¶ An Epistle of the famous clerk Erasmus of Roterodame, concerning the verity of the Sacrament of Christ's body and blood, which Epistle is set before the excellent book, entitled D. Algeri De veritate corporis et sanguinis dominici in Eucharistia.) which book was made by the said Algerus about five hundred years passed.  
And now of late years, hath again been over seen and revysyted, by the said famous clerk Erasmus of Roterodame, and dedicated by him, unto the Reverend father Balthasar bishop of Hyldesyn.  
¶ This present Epistle of Erasmus making is to be found out, in the great volume of all his Epistles, pagina 1577. Having this little writing over it. In Algerum.   

To the devout and good Christian Reader.  
HEre followeth good christian reader, an epistle made by the right famous clerk of late memory. D. Erasmus of Roterodame in the which he doth evidently declare, what mind he was of in his life time. concerning the verity of the body and blood of our saviour christ in the blessed sacrament of the altar, in which epistle he doth also with many reverend words set forth the dew use of the holy mass. The same Erasmus hath also translated out of the greek tongue into latin the self manner of saying of mass which the famous father of Christ's church saint Iohn Chrisostome used in his days having this little missa johannis Chrisostomis, Des Erasmo, Roterodamo interpret, The said Erasmus speaketh also very reverently of the mass in his book intitelled Des Erasmi, Roterodami liber, de sarcienda ecclesie concordia deqque sedandis opinionum diffident, and in many other places of his works besides as in his Enchiridion, & in his Paraphrasis super ii caput johannes.   

¶ An epistle of Erasmus written to Balthasar Bishop of Hyldesyn.  
I Know very well right highly renowned bishop that little civility it is at this season to disturb you, being enbusyed with so great a number of affares as you now are, but sense that your well known devotion towards God, doth so right earnestly favour the matters of the catholic church, it shall as I suppose be nothing displeasant unto you, though I at this time do motion you in this matter, which of all other most highly doth appertain as well unto the concord, as unto the dignity of our said mother the catholic church. For of truth our mother the holy church hath in her none so high a treasure nor nothing of more excellent dignity, than is the promotion where unto she is called, by the wonderful benefit of the body and blood of our saviour Christ by virtue whereof, she becometh to be made one with christ both in nature and substance ye and thereto is as it were transformed into god, and surely there is nothing more effectual, to nourish in her a perfighte and an indissoluble concord: Than that the same our mother the catholic church eating one self body and drinking one self blood, by one spirit is made and compact into one body, by whom she also receiving life is knit unto our living head christ, and yet do we now see, that all these great benefits & high promotions notwithstanding, how that through the slyghtie crafts of our deceitful & strong adversary Satan, it is brought to pass, that the same most beneficial gift the sacrament of the body & blood of our most merciful and most tenderly loving saviour, given unto us to bring all persons into unity and concord, hath been the matter whereupon in old time so many dissensions have risen, and of late years are now again renewed. While that some there be which do deny that there is any thing else in the blessed sacrament, but only the outward tokens of the body & blood of our saviour christ. Some others do kuoweledge that Christ is in the sacrament, but yet under the substance of bread and wine. And again some there were that said how that through the words of consecration, the substawce of bread and wine do first perish, and so succeedeth after the body and the blood of our saviour christ. Some others do hold that our saviour by the words of consecration doth become bread and wine, by their minds making it but a light matter, that he was once for us incarnate, and did for our sakes become man. There have also been some that were called starcoranista, which irreverent persons deserved well so vile a name because they did both immagyn and speak so vilely and without all reverence, of so high a Sacrament the country of Grece also, to disquiet the unity of the catholic church, have sent forth amongst us their levanars so called because they dare presume contrary to holy scripture, to leave the use of pure bread unleavened, and do consecrate in bread which is leavened. After this hath risen the debate and strife for the receiving of the Sacrament in both the kinds, but yet as in that matter the high bishops have varied amongst themselves. For Galacius did ordain that all such parsons should be removed from the receiving of the sacrament in both the kinds. which would needs receive it but under one, which ordinance he than made, because the use for that time was contrary. There have some been also which striving for the matter, have stiffly maintained that an evil and sinful priest, had no power to consecrated nor that the body of our saviour christ was received of any wretched and sinful liver. and yet hath it so happened that the sundry errors of all these persons have been greatly benyficiall unto the catholic church, for through the means of these stormy assaults made against her by these instruments of Satan, she hath been driven to call to god for help, and to beseech him to