A book made by john Frith prisoner in the tower of London/ answering unto M mores lettur which he wrote against the first little treatise that Iohn Frith made concerning the sacrament of the body and blood of/ christ unto which book are added in the end the articles of his examination before the bishops of London/ winchestur and lincoln/ in Paul's church at London/ for which john Frith was condemned and after burēt in smith field with out newgate the fourth day of juli. Anno. 1533.  
¶ Mortui resurgent.   

¶ The preface of this boke●  
GRace and increase of knowledge from God the father thorough our lord jesus Christ/ be with the christian reader/ and with all that love the lord unfeignedly Amen.  
I chanced b●ing in these parties/ to be in company with A christian brother which for his commendable conversation/ And sober behaviour might better be a bishop than many that wear miters if the rule of. s. Paul were regarded in their election. 
1. Tim. ●  
Tit. 1.  This brother after moche communication/ desired to know my mind as touching the sacrrament of the body and blood of our saviour Christ. Which thing I opened unto him according to the gist that god had gevyn me. first I proved unto him that it was non article of our faith necessary to be believed under pain of damnation Then I declared that christ had a natural body/ evyn as mine is (saving sin) and that it could no more be in two places at once then mine can. Thirdly I showed him that it was not necessary/ that the words should so be understand as they sound. But that it might be a phrase of scripture/ as there are innumerable. After that I showed him certain such phrases and ma●er of speaking. And that it was well used in our english tongue and finally I recited after what maver they might receyve it according to Christ's institution/ not fearing the froward alteration that the priests use contrary to the first form and institution.  
When I had sufficiently published my mind/ he desired me to entity the s●me of my words/ and write them for him/ be cause they seemed ouer●onge to be well r●teigned in memory. And a●beit I was loath to take the matter in hand/ yet to fulfil his instant intercession/ I took upon me to touch this terrible tragedy/ and wrote a treatise/ which be side my painful impresonment/ is like to purchase me most cruel death/ which I am ready and glad to receyve with the spirit and inward man (although the flesh be frail) when so ever it shall please god to lay it upon me. Notwiths●ondinge to say the truth I wrote it not to the intent that it should have been published For then I would have touche● the matter more earnestly/ and have writyn/ as well of the spiritual eating and drinking which is of necessity/ as I d●de of the carnal which is not so necessary/ for the treatise that I made was ●ot expedient for all men/ albeit it wear sufficient for them whom I took in hand to instruct. For they knew the spiritual and necessary eating and dryn●ynge of his body and blood which is not received with the teeth and belie/ but with the ●ares and faith/ and only ne●ed instruc●yon in the outward eating/ which thing I therefore only declared But now it is comen a broad and in many men's mouths/ in so much that master more which of late hath busted him self to meddle in all such materes (of what zeal I will not define) hath sore laboured to confute it but some men think that he is ashamed of his part and for that cause doth so diligently suppress the work which he printed. For I my self saw the work in print in my lord of wynchesters' house/ upon S. Stephyns day last paste. But neither I neither all the friends I cow● make/ might attain any copy/ but only one written copy which as it seemed was drawn out in great haste natwithstondinge I can not well judge what the cause should be/ that his book is kept so secret. But this I am right sure of/ that he never touched the foundation that my treatise was builded upon. And therefore sith my foundation standeth so sure and invincible (for else I think verily he would sore have laboured to have undermined it) I will there upon build a little more/ and also declare that his ordinance is to slender to break it down all though it were set upon a worse foundation.   

¶ The foundation of that little treatise was that it is non article of our faith necessary to be believed under pain of damnation/ that the sacrament should be the natural body of christ: which thing is proved/ on this manner.  
first we must all aknowelege that it is non article of our faith which can save us nor which we are bound to believe under the pain of eternal damnation. For if I should believe that his very natural body both flesh and blood were naturally in the breed & wine/ that should not save me/ seeing many believe that/ and receyve it to their damnation/ for it is not his prsense in the breed that ●an save me/ but his presence in my heart through faith in his blood/ which hath washed out my sins and pacified the fathers wrath toward me. And again if I do not believe his bodily presence in the breed & wine/ that shall/ not damn me/ but the absence out of my heart through unbelief. 
Objection  Now if they would here object that though it be truth that the absence out of the breed could not damn us: yet are we bound to bel●ve it/ be cause of god's word which who belevyth not/ as moche as in him lieth/ makythe god all liar. And therefore of ann obstinate mind not to believe his word/ may be an occasion of damnation  

Solution  To this we may answer/ that we believe god's word and knowledge that it is true: but in this we descent whether it be true in the sense that we take it in or in the sense that ye take it in And we say again/ that thought ye have (as it appeareth unto you) the evident words of christ/ and therefore consist in the bark of the letter: yet are we compelled by conferring of the scriptures together within the letter to search out the mind of our saviour which spoke the words And we say therdly/ that we do it not of an obstinate mind. For he that defendeth a cause obstinately (whether it be true or false) is ever to be rephended. But we do it to satisfy our consciences which are compelled by other placies of scripture/ reasons and doctors so to judge of it And evyn so ought you to judge of your party/ and to defend your sentence not of obstinatie/ but by the reason of scriptures which cause you so to take it. and so ought neither party to despise other/ for each seeketh the glory of god/ and the true understanding of the scripture. This was the foundation of my first treatise that he hath left unshakyn/ which is a great argument that it is very true For else his pregnant wit could not have passed it so clean over But would have assailed it with some sophistical cavillation which by his painted poetre he might so have collered/ that at the l●st he might make the ignorant some appearance of truth/ as he hath done a against the residue of my first treatise/ which nevertheless is true and shall so be proved.  
And first that it is none article of our faith necessary to be believed under pain of damnation may thus be further confirmed? The same faith shall save us which saved the old faderes before Christ is incarnation But th●y were not bound under pain of damnation to believe this point/ therefore it shall follow that we are not bound thereto under the pain of damnation, The first part of mine argument is proved by. S. Austen ad Dardamun. And I dare boldly ●ay almost in an. C places. For I think there be no proposition which he doth more often inculcate then this/ that the same faith saved us which saved our fathers. The second part is manifest/ that it needeth no proba●yon. For how could they believe ●hat thing which was never said nor done/ and with out the word they could have no faith/ upon the truth of thes too parties mus●e the conclusion needs follow. Not withstondinge they all did eat christs body and drunk his blood spiritually/ although they had him not present to there teeth. And by that spiritual eating (which is the faith in his body & blood) were saved as well as we are For assoon as our fore father Adam had transgressed gods precept, 
Adam.  and was fallen under condempnacyon/ our most merciful father of his gracious favour gave him the ꝓmisse of health and comfort/ whereby as many as believed it/ were saved from the thrauldom of their trangressyon/ the word and promise was this/ I shall put enmity between the and the woman/ between thy seed and her sede/ that sede shall tread the on the heed/ and thou shall tread it on the heel. 
Gene. 3.  In this promiss they had knowledge that Christ should become the seed or son of a woman/ and that he should destroy the d●vyll with all his power/ and d●lyver his faithful from their sins. And where he said that the devyll should tread it on the he'll/ they understood right well that the devyll should find the means by his wiles & wicked ministers to put Christ to death. And they knew that god was true/ and would fulfil his promiss v●to th●m and heartily longed after this seed/ and so deed both eat his body and drink his blood/ knoweleginge which infinite thanks/ that christ should for their synnies take the ꝑfi●e nature of manhood upon him/ and also suffer the death. This promiss was gevyn to Adam/ and saved as many as did believe and were thankful to God for his kydenes and after it was established unto our father Abraham by the word ●f God/ which said/ in thy sed shall all nations of the earth be blessed. 
Abrahā●  
Gene. 12.  And with him God made a covenant that he would be his God and do him good. And Abraham again promised to k●pe his precepts and walk in his ways. Then God gave him the sacrament of cyrc●●sion and called that his covenant which thing not which standing was not the very covenant in deed/ although it were so called. But was only asigne/ token/ sacrament or memorial of the covenant that was between God and him (which might expound our matter/ if m●n hadyens to see. After that God promised him a son when his wife was past child bearing and he also very old. Nevertheless he doubted not of goods word. But surely believed that he which promised it was able to perform it. And that was recounted unto him for rightwiseness This Abraham did both eat his body and dry●ke his blood (through faith) belevinge verily that Christ should take our nature and spring out of his seed (as touching his flesh) and also that he s●ulde suffer death to redeem us. And as Christ testifieth he heartily desired to see the day of Chri●t. 
joan. 8.  And he saw it and rejoiced he saw it in faith and had the day of christ/ that is to say all those things that should chance him plainly revelated unto him/ albeit he were deed many hundred years before it were actualy fulfilled & re●elat●d unto the world. And by that faith was he saved/ and yet never did eat his flesh with his teeth/ nor never believed that breed should be his body and wine his blood. And therefore sith he was also saved with out that faith and the same faith sha●● save us which saved him I think that we shall also be saved if we eat him spiritually (as he did) although we never believed that the breed is his body furthermore that merciful Moses 
Moses.  which brought the children of Israel out of Egypte in to the wilderness obtained of God by prayers/ both mana from hevyn to feed his people & also water out of the stone to refresh & comfort them. T●●s mana and water w●re evyn the same thing unto them that the breed and wine is to us for as S. Austyn saith Quicunque in manna Christum intellexerunt eundem quem nos cibum spiritu alem manducaverunt Quicunque autem de manna solan saturitatem que siverunt manducabant & mortui sunt. 
Aug. de viteagen derum.  Sic etiam eundem potum: petra enim erat christus. That is to say/ as many as in that manna understood Christ/ did eat that same spiritual meat that we do/ but as many as sought only to fill their bellies of that manna (the fathers of the unfaithful) did eat & are ded. And like wise the same drink for the stone was christ. Here may you gather of S. Austyn that the manna was unto them. As the breed is to us and likewise that the water was to them as the wine is to us/ which anon shall apere more plainly S. Aus●yn saith further manducavit & Moses manna/ manducauit & Aaron/ manducavit & Phin●es/ manducaverunt ibi multi qui d●o placuerunt & mortui non sunt. 
Aug. supper Ioā● t●acta. 2●  Qu●re? quia visib●iem cibum spi●itualiter intellexerunt/ spiritual●ter esur●erūt/ spiritualiter gustaverunt/ ut spiritualiter satiar●nt●r. Omnes eandem escam spiritualem manducaverunt/ & omnes eundem potum spiritualem biberunt/ spiritualem utique eandem: nam corporalem alteram (quia illi manna/ nos aliud) spiritualem vero ●andem quam nos. Ut omnes eundem potum spiritualem biberunt aliud illi/ aliud nos: sed spem visibili quod tamen hoc idem significaret virtute spirituali. Quomodo eundem potum bibebant (inquit apostolus) de spirituali sequenti petra: petra autem erat Christus. This is to say Moses also deed ●ate manna and Aaron and Phinees did eat of it and many other died there eat of it/ which pleassed God and are not deed Wherefore? Because they understood the visible meat spiritualy. They were spiritualy an hongred/ they tasted it spiritualy/ that they might spiritualy be replenished. They did all eat the same spiritual meat/ and all drank the same spiritual ● drink. E●e● the same spiritual meat albeit an other bodily meat/ for they deed eat manna/ and we eat ann other thing/ but they did eat the sam● spiritual which we do. And they all did drink the same spiritual drink. They drank one thing & w● an other: but that was in the outward appearance/ which nevertheless did signify the same thing spiritually. How drank they the same drink? They (saith thapostl●) drank of the spiritual stone following them/ and that stone was christ And there unto Beda added these words. Videte autem fide manente signa variata. That is to say. Behold that the signs are altered/ and yet the faith abideth one. 
Beda ●uper. 1. cor 10.  Of these places you may plainly ꝑ●eyve not only that it is non article necessary to be believed under pain of damnation/ seeing the old fathers never believed it. And yet did eat christ in faith both before they had the manna/ and more expnssely through the manna and with no less fruit when the manna was ceased. And albeit the manna was to them as the sacrament is to us/ and they eat evyn the same spiritual meat that we do/ yet were they never so mad as to believe that the manna was changed in to christes own natural body. But understood it spunaly that as the outward man did eat the material manna which comforted the body/ so did the inward man through faith/ eat the body of christ belevinge that as that manna came down from hevin and comforted their bodies/ so should their saviour christ which was promised them of god the fad come down from hevyn and strength their souls in everlasting life redeeming them from their sin by his death and resurrex●ciō. And like wise do we eat christ in faith both before we c●me ●o the sacrament and more expressly through the sacrament/ and with no less fruit after we have rec●yved the sacrament and need no more to make it his natural body/ then the manna was/ but might much better understand it spunalye/ that as the outward man doth eat the material breed wc●ōforteth the body so doth the inward man through faith ●ate the body of christ/ beleving that as the breed is broken/ so was Christ's body broken on the cross for our sins which comforteth our souls unto life everlasting. And as that faith did save them with out believing that the manna was altered into his body/ evyn so doth this faith save us although we believe not that the substance of bred is turned into his natural body. For the same faith shall save us which savid them. and we are bound to believe no more und pain of damnation than they were ●ounde to believe. They believed in god the father almighty maker of hevyn and earth/ and all that is in them. They did believe that christ was the son of god. 
Gene. 1.  They did believe that he should take our nature of a virgin. 
Psal. 1.  
Esay. 7.  
Acts. 3.  They believed that he should suffer the death for our deliverance which thing was signified in all the sacrifices/ and besides that testified in every prophet/ for there was not one prophet but he spoke of that point. 
Acts. 2.  
Psal. 1●.  They believed that his soul should not be left in hell/ but that h● should arise from death and reign everlasting with his father And to be short/ there is no point in ou●e crede/ but that they believed it/ as well as we do & those articles are only necessary unto salvation For them am I bound to believe/ and am dampened without excuse if I believe them not. But the other points contained in scripture although they be undoubted verities/ yet may I be saved with out them. As beyt in case that I never hard of them/ or when I here of them/ I can not understand them nor comprehend them/ or that I hear them and v●derstond them/ and yet by the reason of an other text misconstrne them/ as the bohemes do the words of christ in the .6. chapter of joan. All thes I say may be done with out any jeopardy of damnation. In every text is but only one verity ●or which it was spokyn and yet some texts there be which of catholic doctors are expounded in vi or vij sundry fashions. Therefore we believe thes articles of our creed: in tother is no pare●●/ so that we have aprobable reason to dissent from them. But now to return to our porpos●e/ if we will examen the auctorytyes of s. Austyn and Beda before alleged/ we shall espy that beside the probation of this foresaid proposition/ they open the mystery of all our matter to them that have eyen to see. For. s. Austyn sayeth that we and the old fathers do differ as touching the bodily meat for they eat manna/ and we bred/ but albeit it varied in the ouward appearance/ yet nevertheless spnally it did signify one thing. For both the manna and bred do signify christ. And so both they and we do eat one spiritual meat/ that is to say we both eat the thing wc●ignyfieth & representeth vn●o us the very one spiritual meat o● our fowls which is christ. And beda doth plainly call both the manna and the breed signs/ saying be hold that the signs are altered and yet the faith abideth one Now if they be sign●s/ than they do signify and are not the very thing it sellffe which they do signify for the ●igne o● a thing defferenth from the thing it se●●f which it doth signify and represent As the ale poleys not the a●e it self which it doth signify or represent. Here thou wilt object against me that if this faith be sufficient what needeth the institution of a sacrament? I answer that sacraments are instituted for three causes? The first is assigned of. s. Austyn which faith on this manner. 
Aug. contra Fa●●stum Li● 19 cap. ●●  In nullum autem nomen religionis, seu verum, seu falsum, coagu lari homines possunt, nisi signaculorum seu sacramentorum visibilium consortio colligantur, quorum sacramentorum vis inenarrabiliter valet plurimum● & ideo contempta sacrilegos facit. Impie quip contemnitur sine qua perfici non potest pietas. That is to say men can not be joined in to any kind/ of religion whether it be true or fa●se except they be knit in fellowship by some visible tokens or sacraments the power of which sacraments is of such efficacity/ that can not be expressed. And therefore it maketh them that despise it to be abhorred/ for it is wickedness to despice that thing which out which godliness can not be brought to passe● Thus it appeareth that necessity is the first cause. For there can no congregation be severed out of the multitude of men but they must needs have a sign token sacrament or comen badge by the which they may know each other. And there is no defference between a sign or a badge and a sacrament/ but that the sacrament signifieth ann holy thing and a sign or a badge doth signy●ie a worldly thing as. 
Augusti. ad Marcell●n●●● 2  s. Austē●ayeth/ signs when they are referred to holy things are called sacraments. The second cause of their institution is/ that they may be a mean to bring us unto his faith and to enprent it the deꝑ in us/ for it doth costomably the more move a man to believe/ when he ꝑceyvyth the thing expressed to diverse senses at once/ as by example/ if I promise a man to meet him at a day appointed/ he will somewhat trust my word. notwithstondynge he trustyth not so much unto it/ as if I did both promise him with my word & also clap hands which him or hold up my finger/ for he counteth that this promiseys strong & more faithful than is the bare word/ because it moveth more senses. For the word doth but only certify the thing unto a man by the sense of hearing/ but when with my promise immediately after I hold up my finger/ then do I not only certify him by the sense of hearing: But also b● his sight/ he perceyvyth that that fact confirmeth my word. And in the clapping of hands he perceyvyth both by his sight and feeling (be side the word) that I will fulfil my promise. And likewise it is in this sacrament Christ promised them/ that he would give his body to be slain for their sins. And for to establish the faith of this promise in them/ he did institute the sacrament which he called his body/ to th'intent that the very name it self might put them in remembrance what was meant by it/ he broke the broad before them signifying unto them outwardly/ evyn the same thing/ that he by his words had before ꝓtested & evyn as his words had informed them by their hearing/ that he intended so to do so the breaking of that breed informed their ye sight that he would fulfil his promise. Then he died distribute it among them to enprynt the matter more deeply in them/ signifinig thereby that evyn as that breed was devidid among them/ so should his body and fruit of his passion be distributed unto as many as believed his words. Finally he caused them ●o eat it/ that nothing should be lacking to confirm that necessary point of faith in them/ signifying thereby that as verily as they fellte that breed within them/ so sure should they be of his body through faith. And that evyn as that breed doth nourish t●e body so doth the faith in his body breaking nourish the soul unto ever lasting life. This did our merciful saviour (which knoweth our frailty & weakness) to establish and strength their fa●th in his body breaking & blood shedding which is our sheet-anchor and last refuge which out which we should all perish. The th●rd cause the institution & profit that cometh of it is this. They that have received thes blessed tidings and word of health/ do love to publish this felicity unto other men. And to give thankies before the face of the congregation unto their bountteons' benefactor/ and as moche as in them is/ to draw all people to the praisinge of God with them/ which thing though it be partly done by the preaching of god's word & fructefull exhortations/ yet doth that visible token & sacrament (if a man understand what is meant thereby) more effectuously work in them both faith and thankisgeving/ then doth the bare word/ but if a man wots not what it meaneth/ and seeketh health in the sacrament and ouward sign/ then may he well be likened unto a fond fellow/ which when he is very dry/ and an honest man show him an alepole & tell him that there is good ale enough/ would go and suck the ale pole/ trusting to get drink out of it/ and so to quench his thirst. Now a wise man will tell him that he playeth the fool for the ale pole doth but signify that there is good ale in the house/ where the alepole stondyth and will tell him that he must go near the house/ and there he shall find the drink/ & not stand sucking the alepole in vain. For it shall not ease him but rather make him more dry for the ale pole doth signify good ale: yet the ale pole it self is no good ale/ neither is there any good ale in the alepole. And likewise it is in all sacraments. For if we vnders●ond not what they mean/ and seek health in the ouward sign: then we suck the alepole & labour in vain. But if we do understand the meaning of them/ than shall we seek what they signify/ and go to the signyfications & there shall we find undoubted health. As to our purpose in this sacrament whereof we speak/ we must note what it signifieth/ and there shall we find our redemption. It signifieth that christs body was broken upon the cross to redeem us from the thrauldom of the devil/ and that his blood was shed for us to wash our sins. Therefore we m●ste run thither if we will be eased. For if we think to have our sins forgevyn/ for eating of the sacrament/ or for seeing the sacrament onece a day/ or for praying unto it: then surely we suck the alepole. And of this you may perceive what profit cometh of thes sacraments the which either have no significations put unto them or else when their sygnifycations are lost and forgotten. For than no doubt they are not commended of God/ but are rather abominable/ for when we know not what they mean/ then seek we health in the outward deed/ and so are injurious unto Christ and his blood. As by example/ the sacrifices of the jews were well allowed & accepted of God as long as they used them aright and understood by them the death of christ/ the shedding of his blood & that holy oblation offered on the cross once for ever. But when they begun to forget this signification and sought there health & rightwiseness in the bodily work & in the sacrifice ytsellfe/ them were they abominable in the sight of God/ and than he cried out of them both by the prophet David and isaiah: And likewise it is with our sacraments let us therefore seek up the significations/ and go to the very thing which the sacrament is set to present unto us. And there shall we sinned such● fruitful food as shall never fail us/ but com●ort our souls in to life everlasting.  
Now will I in order answer to master mo●es book and as I find occasion gevyn me/ I sha●l indevoure my self to supply that thing which lacked in the first treatise & I trust I shall sh●we such light that all men whose eyes the prence of this world hath not blinded/ shall ꝑceyve the truth of the scripture & glory of christ. And where as in my first treatise the truth was set forth which all simplicity/ and nothing armed against the assau●e of sophesters that have I somewhat redressed in this book and have brought bones feyt for their teeth which if they be to busy/ may chance to choke them.   

¶ Thus beginneth the preface of master Moor's book.  

Master. ●ore  IN my most hearty wise I recommend me unto you and send you by this bringer the writing agyane which I received from you. Whereof I have been offered a couple of copies more/ in the mean while/ as late as ye wots well it was. 
Frith  Dear brethren consider thes words and prepare you to the cross that Christ shall lay upon you/ as ye have oft been counseled. 
Petri. 2  
Luc. 22.  For evyn as when the wolf howleth the sh●pe had need to gather them self to their shepherd/ to be delivered from the assault of the bloody 
Luc. ●  beast/ likewise had you need to fly unto the shepherd of your souls christ Jesus'/ and to sell your coetes and buy his spiritual sword (which is the 
Ephe. ●  word of god) to defend and deliure you in this present necessity for now is the time that Christ told us of/ math. 10. 
Math. ●  that he was come (by his word to see't variance between the son and his father/ between the daughter and her mother/ between the doughterlawe and her motherlawe 
Mich. ● / and that a man's own household shallbe his emnyes. But be not dismayed nor think it no wonder/ for christ chose .12. and one of them was the devyll and betrayed his master. 
joan. ●  And we that are his disciples may look for no better than he had him self: 
Mat. 1●  for the scholar is not above his master.  
¶ Saint Paul protesteth that he was in peril 
2. Cor ●  among the false brethren/ and surely I suppose that we are in no less yeopardye. For if it be so that his mastership Receyvyd one copy and had a coeple of copies more offered in the mean while/ then may ye besure that there are many false brethren which pretend to have knowledge/ and in deed be but pykthankes ꝓuiding for there belie prepare ye therefore clokys/ for the wether waxeth cloudy and rain is like to follow. I mean not false excuses and forsweringe of your fellfes: but that ye look substantially on god's word/ that you may be able to answer their soot objections And rather chose manfully to die for christ and his word/ than cowardli to deny him/ for this vain and transitory life/ considering that they have no further power but over this corruptible body/ which if they put it not to death/ must yet at the length perish of it self 
Cor. 10  But I trust the lord shall not suffer you to be tempted above that you may bear/ but according to the spirit that he shall pour upon you/ shall he also send you the scourge/ and make him that hath received more of the spirit/ to suffer more & him that receiveth less thereof to suffer according to his talon. I thought it necessary first to monish you of this matter and now I will recite more of master Moor's book.  

●ore.  Where buy men may see how greedily thes new named brethren writ it out/ & secretly spread it a broad.  

●ryth.  The name is of great antiquity/ although you ●iste to jest. For they were called bretherner● our bishops were called lords/ and had the name given them by Christ saying/ Math. twenty-three all ye are brethren. And luke the xxij: Confirm they brethe●n. And the name was continued by the apostles/ and is a name that nourisheth love & amity. And very glad I am to here of their greedy affection in writing out and spreading a broad the word of god/ for by that I do perceive the ꝓphesie of Amos 
●mos 8.  to have place/ which saith in the person of god I will send hunger & thirst in to the earth ● not hunger for m●ate nor thirst for drink. But for ●o here the word of god. Now begynyth the kingdom of heaven to suffer violence: 
●at. 11.  Now run the poor publicans which knowledge them sellfys sinners/ to the word of god 
●uc. 18.  putting/ both goods and body in jeopardy for the soul health and though our bishops do call it heresy/ and all them herytyckys that hunger after it/ yet do we know that it is the gospel of the leaving god/ for the health and salvation of all that believe. 
Roma. ●  And as for the name doth nothing offend us/ though they call it heryse a thousand times. 
Acts. 2  For saint paul/ testifieth that the Pharisees and priests which were counted the very church in his time did so call it/ and therefore it forsyth not though they/ ruling in their rooms/ use the same names.  
¶ Which youge man I here say hath lately 
mor●  made divers other things that yet run in hoker moker so close among the brothern that their cometh no copies abroad.  
¶ I answer that surely I can not spin/ and I think noman more hateth to be idle than I do. 
Frith  Wherefore in such things as I am able to do/ I shallbe deligent as long as god lendyth me my life. And if ye think I be to busy/ you may rid me the sooner for even as the sheeps in the bochers' hands ready bound and looketh but even the grace of the bocher when he shall shed his blood: even so am I bound at the bishops pleasures/ ever looking for the day of my death. In so much that plain word was sent me/ that the chaun●elour of London said it should cost me the best blood in my body/ which I would gladly were shed to morrow/ if so be/ it might open the kings grace's eyen.  
And verily I marvyll that any thing can run in hoker moker or be hide from you. For sith you mought have such store of copies/ concerning the thing which I most desired to have been kept secret/ how shunned you than lake a copy a those things which I most would have published? And here of ye may be sure/ I care not though you & al● the bushoppes' with in englo●d look on all that ever I wrote/ but rather would be glade that ye so did. For if there be any spark of grace in your breasts/ I trust it should be an oc●a●ion somewhat ●o kindle it/ that you may consider and know your sell●es/ with is the first point of wisdom  

More●  And would God for nies mercy (saith M more that sith there can nothing refrain their study/ from devise and compassing of evil & ungracious writing that they would & could keep it so secretly tha● never man should see it. But such as are so far corrupted/ as never would be cured of their canker.  

