to establyshe my sentence in thys matter of the holy sacrament , that Christes holy and naturall bodye is so assumpte in to heauen , that there it Assumpte . must remayne all whole without returnynge vntyll the generall dome . I wyll yet with the permyssyon of your grace , ad de one or . ● . argumentes deduced out of the scriptures , to declare further my sentence to be faythfull and catholyck .

Argumentes out of scripture

First as Christ was enclosed and so borne about in the wombe of hys mother beynge a vyrgyne vndefyled , and therafter was borne into thys worlde , & put in a manger , And so he growynge in age ded abyde in dyuerse places , but in one after One place . an other somtyme , in Galyle , somtyme in Samary , somtyme in Iurye , somtyme byonde and somtyme on thys halfe of Ior dane , And consequently was crucyfyed at Hierusalem , there beyng ●enclosed & buryed in a graue . From whens he ded a ryse , so that the Angels testyfyed of hym , Surrexit non est hic , Math 28. And as at a tyme appoynted after hys resurrecty on , he was assumpte or lyft vp in to heauen , from the toppe of the mounte of Olyu●●e , in the syght of hys dyscyples , a clowde compassynge hym about . Euen so shall be come from the same celestyall Shall come . place corporally , as they ded se hym to de part out of one place corporally , accordynge to the testymonye of the Angels , Acto . 1. So that in thys we maye vndoubtedly fynde that Christ , as touchynge hys man hede , can not be corporally in manye and dyuerse places at ones , and so to be corporally in hys naturall bodye in heauen and also in the earthe , and that is moreouer , in so many partes of the worlde , as men haue affirmed .

Neyther doth the scripture requyre that we shulde spoyle Christ of the propertie propertie of mannys nature , whych is to be in one place , whom the same scripture doth perpetually wytnesse and teache to be man , and so to confounde the condycyon of hys bodyly nature with the nature dyuyne . Paule doth teache that Christ in man hede , was made in all poyntes lyke vnto vs hys bretherne , synne excepted . How then can hys bodye be in more places at ones , vnlyke vnto the naturall proprytie of the bodyes of vs hys bretherne ? But here do some wittye phylosophers , yea , rather sophysters than dyuynes , Sophysters . brynge into the anullynge of Christes humanyte , a symylytude of mannys sowle whych beynge one , is yet so all whole in all our whole bodye , that it is sayd , to be all whole in euery part of the bodye . But s●ch shuld remembre , that it is no conuenyent symylytude whych is made of thynges dyfferent and dyuerse in nature , soch as be the sowle and bodye of man , to proue them to haue lyke propertyes . Thys is as if they wolde proue Christes bodye to be of one nature and propyrtie with hys sowle , and that thynges naturally corporall , The sowle . were not most dyuerse from creatures naturally spirytuall .

Furthermore , if so it mought be , that the bodye or fleshe of Christ , were mere ly spyrituall , and full lyke vnto the substaunce of Angels , yet coulde it not in thys wyse folowe , that hysbodye coulde be euery where , or in dyuerse places at ones . Wher for soch subtyltees are to be omytted , and the trade of scripture shulde wele lyke vs , by whych the olde doctors , do dyffyne , that the bodye of Iesu exalted or assumpte Locall . into heauen , must be locall , cyrcumscript , and in one place ▪ notwithstandynge that the ueryte , spirytuall grace , and frute that cometh of it , is dyffuded and spred abrode● all places , or euery where How coulde Christ corporally depart out of thys worlde , and leaue the earthe , if he in the kyndes of breade and wyne be not only corporally conteyned and receyued , but also there reserued , kepte , and enclo sed ? What other thynge els do these wor destestyfye , Iohan●xiij , Sciens autem Iesus , quia uenit hora eius , ut transiret ex hoc mun do ad patrem , & caet . And in lyke fourme , Luke . xxiiij . Et factum est cum benediceret illis , recessit ab eis , & ferebatur in caelum . Recessit . What do they sygnyfye , if Christ went not uerely ont of thys worlde , hys naturall bodye beynge surely assumpt into heauen ?