send down his holy spirit amongst his flock to instruct them of the truth, concerning these high and wonderful mystery and by these means have ever the Catholics been more & more enlightened, better instructed and the stronglier in the true faith confirmed. But yet is the catholic church to no man more be holden, then unto Berengarius, nay not to Berengarius, but to the great wisdom of our saviour, Chryst which turneth the malice of men into good, for the more perfect establishing of his espouse the catholic church how many notable men and famous clerks hath the perilous and shameless heresy of Berengarius set on work & caused them to set their pens to the book which berengarius first did sow this poison abroad, that after the words of consecration were duly spoken remained yet still the substance of breed & wine in the sacrament, But against his heresy, Guymundus wrote an excellent work which now of late days is newly come to light which, Guymundus being a monk of the order of saint Bener, was afterward called to be the bishop of Auerence. Now is come forth also. The excellent work of Algerus: which being first a student was afterward made a monk of the same order. And of these two notable clerks, Guymundus is in his writing more earnest and fervent, & his style is more beautefyed with with the science of rhetoric, but Algerus prosedyth more quietly and tasteth more of devotion, meet for a relegious person to have, but each of them do show their selves to be very well learned, both in the art of disputation and also in Philosophy and yet appeareth it not in their books, that there is any affected desire in them to show themselves so to be, but yet they both were greatly exercised in the study of the canons of holy scripture. And in the ancient fathers of christis church, as in the works of Ciprianus Hylarius, Ambrose, Hieronimus, Augustinus, Basilius, and Chrisostomus, whose writings do yet represent unto us that heavenly spirit which the holy apostles had in their time, and farther more the said two holy fathers have written their works, with as much eloquence, as unto a divine is requesite, and surely throughout all their works there is no place which wanteth any quickness of wit, in bestowing of their words, nor any fine pythynes, in cothing of their matters together, they do so affectually set forth their sentences, with such substantial and well grounded reasons. Nor they do not as to many writers do now a days which do bestow a great part of their books, with chidings, & brawling words against other men or with disfaming checking and taunting words, nor moche worse is they do not bestow sometime hold pamphelettes with irreverent and bitter words against those things which both they and all other ouhgt to have in high reverence and duly to worship nor they do not handle their matters with sophistical reasons, as many do now a days which do care for nothing more, than to yllude such as do give credence to them, and yet doth it well appear that these two here above named ancient fathers which in their days were so notable clerks, did flourish before bonaventure's days, or Thomas de aquino, or Dunce, whom they otherwise do call Scotus, or Albertus mangnus, or Petrus bombardus, whom clerks do also now call the master of the sentences. Ye and of these latter writers, like as some of them do much boast themselves to be profoundly seen in Aristoteles philosophy, even so is the manner of their inditing, by means of that their to much affected style, but harsche, & rough, and without any comely setting forth of their matters which they do entreat of. As who should say, that in their so doing (to their judgement) they have thought the nearer thereby, to follow the style of their Arystotele, where as it is with them much contrary in deed, for though that Arystotele, regarding chiefly the hardness of the matters which be entreated of, and therefore did not regard to set forth his works with the using of any affections: or by any other means, affectately beautify his writings, yet used he in all his works, the highest sort of eloquence that could be, which thing these afore named writers otherwise called school men, could in no point attain unto. But as to me ward (I wots not how) it seemeth to be comely unto a divine, that in the setting forth of the mysteries of our faith, there ought to be used a certain dignity and majesty in their writing, & there ought furthermore no convenient affections to be wanting, for by such manner of inditing in effect it is brought to pass, that the reader doth not only the better understand, that which by any learned man is after such manner taught him, but he shall also the better favour and cast his love unto such things: as he shall perceive them to be written, by a devout lover of such divine mysteries. We have it of the Gospel. This is my body, which is betrayed for you. And of. S. Paul we have. I have received of our lord, that which I have given unto you. etc. And followeth after. He that shall eat & drink unworthily, he shall be guilty of the body and blood of our lord. This is and aught to be unto all christianed men a foundation immovable. But certain of the ancient fathers of Christ's church have upon this high mysteries sometime written darkly, & sometime they do some to vary one from another, yea and sometime, they do seem to write diversly of this blessed and holy sacrament but all such darkness, and all such seeming to vary one from another, or when that they do to any readers seem to write things that do differ one