Fryth  It is not possible for him that hath his eyen and seth his brother which lackyth sight in jeopardy of perishing at a pery●ous pit/ but that he must come to him and guide him till he be past that jeopardy/ and at the lest wi●e/ if he can not come to him/ yet will he call & cry unto him to cause him chose the better way/ except his heart be ●ankered with the contagion of such hatred that he can rejoice in his neighbour's destruction. And even so is it not possible for us which have received the knowledge of god's word/ but that we most cry and call to other/ that they leave the ꝑillous paths of their owy● foolish fantasies. 
Dene● 12  And do that only to the lord/ that he commandeth them/ neither adding any thing nor diminishing. And therefore until we see some means found/ by the which a reasonable reformation may be had on the on party/ And suffecyent instruction for the poor comens I insure you/ I neither will nor can cease to speak/ for the word of God boylyth in my body/ like a fervent fire/ and will ●edes have an issue and breakyth out/ when occasion is given.  
But this hath been offered you/ is offered/ and shall be offered? Grant that the word of God/ I mean the text of scripture/ may go a broad in our english tongue/ as other nations have it in their tongues/ and my brother william tendale/ and I have done/ & will promiss you to write no more. If you will not grant this condition than will we be doing w●yle we have breath and show in f●we words that the scripture doth in many: and so at the lest save some.  
But a lack this will not be/ for as S. Paul saith/ the contagion of heresy crepyth on/ like a canker. 
More.  For as the canker corrupteth the body further and further and turneth the hole parties in to the same deadly sickness/ so doth thes heresies creep forth among good simple soul's/ till at the last it be almost past remedy.  
This is a very true saying & maketh well against his owyn purpose/ for in deed this contagyon began to spring evyn in. 
Fryth●  S. Paulles tyme. In so much that the Galathians were in a manner hole seduced from his doctrine. An● he said to the Thessalonians the mystery of iniquity even now beginneth to work. 
● Thes. ●  And. S. john testifieth that there were all ready many Antichrists rysyn in his days. 
1. joan. 4●  And also Paul prophesied what should follow after his time/ Acts. xx. saying: 
Actuum 20  take ye heed to your sellffies and to all the flock/ over which the holy ghost hath put you overseers/ to feed the congrigation of GOD which he purchased with his owyn blood. For I know this well/ that a●ter my departing shall enter in grievous wolves among you/ which shall not spare the flock. And even of your s●llffes shall arise men/ speaking perverse things/ to draw disciples after them and therefore wache. &ce. This canker than began to spread in the congregation/ and did full sore noy● the body/ in so much that with in four C. year there were very many sects scattered in every cost. Natwithstondinge there were faithful fathers that diligently subdued them with the sword of God's word. But surely sins Silvester 
silvest.  received such possess●ons/ hath the canker so crept in the church/ that it hath almost left never a found member. And as Cistercensis wrytith in the eight bocke/ that day that he receivid revenuens was a voice heard in the ayere/ crying over the court which said/ this day is venom shed in to the church of god. Before that time there was no bishop greedy to take a cure. For it was non honour and profit as it is now/ but only a ●●refull charge which was like to cost him his life at one time or other. And therefore no man would take it/ but he that bore such a love and zeal to god and his flock/ that he could be content to shed his blood for them. But after that it was made so honourable and profitable/ they that were worst both in learning and ●euynge/ most laboured for it. For they that w●re virtuous would not entangle them sellffys with the vain pride of this world/ and wear three 
Mat. ●7.  
Marc. 15  Crowns of gold/ where christ wear one of thorn. 
Io●●. 19  And in conclusion it came so far/ that who so ever would give most money for it or best could flatter the prince (which he knew well all good men to abhor) had the pre-eminence and goote the best bushoprike/ & then in stead of god's word/ they publisched their owyn commandements/ and made laws to have all und them/ & made men believe they could not err what so ever they did or said and even as in the rooms & stead of Moses/ Aaron/ Eliazer/ joshua/ Calib/ and other faithful folk/ came Herode/ Anna's/ Caiphas/ Pilate & judas/ which put christ to death So now in the stead of christ/ peter/ paul/ james and John & the faithful followers of christ/ we have the pope/ cardinallis/ archebushoppes'/ bushoppes'/ & proud prelates which their ꝓctour/ the malytious minister of their masters the devil/ which notwithstondinge transform themselves in to a likeness/ as 
1 C●r. 11.  though they were the ministers of rightousenes whose end shallbe according to their works. So that the body is cankered long agoon/ & now are left but certain small membris/ which God of his puissant power hath reserved uncorrupted and be cause they see that they can not be cankered as their owyn flesheys/ for pure anger they bourn them/ lest if they continued there might se●me some deformity in their own cankered carcase/ by the comparing of thes hole membres to their s●●bed body.  

More  Teacheth in a few leaves shortly all the poison that wycliff/ huskyn/ Tenda●e and Zwyng●ius have taught in all their books before. C●̄cerninge the blessed sacrament of the altar: not only affirming it to be very bred still (as Luther doth) but also (as thes other beasts do) sa●eth it is nothing else. And after the same sir Thomas more sayeth. Thes dregs hath he dronkyn of Wiclyff/ E●olampadius/ Tendale/ and Zwinglius/ and so hath he all that he argueth here beside/ which iiij what manner folk they be is meetly well perceived and known/ and God hath in part/ with his open vengeance declared.  

Fryth.  Luther is not the prick that I run at/ but the scripture of God I do neither affirm nor deny any thing because Luther so sayeth: but because the scripture of God doth so conclude & determe● I take not Luther for such an author that I think he can not err/ but I think verily that he both may err and doth err in certain points although not in such as concern salua●yon and damnation/ for in thes (blessed be God) all thes whom ye call heretics do agree right well. And likewise I do not allow this thing because Wycly●fe/ Oecolampadius Tendale & Zwinglius so say/ but because I see them in that place more purely expound the scripture/ and that the process of the text do thomre favour their sentence.  
And where you say that I affirm it to be bred still as Luther doth/ the same I say again/ not because Luther so saith/ but because I can prove my words true by scripture/ reason of nature/ and doctors. paul calleth it breed saying: 
1 Cor. 10.  the breed which we break/ is it not the fellowship of the body of christ? For we though we be many/ are yet one body and one breed: as many as are partakers of one breed. And again he sayeth/ asoftyn as ye eat of this breed/ or drink of this cup/ you shall show the lords death until he come. 
1. Cor. 11.  Also luke cauleth it breed in the acts saying: 
Actuum. 2  they continued in the fellowship of the apostylles and in breaking of breed/ and in prayer. 
Luc. 22.  Also Christ called the cup/ the fruit of vine saying/ I shall not from hence forth drink of the fruit of the vine/ until I drink that new in the kingdom of my father Furthermore nature doth teach you that both the breed and wine continue in their nature, For the breed mouleth if it be kept long/ ye and wurmes breed in it. And the poor mouse will run away which it/ and desire no nother meat to herdynner/ which are evident enough that there remaineth breed. Also the wine if it were reserved would wax sooner as they confess themselves/ and therefore they housel the lay people but with one kind only/ because the wine can not continue nor be reserved/ to have ready at hand when need were. And surely as if there remained no breed it could not mould nor wax full of worms. even so if there remained no wine/ it could not wax sour/ and therefore it is but false doctrine/ that our prelate's so long have puplyshed. Finally that there remaineth bred might be proved by the authority of many doctors/ which call it bred and wine/ as Christ and his apostles did. And though some sophisters would wrest their sayings and expound them after their fantasy/ yet shall I allege them one doctor (which was also pope of Rome) that maketh so plain with us that they shallbe compelled with shame to hold their tongues. For pope Gelasius writeth on this manner. Certe sacramenta que. sumimus corporiset sanguinis ●hristi divinae ressun● & propterea per illa, participes facti sumus divinae naturae, & tamen non de●init esse substantia vel panis & vini, sed permanent in suae proprietati naturae. Et certe imago & similitudo corporis & sanguinis christi in actione misteriorum celebrantur. That is to say/ suer●y the sacraments of the body and blood of Christ/ are a godly thing/ and therefore through them are we made partakers of the Godly nature/ And yet doth it not cease to be the substance/ or nature of bred and wine/ but they co●tynewe in the property of their owyn nature. And surely the Image and similitude of the body of blood and christ are celebrated in the act of the mysteries? This I am sure was the old doctrine which they can not avoid. And therefore with the scripture/ nature/ and father's/ I will conclude that there remaineth the substance and nature of breed and wine.  
And where ye say that we affirm it to be nothing else I dare say that ye untruly report on us all. 
More.  And here after I will show you what it is more th●n breed. And where ye say that it is meetly well known what manner of folk they be/ and that GOD hath in part with his open vengeance declared.  
I answer that master Wycleff 
Wicliffe.  was noted while he was living/ to be a man not only of most famous doctrine/ but also of a very sencere life & conversation. Nevertheless to declare your malicious minds & vengeable hearts (as men say) xu year after he was buried/ you took him up and brunt him/ which fact declared your fury/ although he fe●te no fire 
Math. 1●  but blessed be GOD which hath g●uyn such tyrants no further power/ but over this corruptible body. For the soul ye can not bind nor burn/ but God may bless where you curse/ and curse where you bliss. 
Mala. ●●   
And as for Oecolampadius 
Ecolampadius. / whom you also call huskyn/ his mos●e adversaries have ever commended his conversation/ and Godly life/ which when God had apppointed his time/ gave place unto mature (as every man must) and died of a canker.  
And Tyndale 
Tindale  I trust leaveth/ well content with such a poor apostylis life/ as god gave his son christ/ and his faithful ministers in this world which is not sure of so many mi●es/ as ye be yearly of pounds/ although I am sure that for his learning and judgement in scripture/ he were more worthy to be promo●ed/ then all the bus●oppes in england. I received a le●ter from him ● which was written sy●s ●rystmas wherein among other matters he writeth thus. I call God to record against the day we shall apere before our lord jesus to give a reckoning of our doings/ that I never altered one syllable of god's word/ against my conscience nor would do this day ● if all that is in earth ● whether it be honour/ pleasure or rychiss/ might be given me Moreover I take God to record to my conscience that I desire of God to my sellf in this world no more ●hen that with out which I can not keep his law●s etc., judge Christian reader whether thes words be not spoken of a faithful/ ●lere innocent heart. And as for his behaviour is such that I am sure no man can reprove him of/ any sin ● howbeit no man is innocent before god which beholdeth the heart.  

Zw●nglius.  finally Zwinglius was a man of such learning and gravity (beside eloquence) that I think/ noman in christindom might have compared with him not withstanding he was slain in battle in defending his city/ and comen wealth against the assault of wicked enemies/ which cause was most rightwise. And if his mastership mean that/ that was the vengeance of God/ and declared him to be an evil parson because he was slain. I may say nay/ and show evident examples of the contrary/ for sometime god gevyth the victory against them that have most rygtuouse cause/ as it is evydent in the book of judicum 
judicum 20. / where all the children of ysraell were gathered together to punish the shameful zodomitrye of t●e tribe of b●niamyn/ which were in number but. 2●● thousand And the Israel●●tes were. cccc. thousand fygtinig men/ which came in to Silo/ and asked of god who should be there captaigne against beniamyn. And they being but xxv: thousand slew of the other Israelites .12, thousand in one day: Then fled the children of Isarell unto the lord in Silo and made great lamentation before him evyn until night And asked him counsel saying: shall we go any more to fight against the tribe of benjamin our● brethren or not? God said unto them yes/ go up and fight against them. Then went they the next day and fought against them/ and there were slain again of the Israelites .18. thousand men: Then came they back again unto the house of god/ and sat● down and wept before the lord and fasted that day until evyn and asked him again/ whether they should any more fight against their brethren or not. God said unto them yes ● to morrow I will deliver them in to your hands. And the n●xt day was the tribe of benjamin utterly destroyed/ saving .600. men which hid themselves in the wilderness. Here it is evydent that the children of Israel lost the victory twice and yet not with sonding had a iu●●e cause/ and fought at god's commandment. Besides that/ judas machabeus/ was slain/ in a rightwise cause/ as it is manifest in the first book of the Machab●es 
1. Machabeorum. ●  And therefore it can be no evident argument of the vengeance of GOD/ that he was slain in batayle in a rightwise cause/ and therefore me thinketh that this man is to malaparte so bluntly to enter in to God's judgement/ and give sentence in that matter before he be called to counsel. Thus ●aue I sufficiently touched his preface/ for those points that ●e afterward touched more largely/ have I willingly passed be cause I shall touch th●m earnestly here after. Now let us see what he proveth.  

Master More  ¶ It is a great wonder to see upon how light & slight occasions/ he is fallen unto thes abominable heresyes●●or he de●yeth not nor can not say nay ● but that our saviour said himself my flesh is verily mea●e and my blood is verily drink/ he denieth not also that Christ him self at his last souper/ ta●ynge the br●de in to his blessed hands/ after that he had blessed it said unto h●s discipless Take you this and eat it/ this is my body ● that shallbe given for you. And likewise gave them the chalece after his blessing and consecration/ and said unto them/ this is the chalice of my blood of the new testament/ which shallbe shed out for many/ do ye this yn remembrance of me.  

Frith  ¶ It is a great wonder to see how ignorant their proctor is/ in the plain texts of scripture. For if he had any judgement at all he might well perceive that when christ spoke thes words/ my flesh is verily meat and my blood is verily drink/ he spoke nothing of the sacrament. For it was not institute until his last souper. And these words were spoken to the jews long before/ and meant then not of the carnal eating or drinking of his body or blood/ but of the spiritual ●atynge/ which is done by faith and not with tooth/ or/ belly. Where of Saint Austyn sayeth upon this gospel of Iohn why preparest thou other tooth or bellye● believe and thou haste eatyn him. So that christs words mu●t here be understand spiritualy. And that he cauleth his flesh very meat because that as meat by the eating of it and digesting it in our body doth strengthen thes corruptible membres/ so likewise doth Christ's f●eshe by the bel●uynge that it taketh our sin upon it self and suffered the d●th to deliver us and strengthen our immortal soul. And likewise as drink when it is dronkyn/ doth comfort and quickyn our fray●e nature/ So likewise doth Christ's blood by the drinking of it in to the bouwells of our so●le that is by the believing and remembering that it is shed ●or our sins/ comfort and quicken our soul unto everlasting life. And this is the eating and drinking that he speaketh of in that place. And that it is so you may perceive by the text following which saith/ he that eateth my body and drinketh my blood dwelleth in me and I in him/ which is not possible to be vnders●onden of the sacrament For it is fals● to say that he that eateth the sacrament of his body and drinketh the sacrament of his blood/ dwelleth in christ & christ● in him. For some man rec●yueth it unto his condemnation/ And thus doth S. Austen expound it sayings, Hoc est enim Christum manducare, in illo manner, & illum manentem inse●a●ere. This is the very eating of Christ to dwell in him and to have him dwelling in us/ So that who so ever dwelleth in Christ (that is to say believeth that he is sent of God to save us from our sins) doth verily eat & drink his body and blood although he never received the sacrament. This is the spiritual ●a●ing necessary for all that shallbe saved for there is no man that ●●mith to God without this eating of Christ/ that is the b●leuing in him. And so I deny ●ot but that Christ speaketh thes word●s but surely he meant spiritually ● as. s. Austen declareth/ and as the place plainly proveth.  

Math. 26  And as touching the other word●s that Christ spoke unto his disciples at the last souper/ I deny not but that he said so but that he so fleshly meant as ye falsely feign/ I utterley deny. For I say that his words w●re then also spirit and liff/ and were spiritually to be understonden/ and that he called it his body. 
joan. 6. joan. 15.  For a certain propartie/ even as he c●lled himself a v●ry vine/ and his disciples very vine branches/ and 
joan. 10.  as he called him sellffe a doremot that he was so in deed ● but for certain properties ●n the similitudes/ as a man for some propertie saith of his neighbour's horse/ this horse is mine up & down/ meaning that it is in every thing so like. 
Gene. 35. Gene. 32.  And like as Ia●ob builded ann altar and called it the God of Israel/ and as jacob called the place where he wrestled with the angel/ the face of god/ and as the pascal lamb was called the passing buy of the lord. 
Ezeche. 5.  And as a broken potsherd was called Jerusalem not for that they were so in deed/ but for certain similitudes in the properties/ and that the very name it sel●fe might put men in remembrance what is m●nt by the thing/ as I suffeciently declared in my fi●ste treatise.  
He must needs confess/ that they ●ha● believe 
More  that it is the very body and his very blood in deed/ have the plain words of our saviour him self upon their side for the ground and foundation of their faith.  
That is very true and so have they the very 
F●yth.  words of god/ which say a broken pottsherd is Jerusalem/ and that Christ is a stone/ and that Christ is a vine and a door. And yet if they should believe or thinks that he were in deed any of thesse's things/ they were nevertheless deceived. For though he so said/ yet I say his words were spiritual & spiritually to be understand  
And were you say that I fly from the faith 
More  of plain and open scriptures/ and for the allygorie destroy the true sense of the letter.  
I answer that some texts of scripture are only to be understonden after the letter: 
Fryth  As when paul saith/ Christ died for our sins and arose again for our justification. 
Roma. 4.  And some texts are only to be understand spiritually or in the way of an allegory: 
Corin. x.  As when Paul sayeth/ christ was the stone/ and when Christ saith 
joh. x●. Ioh●●.  him self/ I am a very vine I am the door/ and some must be understand both literalye/ & spiritually: As when God said/ out of egypt called I my son/ which although it were literalye 
Ozee. 11●  fulfilled in the children of Israel when he brought them out of Egipte with great power and wonders ● yet was it also meant and verified in Christ hymsellfe/ his very spiritual son/ which was called out of Egypt after the death of Herod. 
Math. ●●  And again it is very spiritually fulfilled in us which through Christ's blood are delivered from the Egypt of sin/ and from the power of P●arro the devil, An● I say that this text of scripture? This is my body/ is only spiritually to be vnderstondē● and not lit●eralie And that doth S. Austen also confirm/ which writeth unto adamantus & say Thes sentenses of scripture/ christ was the ●●one/ The blood is the soul/ and this is my bodie● are figuratively to be understonden (that is to say spiritually or by the way of an allegory) and thus have I S. Austen wholly on my side/ which thing shall yet here after more plainly apere.  

More  Now his example of his bridegrooms ring I very well a low/ for I take the blessed sacrament to be left with us for a very token & a memorial of christ in deed. But I say that the hole substance of the same token & memorial/ is his owyn blessed body. And so I say that christ hath left us a better token than this man would have us take it for. And therein he fareth like a man/ to whom a bridegroom had delivered a goodly gold ring with a rich ruby therein/ to deliver to his bride for a token. And then he would like a false shrew / keep away that gold ring/ and give the bride in stead thereof/ a proper ring of a rishe/ and tell her that the bridgron would send her no better. Or else like one that when the bridgrom had given such a ring of gold to his bride for a token/ will tell her plain/ and make her believe that the ring were but copper or brass/ to minish the bridegrooms thank.  
¶ I am right glad that ye admitteth mine example 
Fryth / and grant that the sacrament is left to be a very token and a memorial of Christ in deed. But where you say/ that the hole substance of the sam● token and memorial is his owyn blessed body/ that is sooner said than proved. For Saint Austen showeth the contrary/ as it is partly before touched/ and here after shallbe declared more plainly. And where you say that we far like a false shrew that would keep the gold ring from the bride/ and give her a ring of a rishe/ or tell her that her gold ring were coꝑ or brass/ to minish the bridegrooms thank. I answer that we deny not but that the ring is most fine gold/ and is set wi●h as rich Rubies as can be gotten. For that ring (I mean the sacrament) is not only a most parfayte token and a memorial of they brydgromes benefits and unfeigned favour on his party but it is also on the other party eucharistye: 
Eucharistia.  that is to say/ a thanks giving/ for the gracious gifts which she undoubtedly knowelegeth her sellf to have received. For as verily as that bred is broken among them/ so verily was Christ's body broken for their sins. And as ver●ly as they receive that breed in to their belly through eating it so verily do they receive the fruit of his death in to their souls by believing in him And therefore they assemble to that so●ꝑ/ not for the valour of the bred ● wine or meat that is their eatin but for th'intent to give/ him thanks commonly among them all/ for his inestimable goodness. But to proceed unto our purpose it a man would come unto the bride/ & tell her that t●is goodly gold ring were her owyn bridegroom/ both flesh blood and bones (as you do) than I thy●ke if she have any wit/ she might answer him/ that he mocked and the more he said it the less she might be●eue him ● and say that if that were her owyn bridgegroom/ what should she then need any remembrance of him or why should he give it her for a remembrance? For a remembrance pnsuposeth the thing to be absent/ and therefore if this be a remembrance of him/ t●an can he no● here be present. 
●ore   
I marvel me therefore moche/ that he is not afeard to affirm that thes words of Christ/ of his body and of his blood must needs be understand by way of a similitude or an allegory as the words be of the vine and the door. Now this he wottes well/ that though some word's spoken by the mouth of Christ ●e to be understonden only by way of a similitude or an allegory/ yet followyth it not there upon/ that every l●ke word of christ in other places was none other but an allegory/ for such was the shift and cavillation that the wicked arrians used which took from Christ's parson his omnipotent godhead.  
I grant that the Arrians erred/ for as master 
Frith  More saith/ though in some place a word be taken figuratife●y/ it followyth not therefore in every other place/ it should likewise be taken But one question must ● ask his mastership how doth he know that there is any word or text in scripture that must be taken figuratuely/ that is by the way of a similitude or as he cauleth it a necessary allegory? I think (though some men may assign other good causes & evidences) that the first knowledge is by other texts of scripture. For if other texts be conferred unto it ● and will not stand with the literal sense/ then I think it must needs be taken spiritually or figuratively as there are infinite texts in scripture. Now when I see that S. Thomas with felt Christ his wondes & put his finger in his side/ called him his lord a●d god/ and that no t●xt in scripture repungneth unto the same/ but that they may well stoned together me thinketh it were folly to affirm that this word/ god/ in that text should be taken figuratively or by way of an allegory: But now in our matter the process of scripture will not shonde with the literal sense/ as shall here after apere/ And therefore necessity cōpell●the us to expound it figuratively/ as doth also. S. Austen & other holy doctor's/ as here after shall plainly apere.  
If every man that can find out● a new fond 
Mor●.  phantas●e upon a text of holy scripture/ may have his owyn mind taken/ & his owyn exposition believed against the expositions of the old cunning doctors & saints/ then may you surely see that non article of the christian faith/ can stand & endure long. And then he allegith. s. Hierom which sayeth/ that if the exposition of other interpreters/ and the consent of the comen catholic church/ w●re of no more strength/ but that every man might be believed that could b●inge some texts of scripture/ for h●m expounded as it pleassed h●m self/ then could I (say this holy man) bring up a new sect also/ and say by scripture ● that no man were a true christian man nor a member of the church ● that keepeth two coats. And in good faith (saith master More) ●f that wa●e were ●ow●d/ I were able my s●llfe to find out fifteen new sects in one fore none.  

〈◊〉  Sayncte Peter saith that the scripture is not expounded after the appetite of any private person/ but tuyn as it was given/ by the spirit of god & no● by man's will/ So m●ste it be declared by the same sprite. And therefore I will not that any man s●albe believed/ by bringing his owyn mind and fantasy. But if he will be believed/ let him bring either an other plain text/ which shall expound the first/ or else at the lest he must bring such a sentence/ as will stand with the process of the scripture. Why was saint Hierom alow●d against the determination of the counsel of meldelcy/ sith he was alone/ and they a great multitude● but only be cause he brought evident scripture/ which at the time of their sentence/ non of them remembered: and yet when it was brought/ they could not avoid it. And likewise except I bring evident scripture which they all shall expound as I do/ I desire not to be believed. And where master More sayeth/ that in good faith he w●re able to ●ynde out fifteen new sects in one sore none/ he may thank GOD that he hath such a preng●ant wit: But yet I trust he should not find one (if there were any par●ll of damnation therein) but that we would with a plain text confute it/ which he should not be able to avoid.  
¶ And over this the very circumstances of 
More  the places in the gospel in which our saviour speaketh of that sacrament/ may well make open the defference of his speech in this matter and of all those other/ and that as he spoke all those but in an allegory/ so spoke he ●●ys plainly meaning that he spoke of his very body and his very blood/ beside all allegories. For when our lord said/ he was a very vine/ nor when he said he was the door/ there was none that hard him/ that any thing marveled thereof. And why? For be cause they perceived well/ that he meant not that he was a material vine in deed/ nor a door neither: But when he said that his flesh was very meat/ and his blood very drink/ and that they should not be saved/ but if they did eat his flesh and drink his blood/ then were th●y all in such a wonder thereof/ that they could not they could not abide. And wherefore/ but because they perceived well by his words and his manner of cir●unstaunces/ that C●riste spoke of his very flesh and his very blood in deed?  