They do therfor vndoubtedly declare that Christ , beynge uery God and very man , ded not veryly depart out of thys worlde in hys naturall bodye , hys blessed humanyte assumpt into heauen , where it remayneth syttynge in glory with the father . Where as yet hys deyte ded not leaue the worlde , ne depart out from the earthe . Paule doth saye philip. 2. that of . ●j . thynges Paulus . he wyst not whych he mought rathest chose that is to wyte , to abyde in the fleshe for preachynge the Gospell , or els to be dyssolued from the fleshe , Seyn ge that to abyde with Christ is moch & farre better , by the whych Paule doth manyfestly proue , that they be not present ly with Christ , whych yet do abyde mortall in the fleshe . Yet they be with Christ in soch wyse , as the scripture doth saye that the beleuynge be the temple of Christ . And as Paule doth saye . 2. Corinth . 13. An non cognoscitis uosmetipsos , quia Iesus Christus Christus . in uobis est ? In whych sence he also promysed to be with vs vnto the ende of the worlde .

Christ therfor must be otherwyse in that place , in whych , the Apostle desyred to be with hym , beynge dyssolued and departed from hys bodye , then he do abyde eyther in the supper , or els in any other places of the churches . He therfor doth vndoubtedly meane heauen , whyh is the paradyse of perfyte blesse & glory Whereas Christ beynge a vyctour , triumpher and conquerour ouer death , synne , and helle , and ouer all creatures doth reigne & remayne corporally . Thus do I trust The kynge . that your grace doth se my sentence , thys farfourth to be ryght catholyck , christen , & faythfull , accordynge to holy scripture to holy fathers , and to the artycles of our christen beleue . Whych sentence is thus . Christes naturall bodye , is so assumpt into heauen , where it sytteth or remayneth in glorye of the father , that it can nomo re come from thens , that is to wyte , from heauen returne , vntyll the ende of the worlde . And therfor can not the same na turall bodye naturally be here in the worlde , or in the sacrament . For then shuld Contradi ctio . it be departed or gone out of the worlde , and yet be styll remaynynge in the worlde . It shuld then be both to come , & all redy come , whych is a contradyccyon , & naryaunt to the nature of hys manhede

The seconde part of thys matter .

Now my sentence in the seconde part of thys matter , is thys , if so your grace shall please to knowe it , as I your poore & vnworthy , but full true subiecte wolde with all submyssyon & instaunce besych yow to knowe it . I graunt the holy sacrament Sacramentall . to be the very & naturall bodye of our sauer , and hys very naturall bloude And that the naturall bodye and bloude of our sauer , is in the sacrament after a certayne wyse , as after shall apere . For so do the wordes of the supper testyfye ▪ Accipite , comedite , Hoc est corpus men , quod pro uobis datur . And agayne , Bibite ex hoc omnes . Hic est enim sanguis me●s qui est noui testamenti , qui promul ti● effunditur in remissionem peccatorum . Of whych wordes seynge in them depen deth a great tryall & proue of thys matter , Interpre tacyon . and that for the interpretacyon of them , is and hath bene all controuersye of thys matter , I therfor shal shewe the interpretacyon , that holy doctours haue made of them , that as to me semyth , be full worthy credyte .

First we fynde in the seconde boke of Tertulyan , whych he writeth agaynst Marcion . Ipse Christus nec panem repro bauit , quod ipsum corpus suum representa● . Thys Marcio , agaynst whome Tertulyan doth thys write , ded erronyously reproue all creatures as cuyll . Whych thynge Tertulian Tertulyan doth improue by the sacrament , saynge as is aboue written . Christ ded not reproue the breade , whych representeth hys bodye . As who wolde saye . If Christ had iudged the breade euyll , then wolde he not haue left it for a sygne or sacrament to represent hys blessyd bodye . Agreably to the same doth he also saye in the fourth boke made agaynst the seyd Marcyon , in these wordes . Christus acceptum panem & distributum discipulis , corpus suum illud fecit . Hoc est corpus meum dicendo , id est figura corporis mei . Figura aunt non fuis Figura . set , nisi ueritatis esset corpus . Caeterum , uacua res , quod est phantasma , figuram capere non potest . Thys Marcio had an erroneouse opynyon , that Christ had no naturall bodye , but a bodye phantastycall . Whych errour or heresye , thys famouse doctor Tertulyan doth improue by the holy sacrament , saynge as afore is written .