from an other, that aught to be ascribed unto the unspeakable profounditie of this high mystery: or else to their ware and syrcomspecte speaking or writing of the said ancient fathers, which many times speaking unto the multitude, which did assemble together to hear them, they being of diverse sorts, mixed of jews and gentiles and Christians together, for that cause oftentimes did they not think it convenient, to give that holy of all holies, unto dogs. And the varyte which seemeth to be in their writings, riseth here upon, that sometime the forms sacramental themselves be called of them holy tokens. Sometime the very receiving, is called of them, an holy token. And in conclusion the very body itself is by them, called an holy token, sometime of itself, and some time of some other thing. And for so much as under these tokens, the body of our saviour Christ lieth hidden by means of applying of those things unto the body itself, which do belong unto the visible signs, the doctors do use in their speaking to say that the body is broken, or minished, or crushed, into small pieces, furthermore for so much as there is in the sacrament consecrate, the self body in substance, which did hang for us upon the cross, though it be not now the self body in quality, for why it is now glorified and spiritual unto such as do take, but little heed, what they do read, the ancient fathers do seem unto them contrary amongst themselves & to hold one against an other, when they at any times be found in their writings to say. The self same body, and not the same body. Where as in very deed there is in their sayings no contrariety at all, unto such as have the knowledge to discern the true meanings of their words, and for a conclusion, the body of christ is sometime taken for that natural body which he took of the virgin Marry, and often times by his body is meant his mystical body, which is the catholic church which things hath also given occasion unto such readers as have not been attentive, and in these matters of so great importance, have not taken diligent heed, what they have red, that the holy doctors have seemed unto them to be contrary in their sayings one to an other, or at the lest that they have not agreed amongst them selves. But now here making an end, any farther to advertise all readers to be in the reading of these ancient Fathers duly syrcomspect, let us now return to our chiefest purpose, and for so moche as that we have for the proof of our special matter, the evident testimony, both of our saviour christ himself, and also of saint Paul. And furthermore sense it is by these two holy Fathers here abovesaid, Guymundus and Algerus, most evidently in their books declared, how that in verity, the body and blood of our saviour christ is in the blessed Sacrament of the altar, and that all the ancient fathers here above said, and more a great number besides all those fathers, whom clerks do now call school men whom the catholic church not without great and worthy causes ever have done and still do give so high authority and credit unto, with one assent agreement & concord, do hold and constantly maintain and ever from age to age have done, that as I have said in the sacrament of the altar is the very substance of the body and blood of our saviour Christ. And for so much also as besides all these aforesaid witnesses, the constant and full authority of all general Counsels do agree with them, and specially for so much as all the hole number and congregations of such as be faithful Christians through the hole Christendom do concerning his high mystery consent and agree in one, with the said ancient Fathers, and general councils and Scolemen. Let us now also at this time, join our selves unto all these, and agree also amongst ourselves concerning this heavenly mystery. And while we be here present in this transitory life let us so with concord and hearty devotion, though it be (during this our life) but under a dark shadow, and as it were under a covert manner of speaking unto us, meekly eat, and drink, of this bread and cup, until the time may come that we may far otherwise to our heavenly comfort, eat and drink it in the kingdom of God. That would to God, that such parsons as have followed Berengarius in his manner oferring, concerning, the verity of the body and blood of our saviour Christ to be in the blessed sacrament of the altar, which thing he denied so to be, would in likewise follow him in repenting of their selves as he did, and that they which now in our days be infected with the same error, would so unite themselves unto the catholic Church again, as he did, which died for his offence full sore repentant. furthermore there have risen about this blessed sacrament innumerable questions. As how is the transubstantiation brought to pass that is to say, how doth the substance of bread give place unto the very substance of the body of our saviour Christ? Also how the accidents of bread and wine be preserved and do remain after their former substances be gone? And how is it, that those accidents do keep their colour, their smell, their savour, & also power to fill like other food, and to make drunken, all which qualities the bread and wine had in themselves afore that they were consecrate, also at what moment of time, doth the body and blood of christ begin to be in the Sacrament? Also at what time the body and bolude of christ doth seize to be in the Sacrament? Also whether that after the forms be corrupted any other substance do succeed? Also how that one self same