The yong man denyeth nat nor can deny , but that our sauyour here hym selfe sayed that hit was hys owne body , and sayed that hit was hys owne bloude / and there ordeyned that it shulde be in remembraunce of hym contynually consecrated . So that he must nedes confesse , that all they whyche byleue that it is hys very body and hys very bloude in dede , haue the playne wordes of our sauyour hym selfe vpon theyr syde , for the grounde and fundacyon of theyr fayth .

But now sayth thys yong man against all this , that our sauyoure in other places of scripture , Iohan , 15. called hym selfe a very vyne , and his dyscyples very braunchys . And he calleth hym selfe a dore also / nat for that he was eny of these thynges in dede , Iohan . 10. but for certayne proprietes for whyche he lykened hym selfe to those thynges . As a man for some propretees sayth of his neyghbours horse , thys horse is myn vppe and downe / mening that it is in euery thynge so lyke . And lyke as Iacob byelded an aultare and called it the god of Israel , Gene. 35. and as Iacob called the place where he wresteled wyth the angell the face of god , and that the pascall lambe was called the passing by of the lorde , wyth infinite such other phrases as he saith natte for that they were so in dede , but for certayne similitudes in the propretees : soo sayeth thys yonge man , that Cryste though he sayd by hys playne wordes , Thys is my body , and thys is my blode / yet for all that he ment not yt it was his body and his blode in dede , no more than that he ment that hym selfe was a very dore or a very vine , in dede / though for certeyne , ꝓpertees he called hym selfe bothe . And he sayth that Cryst ment in lyke wyse here / not that it was or shold be his owne body & hys blode in dede , but that it shold be to them & vs as a remembraunce of hym in hys absence , as veryly as though it were his very body and his very blode in dede / as the pascall lambe was a token and a remembraunce of the passynge by of the lord / and as a brydegrome gyueth his bryde a rynge yf he happe to go into a farre countre from her , for a remembraunce of hym in his absence , and as a sure sygne that he wyll kepe her hys faythe and not breke her hys promyse .

In good fayth it greueth me very sore , to se thys yonge man so cyrcumuented and begyled by certayn olde lymmes of the deuyll , as we nowe se that he is / when he is fayne for the defence of thys errour , to flyt in conclusyon fro the fayth of playne and open scrypture & so farre falle to the newe fangled fantasyes of folysshe heretykes , that he wyll for the allegorye dystroye the trewe sense of the letter , in mayntenaunce of a newe false secte , agaynste the hole trew catholyke fayth so fully confyrmed and contynued in Crystes whole catholyke chyrche thys .xv. C. yere togyder . For these dregges hath he dronken of wyclyfe & Ecolampadius , Tindale and zuinglius / and so hath he all that he argueth here besyde . whiche .iiii. what maner folke they be , is metely well perceyued and knowen / & god hath in parte with his open vengeaunce declared . And euer hath god and euer wyll , by some waye declare his wrathe and indygnacyon agaynst as many as fall into suche damnable opynyons agaynst the blessed body and blode of hys onely begotten sonne . From whych perylous opinyon and all his other errours / the great mercy of our swet sauiour call home agayne , and saue thys yonge man in tyme .

As for hys allegoryes I am not offended wyth , nor wyth symylytudes neyther where they maye haue place , though he take one of his neighbours hors as he doth , and another yf he lyste of hys owne cow . Prouyded alwaye for a thyng whyche he lyste to call lyke , he mysconstrue not the scrypture , & take awaye the very thynge in dede as he doth here .

Now his ensample also of hys brydegromys ryng , I very well allow . For I take the blessed sacrament to be lefte wyth vs for a very token and a memoryall of Cryst in dede . But I saye that whole substaunce of the same token and memoreall , is hys owne blessed body / where as thys man wolde make it onely brede . And so I say that Cryst hath left vs a better token than this man wolde haue vs take it fore / and therin fareth lyke a man to whom a brydegrome had delyuered a goodly gold rynge with a ryche ruby ther in , to deliuer ouer to his bryde for a token / and than he wold lyke a false shrew , kepe away that gold rynge , and gyue the bryde in the stede therof a proper rynge of a rysshe , and tell her that the brydegrome wold sende her no better / or els lyke one that whan the brydegrome had gyuen suche a gold rynge to hys bryde for a token , wold tell her playne and make her byleue that the ryng were but coper or brasse , to mynysshe the brydegromys thanke .