The sacrament is a fygure of Christes bodye , ergo Christ had a very & true bodye . For a thynge whych is vayne and fantastycall can receyue no fygure . So Note thys . that in both places we maye clerely perceyue hys interpretacyon of these wordes . Hoc est corpus meum . Whych interpretacyon is not newe , but authentyke or full auncyent , lyke as is the writer . And thys interpretacyon do I the rather allowe , that non of the olde doctours , whych folowed hym , ded euer improue hym therfor , but rather haue they folowed it , as apereth fourth by holy Augustyne . In the Augustyne . preface vpon the thirde psalme , do the seyd Augustyne hyghly commende the won derfull suffraunce of Christ , whych so lō geded suffer and forbeare Iudas , as if he had bene a good & honest man Whereas nothwithstandynge he ded knowe hys traterouse thoughtes , whan he receyued hym to feast or supper , in whych he ded commende and delyuer to hys dyscyples , the fygure of hys body & bloude . The wordes of Augustyne in laty●e , be these . In historia noui testamenti , ipsa do mini nostri tanta & tam admiranda pacientia erat , quod eum tandiu pertulit tauquam benum , Iudas . cum eius cogitationes non ignoraret , cum adhibuit ad conu●u●um , in quo corporis & sanguinis sui figuram discipulis suis commenda uit & tradidit .

The same holy doctor also , writynge agaynst Adamantius , sayth thus . Non enim dubit auit dominus dicere , Hoc est corpus meum , cum daret signum corporis sui . Ad for a further declaracyon of the same chap tre , he sayth . Sic enim sanguis est anima , quo modo petra erat Christus . Nec tamem petra , ait , signifi cabat Christum : sed ait , petra erat Christus . Expressely doth Augustyne here , call the sygne of Christes bodye , hys bodye , Asygne . playnely interpretynge these wordes , Hoc est corpus meum , as both he and Tertulyane ded before . Moreouer he tafet these . iij. sentences , Hoc est corpus meum , Anima est sanguis , and Christus erat petra , to be of one phrase , and to be lyke speches , or to be expounded after one fashyon . And thys text , Petra erat Christus , doth he commonly thus expowne , Petra signifiea bat Christum . As apereth libro . xviij . de ciuitate Dei . ca. xlviij . Also in libro quaestionum in Genesint , & libro quaestionum in Leuiticum , Tractatu . xxvi . super Euangelium Ioannis , & In sermone de anunciatione dominica .

In lyke maner also S. Hierome expoundeth Hierome . it , in the small scholyes written vpon the first chaptre of the first epystle to the Corinthyanes , and all other writers with one consent , so farre as I can reade . And so doth the texte requyre to be expounded , for Christ was not a naturall stone , as all men maye wele perceyue , and yet was he the very true stone fyguratyuely , as Lyra sayth . Solet res quae significat Lyramus , nomine rei quam significat nominari . And so is the stone sygnyfyenge Christ , called Christ whych therby is sygnyfyed . And as he doth approue thys texte , Petra erat Christus , lyke wyse doth he expounde , Sanguis est anima , with the whych he doth knytt thys texte , Hoc est corpus meum , to be fyguratyuely expounded , as they be . Accordynge , to thys , do the same holy doctor write , Psalmo . 50. Nisi quis manducauerit carnem mean , non uidebit uitam aeternam . Acceperunt illud stulte , carnaliter illud cogitauerunt , & putauerunt quod praecisurus esset dominus particulas quasdam de corpore Capern●●tes . suo , et daturus illis ▪ Et dixerunt . Durus est hic sermo . Ipsi aunt erant duri , non sermo . Etenim si duri non essent , sed mites , dixissent sibi , Non sine causa dicit hoc , nisi quia est ibi aliquod sacramentum latens , Mansissent cum eo leues , non duri , & didicissent ab eo , quod illis discedentibus , qui manserunt didicerunt .