Frit●  It is openly known & confessed among all learned men t●at in the .6. chapiter of joan 
joan. 6. / christ spoke not one word concerning the sacracrament of his body and blood (which at that time was not yet institute) but all that he there spoke was of the sp●̄all eating & drinking of his boat/ & blood/ in to our soule● which is the faith in h●s body/ and blood/ as I have touched before. And the cy●cunstances of this place do ●n deed prove that they were fleshly minded/ and vndersto●e not the spiritual words of our saviour Christ/ and therefore wondered & murmered In somuch that Christ said unto them/ doth this offend ●o●? What w●l● ye say then when ye shall see the son of man ascending thither where he was before? Then (addeth S. Austen) you s●all know t●at he meant not to give his flesh to eat with your teeth: for he shall ascend hole. And Christ addeth ● it is the spirete that quickeneth the flesh profiteth not●●nge/ the word/ that I speak●/ are spiret and list: that is to say/ saith S. Austyn/ be spunaly to be understand. And where Christ sayeth ● that the flesh profiteth nothing (meaning of his own flesh/ as S Austen saith) he m●aneth that it profit●th not as they understood h●m that is to say/ it profiteth not/ if ●t were eaten, But it doth much ꝓfite to be slain/ that through it and the shedinge of his blood/ the wrath of god our father is pacified / and our sins for given. And where his mastership saith/ that the people ꝑcey●ed well what he meant/ and therefore wondered so sore and could not abide/ be cause they perceived well by his words and manner of circumstances what his meaning wa●. I will say as I did before/ that they vnd●rs●ode h●m not. Fowe here he will say unto me/ if it be but your nay and my ye/ then I would think to be believed as so●e as you/ and surely that were but re●son. ●ot withstondyng (thanks be to god) I am able to bring in authority to judge between us both whose judgement I trust his mastership will admit. 
Augusti. in sermo. ad infan.  This auctor is. S. Aus●yn which sayeth. Dis●ipuli en●● eius qui eum sequebantur expaverunt & exhorruerunt sermonem non intellegentes. That is to say his disciples wc●ol●owed him/ were a stoyned/ and abhorred his words and understood them not. And be cause your mas●ershipe shall ●ot think that he over schott him sel●fe/ and spoke he wist not what we shall aliege him saytnge the same words in an other place● 
Augu. ●●  Cum diceret. Nisi quis manducaverit carnem. etc. Illi non intellegentes dixerunt ad invicem. Durus est hic sermo, quis potest eum audire? That is when christ said/ except a man eat my flesh and drink my blood ● he shall have no life in him/ they because th●y v●derstode him not/ said to each other this is an hard saying/ who can hear him? Thus I trust● you will give place (although not to me) yet at the lest unto. S. Austen/ and recey●e the truth which is so plainly proved.  
And where his mastership allegeth this text for the sacrament/ that except they did eat his flesh & drink his blood they could not be saved it seemeth that he is fallen in to the error of pope innocent ● which like wise understanding this text upon the sacrament (as master More doth) caused young children & infants to receive the sacrament ● as though they had all by a dampened which died & had not received it. And of this carnal mind were many more bishops a great while (as are now the bohemes ● whom he after disprayseth● and yet expoundeth the text as they doo● but afterward they looked more spiritually upon the matter and confessed their ignorance (as I trust master more will) but now will I show you. s. Austin's mind upon this text which shall h●lpe for the exposition of all this matter s. Austen in the third book de doctrina christiana the .16. chapiter teaching how we shall know the tropes figures/ allegories and phrases of the scripture saith. 
Augustinus libro 3. de doctrina Chris●i●●a.  Si aunt flagitium aut facinus jubere videt, figurata locutio est. Nisi manducaveritis (inqt) carnem fili● hominis et biberitis eius sanguinem, non habebitis vitam in vobis, ●acinusuel flagitium videtur iubere● Figura est ergo precipiens passionis dnicae esse cōicandū et suaviter atque utiliter in memoria recondendum, qd pro nobis caro eius c●ucifixa & vulnerata sit. That is to say when so ever the scripture or Christ/ seemeth to command any fowl or wicked thing/ than must that text be taken figuratively (that is it is a phrase/ allegory/ and manner of speaking/ and must be understand spiritually & not after the letter). Except (saith christ) ye eat the flesh of the son of man and drink his blood ye shall have no life in you. He ●eamethe (saith S. Austen) to command a fowl and a wicked thing. It is therefore a figure/ commanding us to be partakers of his passion/ and swe●ly and ꝓfitablye to print in our mind that his flesh was crucified and wounded for us. This truth thanks be to god/ doth S. Austen declare unto us/ which thing beside the opening of this text against master mores mind/ doth plainly show what he thought in the wo●des of Christ's supper. For sith he cau●ed it a sow●e and a wicked thing/ to eat his flesh/ than may you soon perceive/ that he thought it as sowie and as wicked a thing/ to eat his body/ seeing his body is flesh and then consequently it shall follow/ that either this word ●a●e (where Christ said take this & eat it) must be take spiritually/ or else that this saying of christ/ this is my body/ must be figuratively spoken/ but this word eat is taken after the lett●r (●or they did in deed eat the bred) therefore it must needs follow/ that this sentence (this is my ●odie) must be figuratively spoken, Or else is. s. Austen not to be approved in this place/ with thing our bishops I think/ will not say nay.  
Besides thate s. Austen sayeth. 
Augustinus in sermone ad infants.  Quando loquebatur dns noster jesus Christus de corpore suo, nisi (inqt) qs manducaverit carnem m●ā et biberit sangui nen meum, non habe●it in sevitan. Caro em̄ mea vere est cibus, & sanguis meus vere est potus, intellectus spiritualis credentem ●aluum faci●, quia littera occidit spiritus est q vivificat. That is to say, when our lord jesus Christ spoke of his body/ except (quoth he) a man eat my flesh and drink my blood/ he shall have no life in him sellf/ for my flesh is very meat/ and my blood is very drink The spiritual understanding saveth him that beleue●h/ for the letter ky●●●h/ but the spirit quy●keneth. Here may you plainly perceive/ that this text must only be taken spiritually. For he sayeth/ that to take it after the letter/ it killeth and profiteth nothing at all and therefore I wonder that we have been led so long in this gross error.  

Origi. ●n l. ●1 ho. 7  This saying doth that famous clerk Origine/ confirm saying. Agnosce ꝙ figurae sunt quae in uolumi●ibus Domini scriptae sunt: & ideo tanq spirituales & non tanq carnales, examinate & intel●●gite quae dicuntur. Si enim secundum literam seq●atis hoc ipsum quod dictum est, Nisi manduc m●ritis carnem etc. occidi● h●●c li●era. That is to say Mark that th●y are figures which are written in t●● scripture of god. And therefore examine them as sp●rituall m●n and not as carnal/ and vnd●rstond those things that are spoken. For if thou follow after t●e letter this thing that is spoken: except ye eat the fl●she o● th● son of man and drink his blood/ you can have no life in in you/ this le●t●r killeth. Alas dear brethren why should a●y m●n be offended with this doctrine sith it is approved so plainly/ by such aun●ient and ho●ie father's?  

Augusti. sermo. ●ir 〈◊〉 sacrafe riapasche  Again. S Austen sayeth. Qui manducat carnem meam & bibit meum sanguinem in me manet & ego in illo, Hoc est ergo manducare illam es● am & illum bibere potum, in Christo manner & illum manentem in se habere, ac per hoc qui non manet in Christo & in quo non manet Christus procu●dubio non manducat eius carnem nec bibit sanguinem, etiam si tantae rei sacramentum ad judicium sibi manduce● & bibit ● That is to say/ he that eateth my flesh and drinketh my blood/ abideth in me/ and I in him. This is therefore the eating of that meat & drinking of that blood/ to abide in christ and have him abiding in us. And therefore he that abideth not in Christ/ and in whom Christ abideth not/ with out doubt he eateth not his flesh nor drinketh not h●s blood/ although he eat and drink the sacrament of so great a thing unto his damnation. And even the same words hath bid upon the Corinthians. 1. Corin 10. 
Idem B●da super● Cor. 10.  This one place is sufficient for to prove my purpose though he said not one word more For here he doth plainly determine/ that he which abideth not in Christ: that is to say: he that is wicked or unfaithful/ doth not eat his flesh nor drink his blood/ although he eat and drink the sacrament of so great a thing. And so must it needs follow/ that the sacrament it not the very natural body of christ. For then the unfaithful should eat his flesh/ seeing he eateth the sacrament of his body. But that doth s. Austen deny/ wherefore it must needs follow/ that it is but only a token of a remembrance/ & a sign of his body breaking/ and a representation of his passion/ that we might keep his fact in memor●e/ 
Ro●a. ●.  & give him thanks for his tender love and kindness/ with when we were his enemies took upon him to suffer most vile death/ to reconcile us unto his father/ and make us his friends. This saying hath s. Austen in another place also where he writeth on this manner. 
Augusti de civita: ●ei. lib. 21 ●api. 25.  Qui non in me manet, & in quo ego non maneo, non se dicat aut existimet manducare corpus meum, aut bibere sanguinem meum. Non itaque manent in Christo qui non sunt eiu● membra: non sunt a●nt membra Christi qui se faciunt membra meritricis. That is to say/ he that bideth not in me. And in whom I abide not/ let him not say or think that he eateth my body or drinketh my blood? They abide not in Christ which are not his membres. And they are not his members which make themselves the membres of an harlete. And these are also the very words of Bede. 
Beda su●. 1. cor. 6.  Here is it plain proved again by the authority of s. Austen & Bede/ that the wicked and unfaithful (which are not the membres of Christ) do not eat his body nor drink his blood/ and yet they do eat the sacrament as well as the other. Wherefore you must needs/ grant that the sacrament is not the natural body of christ but a figure/ token or memorial thereof. Now good christian people count not this new learning which is firmed by such old doctors & faithful fathers  
Now were this enough for a Christian man that loved no contention. But because there are so many sophisters in the world which care not what they say/ so they hold not their peace. I must needs set some bulwark by this holy doctor to help to defend him/ for else they will shortly over run him (as they do me) and make him an here●yck to. Therefore I will allege his master s. Ambrose. 
Ambrosi. ●● sacra.  Saint Ambrose saith. Non iste panis q vadit in corpus, a nobis ●am anxie queritu● sed panis vitae aeternaeq ainae nostrae substāciam fulscit, q aunt discordat a christo non manducat carnem eius, nec bibit sanguinem eius, & si tantae rei sacramentum judicium sue perditionis accipit. That is/ this bred that goth in to the body is not so greedily sought of us/ but the bread of everlasting life which upholdeth the substance of our soul. For he that discordeth from Christ/ doth not eat his flesh/ nor drink his blood/ although he receive/ the sacrament of so great a thing unto his damnation and destruction. furthermore the great clerk prosper confirmeth the same saying. 
prosꝑ. in libro se●tentiarum.  Qui discordat a Christo nec carnem Christi manducat, nec sanguinem bibit, etiam si tantae rei sacramentum ad judicium suae praesumptionis quotidie indifferenter accipiat That is/ he that discordeth from Christ doth neither eat his flesh nor drink his blood/ although he receive indifferently every day the sacrament of so great a thing unto the condemnation of his pnsumption. 
Idem B●da super● Cor. 11.  And thes are also the very words of bede upon the xi Chapter of the first pystyll to the Corinthians  
Now you may see/ that it is not saint Austin's mind only/ But also the saying of many more. And therefore I trust you will be good unto him. And if ye condemn not thes holy father's/ then am I wrongfully punished. But if you condemn them/ then must porefryth be content to bear the burden with them.   

¶ The mind and exposition of the old Doctors upon the words of Christ's maundey.  

More.  ANd where Master More saith/ that if Christ had not meant after the plain literal sense/ that both the hearers at that time/ and the expositors sins/ & all Christian people beside this xu.c. year would not have taken only the leterall since being so strange and marvelous that it might seam impossible/ and decline from the letter for allegories in all such other things being (as he saith) and as in deed they be/ so many far in numbered more.  

Fryth.  As touching the hearers they were deceived & understood him not (I mean as many as took his words fleslye as you do) And they had their answer of Christ (when they murmured) that his words were spirit and life: that is (as. S. Austen sayeth) spiritually to be understand and not fleslye/ as is before declared. And as for the expositors. I think he hath not one of the old fathers for him/ but certain new fellows: as Dominic. s. Thomas/ O●●am/ and such other which have made the pope a God. And as I have showed. s. Austen maketh full for us/ and so do all the old father's/ as Oecolampadius hath well declared in his ●oke, q●id ue●eres senserint de sacramento eucharristiae. And some of their sayings I shall allege anon. And where you say that all christian people have so believed this .1500. years/ that is very false. For there is no doubt/ but that the people thought as holy Saint austin and other faith full fathers taught them. Which as I said/ make with us. Not with standing in deed/ sith our prelate's have been made lords & have set up their laws and decres contrary to the prerogative of all princes/ and like most sothe traitors/ have made all men believe that they may make laws and bind men's consciences/ to obey them: and that their laws are gods laws blyndinge the people's eyen with too or .3. texts wrongfully wrested/ to avance their pride/ where they ought to obey kings & princes/ and be subject to their laws/ as christ and his apostles were even unto the death. Sith that time I say they have made men believe what they list and made articles of the faith at their pleasure One article must be that they be the church/ & can not err: And this is the ground of all their doctrine But the truth of this article is now suffeciently known. For if queen katerine be king henries wife/ then they do err/ & if she be not/ then they have erred/ to speak no more cruel lie: It is now be come an article of our faith that the pope of Rome must be the heed of the church & the vicar of christ: & that by god's law. it is an article of our faith that what so ever he bindeth in earth/ is bound in heuin/ in so much that if he cu●●e wrongfully/ yet ye must be feared & infinite such other which are not in our creed but blessed be god that hath given some light in to our princess' heart, For he hath late●●e putforth a book called the glass of troth which proveth many of thes articles very foolish fantasies & that even by their owin doctors/ and so I trust you sha●be proved in this point of the sacrament for though it be an article of our faith/ it is non article of our creed in the twelve articles whereof are sufficient for our salvation. And therefore we may think that you lie which out all jeopardy of damnation.  
Nevertheless seeing his mastership saith that all make for him/ and I say clean contrary/ that all the old fathers make against him/ or at the lest wise not with him/ It were necessary that one of us should prove his purpo●se. But in ded● in this point he would look to have the v●̄tayge of me. For he thinketh that men will sooner believe him which is a great man/ then me which am but a poor man/ and that therefore I had more need to prove my part true/ than he to prove his. Well I am content and therefore give ear dear reader and judge between us.  
First I will begin with Tertulian/ because he is of most antiquated 
tertulianus libro 2. contra marcionem  Tertullian saith. Ipse (Christus) nec panem repro●auit qd ipsum corpus suum representat. That is to say. Christ him self did not reprove or discommend bred which doth represent his very body. For the understanding of this place/ you must know that there was an heretic called martion/ which did reꝓue creatures & said that all manner of creatures were euel● This thing doth tertulyan improve by the sacrament and sayeth. Christ did not reprove or discomende bred the which doth represent his body: as though he should say/ if christ had counted the breed evil/ then would he not have left it for a sacrament to represent his body meaning that it is a sacrament/ sign/ token and memorial of his body/ and not the body it sellf. And that this is his mind/ doth plainly apere in his fourth book/ where he sayeth/ Christus acceptum panem et distributum discipulis, 
Tertulianus libr● 4. contra marcionem  corpus suum illud fecit: hoc e●t corpus meum dicendo, id est figura corpis mei Figura aunt nonfuisset, nisi veritatis esset corpus. Ceteru vacua res qdest phantasma, figuram capere non posset That is to say/ christ taking breed & distrybuting unto his disciples made it his body/ saying this is my body: that is to say/ a figure of my body but this breed could not have ●yn a figure of it/ except christ had had a true body For a vain thing or a phantasy can take no figure. For the understanding of this place/ you must mark that this heretycke martion against whom this author writeth/ did hold opinion that christ had no natural body/ but only a fantastical body and this opinion doth this doctor improve by the sacrament of the altar saying: the sacrament is a figure of his body: ergo Christ had a true body/ & not a fantastical body: For a vain thing or fantasy can take no figure. Loo/ here doth this old father which was long be fore s. austen: or s. hierome/ expound thes words of christ This is my body: that is to say/ a figure of my body therefore ye are to blame to call it new leringe/ Now be cause they shall not of temerarious pnsumpcyon reiect● this old father/ I shall establish his words by s. Austen which commendeth Christ's marvelous patience for suffering so long that traitor judas/ as though he had been a good man/ and yet was not ignorant of his wicked thoughts. 
Augusti● in prefa. Psalm. ●  Adhibuit (inqt) ad cōui●iū in quo corporis & langu●s sui figuram discipulis commendavit ac tradidit. That is to say he admitted h●m (saye●he s. Austen) unto the mandye wherein he deed betake and deliver unto the disciples the figure of his body and blood, Here doth ●his holy father. s. Austen call it the figur● of h●s body. And I am sure there is noman so childish/ but that he knoweth that the figure of a thing is not the thing it sellff. As by example the figure of Christ is not Christ him sel●fe/ the figure of s. P●ter is not sa●nt Peter him sellf●. And yet we do nevertheless commonly call thosse figures by the name of the thing that they do represent. As I may say when I see the figure of. s. Peter. this is. s. Pe●er to whom Christ delivered the keys of the kyndom of heaven. And yet he were a fo●le that wold● think that figure to be s. Peter him sel●f: for it is only a representation of him. Besides that. s. Austen saith, 
Augustin. super psal. 98.  Non hoc corpus quod videtis estis manducaturi, nec ●ibituri illum sanguinem quem effusuri sunt qui me crucifigē●. Sacramentum aliqd vobis commendavi, spiritu-liter intellec●um vivifical vos, caro aunt non prodest quicquam That is to say you shall not ●a●e this body that you see/ nor drink that blood which they that crucify me shall shed out. I have given a certain sacrament unto you if it be spiritually understand/ it quickeneth you: but the flesh profiteth nothing. What things can be more plainly spoken?  
Furthermore S. Austen sayeth. Sepe ita loquimur ut pascha appropinquam te crastinam vel perendi nam Dni passionem dicamus: cum ille ante tam multo● annos passus sit, nec omnino nisi semel illa passio facta sit. Nempe ipso die dnico dicimus hody Dominus resurrexit, cum ex quo surrexit totanni transierunt Quare nemo tam ineptus est, ut nos ita loquentes arguat esse mentitos, quia istos dies secundum illorum quibus haec gesta sunt similitudinem nuncupamus: ut dicatur ipse dies qui non sit ipse, sed reuolutione temporum similes eius: & dicatur illo die fieri propter sacramenti celebrationem, quod non illo die, sediam olim sactum est. Nun semel immolatus est christus in seipso? & tamen in sacramento non solum per annuas paschae solennitates, sed omnidie pro populis immolatur: nec utique mentitur qui interrogatus, responderit eum immolari. Si enim sacramenta quam dam similitudinem earum rerum quarum sunt sacramenta non haberent, omnino sacramenta non essent Ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt. Sicut ergo se●undum quendam modum sacramentum corporis CHRISTI corpus CHRISTI est, & sacramentum sanguinis CHRISTI sanguis CHRISTI est. Ita sacramenta fidei fides est, Nihil est autem aliud credere, q fidem habere, ac per hoc respondetur fidem habere propter fidei sacramenta. Et convertere se ad Deum propter conversionis sacramentum. Quia & ipsa responsio per●inet ad celebrationem sacramenti. Sicut de ipso baptismo apostolus dicit. consepulti (inquit) sumus Christo per baptismum in mortem, Non ait sepulturam significavimus, sed prorsus ait, consepulti sumus. Sacramentum ergo tantae rei non nisi eiusdem rei vocabulo nuncupavit. That is sa●e: We often use to say/ when Easter draweth neigh/ that to morrow or the next day is the lords passion/ and yet it is many years sith he suffered/ and that passion was never done but once. And upon that sunday we say/ th●s day the lord did rise again/ and yet it is many years sins he rose/ Now is there no man so foolish to reprove us as liars for saying/ be cause we name thes days after the similitude of those in which thes things were done so that it is cavied the same day/ which is not the very same/ but by the revolution of time/ like it. And it is named to be done the same day through the celebration of the sacrament (through keeping the memorial of the thing once done) which is not done that day/ but was done long agoon. Was not CHRIST onece crucified in his own person? and yet in a mystery (which is the remembrance of his very passion) he is crucified for the people not only every feast of ester/ but every day: neither doth he lie which (when he is asked) answereth that he is crucified for if the sacraments/ had not certain similitudes of those things whereof they are sacraments than should they be no sacraments at all. And for this similitude for the most part they take the names of the very things and therefore as after a certain manner the sacrament of christs body is Christis body/ and the sacrament of christs blood is christs blood so the sacrament of faith is faith. For it is no nother thing to believe then to have faith/ and therefore when a man answereth that the infant believeth which hath not the affect of faith/ he answereth that it hath faith for the sacrament of faith: And that it turneth it self to GOD/ for the sacrament of conversion. For the answer it self pertaineth unto the mynistring of ●he sacrament. As the apostle writeth of baptism: we are buried (sayeth he) with Christ through baptism unto death. He sayeth not we signify burying/ but utterly sayeth we are buried. He called therefore the sacrament of so great a thing even with the name of the very thing it self. etc. if a man would avoid contention and look soberly on thosse words of saint Austen/ he shall soon perceive the mystery of this matter. For even as the next good friday shallbe called the day of Christ's passion: and yet he shall not suffer death again upon that day/ for he died but onece and is now immortal? even so is the sacrament called Christ'S body. And as that day is not the very day that he died on/ but only a remembrance thereof/ So the sacrament is not his very natural body/ but only a remembrance of his body breaking and blood she ding. And likewise/ as the next ester day shall be called the day of his resurrection/ not that it is the very same day that christ did rise in/ but a remembrance of the same. even so the sacrament is called his body: not that it is his body in deed/ but only a remembrance of the same. And furthermore even as the priest doth offer him/ that is to say crucify him at mass/ even so is the sacrament his● body But the mass doth but only represent his passion And so doth the sacrament represent his body. And ●et though the mass doth but represent his crucifying/ we may truly say he is cru●ified/eu●n so though the sacrament do but signify or represent his body/ yet may we truly say that it is his body. Why so? verily (sayeth he) for the sacraments have a certain similitude of thos● things whereof the● are sacraments. And for this similitude for the most part/ they take the names of the ver●e things. Blessed be god which hath so clearly discussed this mat by this faith full father. Notwithstonding he doth yet express it more plainly saying: after a certain ma●er the sacrament of Christ's body is Christ's body. Be hold dear brethren he saith after a certain manner the sacrament is Christ's body. And by that you may soon know that he never meant that it should be his very natural body in deed/ but only a token and memorial to keep in memory the death of his body/ and so to nourish our faith. Besides that his similitude which he after allegeth of baptism/ doth holy expound this matter/ for (saith he) the apostle saith not we signify burying: but he saith/ we are buried (and yet in deed the baptism doth but signify it). And there upon s. Austen addeth/ that he called the sacrament of so great a thing even which the name of the very thing it self. And like wise it is in our sacrament. finally to be short I will pass over many places which I have gatherred out of this holy father/ and will touch but this one more. Saint Austen saith. 
August●● contra adamantum.  Non ●nim D●̄s dubitavit dicere, Hoc est corpus meum, cum daret signum corporis sui. Et in eodem capite exponit● Sic est em̄ sanguis anima, quomodo petra erat christus, nec tamen petra (ait) significabat Christum, sed ait petra erat Christus. That is to say● The lord doubted not to say/ this is my bo●ye/ when he gave a sign of his body. And after in the same chapter he expoundeth it. For truly so the blood is soul/ as christ was the stone. And yet the apostle saith not/ the stone did signify Christ/ but he saith the stone was Christ.  
Here. s. Austen saith plainly that Christ called the sign of his body/ his body/ and in this chapter doth compare these three texts of scripture/ this is my body/ the bloud● is the soul/ and christ was the stone: and declareth them to be one phrase and to be expounded after one fashion. Now is there no man so mad/ as to say/ that Christ was a natural stone (except he be a natural fool) whose judgement we need not greatly to regard therefore we may well conclude that the sacrament is not his natural body/ but is called his body/ for a similitude that it hath wherein it signifieth & representeth his body. And that the sacrament of so great a thing is called even with the name of the very thing it sellf/ as s. Austen said immediately before.  
This were proof enough to conclude that all the old fathers did hold the same opinion/ for who would once surmise (seeing we have. s. austen so plain for us which is the chesest among them all) who would once surmise I say/ that the dissented in this great matter from the other faithful father's/ or they from him? nevertheless I dare not le●t him stand post alone/ jest ye despise him. And therefore I will show you the mind of certain other also: and fur●●e of his master s. Ambrose.  

Ambrosi: super ●l● mort●●●● annuncia.  S. Ambrose writing upon the Epistle of Paul to the Corinthians in the. xi● chap. saith Quia em̄ morte Dni libe●ati sumus, huius rei in eden do & potando, carnem & sanguinem q ꝓ nobis oblata sunt, significamus. That is to say/ because we be delivered by the death of the lord/ in eating and drinking of this thing meaning of the sacrament/ we signify the flesh & blood which were offered for us. Here doth s. ambrose say enough if men were not sophisters/ but would be content with reason. For he sayeth that in eating and drinking the sacrament of Christ's body we signify or represent the flesh and blood of our saviour jesus. Natwtstondynge be cause you are so slybberye/ we shall bind you a little ● better by this man's words.  