If he sayed that the wordes of Cryste myghte besyde the lytterall sense be vnderstanden in an allegorye / I wolde well agree wyth hym . For so maye euery worde almoste thorowe the whole scrypture / callynge an allegorye euery sense , wherby the wordes be translated vnto some other spyrytuall vnderstandyng , bysyde the trewe playne open sense that the letter fyrste entended . But on the other syde bycause that in some wordes of scrypture is there none other thynge entended but an allegorye , to go therfore and in another place of scrypture to take a waye wyth an allegorye , the very trew lytterall sense as he doth here / thys is the faute that we fynde in hym . whyche yf it maye be suffered , muste nedes make all the scrypture as towchyng any poynt of our fayth , of none effecte or force at all . I meruayle me therfore mych that he is not aferde to afferme that these wordes of Cryste , of hys body and hys blode , must nedes be vnderstanden onely by waye of a symylytude or an allegorye as the wordes be of the vyne and the dore .

Now thys he woteth well , that though som wordes spoken by the mouth of Chryste wrytten in scripture , be to be vnderstanden onely by waye of a similitude or an allegory : it foloweth nat therupon that of necessite euery lyke worde of Christ in other places was none other but an allegory . For suche kynde of sophisticacion in arguyng , was the very cauillacion and shyfte that the wykked Arrians vsed . whych lyke as thys yong man taketh away now fro the blessed sacrament the very body & blood of Christ , by expounynge hys playne wordes wyth an allegory vnder colour of some other places where such allegoryes muste nedes haue place , & were none otherwese ment : so dyd they take from Christes blessed person hys omnipotent godhed , and wolde nat graunt hym to be equale wyth almyghty god hys father / but the playne textes of scrypture whyche proued hys godhed , they expouned wronge and frowardly / nat onely by some other textes that semede to say otherwyse , but also as thys yonge man doth here by some allegories / affermyng that he was called god and the sonne of god in holy scrypture , by suche maner of speking , or as thys yonge man calleth it , by suche a maner of phrase as the scrypture for som propertie calleth certayne other persones goddes and goddes sonnes in other places . As where god sayth to Moyses , Exodi . 7. I shall make the the god of Pharao . And where he saith , Exodi . 22 thou shalt nat bakbyte the goddes . And where he sayeth , Psal. 81. I saye you be goddes and the sonnes of the hygh god be you all .

And thus agaynste that the Cryst was god and the sonne of god / such cauyllacions these Arrians layed in expownyng the playne places wyth false allegoryes / resemblyng them to other places in whych lyke allegorye● muste nedes haue place / as thys yonge man by the necessary allegoryes of Crystes wordes , vsed in the vyne and in the dore , wolde in lyke wyse wyth lyke cauyllacyons as the Arryans vsed agaynste Crystes godhed , pull away the trewe lytterall sense of Crystes wordes , concernyng the trouth of hys very body & blode in the blessed sacrament .

And surely yf this maner of handelynge of scrypture may be receyued and broughte in vre , that bycause of allegoryes vsed in some places euery man maye at hys pleasure draw euery place to an allegorye , and say the letter meneth no thynge ellys / there is not any texte in all the scrypture , but a wylfull person may fynde other textes agaynst it , that maye serue hym to tryfle out the trouth of goddes wordes , wyth cauillacyons grounded vppon goddes other wordes , in some other place . wherin yf he maye be herde as longe as he lyst to talke be it but a woman : yet shall she fynd chatte Inough for all an hole yere . And so dyd those old Arrians / of whome god forbede that thys yong man shulde folowe that euyll ensample .