In thys maye we se , that our sauer wylleth hys precyouse fleshe to be eaten . But for the maner of eatynge , is & hath bene moch controuersye . The Iewes of Iudei . Capernaum wer offended with Christ , whan he sayd , he wolde haue hys fleshe eaten , and except man shuld e●●● hys fleshe , he coulde not come to lyfe eternall . They sup posed grossely , and vnderstode hym ( if a man myght so playnely speake it ) bocher ly , that he wolde cut out lumpes & peaces out of hys bodye , as the bocher doth out of dead beastes , and so gyue it them to eate of , as Augustyne doth here saye . And vpon thys grosse , or ( as holy Augustyne doth here call it ) folyshe and fleshly vnderstandynge , they were offended , and sayd to hym . Thys is a sore or harde sayenge . They ded shote fourth their bolte & Vn wyse . vnwyse sayenge ouer sone , and were offended before they had cawse . They toke that for harde and fore , whych shuld haue bene passynge plesaunt & profytable to them if they wolde haue hearde the thynge declared thoroughly to the ende .

And euen so now , that whych in thys matter maye appere at the first blushe , a sore , straunge , & intollerable sentence , for as moch as we haue not hearde of it before , but the contrary hath of longe tyme bene beaten into our heades and persuaded to our myndes , yet by delyberacyon Delyberacyon . and indyfferent hearynge , and abydynge a tryall of that whych at the first maye appere sore and intollerable , shall I trust be founde a swete truthe , to soch specyally as your grace is , louynge to heare and to knowe all truthe , But the Capernaytes were harde , as here sayth Augustyne , & not the worde . For if they had not bene harde , but soft & pacyent to heare , they wolde haue sayd in themselues . Christ sayth not thys without a cause , & there is some hyd mystery therin . And so by pacyent tarryaunce , they shulde haue knowne the truthe , that they coulde not attayne to Hastyn●● for peruerse hastynesse , or hast whych is a great stoppe and lett of true iudgement . But the dyscyples tarryed pacyently , to heare farther , & so ded they knowe thys speche of christ to be the wordes of lyfe , that to the other , ouer redyly departynge from Christ , were wordes of deathe . For they toke them lytterally and grosse ly , and the letter , as Paule sayth , sleyth .

But to shewe what the dyscyples , remaynige with Christ , ded lerne , S. Augustyne Augustyne . doth consequently shewe by the wordes of the Gospell , saynge thus . Ille autem instruxit eos , & ait illis . Spiritus est qui uiuificat , caro nihil prodest . Verba quae locutus sum uobis , spiritus & uita sunt . Spiritualiter intelligite quod locutus sum . Non hoc corpus quod uidetis , manducaturi estis , nec bibituri illum sanguinem quem fusuri sunt qui me crucifigent . Sacramentum aliquod uobis commendaui , quod spiritualiter intellectum uiuificabit uos . Et si 〈…〉 lliter celebrari , oportet tamen inuisibiliter intelligi . In thys dowe se , that both Christ and Augustyne wolde haue Christes wordes to be vnderstande 〈…〉 nally spyritually and not carnally , fyguratyuely & not lytterally , And therfor doth he saye , Non hoc corpus quod uidetis , manduca turi estis , & bibituri illum sanguinem , quem fusuri sunt qui me crucifigent . And what els is thys , but that Christ wolde hys bodye to be eaten , and hys bloude to be dronken ? But he wolde not hys bodye to be carnal ●● eaten , whych was materyally seane of them , to whome he spake , nor hys matery all or naturall bloude to be carnaly dronke , whych hys crucyfyers shulde cause to yssue from hys naturall bodye crucyfyed , as sayth Augustyne . But he ordayned & wylled hys bodye and bloude to be spirytually In fayth eaten and dronke in faythe and be leue , that hys bodye was crucyfyed for vs , and that hys bloude was shedde for the remyssyon of our synnes .

Thys eatynge and drynkynge is nothynge , but such true faythe and beleue , as is shewed . Wherfor as Christ sayth , Qui manducat mean carnem , & bibit meum sam guinem , habet uitam aeternam . Euen so doth he saye , qui credit in me , habet uitam aeternam . And S. Augustyne agreably to the same , doth saye in tractatusuper Ioannem . Ad quid paras uentrem & dentem ? Crede & manducasti . I do Beleue . knowe that Christ hath ordayned hys sacrament to be receyued and eaten , whych is in a certayne wyse called hys bodye , as after shall be more largely opened . But the same doth not feade the mynde of men , except it be taken spirytually & not corporally . Hebte . 13. Bonum est enim gratia constabilire cor , non escis . And S. Augustyne assentynge to the same doth saye in a sermon that he maketh vpon these wordes in the Gospell of Lu●e , Dominc doce nos orare . Panem dixit , sed Epiousion , hoc est , supersubstantialem . Non iste panis est Panis . qui uadit in corpus , sed ille panis qui animae nostrae substantiam fulcit .