Ambrosi● de sacra.  S. Ambrose say Said fort dices speciem sanguinis non video, s●d habet similitudinem. Sicut em̄ mortis similitudinem sumpsisti, ita etiam similitudinem preciosi sanguinis bibis. That is to say. But peradventure thou wilt say/ I see no appearance of blood/ but it hath ● similitude. For even as thou haste taken the similitude of death/ even so thou drinkest the similitude of the precious blood. Here may ye see by the conferring of thesse's two sacraments/ what. s. Ambrose imaged of it For he sayeth even as thou haste taken a similitude of his death in the sacrament of baptism so dost thou drink a similitude of his precious blood in the sacrament of the au●ter. And yet as s. Austen said before/ the apostle saith not we signify burying/ but saith/ we are buried. And likewise here Christ said not this signifieth my body/ but this is my body/ calling the sacrament/ sign/ token and memorial of so great a thing/ even with the name of the very thing it self thus doth. s. Ambrose choke our sophisters.  
Nevertheless I will allege one place more out of s. ambrose/ where he saith. 
Ambrosi. libro. 3. de sacramen  Dicit sacerdos fac nobis hanc oblationem scriptam rationabilem, qd est figura corporis Dni nostri resu xpi. That is/ the priest saith make us this oblation acceptable. etc. For it is a figure of the body of our lord jesus christ Here he cauleth it plainly a figure of Christ's body/ which thing you can not avoid. Therefore give praise unto God and ●ett his troth spread which is so plainly testified/ by these holy fathers How let us see what s. Hierom saith.  
Saint Hierom writing upon Ecclesiaste saith on this manner. 
Hieroni: super eccle:  Caro DOMINI verus cibus est, & sanguis eius verus potus est, hoc solum habemus in praesenti saeculo bonum, si vescamur carne eius cruoreque potemur, non solum in misterio, sed etiam in scripturarum lectione, verus em̄ cibus est & potus, q ex verbo dei sumitur scientia scripturarum. That is to say: the flesh of the lord is very meat/ and his blood is very drink. This is only the pleassure or profit that we have in this world that we may eat his flesh and drink his blood not only in a misterry/ but also in the reading of scriptures. ●or it is very meat and drink ● which is taken out of God's word by the knowledge of scriptures. Here may ye see s. Hieroms' m●nde in few words For first he saith that we eat his flesh and drink his bloud● in a mystery/ which is the sacrament of his remembrance and memorial of his passion. And a●ter he addeth that we eat his flesh & drink his blood in the redinge and knowel●ge of scriptures and calleth that very meat & very drink. And yet I am sure ye are not so gross/ as to think that the letters which you read are turned in to natural flesh & blood. And likewise it is not necessary that the bred should be turned in to his body/ no more than the letters in scripture are tourn●d in to his flesh. And nevertheless through faith we may as well ●ate his body in rec●yuinge of the sacrament as eat his flesh in reading of the letters o● the scripture. Besides that s. Hierom causeth the understanding o● the scripture very m●ate and very drink: which you must needs understand in a mystery and spiritual sense/ for it is neither material meat nor drink that is received with the mouth and teeth/ but it is spnall meat & drink/ and is so called for a similitude and property: be cause that as meat & drink comfort the body and outward man/ so doth the reading and knowledge of scripture comfort the soul and inward man. And likewise it is of Christ's body/ which is called very meat and very drink/ which you must needs understand in a mystery or spiritual sense (as. s. Hierom called it) for his body is no material meat nor drink that is received with the mouth or teeth: but it is spiritual meat & drink/ and so called for a similitude & ꝓperti●/ because that as meat and drink/ comfort the body/ so doth the faith in his body breaking & bloodshedding refresh the soul unto life everlasting. We use it cunstomablye in our daily speech to say/ when a child setteth all his mind and delight on sport and play: It is meat and drink to this child to play. And also we say by a man that loveth well hawking & hunting: It is meat and drink to this man to hawk & hunt. Where no man doubteth/ but it is a figurative speech. And therefore I wonder that they are so blind in this one point/ of Christ's body. And can not also take the words figuratively/ as thesse's old doctors did. Again s. Hierom saith. 
Hieronimus supe● Matheū●  Postquam mysti●um pascha fuerat impletum & agni carnes cum apostolis comedera●, assumit panem qui comfortat cor hominis, & ad verum paschae transgreditur sacramentum, quomodo in praefiguratione eius Melchisedech vinum & panem pro ferens fecerat, ipse quoque veritatem corporis repraesentaret. That is to say after the mystical Easter lamb fulfilled and that Christ had eaten the lambs flesh with the apostles/ he took breed which comforteth the heart of man/ and passeth to the true sacrament of the easter lamb: that as Melchisedech brought for the bred and wine figuring him/ so might he likewise represent the truth of his body. Here doth s. Hi●rom speak after the manner that tertullian did before: that ●hrist with breed and wine did represent the truth o● his body, For except he had had a ●rue body/ he could not l●aue a figure of it nor represent it v●to us. ●or a vain thing or phantas●e can have no figure/ nor can not be repnsented as by example how should a man make a figure of his dream or represent it vn●o our memory? Bu● christ hath le●t us a figure and repnsentation of his body in bred and wine: therefore it followeth tha● he had a true body. And that this was s. Hieroms' m●●de doth ma●●feastlye apere by the word●● 〈◊〉 ●●da/ which doth more copious●i● set out this saying of Hier●m. 
Beda super Luc.  For he writeth on this manner. Fi●itis paschae veterisso lennijs q in commemorationem antiquae de aegypto liberationis agebant, transit ad nowm qd in suae redemptionis memoriam ecclesia frequentare desid●rat, ut videlicet pro carne agni vel sanguine suo, carnis sanguinisque sacramentum in panis ac vini figu●a substituens, i●sum se esse mo●s●●a●et cui iuravit Dn̄s. Tu es sacerdos in aeter●um se●undum ordinem Melchisedech ●rangit autem ipse panem quem porrigit, ut os●endat corporis sui fractionem non sine sua sponte futuram Similiter & calicem posiq 〈◊〉 navit dedit eyes. Quia ergo panis carnem confirmat, ui●um vero sanguinem operatur in carne, hic ad corpus Christi mystice, illud refertur ad sanguinem. That is to say. After the solemnite of ●he old ●aster ●ambe was finished which was ●l s●rued in the remembrance of ●he old deliverance out of Egypt/ he goth unto the new which the church gladly observeth in the remembrance of his r●d●mptyon / that he in the s●ede of the fleiche and blood of the lamb/ might institute and ordain the sacrament of his flesh & blood in the figure of breed and wine/ and so dec●are him sellf to be the ●ame unto whom the lord swore thou art a perpetual priest after the order of Melchisedech. And he him sellf broke the breed which he gave ● to show that the breaking of his body should not be done with out his owyn will. And likewise he gave them the cup after ●e had soop●d. And because breed doth confirm or strength the flesh/ and wine worketh blood in the ●l●she/ therefore is the br●de misticallye referred unto the body of Christ/ and the wine referred unto his blood.  
Here may you note/ first that ●s the lamb was a remembrance of the●r deliverance out of Egypt (and yet the lamb delivered them not) so is the sacrament a remembrance of our redemptyon (and yet the sacrament redeemed us not) besides that he saith/ that Christ in the stead of the flesh and blood of the lamb/ did institute the sacrament of his flesh and blood in figure of breed and wine. ●arke well he saith not that in the stead of lambs flesh and blood he did institute his owyn flesh and blood but ●ayeth that he did institute the sacrament of his flesh and blood. What thing is a sacrament? verily it is the sign of an holy thing/ and there is no defferrence between a sign and a sacrament/ but that the sign is referred unto a worldly thing and a Sacrament unto a spiritual or holy thing.  
As s. Austen saith. 
Ad Marcellum.  Signa cum ad res divinas pertinent, sacramenta appellantur. That is to say/ signs when they pertain unto godly things are called sacraments. Therefore when Beda saith that they did institute the sacrament of his flesh and blood in the figure of bred and wine it is as much to say (by s. Austin's definition) as that he did institute the figure of his holy flesh and blood in the figure of bred a●d wine that is to say/ that bread and wine should be th● figure and sign repnsenting his holy flesh & blood unto us/ for a perpetual remembrance And afterward he declareth the proꝑtye ●or with the breed is called the body and the wine the blood: saving he speaketh ●ot so darkly as I now do/ but plainly saith that the breed is mis●icallye refferred unto the body of Christ: be cause that as breed doth strength the fl●she so Christ's body which is figured by the breed doth s●rengthe the soul through saith in his death. And so doth he clerlye prove my purpose.  

Crisos●o. super. Mat  Now let us see what Chrisostome saith which shall describe us the faith of the old greacyans and (I doubt not) he had not lost the true faith/ how so ever the world go now adays. Chrisostome saith in this manner. Si enim mortuus ●esus non est cuius signum & simbolum hoc sacr●ficium est? vides ●uantum ei studium fuerit ut semper memor●a teneamus pro nobis ipsum mortuum fuisse That is to say/ for if jesus have not died/ whosse memorial and sign is the sacrifice. Thou sayst what diligence he gave that we should continually keep in memory that he died for us. Here you may see that Chrisostome calleth the sacrament symbolu● et signum: that is to say/ a m●mory●ll and sign of christ/ and that it was institute to keep his death in perpetual remembrance. But of one thing thou must beware or else thou art deceived/ h● calleth it also a sacrifice/ and there thou must wisely understand him. 
sacrifice.  For if it were the sacrifice of Christ's body/ then m●ste Christ's body be slain there again/ which thing God forbid. And therefore thou must understand him when he calleth it a sacrifice/ that he meaneth it to a remembrance of that holy sacrifice where Christ's body was offered on the cross once for all. For he can be sacrafied no more/ seeing he is immortal. Not withstanding our prelattes will here note me of presumption/ that I dare be so boolde to expound his mind on this fasyon For in deed they take him otherwise/ & think that it is a v●rye sacrifice. And therefore I will bring one other text/ where Chrisostome shall expound him sellf. Chrisostome saith: 
Crisosto. ad Hebre. home. 17.  N●ne ꝑ singulos dies offerrimus? offerrimus qde, sed ad recordationem mortis eius facientes. Hoc aunt sacrificium (sicut pontifex) ●ed id ipsum semper facimus: Imo recordati onem sacrificij. That is to say/ do we not daily offer or do sacrifice? yes surely/ But we do it for the remembrance of his death/ for this sacrifice is as an example of that we offer/ not an other sacrifice as the bishop (in the old law) did/ but ever the ●ame: ye rather a remembrance of the sacrifice. Furst he sayeth that they daily do sacrifice/ but it is in remembrance of Christ's d●th T●en he saith that the sacrifice is an example of that. Thyr●●ye he saith that they offer ●ot an other sacrifice (that is to say an ox or a goote) as the bishops of the old law but ever the same● Merke this poynte● for though it seam at the first sight to make with th●m yet doth it make so derectlye against them ● that they shall never be able to avoid it C●rysost●m● saith they do not offer an other sacrifice a● the bishops did but ever the s●me. They o●fer other breed & wine this da●e than they ●yd yesterday: they shall say an other ma●●e to morrow than they did this day. Now if this breed and wine/ or the mass be a sacrifice ● then do they offer an other sacrifice/ as well as the bushoppies of the old law. For this sacrifice did signify that Christ should come and sh●d h●s b●oude/●s well as the bred/ wine and mass do represent that he hath done it in deed. And therefore if it be a sacrifice/ then do they offer an other sacrifice/ representing his passion/ as well as the B●shop of the old law But that doth chrysost●me deny/ and saith that ●hey offer every day the same. What same? ver●●●e eu●n the same that was done and sacrificed when Christ she● his blood. In this sacrifice is Christ every day bound and buffeted and lead from anna to Cayphas: he is brought to Pilot and condemned: he is scourged and crowned with thorn & nailed on t●e cross and his heart opeynned with aspere/ and so sh●deth his blood. For our redemption. Why chrysostom, and do you the seelfe same sacrifice every day? ye verily. 
Roma. ●  Then why doth S. paul say that christ is risyn from death/ and dieth no more? if he die no more/ how do you daily cruc●fye him? For sooth paul sayeth truth. For we do it not actually in deed/ but ●nly● in a mystery. And yet we say/ that we do sacrifice hy● and that this is his sacrifice/ for the celebration of the sacrament and memory of the passion which we keep: 
As s. Austen declareth afore ad Bonifaci●m  & for this cause it hath the name of the thing that it doth represent & signify. And therefore I expound my mind be a rhetorical corre●ti●n and say/ Imo reco●dationem sacrifi●●, that is to say/ ye rather the remembrance of the sacrifice. Grauntmercy●s good Chrisostome: now do I perceive the pith of this matter: even as the mass is the very death and passion of christ/ so is it a sacrifice. Now it doth but only represent the very death & passion of christ/ therefore it doth follow that the mass in very deed doth but only represent a sacrifice. And yet not which standing many times it is called a sacrifice of hollym doctor's/ and hath the name of the very same thing that it doth represent & signify. And even s● we may say oft ● is sacrament/ that as the mass is the very sacrifice and passion of christ/ so is the sacrament his very body and sacrifice that ●s offered. Now the m●sse doth b●t only represent & signify the passion: so the sacrament doth but only represent & signify th● body & very sacrifice onece offered for ever. Natwtstondinge many times the mass is called a sacrifice of ho●● ●octos: & so the the sacrament is called the body and a sacrifice. And hath the name of the very same thing that it doth represent and signify.  

Chrisost. super matt.  Furthermore Chrisostome saith. Ipse quoque bibit ex eo, ne auditis verbis illis dicerent. Quid igitur sanguinem bibimus & carnem commedimus ● ac ideo perturbarentur, nam & quando prius de his verba fecit, etiam verbis ipsius offendabantur. Ne igitur tunc id quoque accideret, primus ipse hoc fecit, utad communionem misteriorum induceret intrepidam. That is to say: he also drank of it/ lest when they heard his words/ they should say: why do we than drink blood and eat flesh? and so should be troubled. For when he spoke before of thosse things/ they were offended with his words. And because that should not now also chance/ he him self drank furst of it/ that he might cause them to come with out fear to the ꝑtakinge of those mysteries/ here Chrisostome noteth that Christ drank of it/ to draw them from the gross understanding of his words/ and by his drinking to testify unto them that it was not his natural blood nor his natural flesh in deed/ but only memoriallies and repnsentacyones of his body and blood. And therefore he calleth them mister●●s: that is to say sacraments. For in this place a sacrament and a mystery is all one thing. Notwithstondinge some time this word mystery is more comen & large in signifying then this word sacrament. And I have showed you before/ that a sacrament is the sign of an holy thing/ and not the thing it self/ that it representeth: albeit sometime it bear the name of the very thing it self/ as the Image of●. Peter is not saint Peter him self and yet it beareth his name.  
Chrisos●ome saith. Caro non prodest quicq: hoc est, secundum spiritum verba mea audienda sunt. Qui secundum carnem audit, nihil lucratur, nihil utilitatis accipit. Quid est autem carnaliter intelligere? simpliciter ut res dicuntur, neque aliud quippiam excogitare Misteria oina interioribus oculis consideranda sunt, hoc est spiritualiter. That is to say. The flesh profiteth nothing: that is/ my words must be understand after the sprite/ he that understandeth them after the flesh winnith nothing/ nor taketh no prof●ete what meaneth this/ to v●derstonde after the flesh or carnally? verily to take the things simpl●e as they are spoken/ and to think none other thing. All mysteries or sacraments must be considered with the inward eyes/ that is say spiritually.  
And after he expoundeth him self on this manner, Interiores autem oculi ut panem viderint, creaturas transuolant, & non de illo pane a pistore cocto cogitant: sed de eo qui dixit se panem vitae, qui per misticum panem significatur, That is to say. The inward eyes as soon as they see the bred/ they pass over the creatures/ and think not of that bred which is bakyn of the bakear/ but of him that called him self the breed of life which is signified by the mystical or sacramental breed. Would you have him sa●e any more? he telleth you plain/ that christ which is the very bred of life/ is signified by this sacramental breed. And that is the thing which our bishops so fleshly deneie now adays/ which thing yet you may set/ the old fathers conclude which one a●s●nt. Notwithstonding yet I will allege more old doctors'/ so that from hence forward they m●ye be as●am●d to call it new ●errn●ng●. Fulgentius saith. 
Fulgentius. ●. li broad fide  In illis em̄ carnalibus (●ꝑe legis) victimis, significatio f●it carnis Christi quam prop●tis nostris & ipse si●e p●t●̄ fuerat oblaturus, & sanguinis quem erat eff●surus in re●issionē peccatorum nostrorum. In isto aū● sacrificio grati●rum actio atque commemoratio est car●nis Christi quam ꝓ nobis obtuli●, & sanguinis quem ꝓ nobis idem D●us eff●dit. T●at is to sa●e. In thes carnal sacrificis in the time of the law●/ was a signification of t●e flesh of christ which h● with out sy●ne/ should offer for our sins/ a●d of the blo●d which he s●uld shed out in remission of our sin. But in this sacrifice is a thanks gluing & remembrance of the flesh of christ which h● offered for us/ & of t●e blood which the sa●● god shed out for us F●rste note that he calleth y● a sacrifice which notwithstondinge is but a remembrance of th●t sacrifice o●fere● o● the cro●se once for all/ a● it is proved before out of Chrisostome. Then he plainly calleth ●t a thanks giving/ and remembrance of Chri●tes flesh and blood: & so concludeth with us. Ne●erthelesse because sophisters would son● think to avoid this pla●e/ I w●ll allege one other saving of the same/ aucto which they shall never be able to avoid.  
¶ Fulgentius sayeth/ as H●y●o testifieth- Hic calix nowm testamentum est: 
●●gen.  id est, hic calix quem ●obis trado, nowm testamentum signifi●at. That is to say. This cup or chalice is the new testament: That is/ this cup or chalice which I deliver you doth signify the new testament. In this place he doth plainly show his mind/ which can ●ot be avoided. For even as the cup is the new testament ● so is the breed the body. ●owe the cup doth but signify the new testament. And therefore I may conclude that the breed doth but syg●ifye the body.  
Eus●b●us sayeth. 
Eusebi●  Quia corpus assumptum ablaturus erat ex oculis nostris & syderibus allaturus, n●c●ssarium erat ut nobis in hac die ●acramentum corporis & sanguinis consecraret, ut coleretur iugiter per mysterium quod semel offerebatur in precium. That is to say: Because he would take away out● of our eyes the body that he took and carry it in to heaven/ It was necessary that in this time he s●ulde consecrated to us the sacrament of his body and blood: that that which was once offered for the price of our redemptyon/ might continually be honoured through the mystery.  
To consecrated a thing/ is to apply● it unto an holy● vs●. 
Consecr●●  Here you may see that he calleth it the sacrament of his body and blood/ which body is cary●d up in the heaven: And also he calleth it a mystery which is enough for them that will see.  
Also druthmarius expoundeth thes words this is my body on this manner: 
Druthmarius.  Hoc est corpus meum in misterio. That is to say: this remy body i● a mystery. I think you know what a mystery meaneth ●hriste is crucified every day in a mystery: that is to say/ every day his death is represented by the sacraments of remembrance. The mass is Christ's passion is a mystery: that is to say: the mass doth repnsented his passion and keepeth it in our memory. The breed is Christ's body in a mystery: that is to say/ ●t representeth h●s body that was broken for us ● and keepeth it in our remembrance.  
You have heard all ready the mind of the doctors/ how the sacrament is Christ's body. And now I shall show you how the sacrament is our body/ which doth not a little help● to the undstonding of these words which are in controversy  
The sacrament of the altar is our body as well as it is Christ's body. And even as it is our body/ so is it Christ's. But there is no man that can say that it is our natural body in deed/ but only a figure/ sign/ memorial or repnsentacyon of our body Wherefore it must also follow ● that it is but only a figure/ sign/ memorial or repnsentacyon of Christ's body. The first part of this argument ma●e thus be proved S. Austen writing in a sermone sa●eth on this maner● 
Augusti●us in sermon ad ●●●antes.  Corpus ergo Christi si vu intelligere, apostolum audite dicentem, Vos estis corpus Christi & membra. 1. Cor. 12. Si ergo estis corpus Christi & membra, mysterium vestrumque in mensa Dni positum est, mysterium Dni positum est, misterium Dni accipitis, ad id quod estis, Amen respondetis & respondendo subscribitis. That is to say: if you will vnderstō● the body of Christ/ here the apostle which sayeth/ ye are the body of Christ and membres. ●. cor. 12. therefore if ye be the body of christ and membres/ ●our mystery is put upon the lords table/ ye receive the mystery of the lord/ unto that you are you answer Amen. And in answering subscribe unto it. Here you may see that the sacrament is also our body/ and yet is not our natural body/ but only our body in a mystery/ that is to say/ a figure sign/ memorial or repnsentation of our body/ for as the breed ye made of many grains or corns/ so we (though we be many) are one breed and one body. And for this property and similitude it is called our body and beareth the name of the very thing which it doth represent and signify.  
Again s. Austen say 
Augusti● in sermon de sacrate riapasch●  Quia Christus passusest pro nobis, commendavit nobis in isto sacramento corpus & sanguinem suum, quod etiam fecit & nos ipsos, Nam ● nos ipsius corpus facti sumus, & per misericordiam ipsius quod accipimus nos sumus. Et postea dicit. jam in nomine Christi tanquam ad calicem Dni venistis, ibi vos estis in mensa & ibi vos estis in calice● That is/ because christ hath suffered ●or us/ he hath betaken vn●e us in this sacrament his body and blood which he hath also made even our sellfes. For we also are made high body/ and by his mer●ye we are even the same thing that we receive. And after he saith/ now in the name of christ/ ye are come/ as a man would say/ to the chalice of the lord: there are ye upon the table and there are ye in the chalice. Here you may see/ that the sacrament is our body. And yet it is not our natural body/ but only in a mystery as it is before said.  
Furthermore s. Austen sayeth● 
Angusti● de sacra●● riapasch●  Hunc itaque cibum & potum societatem vult intelligi corporis & membrorum svorum qd est sancta ecclesia in predestinatis & vocatis & iustificatis & glorificatis sanctis & fidelibus ●ius. Huius rei sacramentum alicubi quotidie, alicubi certis interuallis dierum in dominico preparature & de men●a Domini sumitur, quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa cuius est sacramen●um, est omni homini ad vitam, ●ulli ad extium, qui●unque eius particeps su●rit. That is to say/ he will that ●his meat and drike s●ulde be understand to be the fellowship of his body & membris which is the holy churches in the predestinate and called and justified and glorified his saints and faithful, The sacrament of this twinge is prepared in some place daily/ a●d in some place at certain appointed days as on the sunday And it is received ●r●m t●● table of the lord/ to some unto ●●ffe and to some unto destruction. Bu●●he thing it s●●●fe whose sacrament this is ● is re●●y●ed of all me● vn●o ●iff/ and of no man unto 〈◊〉 who so ever is partaker of it. Here doth ●●●u●●en furshe say/ that this sacrament is the ●●owshyp of his body and mem●res which are we. And yet it is not our natural body/ as is before said. And then he saith that t●e sacrament of this thing is r●ceyued of some unto life and salvation and of s●me unto d●t● and damnation. For both faithful and unfaithful may receive the sacrament. And after he sayeth/ that the ●hyng it sellff whose sacrament it is/ is received of all men unto life ● and of no man unto destruction/ who so ●u●r is partaker of it. And of this say●nge it must needs follow/ that only the faithful eat CHRIST'S body/ and the vn●aythfull eat him not● For he is received of no man unto destruction And of this it must also follow that the sacrament is not Christ's body in deed/ but only in a mystery. For if the sacrament were his natural body/ then should it follow/ that the unfaithful shield receive his body. Which is contrary to the mind of saint Aus●en/a●d against all truth? Thus have we suffecyentlye proved the ●yrst part of our argument/ that the sacrament is our body/ as well as it is CHRIST'S. And now will I prove the second part more plainly (although it be enough declared all ready/ to them that have ears) that is/ that even as it is our body so is it Christ's.  
first you shall vnders●ond that in the wine which is called Christ's blood/ is admixed water/ which doth signify ●he people that are redeemed with his blood: so t●at t●e heed which is Chris●e/ is not which out his body which is the faithful people nor the body with out his heed. Now if the wine when it is consecrated/ be turned bodily in to Christ's blood/ then is it also necessary that th● water which is admixed be bodily turned in to the blood of the faithful people. For where as is one consecration must follow one operation And where as is like reason there mus●e follow like mystery. But what so ever is signified by the water as concerning the faithful people/ is taken spūall● Therefore what so ●uer is spoken of the bloud● in the wine/ must also ned●s betakin spunallie. 
Bertram.  This reason is not mine/ but it is made by one bartran upon a .700. years sins/ when this mat was furshe in disputacon. Where upon at the instance of great Char●es the Emperour● he made a book ꝓfessing even the same thing that I do/ and proveth by the old doctors and faithful father's/ that the sacrament is Christ's body in a mystery/ that is ●o say/ a sign/ figure or memorial of his body which was broken for us/ and not his natural body. And therefore that doctrine is new which otherwise teacheth/ and not mine which is not mine/ but the doctrine of Christ and of the old fathers of Christ's church/ till Antichrist began to sit and reign in the temple of God,  

●●prianus ad●ec●i●u●,  Besides that Cyprian saith that the people is annexed in the sacrament through the mi●ture of water. Therefore I marvel me much that they are so contentious and will not see/ that as the water is the people/ so the wine is Christ's blood/ that is to say in a mystery/ because it representeth Christ's blood/ as the water doth the people.  

eusebius  Furthermore Eusebius say Dum in sacraments vino aqua miscetur, christo fidelis populus incorporatur & iungitur & quadam ei copula perfecta charitatis unitur. That is to say/ why●es in the sacrament water is admixte with the wine/ the faithful people is incorporate & joined with Christ and is made one with him/ with a cert●yne knot of ꝑfayte charity. Now where he sayeth/ that we are joined and in corporate with christ/ what fondness were it to contend/ sith we are there only in a mystery/ and not naturally: to contend I say which such pertinacite that his natural body must be there: and not rather that he is joined with us/ as we are joined with him and both in a mystery/ by the knot of parfay●e charity.  
The young man perceiveth well enough that 
More.  an allegory used in some place is not a cause sufficient to leave the proper significations of gods word in every other place and seek an allegory/ and forsake the plain comen sense, For he confesseth that he would not so do save for necessity: because (as he sayeth) that the comen literal sense is impossible. For the thing he saith that is meant thereby can not be true? That is to wit/ that the very body of christ can be in the sacrament/ because the sacrament is in many diverse places at onece/ and was at the maundy: that is to wit/ in the hands of Christ and every of his appostellis mouths. And at that time it was not glorified. And then he saith that Christ's body not being glorified/ could no more be in to places at once than his own can. And yet he goth after further/ and sayeth no more it can when it is glorified to. And that he proveth by the saying of S. Austen whose words be/ that the body with which Christ arose must be in one place. etc.  
Hertherto hath master More reasoned reasonably: 
Frith.  but now he beginneth to decline from the dignity of divinity in to the dirty dregs of vain sophistry. For where I say that I must of necessity seek an allegory because the literal sense is impossible and can not be true/ meaning that it can not stand with the process of scripture/ but that other texts do of necessite constrain me to construe it spiritually. There ca●chet he this word/ can/ and this word impossible/ and would make men believe that I meant/ it could not be true because reason can not reach it/ but thinketh it impossible. And there he triumpheth (be●ore the victory) & wold● know what article of our faith I could ass●gne/ in which reason shall not drive away the strength of my pruffe ● a●d make me leave the literal sense wherein my proof should s●ond/ & send me to seek an allegory that might stand with reason/ and drive aways the faith. But now dear brethren/ siht I speak not of the impossibility of reason/ but of the impossibility to stand with other texts of scripture/ ye may see that this rial reason is not worth a rish. Then would he feign know the place were s. Aus●en so saith, which thing allthought/ ●t were hard for m● to tell/ sith I have not his books to look for it ● yet I thanks god my memory is not so bad/ but I can show him wh●re he shall fi●de it. And because I think that he is more accustomed to the pope's laws then ●o S. Aus●ens works ● sith he is become the prelates proctor and patron: I say he shall not fail but find it in his laws de consecratione. And where as he would wrest the words of s. Austen/ which saith that the body in which Christ arose must needs be in one place: saying that he might mean/ not that his body might not le ī●iuerse places at onces/ but that it must be in one place/ that is to say/ in some one place or other/ he speaketh (saith master more) nothing of the sacrament nor saith not his body with which he rose must needs be in one place/ that it can by no possibility be in any more. This seemeth to some a good lie gloze/ and yet it shall ꝓue but a vain evasion For if a man would say that the kings grace's body must be in one place/ and then another would expound that natwtstondynge his words his grace's body might be in two places at once/ I think m●n might soon judge that he delicted to delay/ and might say/ what need he to determye/ that he must be in one pla●e/ except he thought in deed/ that he might be in no more but only on●? And though men might so argue on other men's words/ yet of saint Austin's words this must needs follow/ for he bringeth them in (as god would) by a contrary antithesis saying, 
Ad Hieronimum.  Corpus in quo r●surrexit in uno loco esse oportet, veritas autem eius ubique diffusa est. That is to say/ his body wherein he rose/ must be in one place/ but his truth is dispersed in all places. Where he plainly concludeth by the contrary antithesis that as his truth is dispersed in all places/ so must his body needs be in one place only. As by example/ if a man should say. The king his grace's body must needs be in one place/ but his power is through out his Realm. Where no man doubteth/ but that in saying one place/ he meaneth one place only. And therefore though in some place/ that word must/ doth not signify such a necessity as excludeth all possibility/ yet in this place it doth so signify/ as the contrary antithesis doth evidently express.  
And where ye say/ that h● speaketh nothing of the sacrament/ I would ye should stick still to that saying. For this is plain/ that he speaketh of his natural body. And therefore if he speak not of the sacrament/ then have you concluded that the sacrament is not his natural body: the contrary whereof you would have men believe. Thus have I showed evidence/ both where he shall find the words of s. Austen and all so that I have right allegeth them.  
¶ not withstondyng sith he maketh so moche of ●ys painted sheath/ I shall a l●●e him more avetorite that Christ's natural body is in one place o●lye. which thing proved doth utterly conclude that the sacrament is not his natural body/ but only a memorial representing the same. And ●urste let us ●ee s. Austin's mind.  