If euery man that can fynd out a new fonde fantasye vpon a texte of holy scrypture , may haue hys owne mynd taken , and hys owne exposition byleued , agaynste the exposicions of the old holy cunnyng doctours and sayntes : than may ye surely se that none article of the christen fayth can stand and endure long . Hierony . aduersus Luciferianos . For as holy saynte Hierom sayth of hym selfe , if the exposition of other interpretours and the consente of the commune catholyque church , were of no more strenghte , but that euery new man myght be byleued that coulde bryng som textes of scrypture for hym expouned as it pleased hym selfe / than could I sayth thys holy man brynge vp a new secte also , and saye by scripture that no man were a trew christen man nor a membre of the church that kepeth two cotes . And in good fayth if that way were allowed / I were able my selfe to fynd out fyften newe sectes in one fore none , that shulde haue as moche probable holde of scripture as thys heresy hathe . Agaynste which , beside the comon fayth of all catholyque christen regyons , the expositions of the old holy doctours and saintes be clere agaynste thys yonge mannes mynd in thys mater , as whole as agaynst any heresy that euer was hytherto herd of . For as for the wordes of Chryst of whyche we speke touchyng the blessed sacrament / though he may fynd som olde holy men that byside the lytterall sence doth expoune them in an allegory , yet shall he neuer fynde any of them that dyd as he doth now after wicliffe , Ecolampadius , Tyndale , & zuynglius , deny the lytterall sence / and say that Chryst ment nat that it was his very body and hys very bloude in dede / but the olde holy doctours & exposytours byside all suche allegories , do playnly declare & expoune , that in those wordes our sauyour as he expressely spake , so dyd also well & playnely mene , that the thing whyche he there gaue to hys dysciples in the sacramente , were in very dede hys very flesh and bloud . And so dyd neuer any of the olde exposytours of scripture expowne any of those other places in whych Christ is called a vyne or a dore . And therfore it appereth well , that the maner of spekyng was nat lyke . For if it had / than wolde nat the olde exposytours haue vsed suche so far vnlyke fashyon in the expounyng of them .

And ouer thys , the very circumstances of the places in the gospell , in which our sauiour speketh of that sacrament , may well make open the difference of hys speche in thys mater & of all those other / and that as he spake all those but in an allegory , so spake he thys playnly menyng that he spake of hys very body and his very bloud besyde all allegories . For neyther whanne oure lorde sayed he was a very vyne , nor whanne he sayde he was the dore / there was none that herde hym that any thynge merueyled therof . And why ? for bycause they perceyued well that he ment not that he was a materyall vyne in dede , nor a materyall dore neyther . But whan he sayed that hys flesshe was very mete , & hys blood was very drynke , and that they sholde not be saued but yf they dyd eate hys flesh and drynke hys blood / than were they all in suche a wonder therof , that they coulde not abyde . And wherfore ? but bycause they perceyued well by his wordes and his maner of cyrcumstances vsed in the spekynge of them , that Cryst spake of hys very flesshe and his very blood in dede . For ellys the straungenesse of the wordes wold haue made them to haue taken it as well for an allegorye , as eyther hys wordes of the vyne or of the dore . And than wold they haue no more merueyled at the tone than they dyd at the tother . But nowe where as at the vyne and the dore they merueiled nothing / yet at the eatyng of his flesshe and drynkynge of hys blood , they so sore merueyled , and were so sore moued , & thought the mater so harde , & the wonder so greate , that they asked how coulde that be , and went almoste all theyr waye . wherby we maye well se , that he spake these wordes in suche wyse , as the herers perceyued that he ment it not in a parable nor an allegory / but spake of hys very flesshe and hys very blood in dede .

Many other playne proues myghte a man gather vppon the cyrcumstances of the very textes , where this thyng is spoken of in the scrypture / but that it is not my purpose now to stycke in argumente of thys mater , that is of it self so clere out of all questyon / but onely a lytle to towche it , that ye may se how lytle pyth and substaunce for hys mater is in all those ensamples of allegorye , whyche wyclyffe , Ecolampadius , Tyndale , & Suinglius haue brought out agaynst the blessed sacrament / & wherwith those old shrewes haue wyth theyr false symylytudes pytuously deceyued , eyther the symplycyte or the lyghtnesse of thys sely yonge man / whych myght yf he had not eyther of lyghtnesse ouer ronne hym selfe , or of symplenes ben deceyued , or of pryde and hygh mynde in puttynge forth heresyes wyllyngly begyled & blynded / easely haue perceyued hym selfe , that the mo suche allegoryes that he founde in the scrypture in lyke maner of phrases or speche , the wurse is his parte / & the more clere is it that these places spekyng of the blessed sacrament , were playnely ment as they were spoken besyde all suche allegoryes . For ellys hadde neuer bothe the herers at the tyme , & the exposytours synnes and all chrysten people besyde thys .xv. C. yere , taken onely in thys one mater the playne literall sense beyng so straunge & meruelouse that it myghte seme impossyble , and declyne from the letter for allegoryes in all suche other thynges , beynge as he sayth & as in dede they be , so many farre in nomber moo .