Our sowles therfor , into whom nothynge corporall can corporally enter , doth not carnally receyue the bodye and bloude of our sa●er , neyther ded he orday ne hys blessed bodye and bloude so to be eaten and dronken . Although our sowles can not lyue , except they be spirytually fedde with the blessyd bodye and bloude of hym , spyrytually eatynge and drynkynge them , in takynge also at tymes conuenyent , Sacrament . the blessyd sacrament whych is truly called hys bodye and bloude , Not that it is so really , but as is shewed by the interpretacyon both of Tertulyan and Augustyne , bycause it is a sygne or fygure of Christes bodye and bloude . And the sygnes or sacramentes doth commenly , as sayth Augustyne , both ad Bonifacium , and in hys worke Se ciuitate Sei , take their denomynacyon of the thynges by them represented & sygnyfyed . But for as moch as some wyll obiect that Augustynei the worde afore rehearced doth not speake of Eatynge . eatynge the sacrament . For the text of the scripture , vpon the whych he doth grounde , is not spoken by eatynge the sacrament , whych texte is this . Nisi quis manduc auerit carnem meam & caet .

I answere , that true it is , he began of spirytuall earynge , and therto serueth the texte recyted , Neuerthelesse he meaneth that Christ is not ordaxned to be eaten , eyther without the sacrament or in the sacrament , but spirytually of the faythfull . As more euydently doth appere by these wordes there folowynge . Sacramentum Sacramen tum . aliquod uobis commendaui , quod spiritualiter intellectum uiuificabit uos . Etsi neces se s●t , illud ui sibiliter celebrar● , oportet tamen inuisibiliter intelligi , Here doth he shewe , that he meaneth of eatynge Christ , not without the sacrament only , but also in the sacrament . And therfor he doth not only saye , sacramentum vobis &cet. but he addeth moreouer . et si neresse est illud uisibiliter celebrari . How therfor can the eatynge of Christ , & the sacrament therof , be vysybly celebrate but in the maundye , or in hys supper ? Whych is celebrate vysybly , Vysybylye in vysyble thynges of breade & wyne . Whych can not quycken or releue vs & our sowles , except they be vnderstande & so receyued spirytually .

Furthermore , as concernynge the exposycyon of these wurdes of the supper , Hoc est corpus meum , & caet . S. Augustyne writynge ad Bonifacium , sayth thus . Sepe ita loqui mur , ut pascha appropinquante , crastinam uel perēdinā domini passionem dicamus . Cum ille an te tam multos annos passus sit , nec omnino nisi semel passio illa facta sit , nemp eipso die dominico , dicimus , Hodie dominus resurrexit , cum ex quo surrexerit , tot anni transierrint . Quare Loquela . nemo tam ineptus est , ut nos ita loquentes arguat esse mentitos . Quia istos dies , secundum illorum , quibus haec gesta sunt , similitudinem , nuncupamus ▪ ut dicat ipse dies , qui non sit ipse , sed reuolutione temporum similis eius . Et dicatur illo die fieri , propter sacramenti celebrationè , quod non ●llo die , sed iam olim factum est ▪ Nonne semel immolatus est Chri stus in seme●ipso ? Et tamen ●n sacramento non solum per annuas pasche solennitates , sed omni die pro Mystice . populis mystice immolatur . Nec utique mentitur , qui interrogatus responderit , eum immolari . Si em̄ sacramenta , quandam similitudinem earum rerum quarum sunt sacramenta , non haberent , omnino sacramenta non essent , Ex hac autè similitudine , plaerumque etiam ipsarum rerum nomina accipiunt .