August. ad Dardanium.  saint Austen writing unto dardanus death plainly prove that the natural body of Christ must needs be in one place only/ & also that his soul can be but in one place at once. The occasion of his pistle is this: darda●s did write unto s. Austen for the exposition of thosse words that christ spoke unto the theiffe saying: this day shalt thou be with me in paradise: and wi●t not how he should understand it/ whether christ meant that the thief should be in paradise with christ●s soul/ or with his body ● or with his godhead There upon s. Austen writeth that as touching Christ's body/ that day it was in the sepulchre. And sayeth that it was not paradise/ although it were in a garden that he was buried For christ he sayeth meant of a place of joy. And that was not (saith s. Austen) in his sepulchre. And as For Christ's soul/ it was that die in hell. And no man will say ● that paradise was there. Wherefore (saith s. Austen) the text must needs be understand/ that christ spoke it of his godhead. Now mark this argument of. s. Austen/ and ye shall see my purpose plainly proved. For seeing he expoundeth this text upon Christ's godhead/ because his manhood astouchinge the body/ was in the grave/ & as touching his soul/ was in hell: you may soon perceive/ that Aust● thought/ that whiles his body was in the grave/ it was not in paradise to: and because his soul was in hell/ it could not be in paradise also. And therefore he verefyeth the text upon his divinity. For if he had thought that Christ's body or soul might have been in diverse places at once/ he would no● have said/ that the text must needs be understand of his divinity/ but it might full well/ ye and much better have been understand of his manhood. Mark well this place which doth determine the doubt of this matter. Notwithstondinge the faithful father leaveth not the matter on this fastyon/ but also taketh a way such fond ymaginationis as would cause men to surmise/ that Christ's body should be in more places at once than one. For he sayeth. Cavendum est ne ita divinitatem astruamus hominis ut veritatem auferamus corporis. Non est aunt consequens ut quod in deo est, ita sit ubique. Name & de nobis veracissime scriptura dicit, quod in illo vivimus, movemur & sumus. Nec tamen sicut ille, ubique●umus, sed aliter homo ille in Deo, qm & aliter deus in illo ho●e, proprio quodam & singulari modo. una enim persona deus & homo est, et Vtrunque est unus Christus resus, ubique ꝑ id quod deus est, in celo aunt ꝑ id quod homo. That is to say we must beware that we do not so affirm the divinity of the man/ that we take away the truth of his body. For it followyth not that the thing which is in god/ should be in every place as god is. For the scripture doth truly ●estefie on us/ that we live/ move & be in him. And yet are we not in every place as he is. How obey/ ●hat man is other wise in god/ & god otherwise in that man by a certain peculiar & syngler way. For god and man is one person/ and both of them one christ jesus which is in every place in that he is god, and in heaven/ in that he is man. Here Austen doth say/ that if we should grant christ to be in all places as touching his manhood/ we should take away the truth of his body. For though his manhood be in god and god in his manhood yet it followeth not/ that it s●ulde be in every place/ as god is. And a●●er he concludeth that as touching his godhead he is in every place/ and as thouching his manhood he is in hevin. What need he to make thes words & ant●thesies/ but because he thought verily that though his godhead were in every place/ yet his manhood was in heaven only.  
But yet this holy doctor goth further (so that they may ●e ashamed of their pertye) and sa●eth. 
Augustinus ●bidem  Secundum hominem namque in terra erat, non in coelo (ubi nunc est) quando dicebat. nemo ascendet in coelum nisi qui descendit de coelo, fiilius homines q est in coelo. That is to say/ as touching his manhood he was in the earth & not in heaven (where he now is) when he said/ no man ascendeth into heaven but he that descended from heaven/ the son of man which is in heaven. Now I trust ye will be content and let the truth spread. For I am sure it is not possible for you to avoid it for he sayeth/ that as touching his manhood he was in the earth and not in heaven/ when he spoke those words: & so proveth that he was not in 〈◊〉 places at once then only one place. For else if s. Austen had thought that he could have been in more places at onece than one with his body/ then might he not have said/ that he was in earth and not in heaven. For then a man might soon have deluded him & have said● Austen you can not tell/ for he may be in every place. But they that so think a●ter Austin's mind/ do take away the truth of his natural body/ and make it a very fantastical body: from the which heresy god deliver his faithful. Besides this S. Austen doth say. Christum Dominum nostrum unigenitum DEI filium equalem patri, eundemque hominis filium quo maior est pater, & ubique totum presentem esse non dubite● tanquam Deum, & in eodem templo DEI esse verum DEUM, & in aliena part coeli propter corporis modum. That is to say/ doubt not but that christ our lord the only begotton son of god equal to the father/ and the same being the son of man wherein the father is greater/ is hold present in all places as touching his godhead and dwellythe in the same temple of GOD as GOD and in some place of heaven for the condition of his very body. Here is it evident by s. Austin'S word's that as touching his godhead he is in all places. And as touching his manhood he is only in heuin●ye and not that only/ but that he being in heaven as touching the measure ● nature/ condition and quality of his natural body/ is only in one certain place in heaven/ and not in many places at once. Thus moche is proved out of Saint Austen.  
This truth is not only proved by s. Austin's authority/ but also by the noble clerk Fulgentius which writeth on this manner unus idemque homo localis ex homine, qui esi Deus immensus expa●●e, unus idemque secundum humanam substantiam absens coelo cum esset in terra, & derelinquens terram cum ascendisset in coelum. Secu●d●m divinam vero immen samque substant●am, nec co●lum dimittens cum de coelo descendit, nec t●rram desbiens, ●um ad co●lum ascendit. Quod ipsius Dni certissimo s●●mone potest cogno sci● qui ut lo●alem os●enderet svam humanitatem, dicit discipulis suis: Ascendo ad patrem meum & patrem uestrum, Deum meum & Deum ues●rū, ●e Lazaro qu●que cum dixisset, Lazarus mortuus est, adiun●it dicens, e● gaudeo propter vos (ut credatis) quoniam non eram ibi ●mmensita●em vero su● diuinitat●● oftendens discipulis dicit: Ec●●●go uo●is●ū s●m usque ad consummationem saecu●●. Quomodo autem as●endit in coelum nisi quia localis & verus est homo, aut quomodo adest fidelibus suis, nisi quia idem inmensus & verus D●us est. That is to say. The same one man is local (that is to say/ contained in one place) as touching his manhood/ which is also God unmeasurable from the father: the same one man as touching the substance of his manhood/ was absent from heaven/ when he was in earth/ and forsaking the earth/ when he ascended in to heaven/ but as touching his godly and unmeasurable substance he neither for soak heaven when he descended from heaven/ nor forsook the earth/ when he ascended unto heaven. Which may be known by the most sure word of the lord which to show his humanity to be localle (that is to say/ contained in one place only) did say unto his disciples. I ascend unto my father and your father/ my God & your God/ of Lazarus also when he said/ Lazarus is dead/ he said further, I am glad for your sake (that you may believe) for that I was not there. And again/ schewing the unmeasurableness of his godhead/ he said unto his disciples/ behold I am with you unto the worlds end/ how did he ascend in to heaven/ but because he is local & a very man? Or how is he present unto his faithful/ but because he is unmeasurable & very God? Here may you conclude by the authority of this doctor also/ that Christ's body is only in one place to onece. For he sayeth that christ as touching his manhed is local: that is to say/ contained in one place only. And that he proveth by the scripture even of Christ's awyn words. Now if this be true (as mi conscience doth testify/ how so ever other men shall judge) Then must it needs follow that his natural body can not be in the sacrament. And the authority. I am sure no man can avoid/ it is so plain.  
Now as for his natural reasons be not worthy the reasoning. 
More.  For first that the body of christ unglorified could no more be in two places at once then his owyn can/ because he is a natural body/ as he is. I will not examine no comparison betweyn there to bodies: but if christ would tell me that he would each of both there bodies to be in ●yft●ne places at once/ I would believe him/ and would never ask him whether he would first glorify them or not. But I am sure glorified or unglorified/ if he said it/ he is able to do yt● For the matter is not impossible to God.  

Fr●●h.  Truth it is that if christ so said and in so sa●ing so meant/ th●re is no doubt/ but he were able so to do. but that he in deed so gross●lie meant ye shall never prove. And in deed if he had so meant that his owyn body natural should have continued in the sacrament which is the meat of the so●●e through ●ayth/ and not of the body by ●atinge it/ and may as will be eatyn through ●ayth although it Remain in heaven/ as if it were here present to our mouths: if I say he had so meant/ then would he never have given us such scriptures as he did. For I say that this gross imagination may not stand with the process of the scripture which is received as it shall appear by certain texts.  
first where our saviour saith: the flesh profiteth nothing. The weight of those words doth compel us to understand our matter spunalye/ for by this short sentence we are no less plucked bake from the carnal eating ● then was Nichodemus that he should not once dream of the carnal regeneration/ when christ said unto him: that what so ever was of the flesh was flesh. For this is a plain conclusion/ that when Christ said/ the flesh profytyth nothing/ he meant it even of his owyn flesh that it could not profit (as they understood him) to be eaten with the ●eth. albeit it doth moche profit to be slain for our redemption & eaten through faith. Which thing we may do although his natural flesh be not in the sacrament. ●or I may● as well believe in him though he be in heaven/ as if he were in earth and in the sacrament/ and b●for● mine eyes. And that Christ spoke these words of his owyne body/ it is plain by S. Aus●ens words writing upon the same place. 
Augusti. tract super 6. joan.  And therefore he sayeth/ that they must be understand spiritually/ and addeth: if thou understand them spiritually/ they are spirit and life. And though thou understand th●m carnally/ yet nevertheless they are sprit and life: But vn●o the they are not spirit and life/ which understandest not spiritually those things that I have spoken.  
Also Athanasius saith. 
Athanasius ●. li. qu● dix. verb●  Spūs est q vivificat, caronō●dest quicq: verba q ego locutus sum, spiritus sunt & vita. Name & hoc loco utrumque de seipso dicit carnem & spiritum, & spiritum ab eo quod est secundum carnem distinxit, ut non solum visibile, sed etiam invisibile quod in ipso erat credentes dis●ār, qd et ea q dicit non sunt carnalia sed spunalia. Quod em̄ comedentibus suffecisset corpus, ut totius mundi alimonia fiat? Sed ea ꝓpter meminit ascensus filii hominis in coelum ut illos a corporali cogitatione avelleret, & post hac discant carnem dictam cibum coelestem superne venientem & spiritualem alimoniam quam ipse det, nam quae locutus ●um (inquit) vobis spiritus sunt & vita. That is to say/ it is the spirit that quickeneth/ the flesh profieteth nothing the words which I speak unto you/ be spirit and life. For in this place also he meaneth both of his own flesh and his owyn spirit/ and he divided the spirit from the flesh: that they might know through faith not only the visible part/ but also the invisible part that was in him/ and also that the words which he spoke were not carnal but spiritual. For what body should have suffused to have been the meat of all the world? And even therefore did he make m●ntion of the as●e●sion of the son of man in to heaven/ that he might withdraw them from the bodily imagination/ that they might here after learn/ that the flesh was called hevynlye meat which cometh from a 'bove & spiritual meat which he would give. For (saith Christ) the words that I have spoken unto you/ be spirit and life. Here you may see that christ spoke it of his ow●n flesh/ and meant plainly that it did nothing profile/ as infideles did understand him. For else it gevithe life/ as it is received of the faithful in a mystery. For as bartram 
Bertram.  sayeth/ in this mystery of the body & blood/ is a spiritual operation which giveth life. With out the with operation those mysteries do nothing profit/ for surely (saith he) they may feed the body/ but the soul they can not feed.  
Besides that the scripture saith/ that that entereth in by the mouth doth not defile a man/ for as christ sayeth/ it is cast forth in to the draught. And by the same reason it followeth that it doth not sanctify or make a man holy. But the sacrament entereth in by the mouth: therefore it doth follow that (of it self) y● doth not sanctify or make holy/ & of this text should follow two inconveniences/ if the sacrament were the naturals body of christ first it should follow that the body of christ should not sanctify the faithful because it entereth in by the mouth. And again it should follow/ that the body of christ should be cast out in to the draught/ which thing is abominable, Wherefore it must needs follow/ that the sacrament can not be his natural body.  
Furthermore Christ would not suffer that devout woman which of love sought him at his sepulture/ to touch his natural body/ because she lacked a point of faith/ and did not count him to be equal with his father. And much more it shall follow that the wicked which have no faith nor love towards h●m/ shall not be suffered to eat his flesh with theridamas teeth/ & swallow it in ●o their unclean bodies: for that were moche more then to touch him. And yet not withstanding they receive and eat the sacrament. Where upon it should follow if the sacrament were his natural body/ that they should in deed eat his bodie● which thing may be recounted a blasphemy against God. More over Christ saith he that eateth my flesh & drinketh my blood dwelleth in me & I in him: Now we know right well that the wicked do eat the sacrament/ and yet neither dwell in christ/ nor christ in then. Wherefore it must follow that the sacrament is not the very flesh of Christ. And surely I can not excuse th●m of blasphemy which so direct●lye contrary Chri●●es words.  
How can you avoid these texts which christ speaketh unto his disciples saying: y●t a little wh●le am I with you. 
joan. 6.  And then I depart to him that sent me. And again it is expedient for you that I depart. 
Ioan● 6.  For except that I depart/ that com●orter shall ●ot come unto you. 
joan. 6.  And again he saith/ I forsake the world and go to my father. 
Math. 26  
〈◊〉. 14.  And to be sh●rt he sayeth poor men ye shall ever have which you ●ut me shall you not ever haue● 
Ioan● 12  ●ow we know right well that his godhead is in all places/ and t●a● as ●ouchynge his godhead he forsook not the word●e/ when he ascended unto his fa●●er. Wherefore it must needs follow that he forsook it as ●ouchyng his flesh and manhood And thereto agreeth the expositions of Saint Austen ● a●d Fulgentius before alleged/ ye and all o●her old faithful fathers. Now if he ha●e forsake● the world as touching the presence of his natural flesh and manhood (as all doctors define) then meant he not that his natural flesh should be present in the sacrament ● to be ●aten with our teeth And therefore though Christ so tell you/ yet mus●e you take him as he means/ or ●ls you be beguiled, For if ye think that GOD both may and will fulfil and verify all things according to the letter as he speaketh them/ I may call you an ●bedyent man/ as saint BARNARD doth his monk Adam And may say (as he doth) that if that be the right way/ so simply to receive all thing/ we may put out the text of scripture which warnyth us to be wise as sarpeni●s. For the text following is sufficient/ ●hich biddeth us to be simple an doves.  
Why doth your mastership grant a necessary allegory/ when Paul saith/ christ is a stone/ or when CHRIST saith that he is a door? The scripture saith he is both twain. And sith GOD so saith/ he is able so to make it. And therefore by your reason we shall need none allegory in all scripture/ & than he that is most simple & foolish/ may be counted most faithful. And so shall we need no faithful fathers to expound the text/ but it shallbe moste merit/ to believe the letter. This I deny not/ but that God could have done it/ if he had so intended/ when he spoke the words: But now the scripture standing as it doth/ I think he can not do it. As by example I think that god by the blood of his son Christ might have saved all men/ both faithful and unfaithful/ if he had so intended/ & that it had so pleassed him. But now the scripture s●ondyng as they do/ I say he can not do it/ and that it is impossible for him. For than he might Make his son a liar which saith/ he tha● be●eueth not is dampened. 
joan, ●.  And again/ he that believeth not shall not see life/ but the wrath of god abideth upon him. And even as it is impossible to stand with the process of scriptures (wherein god hath declared his will) that the unfaithful should be saved although god might have doen it at the furst if he had so would. Likewise it is impossible the scriptures standing as they do/ that the natural body of Christ should be present to our teeth in the sacrament. And as for our faith/ it needeth not to have him present in the breed. For I may as well eat him and drink him through faith: that is to say/ believe in him/ as though he were as present in the sacrament/ as he was hauging on the cross.  
And because you say/ that my natural reasons be not worth the reasoning. I will allege you some more/ to see what you can say to them. first every sacrament is the sign of an holly thing: but the sacrament of the altar is a sacrament (as all faithful men confess) ergo it must follow that the sacrament of the altar is the sing of an holly thing. Now if it be the sign of an holly thing/ then it is not the holly thing it self which it doth signify & represent. Why should we then fear/ to call that bred a figure/ that is to sa●e/ a sacrament of that holy body of our lord & saviour.  
Besides that I would know of what necessity or profit his flesh must be present in the sacrament. For the presence of his flesh can no more profit us/ then doth the remembrance of his body/ but this remembrance may as well be done by the sacrament/ as though his body were present. And therefore sith God and nature make nought in vain/ it followeth consequently/ that his natural flesh is not there/ but only a memorial thereof.  
Furthermore the end and final cause of a thing is ever better than those things which are provided for the end (as the house is better than the lime/ stone and timber/ which are provided for the house) but the end and final cause of the sacrament is the remembrance of Christ's body: and there upon it must follow that if the sacrament be his natural body/ that the remembrance of Christ's body should be better than his body it self Which thing is to be abhorred of all faithful men.  
It were fondness to fain that the soul did other wise eat then do the angels in heaven/ and their meat is only ●●e joy and delectatyon that they have of god and of his glory. And even so doth the soul which is here upon the earth eat through faith the body of Christ which is in heaven. For it delighteth & rejoiceth whiles y● understandeth through faith/ that christ hath taken our sins upon him/ and pacified the father's wroth. Nether it is necessary that for that or for this cause/ that his flesh should be present. For a man may as well love and rejoice in the thing which is from him & not present/ as though it were present by him of that manner.  
Moreover the breed is Christ's body/ even as the breaking of the breed is the death of his body. Now the breaking of bred at the maundey is not the very death of Christ's body/ but only a representation of the same (allbeyt the mind through faith doth sp●allye behold his very death) and even likewise that natural breed is not the very body of our lord/ but only a sacrament/ sign/ memorial/ or representatyon of this same/ albe it through the monision thereof the mind through faith/ doth sp●alye behold the very body, And surely thereof if a man be faithful/ the spirit of God worketh in his heart very swetlye at his communion.  
finally/ it was not lawful to eat or drink the blood not only of man/ but also of a brute beast/ and the apostles them● selves moved by the rule of charity/ did institute that men should abstain from blood somewhat favouring the infirmity of the jews. Now if the apostellies had taught (as ye do) that in the sacrament his very flesh and bloud● is ●aten and drunk with the teeth and mouth of faithful and unfaithful/ what could have be ne a greater occasion to have excluded the jews from Christ's faith even at once? Think you that the apostles would not have been to scrupulous to have drunken his very blood/ saying it was so plain against Moses law/ if they had understand him so grossly as ye do? 
●ct. 10.  Pet●r had a cloth sent down from heaven/ in which were all manner of beasts forbidden by the law/ and was commanded to s●e and ●at● them. And he answered/ God forbid for I never eat any unclean thing/ meaning thereby that he never ●ate any thing forbidden by the law. Whereof it most needs follow that either he never rec●yued the sacrament (which is plain false) or else that he more spiritually understood the words of Chris●es maundy than ye falsely fain. For it was plainly forbidden by the law/ to eat or drink any manner of blood, 
●●ection  And I know but one reason that they have which they count an insoluble: how beyt by god's grace we shall soon avoid it. There reason is this Paul saith/ he that eateth and drinketh this sacrament unworthily/ shallbe guilty of the body & blood of the lord. Now say they ● how s●uld they be guilty of the lords body & blood which receive it unworthily/ except it were the very body and blood of the lord  
This argument I say/ is very weak & slender. 
solution.  For I can show many example● by the which it may be dissolved for he that dispisseth the kings sealle or letters offendeth against his owen parson/ and yet the letter or seal is not his owen parson. He that violently plucketh down his grace's arms or breakyth his broad s●ale with a furyo●se mind or violence/ committeth treason against his owyn parson. And yet his arms and broad seal are not his owyne person/ he that clepyth the king's coin committeth treason against the kings parson and the comen wealth: and yet the money is neither his grace's parson nor the common wealth And therefore your argument is but weak and slender. For even as a man doth offend against the princes parson by despising his arms/ seal or letters/ so doth a man offend against Christ's body and blood/ by abusing the sacrament of his body and blood/ although he be not there present/ as the kings parson is not present in his arms/ seal or letters.  
Besides that s. paul saith that every man which prayeth or pcheth with covered h●ed shameth his heed & his heed is christ: shall we therefore Imagen that christ is naturally in every man's he●●/ as your argument concludeth For sooth that were a pretty phantas●e. Finally S. Aus●en sayeth that he doth no less sin which negligently heareth the word of god/ them doth the other which unworthily receiveth the sacrament of Christ's body and blood. Now if this be true/ them is your reason not worth a rish/ for Christ's natural body is not in the word which is preached/ as all men know. And yet he s●un●●h no less that negligently heareth it/ than doth he that unworthily receiveth the sacrament. And thus you see their insoluble easily dissolved.  

More.  ¶ But now must this young man consider again that himself confesseth that the cause for with himsellf saith that christ in so saying did so mean/ is because that if he should have meant so/ it was impossible to god to bring his meanening a bought: that is to say/ that Christ's body might be in two places at once. And therefore but if he prove that thing impossible for god to do/ else he confesseth that god not only said it but also meant it in deed. And yet over this/ if christ had never said it/ yet doubted I nothing/ but he is able to do it/ or else were there sum what that he could not do: And then were god not allmyg●tye  

Frith.  ¶ Here master more would mire me with his sophistry/ & with wiles would win his spurs. For as he before did descant on thes words/ can/ & ●●possyble/ and would have made men believe that I meant it could not be/ because it could not be by reason/ & that I meant it was impossible because reason could not reach it. So now he disputeth which like manner of sophistication concluding that I confess that it is imposyble and can not be/ because that if god should so have meant/ it was impossible for god to bring his meaning a bought. dear brethernen/ this babbling is suffecyenlye discussed all ready. For I meant not that it was impossible. For god to bring it about/ if he had so meant/ but I meant that it is impossible to stand with the process of the scripture which we have received. And I say more over that though it was possible for god to have doen it (if it had pleased him) yet now/ the scripture thus standing/ it is impossible for him to do it for them he must make his son a liar. And I say/ that if he had so m●nt as the letter standeth/ that he would them have gevin us other scripture/ & would not have said that he must depart to him that sent him with other texts as are before reherssed.  
And where master more saith that if there were somewhat that he could not do/ than were god not almighty. I say it is ashame for our prelates that they have gotten such an ignorant proctor to defend them. And I am sure that they them sellues could have said moche better. For else how should they instruct other and lead than in the right way/ if they them sellues were so r●de & unlearned? should they not know what this meaneth that god is almighty which is apece of the first article of our Crede/ then how should their ship have any sure sight? More thinketh that god is called almighty/ because he can do all things. And then in deed it should follow that he were not almighty For all things he can not do he can not save the unfaithful/ he can not restore virginity once violate/ saith s. Thomas & also (as I remember) s. Hierom writing of verginite unto paula & Eustoch●●̄●he can not sin saith dunce: he can not deny hymsellf saith s. paul. 
●. Tim. ●  Now if this man's learning were allowed them might not god be almighty/ because there is somewhat that he can not do. But they that are a costomed with scripture/ do know that he is called almighty/ not because he can do allthing: but because there is no superior power above him/ but that he may do all that he will: & all that his pleassure is to do that may he bring to pass/ And no power is able to resist him But he hath no pleassure nor will to make his son alyer ner to make his scripture ●alse/ & in deed he may not do it. And yet notwtstonding he abideth allmigtye ● or he may do all that he wil  

More.  Then master more touching the reason of repungnaunce saith/ that many things may seam repugnant both to him and me which things god seeth how to make them stand together well enough/ & addeth such blind reasons of repungnaunce as induce many men in to a great error: some ascribing all thing unto destiny which out any power of man's free-will at all/ And some giving all to man's owyn will And no fore sight at all to the providence of god/ and all because the poor blind reason of man can not see so far/ as to perceive how gods prescience and man's free-will can stand together/ but seem clearly to be repungnant.  
As For his degression of man's free-will I will not greatly wrestle which him. 
Frithy  But this one thing I may say/ that if the son of god deliver 
joan. 8●  us/ then are we very free. 
2. Cor. 3.  And where the spiret of god is/ there is freedom. I mean not freedom to do what you will: 
Roma. 6  but freedom from sin/ that we may be the saruamtes of righteousness But if we have not the spiret of christ/ them will I say with s. Austen/ that our free-will is wretched/ & can do nought but s●nne. 
Augustinus de spiritu & litera.  And as touching such texts of repungnaunce/ if they be so diffuse that man's reason (which is the lyht of his understanding) can not attain to set them together/ them were you best to make them none articles of our faith. For I think as many as are necessary unto our salvation/ are contained in the crede with I think every man believeth: I beseech you lay no bigger burden upon us then those faithful fathers did which thought that suffy●yent. And then I am sure/ we should have fewer heretics. For I never hard of heretics that ever held against any article of our Crede/ but all that ye desfame/ by this name/ be only put to death/ because they say that we are not bound to believe every point that the laws and tyranny of the clergy allow and maintain/ which thing how true it is (blessed be GOD) is meatlye well know in all ready For else had I and many more been deed are this day.  
I wots well that many good folk have used in 
More.  this mat many fruitful examples/ as of one face beholden in diverse glasses/ & in every pe●e of one glaze broken in to twenti: & of one word coming hole to an hundred ears at once: and the sight of one little eye present and beholding an hole great country at once ● with a thousand such marvels more/ such as those that see them daily done (and therefore marvel not at them) shall yet never be able ● no not this young man him self ● to give such a reason by what mean they may be done/ but that he may have such repugnance laid against it ● that he shallbe fa●ne in conclusion (●or the ch●ffe & most evident reason) to say/ that the cause of all those things is because god that hath so caused them to be done/ is almighty of him sellfe/ & may do what him li●t●  

Frith.  As t●ouchinge the examples that master more doth here allege ● I may soon make answer. For they that are like our matter ● make cl●ne against him/ and the o●her can not make for him The glaze I grant is a good example. For even as the glass doth represent the very face of man so doth this sacrament represent the very body and blood of Christ. And like as every piece of the glaze doth represent that one face/ so doth every piece of that sacrament represent that one body of Christ. But eu●ry man knoweth right well that though the glass repnsent my face/ yet the substance of the glass is not my very face/ neither is my very face in the glassy. And even so though the sacrament do represent the body of Christ/ yet the substance of the sacrament is not his ver●e body (no more than the glass is my face) n●ther is his very body in the sacrament/ no more th●n my very face is in the glass and thus this example maketh well for us. And for that o●e word coming hole to an hundre●h ears/ I say that word is but a sound and a quality and not a substance/ and therefore it is nothing to our purpose/ and can not be likened ●o Christ's body which is a substance & as concerning the sight of the little eye/ I say● that though the eye descry and see an hole country/ yet is not that hole country in the eye: but as the country is known by the sight of eye (though the country be not in it). So is the death of Christ and his body breaking and blood shedding known by the sacrament● though his natural body be not in it. And thus his examples make nothing with him/ but rather much against him. And where he sayeth that the young man him self can give him no reason/ by what mean they may be done: I may say unto his mastership/ that when I was seven year younger than I am ●his day/ I would have been ashamed if I could not have given an evident reason at the austin's in oxford before the hole university. And albeit I now wochesaffe/ not to spend labour and paper about Aristoles doctrine/ yet have I so much touched his examples/ that he may be weary of them.  
Also I can not see why it should be more repugnant 
More.  that one body may be by the power of God in two places at once/ then that two bodies may be together in one place at once. And that p●int I think this young ●an denieth not.  
The being of our body in two places at once is against nature/ and scripture can not a low 
Frith:  it. But that two bodies should be in one place seemeth more reasonable. For I have good experience that though my body can not be in two places at once (both in the tower & where I would have it beside) yet blessed be god in this one place/ I am not which ou●e company. But if master more mean that in one proper & several place/ may be two bodies at once/ that I will deny/ till he have laiesure to prove it. And yet at the length I am sure/ his proof shall not be worth a poding prick. For I am sure it must be, Ratione porositatis ut in igne & ferro: nam penetrationem dimen●ionum nunq probabit. And then he is as near as he was before.  