How be it as for this poynt that an allegory vsed in some place , is not a cause suffycyent to make men leue the proper sygnyfycacyons of goddes worde in euery other place , & seke an allegorye and forsake the playne comon sense and vnderstandynge of the letter / thys perceyued the yonge man well inough hym selfe . For he confesseth that he wolde not so do saue for necessyte , bycause he seeth as he sayth that the comon lyterall sense is impossyble . For the thynge he sayth that is ment therby , can not be trewe / that is to wytte that the very body of Chryste can not be in the sacrament , bycause the sacrament is in many dyuers places at onys / and was at the maundy , that is to wytte in the handes of Chryste and in euery of hys apostels mouthes / and at that tyme it was not glorifyed . And than he sayth that Chrystes body not beynge gloryfyed , coulde no more be in two places at onys , than hys own can . And yet he goth after forther , and sayth that no more it can neyther when it is gloryfyed to . And that he proueth by the sayeng of saint Austayn / whose wordes be as he sayth , that the body wyth whyche Chryste rose , muste be in one place , and that it contynueth in heuen , and shall do tyll he shall come to iudge bothe quycke and dede . And yet at the laste he proueth that the body of Chryste can not be in many places at onys . For yf it myghte be in many places at onys , than it myght he sayth be in all places at onys . But in all places at onys he sayth it can not be / & therof he concludeth that it can not be in many places at onys . And thus for thys impossybylyte of the thynge that ryseth vppon the comon lytterall sense of Chrystes wordes , he is he sayeth of necessyte dreuen to fall from it vnto some allegorye / whyche he confesseth that he wolde not do , yf the playne lyterall sense were possyble . But alas for the dere mercy of god , yf we sholde leue the letter and seke an allegorye wyth the destruccyon of the lytterall sense , in euery place where we fynde a thynge that ●eason can not reche vnto , nor s● whyche waye it were possyble and therfore wolde take it for impossyble : fayne wolde I wytte what one artycle of all our farth thys yonge man coulde assygne me spoken of in the scrypture from whyche hys reason shall not dreue away the strength of hys profe in makynge hym leue the lytterall sense / wherin hys profe sholde stande and sende hym to seke an allegory that maye stande wyth reason and dreue awaye the fayth , where he shold byleue the leter and make his reason obedyent vnto fayth .

I meruayle me very mych why the consyderacyon of this impossybylyte , sholde of necessyte dreue this yonge man from the playn open lytterall sense of Chrystes wordes spoken of the blessed sacrament / syth so many good and holy men so longe to gyther thys .xv. C. yere , haue byleued the lyterall sense well & fermely , & coulde not be dreuen from it for any suche consyderacyon of suche impossybylyte / and yet beyng as naturall men , as wyse me , as well lerned men , as studyouse in the mater , and men of more age , & more sure , sadde and substancyall iudgement , than thys yonge man is yet , and men at the leste as lykely to se what were possyble and what were impossyble as this good yonge man is . And therfore as for all his reasons gro●ded vpon impossybylyte , syth I may be bolde to thynke as all those olde holy men haue thought , and as all wyse men I wene yet thynke , that no thynge is impossyble to god : I esteme all those reasons very lytle worth .

How be it one thynge he bryngeth in by the waye , that I wolde he hadde shewed in what place we myghte fynde it , that is to wytte the sayeng of saynt Austayn . For why to seke out one lyne in all hys bokes , were to go loke a nedle in a medew . But surely yf we maye se the place where the yonge man found it / we shall I dowte not make a clere answere to it . And yet euyn as hym selfe hath rehersed it / that sayenge maketh nothynge for the profe of hys purpose . For saynt Austayne sayth no more but that the body in whyche Chryste arose , muste be in one place , and that it contynueth in heuen , and shall do tyll the daye of dome . As helpe me god excepte thys yonge man in these wordes of saynt Austayn se forther with his yonge syghte , than I can see wyth myn olde eyen and my spectacles / I merueyle me myche that euer he wolde for his purpose onys brynge them in . For whan saynt Austayne sayth that the body in whyche Chryst arose , muste nedes be in one place / he myghte mene by those wordes for any thynge that here appereth to the contrary , not that hys body myghte not be in two diuers places at onys / but that it muste be in one place , that is to saye in some place one or other / or that he muste haue one place for hys specyall place , and that place must be heuen / as we say god must be in heuen , and angels muste be in heuen . He speketh no thynge of the sacrament , nor sayth not hys body wyth whyche he rose must nedes be so in one place , that it can by no possibilite in ony mo .