body may be at once in places innumerable? Also how the body of a perfit man may be under so little a broken peace of bread? And many such other questions which it behooveth with soberness to be entreated of, amongst such persons as have their wits exercised, in disputing and reasoning upon such high matters, But as unto the lay people it doth suffice, if they do believe that after the words of consecration be once by the minister spoken over the creatures of bread and wine, that there is incontinent the very body and blood of our saviour Christ, which neither can be divided, nor yet receive any hurt, nor is not meet to receive any manner in jury, what so ever chances do become of the outward forms. For if the sacred body of our lord should be thrown into the mire, or into any vile gonge, or any otherwise (unto any irreverent persons thinking) should be injured or soiled, in deed the most injury that can be done unto it. Is when it is received in to the mouth, of a wicked and sinful person, which is sore soiled and spotted with grievous and audible sin. Now surely it is therefore sitting for our christian religion, to entreat and order, the outward forms of bread and wine of the holy sacrament, with all dew reverence but as concerning the very body of our saviour itself, like as god is after his nature is no less glorious in a vile sink than he is in heaven, and can by no malice of man, or chance by man, or other wise happening receive any hurt or Injury, no more can the glorified body of our saviour christ, what Injury so ever be done unto the outward tokens. And to be brief against all the doubts and scrupules of man's weak knowledge Let us first call into our myndis, the Immeasurable power of God, unto whom nothing is impossible. Ye and unto whom there is nothing, but it is light to be done, so it be his pleasure, that it should so be. And farther more let us consider, how inestimable the gifts of any body glorified be, but specially, & incomparably of the body glorified, ye and these highly supper exalted body in glory and honour of our lord jesus. There resteth therefore now no more, but that the thing of which the verity is here so sufficiently unto us persuaded, may on our part be worthily worshipped, and had in reverence, and that the thing which we do profess to believe to be so, we may by matter in deed, declare unfeignedly that such is our believe, as we do make for. For with how great a pureness of living. With how much humble reverence and with how much fearful tymerousnes ought this, thrice ye & four times to, worthy to be worshipped mystery, to be received, ordered, and entreated, who can suppose that they do believe earnestly, and from the bottom of their hearts which when this holy mystery at the mass time is in doing do walk up and down in the church, prating and jangeling together? or that (which now in some places is taken up for a custom) do stand in the market place without the church doors, there spending their time about telling of Idle tales? In old time that place was appointed for penitentes, or for them that were but new come to our faith, and had not yet learned their belief, and so thought them selves not worthy once to enter into the church doors. Some other or ever the ministers be showed unto the people, at the levation time, do get them into some tavern or alehouse, & do in manner leave the church empty. What kind of manner or condition call we this? if thou shouldest stand to here a play made but for laughter, thou wouldest endure to take patience and abide still to the end, and that the game should be fully done and finished. And canst thou not endure till the ending of this heavenly mystery be fully done and finished, all the mass time the angelical spirits do with most humble rerence stand about the altar, thereto do their worship and lowly reverence. He also is there present, whom all the heavenly hosts of blessed spirits do desire to behold, and look upon, and thou as though their were some lewd game or play there in hand, either thou gapyst, and gapyst for weariness, or else thou makest a prating there, and tellest some lewd or ribald tales, or else thou gettest the away straight to the tavern. I do see that it is now adays a custom taken up amongst many folks, which peradventure aught not to be called wicked, because it doth some to proceed of some devout affection, though it be but of man, without any dew and convenient ground. For that custom is brought in, contrary to the old manner of the church: and in deed not very convenient so to be, which custom is, that at the sacring time while the ministers of consecration be a doing, the Quyare useth to sing some song, made in the laud of the virgin mary, & set forth by words containing some prayer made unto her. But is it fit and fitting at that time in the wonderful presence of the son our Redeemer to make suit by any prayer unto the Mother? surely if we would now in our time herein, keep the ancient and laudable custom of the church used in old seasons, there was at the levation time no manner voice heard in all the Church but all the people at once bowing down themselves to the groundewarde, with their still devout minds did give thanks unto god the Father, which hath given his son unto the death for the salvation of mankind. And thereunto in very dead, doth the priest a little before the levation, exhort the people when he speaking unto them saith. lift up your hearts. Let us give thanks unto the lord our God. For while this unspeakable mysteries be in doing, nothing