More.  Now his last reason with which he proveth it impossible for the body of chri●te to be in two places at once/ is this: you can (saith he) show no reason why he should be in many places at once & not in all. But in all places he can not be. Wherefore we must conclude that he can not be in many places at on●e. This is a marvelous concluded argument. I am sure that every child may soon see that this consequent can never follow upon thes two premises of t●is antecedent.  

Frith.  When I made this reason & compiled mi treatise I had no regard to the cavillations of sothe sophisters: for I thought no sophisters should have meddled with that meat but nevertheless sith now I perteyne that they principally are poring on ●t/ seeking some pray to set their teeth a work. In this book I have somewhat provided for them ● and have brought such hard bones/ that if they be to bus●e/ may chance to choke them And yet is not the argument so feeble as he feigneth. For the first part (if he list to consider the sense & mind/ and be not to curious) where I say that they can show no reason why he should be in many places & not in all ● is thus to be understand of wise men/ that the very reason & cause/ that he should be in many places ● must be because the body is so annexed with the godhead/ that it is in every place as the godhead is. This I say must be the cause & reason of his being in many places. And neither you nor no man else cā●u●●l●e assign any other. Now of this ma●or or f●●st ꝓposition thus understand doth t●e coc●usion follow directly. For if this should be the ca●se (as th●y must needs grant). And this cause proved false by scripture: then must they ned●● grant that the thing which so followeth of this cause/ must needs be false. And so is my purpose proved/ and they concluded As by example/ the astronomers say: that the natural course of the son is from the west to the e●st. Now if a man should ask them w●at is then the cause that we see him daily take the contrary course/ from the e●st to the west against his nature: they answer. Because the ●eyghest spear (whose course is from the ●est to the west) with his swift moving doth violently draw the inferior spears which him. This is the cause that they allege/ and no man can assign any other. And now sith I can prove this sense fallse by scripture. And S. Austen (for scripture saith that the spear is fastened Hebrews. vii● Chapter. And s. Austen expounding that text improveth the astronomers which affirm that y● moveth (sith I say this cau●e y● proved false by scripture/ they must needs grant that the thing which followeth of this cause must needs be false. And so we may conclude against them all/ that the natural course of the son is not from the west to the ●●st (as the astronomers say). But contrary from the east to the west. And likewise sith the cause that Christ's body sh●ld be in many places/ is assigned of learned men to be/ because his body is so annexed with the Godhead (which ● is in every place) that it is also in all places with it ● and no man can assign any other. And th●t this cause is proved false by scripture/ for when the wom●n sought Christ at his grave/ an angel gave the answer that he was not there. 
Ma●. 14.  But if his bod●● h●d been in everse place/ then had the angel l●ed. 
Luc. ●6.  Also Christ said unto his disciples of Lazarus which died at bathania. La●arus is deed. 
●an. 11.  And I am glad for your sakes (that you may believe) because I was not ther. Now if his body were in every place as is the Godhead/ then Christ said not truly/ when he said he was not there. Therefore sith (as I said) this is the cause assigned/ and yet proved ●alse by scripture/ they m●ste needs grant/ that the thing which followeth of this cause/ must also needs be false. And so we may conclude against them all that Christ's bod●e is in one place only. And now you may see how my consequent follow the premises.  

More.  For he can no farther conclude/ but ●hat we can show no reason why he should be in many places at once What had he won by that? might he than conclude there upon/ that he could not be in many places at once? As though it w●re not possible for God to make his body in tw● places at once/ but if we w●re able to tell how/ and why/ and whereby/ a●d sh●we the reason.  
How far I can conclude is showed immediately before. 
Frith.  For though of the bare words as ye took them/ it was hard to conclude any thing yet have I now declared them/ and so far concluded/ that you can not avoid them. And where he saith that though they can show no reason/ yet I had won nought by it: I think he would be angry if I should so answer. But surely they are in good case/ for it is enough for them to say/ thus it is/ and need never so show any cause or reason why they so say. For they are the church and can not ●rre: so that if they teach contrary things/ yet all is good enough. And when they see that no man can make the scriptures to agree with their doctrine/ then they say/ that their doctrine is true enough/ but no man can understand the scripture. And though the scripture seem never so repungnant both to them and to us/ yet god seeth well enough (say they) how to set them together/ a●d it is possible for god to make it agree/ though they can not tell how. But this doctrine hath long enough desayved us. For men have seen to long with your spectacles yet now (thanks be to god) they begin to see with their ow●n eyes. And as ●o●chinge how this matter was possible to god and how it is not possible/ is sufficiently declared before to all that list to look.  

More.  How be it as for me (though I be not bound● to it) I am content yet to prove/ that god may make the body of Christ to be in all places at once. And because this young man coupleth that proposityon with the t'other: so will I do to. And I prove therefore that god can make his body be both in many places at once/ and in all places at once/ by that that he is almighty/ & therefore can do all t●ynge.  

Frith:  ●ow is the good man in his old dream again ● and thinketh that god is called al●mightye/ because he can do all things. And then in deed it s●uld follow that he were not almighty. For all things he can not do ● he can not save the unfaithful/ he can not restore/ uginitye once violated/ he can not sin: he can not deny him self. Now if this man's learning were allowed/ than might not god be called almighty/ because there is somewhat that he can not do. But they that are accustomed with scripture/ do know that h● is called almighty/ not because he can not do all things/ but because there is no superior power above him/ but that he may do all that he will/ and all that his pleassure is/ may he bring to pace. But he hath no will/ pleasure nor power to make his son a liar and to make his scripture false/ and yet natwtstonding he abideth almighty and may do what he will. And even as it is impossible to stand with the process of the scriptures (where in god hath declared his will) that the unfaithful should be saved (although at the first god might have doen it/ if he had so would) likewise it is impossible the scriptures stondinge as they do/ that the natural body of christ ● should be present to our teeth in the sacrament. And as for our faith it needeth not to have him present in the bred. For I may as well eat him & drink him/ through faith (that is to say/ believe in him) though he continue s●ill in heaven/ as though he were as present in the sacrament/ as he was hanging on the cross But yet his mastership hath left ●ne thing unproved/ & that is even the pith of his purpose. For though he had proved (as he hath not) that God by his almightiness might make Christ●s body in many places/ & in all places/ and in the sacrament/ yet he forgot to ꝓue that god hath so done. And therefore albeit I did grant him (as I will not) that he might so do/ yet thereof it do●h not follow/ that he hath so done in d●de. For god may do many things which he doth not. And therefore his argument doth not ꝓue his purpose Now if he do but think that god hath so done/ I am well pleased and will not put him to th● pain to ꝓue it. For anon ye shall see him so entangled in briers/ that he shall not wet where to be come  
But ●et this young man goeth about to prove the point by scripture. 
More●  For except we grant him that point to be true/ he sa●eth that ●is we make the angel a ly●ar that said/ he is not here/ and also that else we make as though Christ'S body in his ascension did not go up in the cloud in to heaven from ye●th● but only hid himself in the cloud/ and playeth boo pipe and tayried beneath still● here in the e●de he forgetteth him self so fowl/ that when he was a ionge sophister he would I dare say/ have ●yn full sore ashamed so to have over seen him self at oxford at a pervise. For ye wot well that thing which he sayeth/ and which he must therefore prove/ is that the body of Christ can not be in every place at once by no mean that god could make. And the texts that he brings in for the proof/ say no further but that he was not in all places at once.  

Frith.  There are two things disputed between master more & me: the one is whether god can make the body of Christ in many places/ & in the sacrament. And thereto his mastership saith ye. For god is almighty and may do all things. And I say nay/ and affirm that GOD is not called almighty because he may do all things but because he may do all that he will/ and I sa●e that he will not make h●s son a lyear nor his scripture false/ and that he can not do it and yet abideth almighty. The other thing is this/ whether he have done it or not. For albeit I did grant him that it were possible/ yet is he n●uer the near/ except he other can prove that he hath done it in deed/ or else think that god hath so done. For as I said god can do many things which he doth not. And the controversy of this doubt is dissolved by the angel and scripture which (as m●ster more granteth him self) proveth that he was not in all places at once And thereof it followeth/ that god hath not done it/ although it be possible. And so is his mastershype at a point. For if I should grant it never so possible/ yet if scripture prove that it be not so in deed/ then is he never the near his purpose / but much the further from it. And this y● even it that I said before: that it was not possible to stand with the process of the scripture which we have received. And now his mastership hath granted it himsellf/ which you may be sure he would not do if he could otherwise avoid yt● And here you may see how sore I have over seen my self.  
God forbidden that any man should be the more 
Mor●●  prone & ready to believe this young man in this great matter/ because he sayeth in the beginning that he will bring all men to a concord and aquietnes of conscience. For he bringeth men to the worst kind of quietness that may be devised when he telleth us as he doth/ that every man in this matter/ may with out apparel believe which way he list, Every man may in every matter which out any counsel/ soon set him self at rest/ if he list to take that way and to believe as he list him self/ and care not how But and if that way had been sure/ S. Paul would never have showed that many were in apparel of sickness and death to. For lack of discerning reverently the body of our lord in that sacrament when they came to receive him.  
When Christ should depart this world & 
Frith.  go to his father he gave his disciples a commandment 
joan. 1●  that they should love each other/ saying by this shall all men know/ that ye are my disciples/ if ye love each other/ as I have loved you. This rule of charity would I not have broken/ which notwithstondyng is often in jeopardy among faithful folk/ for this sacrament of unite This thing considered/ I thought necessary/ to advertise both parties to save this rule of charity/ and proved in the first chapter of my treatis●e/ that it was none article of the faith necessary to be believed under pain of damnation/ and therefore that they were to blame that would be contentious for the matter. For sith it is non article of the faith/ they may lawfully dissent which out all jeopardy: & need not to break the rule of charity/ but rather to receive each other like weak brethren. As by example/ some think that the marriage between our most redoubted prince and quen kateryn is lawful and may stand with the laws of god: and some think that it is unlawful & aught to be disannulled. Now if we should for this ma●er break the rule of charit●/ and every mā● ha●e his neighbour that would not think as he doth/ then were we greatly to blame & in jeopardy of condemnation. This I say I proved in the first chapter against which more maketh no business/ and improue●h it not Wherbye you may soon gather that it is very true. For else sith his mastership so laboureth in thesse's other points/ he would not have left that untouched/ you may be sure. This is the concord that I would bring them unto. And as touching quietness of conscience/ I have known many that have sore been combured with it And among all/ a certain master of art which died in oxforth/ confessed upon his death bed/ that he had wept lying in his bed an hundredth nights with in one year space/ because he could not believe it. Now if he had known/ it had been no necessary article/ what comfort & quietness should it have been unto him. Furthermore every man can not so quiet hymsellf/ as master more Imageneth. For there are many that think them sellfes no small fools/ which when they have received some foolish superstition/ either by their owyn imagination/ or by b●leuinge there gosshepes gospel & old wifes tales by & buy think the contrary to be deadly sin/ and utterly for bidden by Christ's gospel. As by example/ I know an house of relegyon/ wherein is a person that thinketh it deadly sin/ to go over astrawe if it lay across. And if there be on the pavement any painted picture or any Image graven on a deed man's grave/ he will not tread upon it/ although he should go a forelonge about. What is this but vain superstition wherewith the conscience is cumbered & corrupted? May not this be wedded out with the word of god/ showing him that it is none article of the faith so to think/ and then to tell him that it is not forbode by the scripture/ and that it is no sin? Now albeit his conscience be so cankered that the rust will not be rubbed out: yet with gods grace/ some other whom he hath infect with the same/ may come again to gods word and be ●ured full well/ which should never have been able to quiet themsellffes. And like wise there are some which believe as your suppersticious hearts have informed them/ and these can not quiet themselves/ because they believe that you have ●et your doctrine out of scripture/ But when it is proved to them/ & they themselves ꝑ●eyue that scripture sayeth not so/ then can they be content to think the contrary/ & judge it no sin at all And as touching S. Paul/ suerelye ye take him wrong. For I will show you what process he taketh/ & how he his to be understand. But because it is not possible to finish it in few words/ I shall defer it unto the books end/ and then I shall declare him at large.  

More●  And what a fashion is this/ to say that we may believe if we list/ that there is the very body of our lord in deed/ and then to tell us for a troth/ that such a faith is impossible to betrue: For god him self can never bring it about/ to make his body be there.  

Frith.  If a man take the bare words of christ/ & of simplicity be deceived/ and think that his very body be in the sacrament present to their teeth that ●ate it/ I dare not say that he sinneth therein/ but will refer t●e matter unto gods judgement/ & yet which out doubt/ I dare say he is deceived. As by example/ if a man deceived by the leterall sense/ would thing that men should preach to fishes (as S. Frances did) because christ bade his disciples go preach to all creatures/ yet would not I think that he sinned therein/ But will refer him unto god's Judgement. But yet I ween every woman that hath any wite/ will say that he was deceived.  
I am very sure that the old holy doctors 
More.  which believed Christ's body and blood to be there/ and so taught other to believe/ as by their books plainly doth apere. If they had thought either that it could not be there or that it was not there in deed/ they would not for all the good in this world have written as they have done. For would thosse holy men (ween you) have taught that men be bound to believe/ that the very body and blood of christ is there/ if them self thought they were not bound there to? would they make men honour and worship that thing as the very body and blood of christ which them sellues thought were not it? this ge●e is to childish to speak of.  
That the old douctoures & faithful fathers so taught or thought as ye feign of them/ is very false. 
Frithy  For s. Austen as I have showed/ maketh wholly for us. Besides that/ there is none o● the old fathers but they call it a sacrament a mystery and mystical meat/ which is not eaten with tooth or belie: but which cares and faith. And touching the honour and worship done unto it. I say it is plain idolatry. And I say/ that he falsely reporteth on the old holy doctoures. For they never taught men to worship it/ neither can he allege one place in any of them all which would have men to worship the sacrament. Peradventure he may allege me certain new fellows for his purpose/ as dunce/ Dorbell/ durand and such draff which by their doctrine have drenched the world with damnable Idolatry But I speak of the old holy fathers and doctors Saint Austen/ Ambrose/ Hi●rom/Cy●rian/ Cirille/ Chrisostome/ Fulgentius/ and such other: these I say/ do not teach men to worship it/ and by that I dare abide. Of this ●oint I am so sure/ that I will use it for a contrary argument/ that his natural body is not there present. For if the holy fathers before named had taken this text after the letter and not only spiritually/ then in there works they would have taught men to worship it but they never taught men to worship this sacrament/ therefore it followeth they took not the text after the l●tt●r/ but only spiritually. Now do I provoke you to seek a pro●fe of your purpose. Nevertheless I will not deny/ but that these holy doctoures in diverse places/ do call it his body/ as christ● & paul do/ and so do we likewise: & say also that his very body is there eaten. But y●t we mean/ that it is eaten with faith (that is to say by believing that his body was broken for 
Note  us) & have his body more in memory at this maundye than the meat that we there eat. 
☞  And therefore it hath the name of his body: because the name it self should put us in remembrance of his body/ And that his body is there ch●flye ●aten/●uyn more (thorongh faith) than the m●ate with the mouth. And so are they also to be understand.  

More.  Yet one great pleasure he doth us/ in that he ●utteth us all at liberty/ that we may with out apparel of damnation believe as we did before: that is to wit/ that in the blessed sacrament the whole substance of the bred and the wine is transmuted & changed in to the very body & blood of christ. For if we may with out apparel of damnation believe thus/ as him sell●e granteth that we may/ them granteth he that we may also which out apparel of damnation believe that him sellf lieth/ where he sayeth/ the troth of that believe is impossible.  
The believing of this point/ is of it self not 
Frith.  damnable as it is not damnable to think that christ is a very stone or avyne/ because the leterall sense so sayeth: or if you believe that you ought to preach to fishes and go christian them another while/ as ye do bells. And I insure you/ if there were no worse mischief that ensued of this believe/ them it is in it self/ I would never have spoken against it. But now there followeth upon it damnable idolatry. For through the believe that this body is there/ men fall down and worship it/ And thinking to please god/ do damnable sin against him This I say/ is the cause that I so earnestly write against it/ to avoid the idolatry that is committed through it. part of the germans do think that his natural body is present in the sacrament & take the words fleshly/ as martin taught them. But none of them worship it for that martin forbiddeth both in his words and works/ & so blessed be god they avoid that jeopardy which thing if you will also grant & publish 
☜  but this one proposityon/ that it ought not to be worshipped/ I promise you I will never write against it. For then is the jeopardy taken away/ and than I am content that your mastership think I lie. But in the mean season I must think that ye fulfil the world with damnable idolatry. And thus have you also answer unto the conclusion which you allege out of the kings grace's book. For I say in your way is no hurt/ as long as you do but only believe the bare words of ●h● text (as S. Frances did/ when he preached to fishes. But if through the occasion of thosse words/ ye fall in to the worshipping of it/ then I say that in your way is undoubted damnation. And so is there great jeopardy in your way/ & non at all in ours. For though he were there in deed/ yet do not we sin if we worship it not/ for we are not commanded to worship the sacrament. But if he be not there/ then do you damnable idolatry.   

¶ The consecration of the Sacrament.  

More.  NOw as for another quietness of every man's conscience this youngman biddeth every man be bold/ whether the blessed sacrament be consecrated or unconsecrate (for though he most specially speaketh of the wine/ yet he speaketh it of both) and biddeth not ●are/ but take it for all that unblessed as it is because the priest (he sayeth) can not deceive us nor take from us the profiet of Christ's institution/ whether he altar the words or leave them all on said. Is not this a wonderful doctrine of this young man. We wot well all/ that the priest can not hurt us by his oversight or malice/ if there be no fault upon our owin party/ for that perfection that lacketh on the priests part/ the great mercy of god as we trust of his owyn goodness supplieth. And therefore as holy Chrisostome saith/ no man can take harm but of himself. But now if we see the thing disordered our owyn self by the priest and Christ's institution broken/ if we than wittingly receive it unblessed and unconsecrated/ and care not whether Christ's institution be kept and observed or no/ but reakon it is as good with out it as with it/ then make we our sellffes' partakers of the fault and lose the profit of the sacrament/ and receive it which damnation: not for the priests fault/ but for our owyn.  
I had thought that no turk would have wrested 
Frith.  a man's words to unfaythefullye for he leaveth out all the pith of my matter for my words are these. I will show you a means how ye shall ever receive it according to Christ's institution/ although the priest would with draw it from you. first ye need to have no respect unto the priests words which ministereth it. For if ye remember for what intent Christ did institute this sacrament/ and know that it was to put us in remembrance of his body breaking & blood shedding/ that we might give him thanks for it and be as sure of it through faith according to his promises/ as we are sure of the breed b●eatinge of it: if as I say/ ye remember this thing (for which intent only the pressed speaketh those words) then if the priest leave out those words or part thereof/ he can not hurt you. For you have all ready the effect and final purpose for the which he should speak them. And again if he should wholly alter them yet he can not deceive you For then ye be sure that he is a lyear/ and though you see the priest bring you the wine unconsecrated yet never stick at that. For as surely shall it certify your conscience and outward senses ●hough he consecrated it not (so thou consecrated it th● sellf● that is to say/ so thou know what is meant thereby and give him thanks) as though he made a thoussand blessings over it. And so I say that it is ever consecrated in his heart that believeth/ though the priest consecrated it not. And contrary wise if they consecrated it never so much ● and thy consecration be not buy/ it helpeth the not a rish. For except thou know what is meant thereby/ and believe/ giving thanks for his body breaking and bloodshedding/ it can not profit the.  

More●  Now where you say/ that if we see the thing disordered by the priest/ & Christ's institution broken/ & wyttinglye receive it/ we make our selffes' partakers of the crime.  

Frith.  I answer that if the reformation thereof lay in our hands/ then said you troth/ but sith this is writin to private parsons which may not reform this matter/ and that the reformation thereof resteth only in the hand of your prince and parliament (for the error consists not in the misordering of the matter by one priest only but rather of the doctrine of them all/ saving such as god hath lightened) to thes puate persons I say that your doctrine should sooner be the occasion of an insurrexion which we labour to eshew) then ●ny quieting of them by Christ's doctrine. And therefore sith there is an other way to wood/ saving all upright/ we will avoid that parylous path. But when ye see Christ's institution broken and y● one kind left out unto the lay people/ why are ye partaker thereof?  
How be it as for his believe that taketh it no 
More.  better but fore bare bred & wine it maketh him little matter consecrated or not/ saving that the better it is consecrated the more it is ever noyous to him that receiveth it having his conscience cumbered with such an execrable heresy/ by which well aperreth that he putteth no defference between the body of our lord in the blessed sacrament/ and the common breed that he eateth at his dinner/ But rather he esteemeth it less. For the tone yet I think or he begin/ if he lack a priest/ he will bless it him self/ the t'other he careth not as he sayeth/ whether it be blessed or no.  
What I reckon it more then bred and wine 
Frith.  I will show you here after in declaring the mind of S. paul upon this sacrament/ and that in the conclusion of this book. And in the mean season I will say no more but that he be lieth me. And as for there blessings & consecration profit not me/ except I consecrated it my self with faith in Christ's blood/ and with giving him praise and thanks for his inestimable goodness/ which when I was his enemy reconciled me unto his father by his owin death This consecracy●● must I set by it/ if I will have any profyete of his death which the sacrament representeth unto me. And if I myself do thus consecrate it/ then shall I be sure of the fruit of his death. And I say again/ that as the priests do now use to consecrrate it/ it helpeth not the poor commons of a rish. For there consecration should stand in preaching unto them the death of christ which hath delivered them out of the Egypt of sin and from the fiery furnace of Pharo the devil. And as for their wagging of their fingers over it/ and saying, vi. or vij words in latin/ helpeth them nothing at all for how can they believe by the means of his words when they know not what he sayeth? And as touching the comen bread that I eat at my dinner/ whether I have a pressed or not/ I bliss it with my heart (and not with my fingers) and heartily give God thanks for it. For if I have an hundredth priests to bless it/ yet am not I excused thereby. For except I bless it my self/ it profiteth me no more than if it were unblessed. And if I bless it my self/ than I care not what the pressed prate. For as long as I understand him not it profiteth me nothing. But in good faith I ween the bishops & their proctor w●te not what a blessing meaneth. Therefore dear brethren hearkyn to me. To bliss god/ is to give him praise and thanks for his benefits: to bliss a king or a prence/ is to thank him for his 
☞  kindness/ and to pray to god for him/ that he may long reign to the laud of god and wealth of his commons. 
To bless  To bliss a man's neighbour is to pray for him and to do him good. To bliss my breed or meat/ is to give god thanks for it To bliss my self/ is to give god thank for the great benefits that I have received o● him/ & to pray god that of his infinite goodness he will increase those gifts that he hath given me and finish his work which he hath begun in me/ unto his laud and praise/ and as touching this flesh/ to fulfil his will in it/ and not to spare it but scourge/ cut and burn it: only that it may be to his honore and glory. This is the form of blessing/ and not to wage two fingers over them. But a lack/ of this blessing our bishops be ignorant.  
But as for those that are good and faithful 
More.  folk and have any grace or any sparkle of reason in there heads/ will (I verily think) never be so far over seen/ as in this article (the troth whereof god hath him self testified by as many open miracles as ever he testified any one) to believe this young man upon his barren reasons against the faith and reason both of al● old holy wryteres and all good christian people this xv. C. years.  
As for the miracles/ I marvel not at them/ 
Frith.  neither may they make me the sooner to believe it for Christ told us before that such delusions 
Mat. 14  should come/ that if it were possible/ the very elect should be deceived by them. 
2 Thes. 2  And s. Paul exhorteth us to be ware of such signs & wonders And therefore I do as moses teacheth me when 
Detrorm.  I here of such a wonder/ then straight I look on the doctrine that is annexed with it. If it teach me to refer all the honour to god & not to creatures/ and teach me nothing but that will stand with god's word/ then will I say/ that it is of god. But if it teach me such things as will not stand with his word/ then will I determine that it is done by the devil/ to deiude the people with damnable idolatry. 
Act. 24.  When Paul and Barnabas preached at Lystra and had done a miracle among them/ the people ran and would have done sacrifice unto them. But the apostles ran among them and ●are their clothes crying unto them/ sirs what you do? we are even corruptible men as ye are and preach unto you/ that you should la●ue this vain superstition/ & worship the leaving god/ which made heaven earth/ the see/ & all that in then etc. here the apostles refused such honour & worship. And therefore I am sure they would not suffer their Images to have yt● Now when I see a miracle done at any Image/ & perceive that it bringeth men to the worshipping of it self/ contrary to the fact & doctrine of the apostles/ which would not receive it themselves/ I must needs conclude/ that it is but a delusion done by the devil to deceive us & to bring the wrath of god upon us. Euin so I say of the sacrament/ sith the miracles that are done by it/ do make men think otherwise then scripture will/ & cause men to worship it: I doubt not but they are done by the devil/ to delude the people Thou wilt peradventure say that god will not suffer him to abuse the sacrament of his body & blood. Yes verily/ god will suffer it/ and doth suffer it/ to see whether● we will be faithful and abide by his word or not. And marvel not there of/ for god suffered him to take up the very 
Math. 4  natural body of his son Christ and set him on a pinnacle of the temple. And after he took him up again/ and lead him to an exceeding mountain. And therefore think not but that he hath mo●e power over the sacrament than he had over Christ's owyn body. And therefore when they tell me/ loo here is christ: ●oo there is christ (as Christ prophesied) loo he is at this avitre loo he is at that/ I will not believe them.  
Nevertheless if I should grant that all the miracles which were done/ and ascribed unto the sacrament/ were very true miracles and done of god himsellf (as I doubt not but some of them be true) yet there upon it doth not follow that the Sacrament should be the very, natural body of Christ. For we have evident stories that certain persons have been delivered from bodily diseases through the sacrament of baptism. And yet the water is not the holy ghost nor the very thing it self whereof it is a sacrament. 
Acts. ●  The shadow of Peter hath healed many. And yet was not that shadow Peter's owyn person We read also that napkins & hand ●herchers were carried from Paul unto them 
Acts. 1●  that were sick and possessed with unclean spiretes/ and they received their health. And yet it were nevertheless madness/ to think that Paul's body had been actually or naturally in thosse things. And therefore this is but a very weak reason/ to judge by the miracles the presence of Christ'S body. And surely you mought be ashamed to make so slender reasons. For god may work miracles through many things which are not his natural body. And as touching the old doctoures whom you feign to make with you/ and the troth of your opinion which you say hath been believed of all good christian people this xu C. years/ is suffecyentlye declared before/ & proved to be but a point of your old poetry.   