Also thys worde ( muste ) whyche is in the laten tonge called oportet , whych word saint Austayne here vseth as thys yong man reherseth hym / doth not alwaye sygnyfye suche a necessyte , as excludeth all possybylyte of the contrary . For our sauyours sayde hym selfe to the two discyples , Nonne haec oportuit pati Christum , et ita intrare in gloriam suam ? Luce. 24. was it not so that Chryste muste dye , and so entre into hys glorye ? And yet hym selfe sayde also , that he myghte for all that haue chosen whyther he wolde haue dyed or no. Ihon . ●● . For hym self sayth that to departe with his soule and to take hys soule agayn , bothe twayne were thynges put in hys owne power . And the prophete Esay sayeth of hym , Esai● . ●● . He was offered vppe bycause he so wolde hym selfe . And therfore thys latyn word oportet , whyche saynt Austayn hath in that place / is many ty tymes in the latyn tonge taken not for full and precyse necessyte , but for expedyent and conuenyent . And therfore it is translated also into englysshe , not onely by thys worde ( muste ) whyche yet sygnyfyeth not al waye an impossybylyte of the contrary / but often tymes by thys worde ( it behoueth ) whiche worde sygnyfyeth that it is to be done for our behofe & commodyte , & not that it can in no wyse be auoyded but that it must nedes be . And therfore syth all the dreueth this yonge man from the lytterall sense , is as he sayth the impossybylyte of Chrystes body to be at onys in dyuers places , & proueth that thynge impossyble by the wordes of saint Austayne / that sayth no more but that it muste be in one place , & sayth not that it maye be in no mo but one , nor speketh not of any such necessyte wherof he putteth the contrary for impossyble , nor speketh no worde at all there of the sacramente : syth saynte Austayne I saye sayth no forther than thys / I meruayle mych in myne hart , what thynge thys yonge man seeth in hys wordes , worthy that bryngynge in for any profe of hys purpose .

And that ye may the more clerely se that saynt Austayne speketh here of no necessyte / he not onely sayth that the body of Chryst wyth whych he rose must be in one place / but also he determineth that one place in whyche he muste be yf thys yonge man reherse hym ryght , that is to saye in heuyn , there to contynue styll vyto the day of dome .

But now I trow thys yong man thynketh not , that saynt Austayne for all hys determynynge that Chrystes body in whyche he rose muste be styll in that one place , that is to wytte in heuyn vntill the day of dome / he meneth for all that that it is so faste bounden to abyde onely there , but that he maye whan it pleaseth hym in the self same body , be byneth here in erth an hundreth tymes before the daye of dome . And good storyes are there testyfyenge that he so hath bene dyuerse tymes ere thys , synnys the tyme of hys ascensyon . And therfore thys yong man may perceyue playnely , that saynt Austayne in those wordes , thowgh he say that Chrystes body wyth whych he rose muste be in one place , that ys to wyt in heuyn , yet he mente no suche precyse necessyte as sholde dreue thys yonge man from the lytterall sense of Crystes wordes vnto the allegory . He ment not by thys worde , it muste be in one place , that is to saye in heuen , that it muste so be in that one place tyll domes daye , that it myghte in the meane whyle be in none other besyde , and that it muste be so of an immutable necessyte by no powre chaungeable , wherof the contrary were by no power possyble . And therfore as for these wordes of saint Austayne to thys purpose here / I meruayle mych in good faith / but yf he shewe more hereafter , that euer thys yonge man wolde speke of them .