Sicut ergo secundum quemdam modum , sacra mentum corporis Christi est , & sacramentum sanguinis Christi est . Ita sacramentum fidei fides est , Nih●l autem aliua est credere , quam fidem habere , at per hoc respondetur , Fides . infantes fidem habere propter fidei sacra menta , & conuertere se ad Deum , propter conuersio n●s sacramenta . Quia & ipsa responsio pertinet ad celebrationem sacramenti . Sicut de ipso baptismo Apostolus dicit . Consepulti ( inquit ) sumus per baptismum in mortè Non ait , sepulturam significauimus , sed prorsus a●t , consepulti sumus . Sacramentum ergo tant● rei , non nisi eiusdērei uocabulo nuncupauit . Nothynge can be more playnely spoken , nor more agreably to the naturall vnder standynge of the textes of the supper , and to the exposycyon afore shewed , of Tertu lyan and of hymselfe . For seynge that ●hrist is bodyly in heauen , and so absent Christ . ●rom the earthe , it is nedefull to knowe , how the holy sacrament , whych he doth call hys bodye and bloude , shuld be hys blessed bodye and bloude .

Thys holy doctor therfor S. Augusty ne , doth thys matter manyfestly and syn cerely declare by other lyke speaches . And first by commen speaches , and secondly by speaches of scripture . The commen speache is thys . We do ( sayth he ) vse often to saye , that whan Easter doth approche or drawe nygh , that to morowe or the ne● Speach . re daye , is the lordes pass●on . Where as he ded suffer afore many yeares past ▪ And that passyon was neuer but ones done . The second common speache is . And of that sondaye we saye , that thys daye the lorde ded ryse from deathe , where as so many yeares be yet past syth the tyme he arose . Wherfor to conclude , he sayth . No man is so folysh , that he wyll reproue vs for so sayenge , or to saye that we haue lyed forbycause we do call these dayes after the symylytude of those , in whych these thynges were done . So that it is called the same daye , not for that it is the selfe , but Ly●e it . by reuolucyon of tyme , lyke vnto it . And the resurrectyon is sayd to be done in the same daye , through the celebratynge of the sacrament , of that whych is not done that daye , but longe tyme afore past . The thirde speache . Was not Christ offered vp ones for all in hys owne persone ? Yet is he neuethelesse offered in the sacrament mystycally for the people , not only euery yeare at the feast of Eastre , but also euery daye , Neyther doth he lye , whych whan he is demaunded , shall answere , that he is offered vp or sacrifysed .

For if the sacramentes had not a Lykenes . certen symylytude of those thynges , of whych they be sacramentes , then shulde they not be sacramentes at all . By reason of whych symylytude , they do for the most part , receyue the denomynacyonor name of those thynges sygnyfyed . And therfor after a certen maner , the sacrament of Chri stes bodye is the bodye of Christ , & the sa crament of Christes bloude is the bloude of Christ , & so also be the sacramentes of faythe called faythe . Thys doth he yet proue by an other axample of speache , whych is thys , It is non other thynge to beleue , then to haue faythe . And therfor when answere is made , that the infantes Infantes haue faythe , whych in dede haue it not in full workynge , it is answered that soch haue faythe for the sacrament of faythe , & that it doth conuert it self vnto faythe , for the sacrament of conuersyon . For the uery answere it selfe , doth perteyne to the cele lebracyon of the sacrament , & caet . Thus doth it suffycyently apere , that as we vse truly to call that good frydaye , or the daye of Christes passyon , whych is not in dede the daye of Christes passyon , but only Memory all . a memory all therof ones done for euer . And as we vse to call the next Eastre daye , the daye of Christes resurreccyon , not bycause that Christ in the same daye shall aryse but only for a memoryall of hys resurreccyon ones done for euer , and that of longe tyme passed .

And Christ beynde offered vp , ones for all in hys owne proper persone , is yet sayd to be offered vp , not only euery yeare at Easter , but also euery daye in the celebracyon of the sacrament , bycause hys obla cyon ones for euer made , is therby repre sented . Euen so ( sayth Augustyne ) is the sa Augustyne . crament of Christes bodye , the body of Christ , and the sacrament of Christes bloude , the bloude of Christ , in a certen wyse or fas hyon . Not that the sacrament is hys na turall bodye or bloude in dede , but that it is a memoryall or representacyon ther of , as the dayes before shewed , be of hys very and naturall bodye crucyfyed for vs , and of hys precyouse bloude shedde for the remyssyon of our synnes . And thus be the holy sygnes or sacramentes truly cal led by the names of the very thynges in them sygnifyed . But why so ? For they ( sayth Augustyne ) haue a certen symy Symylytude . lytude of those thynges wherof they be signes or sacramentes . For els they shulde be no sacramentes at all . And therfor do they commenly , and for the most part receyue the denomynacyon of the thynges wherof they be sacramentes .

So that we maye manyfestly preceyue that he calleth not the sacrament of Chri stes bodye and bloude , the very bodye & bloude of Christ , but as he sayd before . But yet he sayth , i a certen maner or wyse . Not that the sacrament absolutely & playnely , is hys naturall bodye or bloude . For thye is a false argument of Sophystrye , Sophystry . whych they call secundum quid ad simpliciter , to saye , that the sacrament of Christes bodye , is in a certen wyse , the bodye of Christ , Ergo it is also playnely and expressely the naturall bodye of Christ . For soch an other reason myght thys be also . Christ is after a certen maner a lyon , a lambe , and a dore . ergo Christ is a naturall lyon and lambe , or materyall dore . But the sacrament of Christes bodye and bloude , is therfor called hys bodye Memoryall . & bloude , that it is therof a memoryall , signe , sacrament , token , and representacy on , spent ones for our redempcyon . Whych thynge is further expowned by an either speache , that he doth here consequently alledge of baptysme . Sicut de ipso baptismo Apostolus dicit & caet .

The Apostle ( quoth Augustyne ) sayth not , we haue sygnyfyed buryenge but he sayth vtterly , we ▪ be buryed with Christ . For els shulde all false christen be buryed with Christ from synne , whych yet do lyue in all synne . And therfor sayth Augstyne immedyatly theruppon , he called therfor the sacrament of so great a thynge , by non other name , than of the thynge selfe . Thus A name . o most gracyouse and godly prynce , do I confesse and knowledge , that the breade of the sacrament is truly Christes bodye , and the wyne to be truly hys bloude , accordynge to the wordes of the instytutyon of the same sacrament . But in a certen wyse , that is to wite , fyguratyuely , sacra mentally , or sygnyfycatyuely , accordige to the exposycyon of the doctors before recyted & here after folowynge . And to thys exposycyon of the olde doctors . am I enforced both by the artycles of my crede , and also by the circumstaunces of the seyd Scripture . scripture , as after shall more largely apere . But by the same can I not fynde , the naturall bodye of our sauer to be there naturally , but rather absent , both from the sacrament & from all the worlde , collocat● and remaynynge in heauen . where he by promyse must abyde corporally vnto the ende of the worlde .

The same holy doctor , writynge agaynst one Faustus , sayth in lyke maner . Si Machabeos cūingēti admiratione praeferimus , quia escas , quibus nunc christiani licite vtuntur , attingere noluerunt ( quia pro tempore tunc prophetico non licebat ) quan●o nu●c magis pro baptismo Sign● . Christi pro eucharistia Christi pro signo Christi ? Ad omnia perferenda paratior de bet esse christianus cum ille fueruit premis siones rerum complendarum , haec uero sunt indicia completarum . In thys do I note , that accordynge to the exposycyons byfore shewed , he calleth the sacrament of baptysme and the sacrament of Christes bodye & bloude , otherwyse properly named Eucharistia , he calleth them signum Chri sti , and that in the syngular nomber , for as moch as they both do syngnyfye well nygh one thynge , In both them is testyfyed the deathe of our sauer . And more ouer The death . he calleth than , indicia rerum completa rum , that is to wite , the tokens or benefytes that we shall receyue by byleue of Christ for vs crucyfyed . And then doth he call vsually both the sacramen tes , signum Christi in the syngular nomber . As in tractatu . 50. super Euangelium Ioannis , where he sayth thus . Si bonus es , si ad corpus Christi pertines , quod signat Petrus , habes Augstinus Christum & in presenti & in futuro . In presenti per fidem , in presenti per signum Christi , in presenti per baptismatis sacramentum , in presenti per altris cibum & potum , & caet .

❧ Though Iohan Lambert wrote sumwhat more concernynge thys matter to the kynge . Yet came there nomore to my handes in the vncorrected , yea rather corrupted coppye whych I receyued .

❧ In the yeare of our lorde a. M. D. xxx viij . was thys seruant of God brent in Smythfelde at London , by the only vyolence of the spirytuall mynysters of Antichrist , in october .

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