¶ doctor barns did graciously escarpe master mores hands  

More,  ANd also frere barns albeit that as ye wet well he is in many other things a brother of this youngmans' sect: yet in this heresy he sore ab●orreth his heresy or else he lieth him self. For at his last being here he wrote a letter to me. Wherein he writeth that I lay that heresy wrongfully to his charge. And showeth him self so sore grieved therewith that he sayeth/ he will in my reproach make a book against me. Wherein he will profess & protest his faith concerning this blessed sacrament, But in the mean season it well contenteth me/ that frere barns being a man of more age. And more ripe discretion & a doctor of divinity/ and in those things better learned than this youngman is/ abhorreth this yongmamnes heresy in this point/ as well as he liketh him in many other.  
The more your mastership praiseth doctor 
Frith:  barns/ the worse men may like your matter. For in many points he doth condemn your damnable doctrine/ as in his book appeareth. And therefore if such credence must be given to him/ then much the less will be given to you. But peradventure you will say/ that he is to be believed in this point/ although he err in other. Where unto I answer that if you will consent unto him I would be well 
☜  apaid and will promise you to writ no more in that matter. For in this we both agree/ that it ought not to be worshipped (ye and blessed be god all the other whom you call physics). And so both of us do avoid the idolatry which you which so great danger do daily commit. And therefore if you allow his learning then am I content that you descent from me. For let it not be worshipped/ and think as you will: for than is the apparel paste. And sith we agree in this point/ doubt not but we shall soon agree in the residou and admit each other for faithful brothers. And where your mastership sayeth/ that he wrote you a letter prote●tinge that you lay that heresy wrongfully to his charge. I think it was more wisdom for him twice to have written to you/ than once to have comen and tell you of it. For it was plainly told him/ that you had conspired his death/ and that Notwithstondinge his safe conduit/ you were minded to have murdered him. And for that cause he was compelled both being here/ to keep him self secretly/ & also privily to depart the realm.  
And blessed be god you have suffeciēt●ye publyssed your purpose in your answer against W tindale/ where you say/ that you might lawfully have brun●e him. Here men may see how ꝑciable you are addict to our prelate's. And how ꝓne ye were to fulfil their pleasures contrary to our prince's prerogative royal. And thanks be to god which gave you such grace in the sight of our soveraigue/ that ●e shortly withdrew your power. For else it is to be ●eared that you would further have proceeded against his grace's prerogative/ which thing whether it be treason or not let other men define. But this I dare say/ that it is printed and published to our princes great dishonore. For what learned man may in time to come trust to his grace's safe cō●uyte or come at his grace's instance or request/ sith not only the spiritually (which of their profession resy●●e his prerogative) but also a lay man promoted to such ꝓminence by his grace's goodness/ dare presume so to depress his prerogative/ & not only to say/ but also to publish it in prent: that notwithstondyng his grace's safe conduit/ they might lawfully have burnt him.  
But here he would say unto me as he death in his book/ that he had forfeited his safe conduit and thereby was fallyn in to his enemies hands. Where unto I answer/ that this your saying is but a vain gloze. For I my self did read the safe conduit that came unto him/ which had but only this one condition annexed unto it/ that if he came before the feast of christmas then next insuynig/ he should have free liberty to deperte at his pleasure. And this condition I know was fulfilled, How should he than forfeit his safe conduit? But master more hath learned of his masters our prelates (whose procture he is/ to depress our prince's prerogative) that men ought not to keep any promiss which heretyckes. And so his self conduit cold not save him As though the kings grace might not admit any man to go and come freely in to his grace's realm/ but that he must have leave of our prelates. For else they might lay heresy against the parson/ and so ●ley him contrary to the kings self conduit which thing all wise men do know/ to be prejudicial to his grace's prerogative royal. And yet I am sure that of all the time of his being here/ you can not accuse him of one crime/ albeit (unto your shame) you say that he had forfeited his self conduit. These words had be very extreme and worthy to have been ●oked upon/ although they had been wretyn by some presumptuons prelate. But that a lay man so heighlye promoted by his prince/ should speak them and also cause them openly to be published among his graces comes/ to de●ecte the estimation of his royal power/ doth in my mind/ deserve ●orrection. Natwithstonding I leave the judgement and determination unto the discretion of his graces honourable counsel.  
And as for that holy prayer that this devout 
More.  youngman as a new christ teacheth to make at the receiving of this blessed sacrament/ all his congregation: I would not give the paring of a pare for his prayer/ though it were better than it is/ pulling away the true faith therefro/ as he doth. How be it his prayer there is so devised & penned and painted with leisure & study/ that I trust every good christian woman maketh a moche better prayer at the time of her housel/ by faithful affection and by gods good inspiration suddenly. Fryth is an unmeet master to teach us what we should pray at the receiving of the blessed sacrament/ when he will not knowledge it as it is/ but take Christ's blessed body for nothing but bare bred/ & so little esteem the receiving of the blessed sacrament/ that he forsyth little whether it be blessed or not.  

Frith.  Where he discommendyth my prayer & sayeth that I am an unmeet master to teach men to pray/ seeing I take away the true faith from it/ and sayeth that every woman can make a better/ when she receiveth the sacrament. I would to god that every woman were so will learned that they could teach us both. And sureli I intended not to prescribe to all men that prayer only but hoped to help the ignorant/ that they might either speak those words/ or else (taking occasion at them) to say some other to the laud and praise of god, And as for your faith (which you call the true faith) mus●e I needs improve. For it will not stand with the true text of scripture as it plainer appeareth. But to the faith in christes● blood I exhort all men/ and teach them to eat his body which faith (and not which teeth) which is by having his death in continual remembrance/ And degesting it in to the bowels of the soul. And because you so sore improve my prayer/ to conclude my answer against you/ I will write again. And let all men judge betewne us. Blessed be thou most dear & merciful father which of thy tender favour & benignity/ not withstonding our grievous enormytis committed against thee/ wouchsavedst to send thine owine & only dear son/ to suffer most vile death for our redemption. Blessed be thou Christ jesus our lord & saviour which of thine abundant petye considering our miserable estate/ willingly tookest upon the to have thy most innocent body brokin & blood shed/ to purge us and wash us which are ladyn with iniquity. And to certify us thereof/ hast left us not only thy word which may enstruce our hearts: But also a visible token to certify even our outward senses of this great benefit that we should not doubt/ but that the body and fruit of thy passion are ours (through faith) as surely as the breed/ which by our senses we know that we have with in us. Blessed be also that spirit of verity which is sent from god our father through our saviour Christ jesus/ to lighten our dark ignorance/ And lead us through faith in to the knowledge of him which is all verity. strength we beseech the our frail nature and increase our faith: that we may praise god our most merciful father and Christ his son our saviour and redeemer.  
AMEN.   

The paschal lamb and our sacrament are here compared together.  
NOw we shall shortly express the pith of our matter and borrow the figure of the paschal lamb. Which is in all points so like. That the offering of the paschal lamb did signify the offering of Christ's body/ is plain by Paul which sayeth Christ our paschal lamb is offered up for us 
1. Cor. 5.  When the children of Israel were very sad and heavy for their sore appressyon under the power of Pharrao (for the more miracles were showed/ the worse were they handled). God sent unto them by ●oyses/ that eu●ry household should kill a lamb to be a sacrifice unto GOD and that they should eat him/ with their staves in their hands/ their loins girded and shows on their fee●e: even as men that were going an hasty journey. This lamb must they eat hastily and make a merry maundye. Now because th●y should not say/ that they could not be merrier For their oppression/ and what could the lamb help them: he added glad tidings unto it and said/ this is the passing buy of the lord. Which this night shall pass by you and ●●e all the first begotton/ with in the Lond● of Egypt/ and shall deliver you out of your bondage/ and bring you in to the land that he hath promised unto your fathers. Mark the process and conveyance of this m●ter/ for even like wiss it is in our sacrament. The apostles were sad & heavy/ partly considering the bondage of sin wherewith they were oppressed & partly because he told them that he must depute from them in whom they did put all their hope of 
joan. 1●.  their deliverance. W●yle the● were in this heaviness/ Christ thought to comfort them & to give them the seal of their deliverance/ and took in his hand bred/ blessed and broke it/ and gave it to his disciples saying: this is my body which shallbe given for you. For this night shall the power of pharo the dewell be destroyed/ and to morrow shall you b● delivered from the egypt of sin ● and shall take your journey towards that heavenly mansion which is prepared of of god for all that love him. Now compare them together.  
The paschal lamb was institute and eaten the night before the children of Israel were in deed delivered from egypt, Like wise was the sacrament institute & eaten the night before we were delivered from our sins.  
The paschal lamb was a very lamb in deed And so is the sacrament very breed in deed.  
The pasch●l lamb was called the passing buy of the lord which destroyed the power of pharo & delivered them. The sacrament is called the body of the lord which destroyed the power of the devil and delivered us.  
¶ As many as did eat the pascal lamb in faith/ were very merry and gave god great thanks. For they were sure the next day to ●e delivered out of egypt/ as many as did eat his sacrament in faith/ were merry and gave God great thanks/ for they were sure the next day to be delivered from there sin.  
They that did not eat the paschal lamb in faith/ could not be merry. For they were not sure of deliverance from the power of pharo. They that did not eat this sacrament in faith/ could not be merry: For they were n●● sure of deliverance from the power of the devil.  
They that believed the word of the lord did more eat the passing buy of the lord which should deliver them/ then they did the lamb. They that died believe the word of the lord did more eat the body of the lord which should be given for their deliverance/ then they did the bred. For that thing doth a man most eat that he most hath in memory and most revolveth in mind: as appeareth by Christ joan. 4. I have meat to eat that ye know not,  
They that believed not the next day to be delivered from Egypt/ did not eat the passing buy of the lord/ although they eat the lamb. They that believed not the next day to be delivered from sin did not eat the body of the lord●/ although they eat the bred●  
The children of Israel were but onece delivered from Egypt/ natwtstondinge they did every year eat the lamb/ to keep that fact in perpetual remembrance. Eu●n so Christ bought and redeemed us but once for all and was offered and sacreficed but once for all though ye sacrament thereof be daily broken among us to keep the benefit in continual memory.  
As many as did eat the paschal lamb in faith and believed gods word as touching their deliverance from Egypt/ were as sure of their deliverance through faith/ as they were sure of the lamb by eating it. As many as do eat this sacrament in faith & believe god-den word as touching their deliverance from sin/ are as sure of their deliuera●nce through faith/ as they are sure of the br●de by eating it.  
As many as did eat of that paschal lamb did magnify their god/ testifienge that he only was the god almighty/ and they his people styckinge to him/ to be delivered by his power from all danger. As many as do eat of this sacrament do magnify their god testifying that he only is the god allmightiy & they his people styckinge by him to be delivered by his power from all danger.  
When the israelites were delivered from egypt/ they eat neverthelese the paschal lamb which was still called the passing buy (because it was the remembrance of the passing buy of the lord) and heartily rejoiced/ offering him sacrifice and knoweleginge which infinite thanks/ that they were the fellowship of them that had such a merciful god, Now Christ's elect are delivered from sin/ they eat nevertheless the sacrament which is still called his body that once died for their deliuera●nce/ and heartily rejoice/ offering to him the sacrifice of praise & knowelegen with infinite thanks/ that they are of the fellowship of them that have such a merciful GOD.  
The paschal lamb after their deliverance it was yerlye eaten/ brought as much mirth & joy unto them that did eat it in faith/ as it did to their ●athers which felt pharo his fury/ & were not yet delivered. For they knew right well that except god of his mercy and wonderful power had so del●uered them they should also them sellfes have been bond in the land of Eg●pt and under that wicked prince Pharo/ of which bondage they greatly rejoiced to be rid all ready/ & thanked God h●elye because they found them sellfes in that plentuose Land which god provided for them. The sacrament which after our deliverance is yerlye & daily eaten/ bringyth as much mirth & joy unto us that eat it in faith/ as it did to the apo●teles which were not yet delivered. For we know right well that except god of his merche and through the blood of his son/ had so del●uered us/ we should also our sellffes have been bound in the egypt of sin under that wicked prince the devil/ of with bondage we greatly rejoice to be rid all ready/ and thank God hyelye because we find our sellues in the state of grace & have received through faith the first ●ructes & a taste of the spiret which testifieth unto us that we are the children of God.  
This maundy of remembrance was it that paul received of the lord & del●uered to the corinthians in the xi chapter. For though he borrow one property and similitude of the sacrament in th●, x. chapter/ that in my mind maketh neither with us nor against us/ albeit some think that it maketh hole for the exposition of Christ's words/ this is my body. 
1. Cor ●1  But in my mind they are deceived. ●or the occasion that paul spoke of it in the ten chapter was this. The Corinthians had knowledge that all meats were indifferent and wh●ther it were offered to an Idol or not/ that th● meat was not the worse/ and that they might lawfully eat ●f it/ whether it were sold them in the shambles or set before th●m when they dined or souped in an unfaithful man's house/ asking no questions: except some man did tell them that it was offerred to an Idolle/ and than they should not ●ate of it for offending his conscience that so told them (albe it they were else free and the thing indifferent) this knowledge because it was not annexed with charity was the occasion of great offending. For by reason thereof they sat down among the gentiles at there feasts/ Where they eat in the honour of their Idols/ and so did not only wound the conscience of their weak brethren/ but also committed idolatry/ in deed: And therefore s. paul said unto them. 
Paul  My dear beloved i'll from worshipping of idols. 
☜  I speak unto th● which have discretion judge ye what I say. Is not the cup of blessing which we bliss the fellowship of the blood of christ? is not the breed which we break the fellowship of the body of Christ? For we though we be many are yet one bred and one body/ in as moche as we are partakers of one bred. Christ did call him self bred and the breed his body: And here Paul calleth us bred & the breed our body Now may you not take Paul that he in this place should directly expound Christis mind. And that the very exposition of Christ's words/ when he said this is my body/ should be that it was the fellowship of his body (as some say which seeking the kaye in this place of paul lock them sellffes so fast in/ that they can find no way out) For Christ spoke those words of his owyn body which should be given for us/ but the fellowship of Christ's dodye (or congregation) was not given for us. And so he meant not as P●ule here sayeth/ but meant his owyn body. For as Paul calleth the bred our body for a certain property/ even so doth christ call it his body for certain other properties In that the breed was broken/ it was Christ's owyn body signifying that as that bred was broken/ so should his body be broken for us. In that it was distributed unto his disciples it was his owyn body/ signifying that as verily as that bred was destrib●ted unto them/ so verily should the death of his body and fruit of his passion be distributed to all faithful folk. In that the bred strengtheneth our bodies it is his owin body/ signiyfing that as hour bodies are strengthened and comforted by bred/ so are hour souls by the faith in his body breaking And likewise of the wine in that it was so distributed and so comforteth us and maketh us merry. Furthermore the bred and wine have another property/ for the which it is called our body. For in that the bred is made one breed of many grains or corns/ it is our body signifying that we though we be many/ are made one breed that is to say one body. And in that the wine is made one wine of many grapes/ it is our body signifying that though we are many yet in christ and through Christ we are made one body and membres to each other. But in this thing paul and Christ agree. For as Paul calleth the breed our body and us the br●d because of this property that it is made one of many even so doth Christ call it his body because of the ꝓpertyes before rehearsed. Furthermore in this they agree/ that as Paulles words/ must be taken spiritually (for I think there is no man so mad/ as to judge that the bred is our body in deed although in that propertie it representeth our body). even so must Christ's words be understand spiritually that in thosse properties it representeth his very body. Now when we come together to receive this breed then by the receiving of it in the congregation/ we do openly testify that we all (which receive it) are one body/ ꝓfessing one god/ one faith & one baptism/ and that the body of Christ was broken and his blood shed for remission of our sins Now sith we so do/ we may not a company nor sit in the congregation or fellowship of them that offer unto idols and eat before them. For as Paul sayeth/ ye can not drink the cup of the lord and the cup of the devels: 
Paul.  ye can not be partakers of the table of the lord and of the table of the devils. I would not that you should have fellowship which devels. The heathen which offerred unto Idols were the fellowship of devils / not because they eat the devils body or drank the devils blood/ but because they believed & put their confydens in the idol or devil as in their god and all that were of that faith had their ceremonies/ & gave heart ye thanks to their god with that feast which they kept. They came to one place & brought their meat before the Idol & offered it. And with their offering gave unto the devil godly honour. And then they sat down and eat the offering together giving praise and thanks unto their God/ and were one body and one fellowship of the devil which they testiffye by eating of that offering before that idol. Now doth s, Paul reprehend the Corinthians for bearing the gyntiles company in eating before the idol. For they know that the meat was like other meat. And therefore though them themselves free to eat it or leave it. But they perceived not that that congregation was the fellowship of devils which were there gathered (not for the meat sake) but for to thank and praise the idol their God in whom they had their confidence. And all that there assembled and did there eat/ & did openly testify/ that they all were one body/ professing one faith in their god that idol, So pavia rebuked them/ for because that b● their eating (in that place and fellowship) they testified openly/ that they were of the devils body & rejoiced in the ydolle their god in whom they had faith and confidence And therefore saith paul/ that they can not both drink the cup of the lord testifing him to be their God in whom only they have trust and fiance/ and the cup of the devil testifying the Idolle to be their god and refuge.  
Here you may note that the meat & the eating of it in this place & fellowship is more than the common meat & eating in other places. For el● they might lawfully have drunken the devils cup with them the one day/ and the cup of the lord the next day with his disciples. What was it more verily it was meat which by the eating of it in that place and fellowship/ did testify openly unto all men/ that he was their god whos●e cup they drank/ and before whom they eat in that fellowship: and so in their eating they praised and honoured the idol, And therefore they that had their trus●e in the leaving god and in the blood of his son Christ/ might not eat with them. And likewise it is in the sacrament/ the breed and the eating of it in the place and fellowship where it is ●eceyued/ is more than comen bred. What is it more? verily it is breed which by the eating of it in that place and fellowship/ doth testy●ye openly unto all men/ that he is our very God whose cup we drink & before whom we eat in that fellowship/ and that we put all our fiance in him & in the blood of his son Christ jesus/ giving god all honour & infinite thanks for his great love where with he loved us/ as is it testified/ in the blood of his son/ which was shed for our sins. So that in this place and fellowship may no man eat nor drink with us/ but he that is of our faith & knowelegeth the same god that we do. As by example/ if man were well beloved among his neighbours (albe it he have some enemies) and were long absent from his friends in a strange country: when he were come home/ his neighbours that loved him would greatly rejoice & peradventure would bi● a copon or another piece of meat to give him his welcome home/ & get them to some honest man's house or to a tavern/ and make good cheer together/ to testify openly that he is welcome home/ and that they all which are at that banquet rejoice of his coming home. Now I say/ that this banquet is more than another meal/ for at this banquet his enemies may be loath to come/ because they can not rejoice at his coming home/ & therefore can not make good cheer among them/ testifying that he is welcome home: but reather abhorreth the meat and drink that is there eaten because their heart doth not favour the parson for whose sake it is prepared. Natwtstondinge if a capon's leg were reserved for one of his enemies and afterward given him when the banquet were done/ he might lawfully eat it. For than it were but bare meat such as he eatyeh home. And likewise the enemies of christ which believe not that they have remission of sins through his blood shedding/ can not rejoice of his body breaking. And therefore can not make good cheer among them/ but if any be reserved after the maundy/ he may lawfully eat it for it is but bred. And his loveres that are there present do rather come thither to give him his welcome home then for the meat/ and they more eat his welcome home then the meat. But if any of his enemies fortune to be there/ they eat only the meat/ and not his welcome home. For they rejoice not at his coming home. Likewise the faithful that are there present/ do rather come thither to rejoice in the faith of his body breaking/ then in breaking or eating of the bred or meat. But if any of the unfaithful fortune to be there they eat only the breed/ and not his body breaking. For they rejoice not at his body breaking. Here peradventure some would suppose that I were contrary to my self. For before I said/ that it was more than meat that was ●aten at the gentiles feast/ & more than meat that was eaten at my neighbours welcome home/ & more than bred that is eaten at the receiving of the sacrament of the body & blood of christ. And now I say/ that if a man's enemy be there/ he eateth only the meat and not the welcome home. And likewise the unfaithful eateth only breed and not the body and blood of Christ. How may these words stand together? I answer/ that they eat but only bred or meat that profiteth them/ but in deed they eat more to their hindrance/ and even there owyn damnation. For they that did eat in the fellowship of gentiles/ did but only eat the meat to there profit/ but in eating their meat their fact did openly testify that they honoured that Idolle for their GOD (althought their heart were other wise) wherein they committed idolatry. 
1. Cor. ●  And besides that they wounded the co●scyences of their weak brethren and so sinned against God. Besides that/ he that envieth his neighbour & cometh to that banquet/ eateth but only the meat that profiteth him: natwtstonding in his owen heart/ he eateth the rancour and malice of his mind/ to his great grievance/ when he seeth them so rejoice. And of his owen companions which are also these man's enemies/ he doth purchase himself hatred/ because with his fact he testyfi●th that he loveth him/ although his heart be wotherwise/ & of god shallbe condemned. For he that hates his brother/ is a murderer. Furthermore he that is unfaithful and cometh to the manudie 
1. joan. 3 / eateth but only the bred that perfecteth him/ notwithstondyng he eateth beside that his owyn damnation/ because he believeth not that the body of our saviour which the sacrament representeth/ is broken for his sins/ and his bloudeshed/ to wash them away. This I am compelled to do/ to stoup the chat●ringe mouths of sophisters/ albe it to them that he sober/ it had been enough to have said/ they eat only bred/ & not the body breaking etc. For they right well vndstond it by the contrary antithesie/ & know that I meant not by that (only) that he should eat th● breed and nothing else but only bred: but that I meant by this word (only) that he should eat the breed with out the body/ And so likewise in other examples. Thus have we suffecientlie declared paul's mind in the .10. Chapter.  
In the xi chapter paul maketh moche mention of the maūdi● & describeth it to the uttermost. 
1. Cor. 11.  First (he saith) when ye come together in one place/ a man can not eat the lords souper. For every man beginneth afore to eat his owyn souper/ and one is houngrye & an other is drunken. Have ye not houses to eat & drink in? or else despise ye the congrigation of god & shame them that have not what shall I say unto you? shall I praise you? In this I praise you not. Paul did instruct according to Christ's mind/ that the Corynthians should come together to eat the lords souper Which lieth not so much in the carnal eating as in the spiritual: and is greatly dyssyred to be ●atē/ not by the hounger of the body/ but by the hounger of the faithful heart. which is greedy to publish the praise of the lord & give him hearty thanks/ & move other to the same that of many/ praise might be given unto our most merciful father for the love which he showed us in the blood of his owin moste dear son christ Jesus. wherewith we are washed from our sins & surly sealed unto everlasting life. with such hounger did christ eat the paschal land/ saying to his diciples: I have inwardly dessired to eat this ester lamb with you before that I suffer. 
Luc. 2●.  Christ's inward desire was not to fill his belly with his disciples/ but he had a spiritual hunger: both to praise his father with them/ for their bodily deliverance out of the land of egypt: & specially to alter the paschal lamb & memory of the carnal deliverance/ in to a maundie of mirth & thā● giving for our spiritual deliverance out of the bondage of sin In so much that when christ knew that it was his father's will & pleasure/ that he should suffer for our●innes (wherein his honour/ glory & praise should be published) then was it a pleasure unto him/ to declare unto his disciples that great benefit/ unto hi● father's praise and glory: and so did institute that we should come together and break the breed in the remembrance of his body breaking & bloudeshedinge: & that we should eat it together rejoicing which each other & declaring his bn̄fites●  
Now were the corinthians fallin from this hounger/ and can not together to th'intent that gods praise should be published by them in the mids of the congrygation/ but can to feed their flesh & to make carnal cheer. In so much that the rich would have meat and drink enough/ and take such abundance that they would be drunk (and so made it there owyn supper & not the lords/ as paul saith/ and did eat only the breed and meat/ and not the body breaking as I said before) and the poor which had not (that is to say that had no meat to eat) where shamed & hungry/ and so could not reiose and praise the lord: by the reason that the delicate fare of the rich was an occasion for the poor eo lament their pourtye and thus the rich did neither praise god themselves/ nor suffered the poor to do it/ but were an occasion to hinder them.  
They should have brought their meat & drink and have divided it which their poor brothern/ that they might have been merry together/ and so to have given them occasion to be merry and rejoice in the lord with thanks giving. But they had neither lust to praise god nor to comfort their neighbour. There faith was feeble and their charity cold/ and had no regard but to fill their body & feed there flesh: And so despised the poor congrygation of god whom they should have honoured for the spirit that was in them & favour that god had showed indifferently unto them in the blood of his son christ. When Paul● perceived that they were thus fleshly minded & had no mind unto that spiritual maundye which chiefly should there be advertised/ he reproveth them sore/ rehearsing the words of christ That which I gave unto you I received of the lord. For the lord jesus the same night in the which he was betrayed/ took bred & thanked and broke it & said: take ye and eat ye/ this is my body which is broken for you/ this do ye in the remembrance of me. After the same manner he took the cup when souper was done saying/ this cup is the new testament in my blood/ this do ye as oft as ye drink it in the remembrance of me. For as oft as ye shall eat this bred and drink this cup/ ye shall show the lords death/ till he come. As though he should say/ ye corinthians are moche to blame which at this souper seek the foed of your flesh. For it was institute of christ/ not for the intent to nourish the belie/ but to strenghthen the heart & soul in god. And by this you may know that christ so meant. For he calleth it his body which is given for you/ so that the name it sellf might testify unto you/ that in this souper you should more eat his body which is given for you (by digesting that in to the bowels of your soul) them the breed which by the breaking/ & the distributing of it/ doth represent his body breaking & the distributing thereof unto all that are faithful. And that he so meaneth is evident by the words following/ which say/ this do in the remembrance of me: and likewise of the cup. And finally concluding of both/ Paul saith/ as often as ye shall eat this breed and drink this cup (in this place and fellowship) ye shall show the lords death until he come/ praisinge the lord for the death of his son and exortinge other to do the same/ rejoicing in him with infinite thanks And therefore ye are to blame which seek only to feed the belly with that thing which was only institute to feed the soul. And there upon it followyth.  
Wherefore who so ever doth eat of this bred or drink of this cup unworthily/ is guilty of the body & blood of the lord. He eateth this breed unworthily/ which regardeth not the purpose for the which Christ did institute it. which cometh not to it with spiritual hunger/ to eat through faith his very body/ which the bread representeth by the breaking and distributing o● it: which cometh not which a merry heart giving God hearty thanks for their deliverance from sin: Which do not much more eat in their heart the death of his body/ than they do the bread with their mouth. Now sith the Corinthians did only seek their belly and flesh/ & forgot god's honour and praise (for which ●t was institute/ that thanks should be given by the remembrance o● his body breaking for us) they eat it to god's dishonour & to their neighbours hinderrance/ and to their owin condemnation/ and so for lack of faith were g●ltye of Christ's body which (by faith) they should there cheffelye have eat●n to their soul's health. And therefore it followith.  