is more convenient to be done on the people's behalf, than to keep a devout and a reverent silence. Nor the wonderful charity of our lord jesus is by none other means more worthily praised than by a common silence at that time of all the people, as the most effectual kind of loud speaking, that is in man, when he speaketh to God before whom all hearts do lie prostrate and wide open? So that at the levation time, whilst that all manner noises of organs or other manner voices keeping a still and reverend silence, the people with their bodies being inclined down wards and lifting up their hearts, should at that time, after that manner speak unto our lord and merciful god. Yea and that the people might the more worthily worship this holy mystery, according to the high worthiness thereof, the devouote and godly conversation, of the priestis, is no small help and Furtherance there unto. In old time, when the Church did most flourish in devotion and godly conversation, they used no more but one mass which only the bishop did execute, as for the multitude of priests which be now a days, first devotion and shortly after Lucure, hath moved the world there unto. And now at the last the thing is come here unto that many persons do learn to sing mass, for none other intent, but as the lay people to maintain their livings, do learn their handy crafts as some do learn to be shoemakers, some to be daubers or temperars of mortar, and some others to be Tailors, and unto such priests their mass serveth them for none other intent but as to be a mean for them to get their living by. In very deed, it is good reason, that he which doth serve the altar should live of the altar. But yet is it much requesite that the executors of this high mystery should rather be meet to execute their worthy to be worshipped tome and office than to use it like any vile bartering as it were of were for ware or of one merchandise for another. So that it is not only requisite for such ministers to have the knowledge of their outward gestures, and to have their vestments and voices to their office according, but it is also much more requisite that all the hole trade of their lives & conversation, should be meet and answerable unto the dignity of their office ye it is surely a great matter to consider how moche sobryete it becometh for a priest to have of what pure chastity ought he to be and how much ought he to be garnished with all manner cleanness of livings what contempt and despising also ought there to be in them of all such voluptuous pleasures as the common people do delight in. And specially what great & fervent love ought there to be in them towards the diligent and continual reading of holy scripture. And how moche unfitting and uncomely is it for a priest incontinenty after the selebrating of such a godly and divine mystery, to consume all the residue of the day, either in gulling, and dryuking or intelling or hearing of vile ribald tales, or to sit playing at the dysce or at the cards, or to go a huntynge all day to cast away the time in Idle wandering about to and fro, and either to bestow no part of all the day besides or else very little thereof, either in reading of any holy auctors or in any meditation or contemplaciton of heavenly things, let all priests therefore consider the highness of their profession, when they do stand at the alter. They have Angels to minister unto them, when they be departed from thence, some of them do make it but a light matter incontinenty after to gyt them into company of the most vile dregs of man because I would here use no more words which might be sharpelyer spoken I pray God that the unworthy conversation of those which do take upon them a ministration which is above the dignity of Angels, do not give occasion unto heretics to conceive a wicked opinion of so unspeakable mystery, but let all ministers by their devout and godly conversation so demean themselves on their party, that our lord on his party may honour them again. Both here in this world before men, and also in another world before his father in heaven, but what do I now writing of these things? Algerus and Guymundus, shall a great deal more effectually exhort all priests here unto, which to godly auctors I do knowledge myself that I have diligently read over, to the highest fruit of my soul that ever I hitherto received by the reading of any other, for surely though I did never doubt of the truth of the presence of the body and blood of our saviour Christ to be in the blessed sacrament of the altar, yet now sense I have over red them (I wots not how) that by the means of the over reading of them I do feel that my mind is not a little thereby established and confirmed and my knowledge is made more steady and certain, & my reverence towards that blessed sacrament, is a great deal the more increased. And now these my poor labours what soever they be I have thought it good to dedicate them unto your most reverend fatherhod, that they might unto others be a testimony that Erasmus hath in himself dew remembrance of his duty and service towards his patron, by that means to give you some little occasion on your party, to have remembrance upon me. And thus our lord prosper you in all your good and holy purposes, so that they may redounded unto his glory, and to the profit of our devout and Christian Religion. Given at Friburge Brisgoie upon the Ideses of March the year from our saviour Christ incarnate. M.D.xxx.  
¶ Finis.   

¶ Imprinted by me Robert wire.  
¶ Cum privilegio, ad imprimendum solum.