Marginalia1554. Aprill. Christ ment of the spirituall eatyng of his flesh.

Tres. Of what flesh ment Christ? his true flesh, or no?

Lat. Of his true flesh, spiritually to be eaten in the Supper by fayth, and not corporally.

Tresh. Of what flesh ment the Capernaites?

Lat. Of his true flesh also: but to be eaten with the mouth.

Tresh. MarginaliaDoctour Treshams argument without forme or mode, concluding affirmatiuely in the 2. figure.They (as ye confesse) did meane his true flesh, to be taken with the mouth. And Christ also (as I shall proue) did speake of the receiuyng of his flesh with the mouth.

Ergo they both dyd vnderstād it of the eatyng of one thyng, which is done by the mouth of the body.

Lat. I say, Christ vnderstode it not of þ^e bodily mouth: but of the mouth of the spirite, mynde, and hart.

Tresh. I proue the contrary: that Christ vnderstādeth it of the eatyng with the bodily mouth. MarginaliaDoctour Tresham flyeth to custome.For where as custome is a right good maistres and interpreter of things, & where as the Acts put in practise by Christ, do certainly declare those thinges which he first spake: Christes deede in his Supper, where he gaue his body to be taken with the mouth, together with the custome which hath bene euer since that tyme, of that eatyng which is done with the mouth, doth euidently inferre that Christ did vnderstand his wordes here cited of me out of the sixt of Iohn, of the eatyng with the mouth.

Lat. He gaue not his body to be receiued with the mouth, but he gaue the Sacrament of his body to be receiued with the mouth: MarginaliaThe Sacrament geuen to the mouth, the body to fayth.he gaue the Sacrament to the mouth, his body to the mynd.

Tresh. But my reason doth cōclude, that Christ spake concernyng his flesh to be receiued with the corporall mouth: for otherwise (which God forbid) he had bene a deceiuer, and had bene offensiue to the Capernaites and his Disciples, if he had not ment in this poynt, as they thought he ment: For if he had thought as you do fayne, it had bene an easie matter for him to haue sayd: *Marginalia* And what doth Christ els meane by these wordes, where he sayth: My words be spirite and lyfe: the flesh profiteth nothyng? you shall not eate my flesh w^t you mouth, but þ^e sacramēt of my flesh: that is to say, ye shal receiue with your mouth, not the thyng it selfe, but a figure of the thyng, and thus he might haue satisfied them: but so he sayd not, but cōtinued in the truth of his wordes as he was wont: Therfore Christ ment the selfe same thyng, that the Capernaites did, I meane concernyng the thyng it selfe to be receiued with the mouth: videlicet, that hys true flesh is truly to be eaten with þ^e mouth. Moreouer, for asmuch as you do expound for [corpus Christi] the body of Christ [Sacramentum corporis Christi] the Sacrament of the body of Christ, and hereby do suppose that we obteine but a spirituall vnion or vnion of the mynd betwene vs and Christ, playne it is that you are deceiued in this thyng, and do erre from the mynd of the fathers: for they affirme by playne and expresse wordes, that we are corporally and carnally ioyned together. And these be the wordes of Hillary.

Si verè igitur carnem corporis nostri Christus assumpsit, & verè homo ille qui ex Maria natus fuit, Christus est, nos quoq; verè sub mysterior carnem Corporis sui sumimus, & per hæc vnum erimus, quia pater in eo est, & ille in nobis. Quomodo voluntatis vnitas asseritur, cum naturalis per Sacramentum proprietas perfectè Sacramentum sit vnitatis? i. Therefore if Christ dyd truly take the flesh of our body vpon hym, and the same man bee Christ in deede which was borne of Mary, thē we also do receiue vnder a mystery, the flesh of hys body in deede, and thereby shall become one, because the father is in him, and he is in vs. How is the vnity of will affirmed, when a naturall propriety, by the Sacrament is a perfect Sacrament of vnity?