¶ Let a man therefore examine him self/ and so let him eat of the breed/ and drink of the cup.  
THis proving or examining of a man's self is first to think with him self with what lust and disyre he cometh unto the maundy & will eat that b●ed: whether he besure that he is the child of god & in the faith of Christ: And whether h●s conscience do bear him witness that Christ's body was broken for him: And whether the lust that he hath to praise god and thank him which a faithful heart in the mids of the brethren/ do drive him thither ward. Or else whether he do it for the meats sake or to keep the custom: for than were it better that he were awye. For he that eateth or drinketh unworthily/ eateth and drinkethe his owyn damnation/ because he maketh no difference of the lords body. That is/ as it is said before/ he that regardeth not the purpose for which it was institute/ and putteth no defference between this eating and other eating (for other eating doth only serve the belly) but this eating was institute and ordained/ to serve the soul and inward man. And therefore he that abuseth it to the flesh/ eateth and drinketh his owyn damnation, And he cometh unworthily to the maundy where the sacrament of Christ's body is eaten: ye/ where the body of the lord is eaten/ not ●arnallye which the teeth and billye but spiritually which the heart and faith. Upon this followeth the text that master More allegeth and wresteth for his purpose.  
For this cause many are weak and sick among you/ & many sleep. If we had truly judged ourselves/ we should not have been judged When we are judged of the lord/ we are chastened because we should not be dampened with the world Wherefore my brethren/ when ye come together to eat/ tarry one for another. If any man hunger/ let him eat at home/ that ye come not together unto condemnation.  
For this cause (that is) for lack of good examining of ourselves (as is before touched) many are weak and sick in the faith/ & many sleep/ and have lost their faith in Christ's blood/ for lack of remembrance of his body breaking and blood shedding: ye and not that only but many were weak and sick even stricken with bodily diseases for abusing the sacrament of his body/ eating the bread with their teeth and not his body with their heart and mind and peradventure some slain for it/ by the struck of god. which if they had truly judged and examined them selves for what intent they came thither and why it was institute/ should not have been so judged and chastened of the lord. For the lord doth chasten/ to bring us unto repentance and to mortify the rebellious membres/ that we may remember him Here ye may shortly perceive the mind of Pau●e.  
Finis.   

¶ An Epitome and short rehearsal of all this book showing in what points Frith dissenteth from our prelate's.  
NOw to be short/ in thes three points frith dissenteth from our prelate's & from master More which taketh upon him to be their proctor. Our prelate's believe that in the sacrament remaineth no bred/ but that it is turned in to the natural body of Christ both flesh blood & bones. Frith saith that it is none article of our Crede: and therefore let them believe it that will. And he thinketh that there remaineth bred still. And that he proveth, iij. manner of ways. 
1. Cor. 1●  first by the scripture of Paul/ which calleth it bred saying the breed which we break/ is it not the fellowship of the body of christ? For we though we be many/ are yet one body and one bred/ as many as are partakers of one bred. 
1. Cor. ●  And again he sa●eth/ as often as ye eat of this bred or drink of this cup/ you shall show the lords death vn●yll he come. Also luke calleth it bred saying in the Acts 
Acts. ●  they continued in the fellowship of the apostles/ & in the breaking of the breed and prayer. 
Mat. 2●  
Mar. 1●  
Luc. 22.  Also Christ called the cup the fruit of a vine/ saying I shall not from hence forward drink of the fruit of the vine until I drink that new in the kingdom of my father.  
Furthermore nature doth teach you that both the bred and wine contin●e in their nature. For the bred muldeth if it be kept long/ ye & wormis bred in it. And the poor mouse will run away which it and eat it/ which be evidence enough that there remaineth bred. Also the wine if it were reserved/ would wax sour/ as they confess he And therefore they housel the lay people/ but with one kind only: because the wine can not continued nor be reserved to have ready at hand/ when need were. And surely as y● there remained no bred/ it could not mould nor wax full of worms/ even so if there remained no wine/ it could n●t wax sour. And therefore it is but false doctrine tha● our prelates so long have taught & published.  
Finally that there remaineth bred/ might be provided by the authority of many doctoures with call it bred & wine/ even as Christ & his appostelis deed And though some sophisters would wrest their saying/ and expound them after their owyn ●hantas●e/ yet shall I allege them one doctor which was pope/ that maketh so plain with us that they shall never be able to avoid him.  

Gelasiuus in conci●io Ro.  For pope Gelasius writeth on this manner. Certe sacramenta q sumimus corporis & sanguinis Christi● divinae res sunt, propter qd & per eadem divinae efficimur consortes naturae. Et tamen non de●init esse substantia vel natura panis et vini, sed permanet in suae ꝓprietate naturae. Et certe imago et similitudo corporis & sanguinis Christi in actione misteriorum celebrantur. That is to say/ surely the sacrament of the bdye & blood of Christ with we receive/ are a godly thing/ & therefore through th●m are we made partakers of the godly nature. And yet doth it not cease to be the substance or nature of bred and wine/ but they continue in the property of their owyn nature. And surely the image and similitude of the body and blood are celebrated in the act of the mysteries This I am sure/ that no man can avoid it/ nor so wrist it/ but that all men shall soon espy his folly/ and therefore I may conclude that there remaineth the substance and nature of breed & wine.   

The second point wherein Frith dissenteth from our prelate's and their proctor.  
THe prelate's believe that his very flesh is present to the teeth of them that eat the sacrament/ and that the wicked eat his very body Frith saith that it is none article of our Crede and therefore he rekenith that he is in no jeopardy though he believe it not. And he thinketh that his flesh is not present unto the teeth of them that receive the sacrament. For his flesh is only in one place at once. And that he proveth both by the authority of Saint Austen ad Dardanum/ and also by the authority of Fulgentius ad Thrasuuandum libro 20. as before appeareth in the book. And Fryth saith that the wicked eat not his very flesh although they receive the sacrament. And that he proveth by the scripture/ doctoures and good reason grounded upon the scriptures.  
The scripture is this/ he that eateth Christ's 
joan. 6  body hath everlasting life/ but the wicked hath not everlasting life/ ergo than the wicked eat not his body. Again the scripture sayeth he that eateth Christ's flesh & drinketh his blood abideth in christ & christ in him but the wicked abide not in christ nor christ in him/ ergo the wicked eat not his flesh nor drink his blood.  
This may also be confirmed by good authority. 
August● in ser. d● sacra fe pasche.  For saint Austen sayeth he that abideth not in christ & in whom christ abideth not/ without doubt he eateth not his flesh nor drinketh his blood/ although he eat & drink the sacrament of so great a thing unto his damnation.  

Beda●  And even the same words hath beda upon the tenth chapter of the first pistle to the Corinthians.  

Augusti. de civitate Dei in libro. 21. cap. 25.  Again. s. Austene sayeth/ he that abideth not in me & in whom I abide not/ let him not say nor think/ that he eateth my body or drinketh my blood. And even the same words hath Beda upon the sixth chapter of the first epistle to the Corinthians. And even the same sentence hath Ambrose/ and Prosper/ and Beda upon the xi chapter of the first pistle to the Corinthians.  
finally this may be proved by good reason grounded upon the scripture. Christ would not suffer mary (though she loved him well) to touch him/ because she lacked one point of faith/ and did not believe that he was equal with his father. And therefore be reason it must follow/ that he will not suffer the wicked (which neither have good faith nor love towards him) both to touch him and eat him in to their unclean bodies  
Now sith this is proved true that the wicked eat not his body/ it must also thereof needs follow/ that the sacrament is not his natural body For they do eat the sacrament as all men know  
Besides that the faithful do not eat Christ's body with their teeth. And therefore it must follow that the wicked do not eat it which there teeth. The antecedent or first part of the reason is proved by the words of christ which saith that the flesh perfecteth nothing at all/ meaning that it doth not ꝓfite as they understood him: 
joan. 6  that is to say/ it profiteth nothing to be eaten carnally with their teeth & belly/ as they understood him. For else it profiteth moche to be eaten spiritually/ that is to say/ to believe that through his body breaking and blood shedding our sins are purged. And thus doth Origene/ s. Aus●en/ Beda/ Chrisostome/ and Athanasius expound it/ as appeareth in the book before. And therefore Frith saith that only faithful men eat his body: not with there teeth and mouth/ but with their faith and heart/ y● digest it in to the bowels of their souls through believing that it was broken on the cross/ to wash away their sins. And the wicked eat not his body but only the bred and there damnation/ because they eat him not spunallie: that is/ because they believe not in his body breaking and blood shedding.   

¶ The third point wherein Frith dissenteth from your prelate's and their proctor.  
THe prelates believe that men ought to worship the sacrament but Frith saith nay/ and affirm that it is idolatry to worship yt● And he saith that Christ and his appostyllis taught us not so to do: neither did the holy fathers so teach us. And Frith saith that the authors of this worshipping are the children of perdition which have overwhelmed this world with sin. Nevertheless we must receive it reverently because of the doctrine that it bringeth us. For it preacheth Christ's death unto us/ & describeth it before our eyen/ even as a faithful pchar by the word doth in still it in to us by our ears and hearing. And that it supplieth the Room of a pr●char is evident by the words of s. Aus●en which sayeth. Paulus quis portaret sarcinam corporis quod aggravat animam, potuit tamen significando predicare Dominū●esum Christum, aliter perlinguam suam, aliter per epistolam, aliter per sacramentum corporis Christi, That is to say/ though Paul did ●ere the burden of the body which doth honorate the soul/ yet was he able in syg●ifying to preach the lord jesus christ/ one way by his tongue/ and another way by a pistle/ and another way by the sacrament of Christ's body. etc. For as the people by understanding the signification of the words which he spoke did hear the glorious gospel of god/ and as by the reading of his pistle they vnders●od his m●nde and received the word of the soul's health/ so by the ministra●yon of the sacrament they might see which their eyen the thing which they hard & read & so have their senses occupied about the misserye/ that they might the more earnestly pr●ynt it in their mind. As by example: The prophet Hieremie being in Jerusalem in the time of ●ed●chias king of the jews/ prophesied 
tsebe. 27  & pached unto them/ that they should be taken pnsoners of Nabugo done●ar the king of Babylon, And the jews were angry with him & would not believe his words. And therefore he made a chain or ●etters of wood & put them a bout his nacke & ꝓph●sid again & preached that they should be taken pnsoners & l●de captive in to Babylon. And as his words did certify their ●ares that they should be subdued/ so the chain did present their captivity even before their eyen. which thing did more vehemently work in them th●● th●●are words could do/ & even so it is in the sacrament For likewise as the words di● in still it in to our ears/ that his body was given for us/ & his blood shed for the remission of our sins/ even s● did the ministration of the sacrament express the same thing unto our sight/ & do the more effectuously move us/ then the bare words might do and make us more attended unto the thing/ that we may wholly give thanks unto god & praise him for his bounteous benefits. And therefore saying it is as a pchar/ expressing unto our sight the same thing that the words do to our ●ares/ you must receive it which reverens & sober behavyoure/ advertising the thing/ that it representeth unto you. And even the same honour is dew unto it which is given unto the scripture that is the word of god. For unto that must a man devoutly give ear/ & reverently take the book in his hand: ye & if he kiss the book for the doctrines sake that he learneth there out/ he is to be commended, Nevertheless if he should go sense his book/ men might well think that he were very childish. But if he should kneel down & pray to his book than he did commit plain idolatry  
Consider dear brethren what I say & avoid this jeopardy. which thing avoided/ I care not as touching the presence of his body/ though you believe that his natural flesh be there in deed (& not only in a mystery as I have taught) For when the jeopardy is paste/ he were a fool that would be contentyous for a thing as long as there cometh no ●urte thereby.  
The germans which believe the presence of his body/ do not worship it/ but plainly teach the contrary and in that point (thanks be to god) all they whom you call herytickes/ do agree full-well. Only avoid this idolatry and I desire no more.    

¶ The conclusion of this treatise.  
Now dear brethren I beseech you for the mercy that ye look fore in Christ Iesu/ that you accept this work with a single eye and no contentyons' heart For necessity hath compelled me to write it/ because I was informed both of my lord of winchester and other creadyble persons/ that I had by the means of my first treatise offended many men. Which thing may well be true: For it was to slender to instruct all them which have sin's seen it/ alb● it it were suffecyent for their use to whom it was first delivered, And therefore I thought it not only expedient but also necessary/ to instruct them further in the truth/ that they might see plain evidence of that thing where in they were offended.  
By this wearke you shall espy their blasphemies & the venomous tongues where with they slander not only them that publish the truth/ but even the truth it seelfe. They shame not to say/ that we affirm it to be only bred and nothing else. And we say not so: but we say that beside the substance of bred/ it is the sacrament of Christ's body and blood. As the ivy hanging before the tavern door is more than bare ivy. For beside the substance of ivy/ it is a sign/ and signifieth that there is wine to be sold. And this sacrament signifieth unto us and pointeth out before our eyes that as verily as that bred is broken/ so verily was Christ's body broken for our sins: And as that bred is distributed unto us/ so is his body and fruit of his passion distributed unto all his faithful. And as the bred comforteth the body so doth the faith in Christ's death comfort our souls. And as surely as we have that bred and eat it with our mouth and teeth/ and know by our senses that we have it which in us/ and are partakers thereof: no more need we to doubt of his body and blood/ but that thorough faith/ we are as sure of them/ as we are sure of that bred As it is sufficiently declared in my book.  
Again you may perceive how wyckydlye they report on us which affirm that we dishonour it which give it the right honour that it ought to have. And you do plainly dishonour it/ which give unto it the honour that is only dew unto god. We give it the same honour that we give unto the holy scripture & word of god/ because it expresseth unto our senses the death of our saviour/ and doth more dypelye printed it with in us. And therefore we call it an holy sacrament/ as we call god's word/ holy scripture. And we receive this sacrament with great reverence/ even as we reverrentlye read or hear preached the holy word of God which containeth the health of our souls. And we grant that his body is present with the bred as it is with th● word/ and with both it is verily received and eaten through faith. But if we should kneel down and pray unto the holy scripture/ men might count us soles/ and might lawfully say/ that we do not honour the scripture by that means/ but rather dishonour it. For the right honour of a thing is/ to use it ●or that intent that it was institute of god. And he ●hat abuseth it to any other purpose/ doth in deed dishonour it. And likewise it is in the sacrament which was institute to keep in memory ●he d●th of christ/ wc●f we do any other wise honour/ than we do the holy scripture (unto the which we may in no wise make our prayers) I say that then we should v●ter●ie dishonour it. Avoid therefore this point of idolatry/ and all is safe.  
finally we say that they speak● well and faithfully which say that they go ●o the body & receive the body of Christ/ and that they speak vilynously & wickedly which say that t●ey only receive bred or the sign of his body for in so saying they declare their inside ly●e. For the faithful will reakyn that he is evil reported of and reputed ●or a traitor and another judas/ if me● should say of him that he did only receive the sacrament/ and not also the thing which the sacrament doth signify. For albe it he only eateth the bred & sacrament with his mouth and teeth: yet which his heart and faith i●wardlye/ he eateth the very thing it self with the sacrament owtwardlye doth represent  
And of this springe the manner of speakings that the old fathers do sometime use/ which at the ●irst sight mought seam contrary to our sentence But if they be will pondered/ it ma●e soon be sen●/●ow they should be taken. For many times when they speak of the sacrament & outward eating/ they apply unto the sacrament & outward eating/ the fruit and conditions of the inward eating and thing it s●llfe ● because that in a faithful man they are so Ioyn●t●ye joined that the one is never which out the other. As by example/ mary is named the mother of god and yet she is not the mother of his godhead by the which part only he is called god/ but because she is his mother/ as touching his manhood/ and the godhead is so annexed with the mā●ed that they both/ make but one person/ therefore is she called the mother of god/ which in deed if y● b● wisely weighed/ sha●be found to be abused speech And yet nevertheless it may very will be used if men understand what is meant thereby/ but if through the use of this speech/ men should fal● in to such an error that would affirm our lady to be in deed the mother of his godhead/ then necessity should compel us to make a dystynctyon betwine the nature of his godhead and the nature of his manhood/ and so to expound the matter unto them/ and bring them home again in to the right understanding. As we are now constrained to do in this sacrament/ because you misconstrue the sayings of the scripture and Doctoures. Which notwyths●ondyng (if a man vnder●●ond them) say very well.  
And many such manner of speeches are contained in the scripture: As where christ sa●eth joan. 3. there shall no man ascend in to heaven/ but he that descendeth from heaven/ the son of man which is in heaven. This text doth say tha● the son of man was then in heaven/ when he ●pake thes word●s unto n●codemus here o● yerth which thing all wise men consent to be understand/ propter unitatem personae: That is to say/ for the unite of the person. For albe it his godhead was in every place at that time/ yet was not his manhood (by the which he was called the son of man) in heaven at that tyme. And yet christ said that it was in heaven for the unite of his person, For his godhead was in heaven and because the godhead and manhood made one person/ therefore it was ascribed unto the 
August.  manhood which was only verified upon the godhead/ as saint Austen ad Dardanum doth delygentlye declare.  
And like wise in the sacrament o● baptism/ because the inward working of the holy gos● is ever annexed in the faithful/ unto the outward ceremony: therefore sometime the fruit of the inward baptism is ascribed onto the outward work. And so the scripture useth to speak of the outward baptism as though it were the inward: that is to say/ the spryt of god. And therefore s. Paul sayeth that we are buried with christ through baptism. And yet as s. Austene expoundeth it/ the ouward baptism doth but signify this burial. 
Augustinus ad bonifacium  And again paul sayeth/ as many as are baptized have put christ upon them. And yet in deed our ouward baptism doth but signify/ that we have put christ upon us. But by the inward baptism (which is the water of life and spirit of god) we have in deed put him upon us and live in him and he in us. Which notwithstanding is very false for all the ouward baptism/ in them that receive it not in faith. And unto them it is but abare sign/ Whereof they get no profit/ but damnation.  
And here you may evidently perceive how it is some time in scripture ascribed unto the ouward work & ceremony/ which is only true in the inward verity. And this place shall expound all the old doctoures which seam contrary to our sentence, And therefore Mark it well.  
Thus have you my mind further upon the sacrament of the body and blood of Christ. Wherein if you reckon that I have been to long in repeating one thing so often/ I shall pray you of pardon. But surely me thought I could not be shorter. For the world is such now a days that some would hear and can not: and some do hear and will not. And therefore I am compelled so often to repeat that thing which a wise man would understand with half the words.  
¶ Pray Christian reader that the word of GOD may increase & that God may be glorified through my bonds AMEN.   

¶ The articles wherefore johan Frith died which he wrote in newgate the .23. ●aye of june/ the year of our Lord 1533.  
I Doubt not dear brethren/ but that it doth/ some deal vex you/ to see the one part have all the words/ and fr●aly to speak ●hat they list/ and the other to be put to silence/ and not to be hard● indifferently. But refer your matters to god/ which shortly shall judge after another fasyon. But in the m●ane season/ I shall rehearse unto you the articles for which I am condemned.  

¶ They examined me but of two articles which are these.  
first whither I thought/ there were no purgatory to purg● the soul after this present ly●fe. 
1 Article  And I said/ that I thought there was none. For man is made but of two parts/ the body and the soul. And the body is purged by the cross of Christ/ which he layeth upon ●uery child that he receavyth: as affliction/ worldly opressyon/ persecution/ imprisonment &cet. and death finishith sin. And the soul is purged by the word of god/ which we receive thorough faith/ unto the health and salvation both of body & soul.  
Now & if I did know any third part whereof we are made/ I would also gladly grant them 3. purgatory but seeing/ I know none such/ I must deny the pope's purgatory. Nevertheless I count neither part a necessary article of our faith/ necessarily to be believed under pain of damnation/ whither there be such a purgatory or not.  

article.  The seco●de article was this/ whither that I thought/ that the sacrament of the altar was the body of Christ. And I said ye/ that I thought that it was both Christ's body/ and also our body/ as s. paul saith. 1. Cor. 10. cha.  
In that it is made one breed of many grains it is our body signifying that we though we be many/ be yet one body: and like wise of the wine in that it is made one wine/ of many grapes.  
And again in that it is broken/ it is Chr●stes body/ signyfyeng that his body should be broken/ that is to say suffer death/ to redeem us from our inquites,  
In that it was distributed/ it was Christ's body/ sygn●fyeng that as verily/ as that sacrament is distributed unto us/ so verily is Christ's body/ and the fruit of his passion distributed unto all faithful men.  
In that it is received/ it is Christ's body signifying that as verily/ as t●e outward man receavyth the sacrament with his teeth/ & mouth/ so verily doth the inward man/ thorough faith/ receive Christ's body & fruit of his passion/ and is as sure of it/ as of the breed that he ea●yth.  

Another question.  Well said they/ do you not think/ that his very natural body/ both flesh and blood is really contained under the sacrament/ and there actually present/ beside all similitudes. No said I/ I do not so think. 
¶ An answer.  Notwithstonding I would not that any should count that I make my saying (which is the negative) any article of the faith. For even as I say that you ought not to make any necessary article of the faith of your part (which is the affirmative). So I say again/ that we make none necessary article of the faith of hour part/ but leave it indifferent for all men to judge therein/ as God shall open his heart/ and no side to condemn or despise the t'other/ but to nourish in all things brotherly love/ and to bear others infirmities.  
The text of saint Austyn which they there alleged against me/ was this: 
S. Augustine's tex.  that in the sacrament Christ was borne in his own hands. Whereunto I said/ that s. Austyn doth full well expound him self. For in another place he saith Ferebatur tanquam in manibus suis. That is/ he was borne after a certain manner/ in his own hands And by that he saith after a certain manner/ ye may soon perceive what he meanythe.  
How be it if s. Austyn had not thus expoundid him self/ yet the saith ad Bonifacin/ that the sacrament of a thing/ hath a similitude or property of the thing which it sygnifyethe. And for that cause it hath many times/ the name of the very thing which it signifieth. And so he saith that he bore him sellf/ because he bore the scrament of his body and blood which did so earnestly express him self/ that nothing might more do it, If you read the place of S● Austen ad Bonifacium/ which I allege in my last book/ ye shall soon see them answered.  

Chrisostomus.  Another place they alleged out of Chrisostum/ which at the first blush seemeth to make well for them. But if it be well weighed/ it maketh moche less for them then they ween. The words are these.  

Chrisostom●s words.  dost thou see breed & wine? do they depart from the into the draug●te as other meats do? God forbid for as in ware when it cometh to the fire/ nothing of the substance remaineth nor abundyt●: so like w●se think that the mysteries are consumed by the substance of the bod●.  
These words I expounded/ by the words of the same doctor saint Chrisostum/ which in another homely saith on this manner. The inward eyes as soon as they see the bread/ they fly over all creatures and think not of the bread that is baken of the baker/ but of the breed of everlasting life/ which is signified by the mystical breed.  
Now confer these places to g●ther add you shall perceive/ that the last expoundyth the first clearly. first he saith/ doyst thou see breed and w●ne/ I answer by the second/ nay. For the inward ●es as soon as they see the breed/ think not of it/ but of the thing it self that ●s signified thereby. And so he saith it and se●th it not. He saith it with his outward and carnal eyen/ but his inward eyen saith it not, That is to say/ regard not the breed or think not on it Even as we cōme●ly say/ when we play a gayme necglygenly (by my truth I see not what I do) meaning that our minds/ is not upon that thing which we ●ee with our outwerde eyn. And like wise we may answer the next part/ where he saith.  
Do they depart from the in to the draught/ as other meats do? 
The exposicyo● of ●aync● Chrysosto. text.  Nay forsooth said I for other meathes do only come to nourish the body/ and to depart in to the draught. But this meat that I here receive/ is spiritual meat/ received with faith/ and nourisheth us everlastingly/ both body and soul/ and never enterith into the draught. And even as before the outward eyen do see the bread/ and yet the inward eyen do not regard that or think upon it. So like wise the outward man dyges●yth the bread/ & castythe it in to the draught. And yet the inward man doth not regard that nor think upon yt● But thynkythe on the thing it self that is signified/ by that bread.  
And therefore said Crysostum even a little before 
the true meaning of Chrisostomus words.  the words which they here alleged/ lift up your mind and hearts (said he) where by he monishith us/ to look upon & consider those heavenly things/ which are represented and signified by the bread and wine/ and not to mark the bread and wine in it self.  
Here they will say unto me/ that it is not crysostuns mind (for by his example he plainly she with that there remanyth no breed nor wine) that I deny. For the example in this place/ proveth no more but that ye shall not think on the breed and wine/ no more than if they were not there/ but only on that thing which i● signified by them. And that ye may evidently p●rceue by the words following where he saith/ think that the mysteries are consumed by the substance of the body.  

Solution  Now wither Chrisostum thought that there remained breed or non ● both ways shall our purpose be proved. first if he thought there remained still breed & wine/ then we have our purpose. Now if he thought that the breed and wine remained not/ but were changed/ then are the br●de & wine neither mysteries nor sacraments of the body & blood of christ. For that that is not/ can neither be mister● nor sacrament.  
Finally if he speak of the outward appearance of bread: 
Conclu●ion.  then we know that that remaineth still and is not consumed by the substance of the body. And therefore he must needs be vnd●r●tond as I take him.  
I think many m●n wonder how I can die in this article/ seeing that it is no necessary article of our faith/ for I grant that neither part is an article necessary to b● believed under pain of damnation/ but leave it as a thing in different/ to think therein as god shall instil in every man's mind/ and that neither part condemn other for this matter/ but receive each other in brotherly love/ reserving each others inffirmite to god.  

Behold he cause of my death.  The cause of my death is this/ because I can not in consciens abjure and swear/ that our prelate's opinion of the sacrament (that is/ that the substance of breed and wine is verily changed in to the flesh and blood of our saviour jesus Christ) is an undoubted/ article of the faith/ necessary to be beleavid under pain of damnation.  
Now though this opinion were in dead true (which thing they can neither prove true by scripture nor doctors) yet coul●e I not in 
Note.  consciens grant that it should be an article of the faith necessary to be believed etc. For there are many verities/ which yet may be no ●uche articles of our faith. It's true that I lay in ● I wrote this/ how be it I would not receive rons when this truth for an article of our faith For you may think the contrary which out all jeopardy of damnation.   

¶ The cause why I can not believe there opinion of transmutation is this.  

first because I think verily that it is 
3. ca●●es.  false and can neither be proved by scripture nor faithful doctoures/ if th●y be well pondered.  
The second cause is this/ because I will not bind the congregation of Chris●e (by mine example) to admit any necessary article by side our crede/ and specially none such as can not be proved true by scripture. And I say that the church/ as they cau●e it/ can not compel us to receive any such articles to be of necessity under pain of damnation.  
The third cause is/ because I dare not be so presumptuous in entering in to god's judgement/ as to make the prelate's in this point an necessary article of our faith. For than I should damnably condemn all the germans and Allmaynes/ with infinite more/ which in dead do not bealeve nor think that the substance of breed and wine is changed in to the substance of Christ's natural body. And surely I can not be so foolish hard● as to condemn such an infinite number for our prelate's pleasures.   
Thus all the germans and Allmaynes/ both of Lutherrs side and also of Oecolampadius/ do holy approve my matter. And surely I think there is noman that hath a pure conscience/ but he will think that I die righteously. For that this transubstantiation should be a necessary article of the faith/ I think no man can say it which a good conscience/ all though it were true in deed.  
Per me john frith    

¶ Imprintid at Monster/ Anno. 1533 By me Conrade Will●ms.