Now as for hys naturall reasons be not worth the reasonynge . For fyrste that the body of Chryste vngloryfyed coulde no more be in two places at onys thanne hys awne can / bycause he is a naturall body as Christes was , & Christes body a naturall body as his is : I wyll not examyne any cōparysōs bytwene theyr two bodyes . But yf Chryste wolde telle me that he wolde make eche of bothe theyr bodyes too be in fyftene places at ones , I wolde byleue hym I , that he were able to make hys worde trewe in the bodyes of bothe twayne / and neuer wolde I soo myche as aske hym whyther he wolde gloryfye them bothe fyrste or not . But I am sure gloryfyed or vngloryfyed , yf the sayde it he is able to do it . whan our sauyour sayde , that it was as possible for a camel or a great cable rope to entre thorowe a nedles eye , as for a ryche man to entre into the kyngdome of heuen , and after tolde hys apostles that though those two thinges were both impossyble to men , yet all thyng was possyble to god : I thynke that he ment that neyther the sample nor the mater was to god impossyble . Now syth than at the lest wyse that it is not impossyble for hym to conuaye the camel or the cable rope thorowe the nedels eye / what shall me nede to study now whyther he can brynge them thorow such as they be , or ellys muste of fyne force be fayne to gloryfye the camel or the cable fyrste / as thys yong man sayth of hys body , that it were impossyble for god to brynge aboute to haue it in two places at onys suche as it is now , bycause it is yet somwhat groce and vngloryfyed / and than by the comparyson of his owne , he argueth the lyke of the blessed body of Chryst , beyng lyke his at his maundye no more gloryfyed that he . But I say yet agayn of theyr bodyes both twayne , yf he sayed that he wold do it / I wold not dowt but he could do it . And yf he coulde not do it but yf he glorified them fyrst / than were I sure that he wold gloryfye them both . And ther fore yf it were trewe , that he coulde not make hys owne body to be in two places at ones at maundy , but yf it were than gloryfyed / than syth I am sure that he there dyde it , I am therby sure also that he than for the tyme glorifyed it . For that thynge was in hys owne power to do as ofte as he wolde , as well before hys deth as at hys resurreccyon / & yet to kepe hys gloryfycacion from perceyuynge , Marci . 1● as he dyd from his two dyscyples , whyche for all his gloryfyed body toke hym but for a pylgryme . And therefore as I saye , yf Chryste sayd vnto me that he wolde make bothe hys body and this yong mannes to , ech of them to be in a thousande places at ones / I wolde putte no dowte therin , but that by some maner meanes he were able inough to do it .

But here wolde thys yong man peraduenture saye , ye say very well yf god so sayed , and by hys so sayenge so mente in dede . But ye wote wel I deny that he so mente though he so sayed . For I saye that in so sayenge he ment but by an allegorye , as he dyd whanne he called hym selfe a vyne and adore . But nowe muste this yonge man consyder agayne , that hym self confesseth that the cause for which hym self saith that Chryste in so sayeng dyd not so mene , is bycause that if he shold haue ment so , it was impossyble for god to brynge hys menynge aboute / that is to saye that Crystes body myght be in two places at onys . And therfore but yf he proue that thynge impossyble for god to do , ellys he confesseth that god not onely sayd it , but also ment it in dede .

And yet ouer this , yf Cryst had neuer sayde it / yet dowte I no thing but that he is able to do it / or els were there somwhat that he coulde not do , & than were god not almyghty .

Nowe yf thys yonge man wyll saye that to make one body to be in two places , dothe imply repugnaunce , and that god can do no suche thynge : I dare be bolde to tell hym agayne , that many thynges maye seme repugnant both to hym and me , whyche thynges god seeth how to make them stande to gyther well inough .

Suche blynde reasons of repugnaunce induceth many men in to greate errour , some ascrybynge all thynge to destyny wythout any power of mannys free wyll at all / and some gyuynge all to mannes owne wyll , and no forsyghte at all vnto the prouydence of god / and all bycause the pore blynde reason of man can not se so farre , as to perceyue how goddes prescyence and mannes free wyll can stande and agre togyther , but seme to them clerely repugnant .

And surely yf the semyng of our owne feble reason , may dreue vs onys to thynke that one man to be at onys in two places , is a thynge so harde & so repugnaunt , and therfore so impossyble that god hym selfe can neuer brynge it aboute / the deuyll wyll within a whyle set vs vppon suche a truste vnto our owne reason , that he wyll make vs take it for a thynge repugnaunt and impossyble , that euer one god sholde be thre persons .

I wote well that many good folke haue vsed in thys mater many good frutefull examples of goddes other workys , not onely myracles wryten in scrypture , but also done by the comon course of nature here in erthe , and some thynges made also by mannes hand / as one face beholden in dyuers glassys , & in euery pyece of one glasse broken in to twenty , and the meruayle of the makynge of the glasse it selfe suche mater as it is made of , and of one worde comynge whole to an hundred eares at onys , and the syghte of one lytle eye present and beholdyng an whole greate countrey at onys , with a thousande suche other meruayles mo , such as those that se them dayly done and therfore meruayle not at them , shall yet neuer be able , no not thys yonge man hym selfe , to gyue suche reason by what meane they may be done , but that he maye haue suche repugnaunce layde agaynst it , that he shall be fayne in conclusyon for the chyefe and the moste euydent reason to saye , that the cause of all those thynges is bycause god that hath caused theym so to be done is almyghty of hym selfe & can do what hym lyste . And also I can not se why it shulde be more repugnaunt that one body maye be by the power of god in two places at onys , than that two bodyes may be to gether in one place at onys . And that poynt I thynke thys yonge man denyeth not . And I verily thynke there is vnto mannes reason neyther more seblaūce of difficulty nor of repugnaunce , neyther in the beynge of one body be it neuer so groce and vnglorified in twenty dyuers places at onys , than in the makyng of all that whole world , in whyche all the bodyes both gloryfyed and vngloryfyed haue all theyr romys and places , to make I saye all that hole world of ryght nought . whyche artycle of oure fayth we shall fynde folke wythin a whyle not greately force to denye , yf men fall to this poynt , that for impossibylytees of nature , they thynke the thynges impossyble also to god that is the mayster and the maker of nature / and that they wyll vppon that ymagynacyon do as thys yong man doth , flee fro the lytterall sense of the scripture , and seke some allegorye in the stede , and saye they be dreuen therto by necessyte , bycause of the impossybylyte of the mater . For thus shall as ye maye wel se , by thys meanes none artycle of oure faythe stande .

Now hys laste argument wyth whych he proueth it impossyble for one body of Cryst to be in two places at onys is thys . you can sayeth he shewe no reason , why he sholde be in many places at onys and not in all . But in all places he can not be / wherfore we muste conclude that he can not be in many places at onys . Thys is a meruelous concluded argument . I am sure a very chylde maye sone se that thys consequent can neuer folowe vpon those twoo premysses of hys antecedent . For he can no forther conclude vpon them , but that we can shewe no reason why he sholde be in many places at onys . Now yf I sholde graunte hym that no man could shewe a reason why he shulde be in many places at onys / what had he wonne by that ? myght he then conclude there vpon that he could not be in many places at onys / as though that it were not possyble for god to make hys body in two places at onys , but if we were able to tell how , and why , and wherby , and shewe the reason ? Now in thys argument he begynneth wyth ( sholde ) in the maior / and than in the minor and the conclusyon turneth in to ( can ) and so varyeth his extremytes , that the argument can neuer be good yf it were but for that . If he wolde enduce the conclusyon whych he concludeth here / he must haue rather haue argued thus . If it myghte be in many places at ones , than myghte it be in all places at onys . But in all places at onys it can not be / & therfore it can not be in many places at ones . Thus or in some suche maner must he argue , yf he wyll awghte proue . But here nowe bothe the partys of hys antecedent be very weke . The fyrste is thys , that yf the body of oure sauyoure maye be in many places at onys , it may be in all places at onys . Though I wold graunt thys causale proposycyon for the trouth of the second part / yet wolde I denye it hym for the forme . For though I graunt it to be trewe / yet the fyrst parte is not the profe of the second / but rather contrary wyse the seconde inferreth well the fyrst . For the reason is good : he may be in all places , ergo he maye be in many . But argue the contrary wyse as thys yong man argueth , and than is the forme very faynt . For this hath lytle strength : he maye be in many places , ergo he may be in all , many men ronne , ergo all men ronne , men ronne in many places , ergo men ronne in all places / but yf the mater maynteyne the argument , eyther by the possybylyte of the antecedent or by the necessyte of the consequent / as one man is a stone , ergo all men be stones , one man is a lyuyng creature , ergo all men be lyuyng creaturs . But let thys fyrst proposycyon passe and come now to the seconde , vppon whych all hys argument hangeth / that is , that the body of Chryste can not be at onys in all places . Thys he sayeth / but how dothe he proue it . If he wyll byd me proue the affyrmatyue / I maye answere that I nede not , for it is not the thynge that we haue in hande . For we do not saye that he is in all places / for the sacrament is not at onys in all places . And we be not bounde for thys mater to go any forther / & the poynte for so far I proue by the gospell that sayth it is so . And therfore thys yonge man that sayeth it can not be / lette hym proue that it may not be . For yf it maye be / he than confesseth that the wordes of Cryst do proue that it must be . But bycause it can not be sayth he / therfore he is dreuen to construe these wordes by ani allegorye . And now that ●t can not be in many places / he proueth by that that he can not be in all places / and therfore muste he proue that , or ellys gyue ouer th argement .