Thus farre hath Hillary. Loe here you see how manifestly these wordes confound your assertion. To be short, MarginaliaMaister Latmer charged to preach the contrary doctrine before the Kyng at Grenewich.I my selfe haue heard you preachyng at Grenewich before kyng Henry the eight, where you did openly affirme, that no Christian man ought to doubt of the true and reall presence of Christes body in the Sacrament, for asmuch as he had the word of Scripture on his side, [videlicet: Hoc est corpus meum:] This is

my body, wherby he might be cōfirmed. But now there is the same truth: the word of Scripture hath the selfe same thyng, which it then had. Therfore why do you deny at this present, that wherof it was not lawful once to doubt before when you taught it?

Lat. Will you geue me leaue to speake?

Tresh. Speake Latin I pray you: for ye can do it if ye list, promptly enough.

Lat. I cannot speake Latin, so long & so largely: Maister Prolocutour hath geuen me leaue to speake English: And as for the wordes of Hillary, I thinke they make not so much for you. But he that shall aunswere the Doctors, had not neede to be in my case, but should haue them in a readynes, and know theyr purpose. MarginaliaMelancthons iudgement of the old Doctours.Melancthon sayth, if the Doctours had foreseene that they should haue bene so taken in this controuersie, they would haue written more playnly.

Smith. I will reduce the wordes of Hillary into the fourme of a Sillogisme.

Lat. I vnderstand you not.

Seat. I know your learning well enough, and how subtyll ye be: MarginaliaDoct. Seton reasoneth against Maister Latymer out of S. Cyprian.I wyll vse a few wordes with you, and that out of Cypriā, De cœna domini. The old Testament doth forbyd the drinking of bloud. The new Testament doth commaund the drynking and tastyng of bloud: but where doth it commaund the drinking of bloud?

Lati. In these wordes: Bibite ex hoc omnes, that is: Drinke ye all of thys.

Seat. Then we taste true bloud.

Lati. We do taste true bloud, but spiritually: and this is ynough.

Seat. Nay the old and new Testament in thys do *Marginalia* By that reason the new and old Testament should not differ, but should be contrary one from the other, which cannot be true in naturall, or morall preceptes. differ: for the one doth commaund, the other doth forbyd to drinke bloud.

Lati. It is true as touching the matter, but not as touching the maner of the thing.

Seat. Then there is no difference betwene the drynking of bloud in the new Testament, and that of the old: for they also dranke spiritually.

Lati. And we drinke spiritually also: but a more precious bloud.

West. Augustine vpon the. 45. Psalme sayth: Securè bibite sanguinem quem fudistis. i. Drinke boldly the bloud whych ye haue poured out.

Ergo it is bloud.

Lat. I neuer denyed it, nor neuer wyll go from it, but that we drinke the very bloud of Christ in deede, but spiritually: for the same S. Augustine saith: Crede & māducasti. i. Beleue, and thou hast eaten.

West. Nay: Credere, non est bibere nec edere. i. to beleue, is not to drinke or eate. You wyl not say, I pledge you, when I say I beleue in God. Is not [manducare] to eate, in your learning put for [credere] to beleue?

Lati. Yes Syr.

West. I remember my Lord Chauncellour demaunded M. Hooper of these questions. Whether *Marginalia* Edere in some places is taken for credere: but that in all places it is so taken, it followeth not. [Edere] to eate, were [Credere] to beleue, & [Altare] an Alter, were Christ, in all the scripture. &c. and he aunswered, yea. Then sayd my Lord Chauncellours: Why? then *Marginalia* Thys place of the Hebrewes alludeth to the olde sacrifice of the Iewes, who in þ^e feast of propitiation, the x. day, vsed to cary the flesh of the sacrifice out of the tents to be burned on an alter without, becase none of them which serued in the Tabernacle should eate therof: only the bloud was caryed by the high Priest into the holy place. Habemus altare de quo non licet edere. i. We haue an Altare of which it is not lawfull to eate, is as much to say, as Habemus Christum, in quo non licet credere. i. We haue a Christ, in whom we may not beleue,

Tresh. Beleue, and thou hast eaten, is spoken of the spirituall eatyng.

Lat. It is true, I do alow your saying: I take it so also.

West. We are commaunded to dryncke bloude in the new law: