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1348 [1348]

K. Henry. 8. A Sermon translated out of Saxon into Englishe, agaynst Transubstantiation.

that holy housel. That tyme they kept with them at Easter seuen dayes with great worshippe, whē they were deliuered from Pharao, and went from that land. So also Christen men kepe Christes resurrection at the tyme of Easter these vij. dayes, because through hys sufferyng and rising we be deliuered, and be made cleane by going to this holy housell, as Christ sayth in hys Gospell: Verelye, verelye I saye vnto you, ye haue no lyfe in you excepte ye eate my fleshe and drinke my bloude. Hee that eateth my fleshe and drincketh my bloude, abydeth in me, and I in him, and hath that euerlasting lyfe, and I shall rayse hym vppe in the laste daye. I am the liuelye bread that came dovvne from heauen: not so as your forefathers dyd eate that heauenlye bread in the vvilderneße, and aftervvarde dyed. Hee that eateth thys breade, liueth for euer. MarginaliaIoan. 6.He blessed bread before hys sufferyng, and diuided it to hys Disciples, thus saying: Eate of thys bread, it is my bodye, and doe thys in my remembraunce. MarginaliaMath. 26.
Luke. 22.
Mark. 14.
Also hee blessed wyne in one cuppe, and sayd: Drinke ye all of thys: This is my bloude that is shedde for many, in forgiuenesse of sinnes. Marginalia1. Cor. 11.The Apostles dyd as Christ commaunded, that is, they blessed bread and wine to housell agayn afterward in hys remembraunce. Euen so also their successors, and all priestes by Christes commaundement doe blesse bread and wyne to housell in his name with the Apostolike blessyng. Now, men haue often Marginalia* Note how Christs wordes were taken by significatiō before Berengarius tyme.* searched and do yet often search, howe bread that is gathered of corne, and through fyers heate baked, maye bee turned to Christes body: or how wyne that is pressed out of manye grapes is turned through one blessing, to the Lordes bloud. Now saye we to such men, that some thinges be spoken of Christ by Marginalia* A necessarye distinction.* signification, and some be things certaine. True thys is and certaine that Christ was borne of a mayde, and suffered death of his own accorde, and was buried, and on this daye rose from death. He is said to be bread by significatiō, & a lambe, & a lyon, and a mountayne. He is called bread, because hee is our lyfe and Angels lyfe. He is sayd to be a lambe for his innocencie: a Lyon for strength wherewith he ouercame the strong deuill. But Christ is not so notwithstandinge after true nature, neyther bread, nor a lambe, nor a lyon. MarginaliaWhy is the housell called Christes body, when it is not so truelye?Why is then that holy housell called Christes bodye, or his bloud, if it be not truely that it is called? Truely the bread and the wyne, whiche in the supper by the priest is halowed, shewe one thyng without to humane vnderstanding, and an other thyng within to beleuing mindes. Without they bee sene bread and wyne both in figure and in tast, and they be truly after their halowing, Christes body and his bloude through ghostly misterye. An heathen childe is Christened, yet he altereth not hys shape without, though he be chaunged within. He is brought to þe fontstone sinfull through Adams disobedience: howbeit he is washed frō all sinne within, though he hath not chaunged hys shape without. Marginalia* The water in baptisme, and bread and wine in the Lordes supper, compared.*Euen so the holy fonte water that is called the Welspryng of lyfe, is lyke in shape to other waters, and is subiect to corruption, but the holy ghostes might commeth to the corruptible water through the priestes blessyng, and it may after wash the body and soule from all sinne, through ghostlye myghte. Beholde nowe wee see two thynges in this one creature: after true nature, that water is corruptible moysture, and after ghostlye misterye, hath wholesome vertue. So also if we beholde that holye housel after bodily vnderstanding, then see we that it is a creature corruptible & mutable. If we acknowledge therin ghostly might, then vnderstand we that lyfe is therein, and that it geueth immortalitye to them that eate it with beliefe. Much is betwixte the inuisible myght of the holye housell, and the visible shape of his proper nature. It is Marginalia* No transubstantiatiō.* naturally corruptible bread, and corruptible wyne: and is by mighty of Gods worde truly Christes body and his bloud: not so notwithstāding bodily, but ghostly. Much is betwixt the Marginalia* Differēces betwixt Christes naturall body, and the Sacrament therof.* body of Christ which he suffered in, & the bodye that is halowed to housell. Marginalia* Not the bodye that suffred is in the housell.The bodye truely that Christ suffered in was borne of the Marginalia* Not the bodye that suffred is in the housell.* flesh of Mary, with bloud, & with bone, wt skin, & with synowes, in humane limmes, with a reasonable soule lyuyng: and his ghostly body, which we call the housell, is gathered of many cornes, without bloud and bone, without lymme, without soule, and therfore nothyng is to be vnderstande therin bodilye, but all is ghostly to bee vnderstande. What soeuer is in that housell, which geueth substaunce of life, that is of the ghostlye might, and inuisible doyng. Therfore is that holy housell called a mistery, because there is one thyng in it seene, and an other thyng vnderstanded. That which is ther Marginalia* 2. difference.* sene, hath bodily shape: and that we do there vnderstand, hath ghostlye might. Certaynely Christes bodye which suffered death and rose frō death, neuer Marginalia* 3. difference.* dyeth henceforth, but is eternall and vnpassible. That housell is temporall, not eternall, Marginalia* 4. difference.* corruptible and dealed into sundrye partes, chewed betwene teeth, & sent into the bellye: MarginaliaMath. 15.howbeit neuerthelesse after ghostly myght it is all in euery part. Many receaue that holy body: and yet notwithstanding, it is so all in euery parte after ghostly misterye. Thoughe some chewe the lesse, yet is there no more myghte notwithstāding in the more part, then in þe lesse, because it is whole in all mē after the inuisible myght. Thys misterye is a Marginalia* 5. difference.* pledge and a figure: Christes bodye is truth it selfe. Thys pledge we do kepe mistically, vntyll that we be come to the truth it selfe, and then is this pledge ended. Truely it is so as we before haue sayd, Christes body and hys bloud: not bodilye, but ghostlye 

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Foxe quietly omits here two miraculous stories of the healing power which appeared in the original and (with caustic commentary) in the Parker/Joscelyn version (cf. A testimonie of antiquitie [London, 1566?], STC 159.5, fos. 39r and 40r).

. But nowe heare the Apostles wordes about thys mistery. Paule the Apostle speaketh of þe olde Israelites thus writing in hys Epistle to faithfull men: All our forefathers vvere baptised in the cloude, and in the sea, and all they dyd eate the same ghostlye meate, and drancke the same ghostly drincke. They drancke truelye of the stone that follovved them, and that stone vvas Christ. Marginalia1. Cor. 10.Neyther was that MarginaliaNote this expositiō which is now a dayes thought new.* stone then from whiche the water ranne, bodilye Christ, but it signifyed Christ, that calleth thus to all beleuing and faythfull men: VVho soeuer thyrsteth, let hym come to me and drincke, and from hys bovvells shall flovve liuely vvater. MarginaliaIohn. 4.This he sayd of the holy ghost, which they receaued who beleaued on hym. The Apostle Paule sayth: that the Israelites dyd eate the same ghostlye meate, and drancke the same ghostlye drincke, Marginalia1. Cor. 10.because that heauenly meate that fedde them xl. yeares, and that water which from the stone dyd flowe, MarginaliaExod. 17.had signifycation of Christes body and hys bloud, that nowe be offered daylye in Gods Church. It was the same whiche we now offer, not bodily, but ghostly. We sayd vnto you ere while, that Christ halowed bread and wyne to housel before hys sufferyng, and sayd: Thys is my bodye, and my bloude. MarginaliaMath. 26.
Luke. 22.
Mark. 14.
Yet he had not then suffred: but so notwithstandyng hee Marginalia* Now we eate that body whiche was eaten before hee was borne, by fayth.* turned through inuisible might, that bread to hys owne body, and that wine to his bloud, as he before dyd in þe wildernes, before that he was borne to be a mā, when he Marginalia* Here is no transubstantiation.* turned that heauenlye meate to his fleshe, and the flowing water from that stone to hys owne bloude. Very many did eate of that Marginalia* Manna.* heauenly meate in þe wildernes, and dranke that ghostly drinke, and were neuertheles dead, as Christ sayd. And Christ ment not that death which none can escape, but that euerlastyng death which some of that folke deserued for theyr vnbeliefe. Moyses and Aaron, and many other of that people which pleased God, dyd eate that heauenly bread, & they dyed not that euerlasting death, though they dyed the common death. They sawe that the heauenly meate was visible and corruptible, and they ghostlye vnderstode by that visible thing, and ghostly receyued it. The Sauiour sayeth: Hee that eateth my fleshe, and drincketh my bloude, hath euerlastyng lyfe. MarginaliaIoh. 6.And he bad thē not eate that body wherwith hee was enclosed, nor to drinke that bloude whiche he shed for vs: Marginalia* What body the faithfull do nowe eate.* but he ment with those wordes, that holye housell, which ghostly is hys body and hys bloud: and he that tasteth it with beleauing hart, hath that eternall lyfe. In the olde law faythfull men offred to God diuers sacrifices, that had Marginalia* A signification before Christ.* foresignification of Christes bodye, which for our sinnes he himselfe to hys heauenly father hath since Marginalia* A sacrifice in Christes tyme.* offered to sacrifice. Certaynly thys housell which we doe now halow at Gods Altar, is a Marginalia* A remembrance of Christ.* remembraunce of Christes body whiche he offred for vs, and of hys bloud which he shedde for vs: So he hymselfe commaunded: Do thys in my remembraunce. MarginaliaMath. 26.Once suffred Christ by hym selfe, but yet neuerthelesse hys suffring is dayly renued at this supper through mistery of the holy housel. MarginaliaHebr. 10.Therfore 
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At this point, Foxe omitted a passage stating that the Mass aided the souls of both the living and the dead (cf. A testimonie of antiquitie [London, 1566?], STC 159.5, fo. 47r).

we ought to consider diligently, how that this holy housell is both Christes bodye, and the bodye of all Marginalia* The housell is also the body of all faithfull mē.* faythfull men, after ghostly misterye. As wise Augustine sayth of it: Yf ye will vnderstand of Christes bodye, heare the Apostle Paule thus speakynge: Ye truely bee Christes bodye and hys members. Nowe is your misterye set on Godes table, and ye receyue your misterye, which mistery ye your selfes be. Be that whiche ye se on the alter, and receiue that which ye your selues be. Again the Apostle Paule sayth by it: VVe many be one bread, and one bodye. Vnderstand nowe and reioyce, manye be one bread, and one body in Christ. He is our head, and we be hys limmes: and the bread is not of one corne, but of many: nor the wyne of one grape, but of manye. So also we al should haue one vnitye in our Lord, as it is writen of the faythfull armye, how that they were in so great an

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vnitie,
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