Why certain places ofthe Scrip ture must be under stood spiritually. M. More. likewise be taken. But one question must I ask his mastership, How doth he know that there is any word or text in Scripture that must be taken figuratively? that is, by the way of a similitude, or, as he calleth it, a necessary allegory? I think, (though some men may as sign other good causes and 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 St. Thomas, which felt Christ's wounds, and put his finger in his side, called him his Lord and God, and that no text in Scripture repugneth unto the same, but that they may well stand together, methinketh 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 stand with the literal sense, as shall hereafter appear. And therefore necessity compelleth us to expound it figuratively, as doth also St. Austin and other holy doctors, as hereafter shall plainly appear. "If every man that can find out a new-found fantasy upon a text of Holy Scripture, may have his own mind taken, and his own exposition believed against the expositions of the old cunning doctors and saints, then may you surely see that no article of the Christian faith can stand and endure long." And then he allegeth St. Jerome, which saith, That if the exposition of other interpreters, and the consent of the common Catholic Church, were of no more strength, but that every man might be believed that could bring some texts of Scripture for him expounded as it pleased himself, then could I, saith this holy man, bring 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 M. More, if that way were allowed, I were able myself to find out fifteen new sects in one forenoon." No man believed that bringjudgment only upon is to be eth his own any sen St. Peter saith, that the Scripture is not expounded Frith. after the appetite of any private person, but even as it was given by the Spirit of God, and not by man's will, so must it be declared by the same Spirit; and therefore I will not that any man shall be believed by bringing his own mind and fantasy. But if he will be believed, let him bring either another plain text, which shall expound the first, or else, at the least, he must bring such a sentence as will stand with the process of tence of the Scripture. Why was St. Jerome allowed against Scripture. the determination of the Council of Malta, since he was alone and they a great multitude? but only because he brought evident Scripture, which at the time of their sentence none 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 M. More saith, that in good faith he were able to find out fifteen new sects in one forenoon, he may thank God that he hath such a pregnant wit; but yet I trust he should not find one (if there were any peril of damnation therein) but that we would make a plain text confute it, which he should not be able to avoid. "And over this the very circumstances of the places M. More. in the Gospel in which our Saviour speaketh of that Sacrament, may well make open the difference of his speech in this matter and of all those other; and that, as he spake all those but in an allegory, so spake he this plainly, meaning, that he spake of his very body, and his very blood, beside all allegories. For when our Lord said he was a very vine, and when he said he was the door, there was none that heard him that any thing marvelled thereof. And why? For because they perceived well that he meant not that he was a material vine indeed, nor a door neither. But when he said that More is tily nipped. here pret Frith. Note here 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 they all in such a wonder thereof that they could not abide. And wherefore? but because they perceived well, by his words and his manner of circumstances, that Christ spake of his very flesh and his very blood indeed." It is openly known and confessed among all learned men, that in the sixth chapter of John, Christ spake not one word concerning the Sacrament of his body and blood (which at that time was not yet instituted), but all that he there spake was of the spiritual eating and drinking of his body and blood into our souls, which is the faith in his body and blood, as I have touched before. And the circumstances of this place do indeed prove that they were fleshly-minded, and understood not the spiritual words of our Saviour Christ, and therefore wondered and murmured, insomuch that Christ said unto them, Doth this offend you? What will you say, then, when ye shall see the Son of Man ascending thither where he was before? Then, addeth St. Austin, you shall know that he meant not to give his flesh to eat with your teeth; for he shall ascend whole. And Christ addeth, It is the spirit that quickeneth, the flesh profiteth nothing; the words that I speak are spirit and life: that is to say, saith St. Austin, are spiritually to be understood. And where Christ saith that the flesh profiteth nothing, meaning of his own flesh, as St. Austin saith, he meaneth that it profiteth not as they understood him; that is to say, it profiteth not if it were eaten. But it doth much how it doth profit to be slain, that through it and the shedding of his blood the wrath of God our Father is pacified and our sins forgiven. And when his mastership saith, that the people perceived well what he meant, and therefore wondered so sore, and could not abide, because they perceived well by his words and manner of the saying of St. Austin. How the flesh of Christ profiteth nothing, and profit. Now, here Frith useth without al not words thorities. in sermone circumstances what his meaning was, I will say, as I did before, that they understood him not. he will say unto me, If it be but your nay and my yea, then I would think to be believed as soon as you; and leging ausurely that were but reason. Notwithstanding, thanks be to God! I am able to bring in authority to judge between us both, whose judgment, I trust, his mastership will admit. This author is St. Austin, which saith, Discipuli enim ejus qui eum sequebantur expaverunt Augustinus et exhorruerunt sermonem non intelligentes. That is to ad infantes. say, His disciples which followed him were astonished, and abhorred his words, and understood them not. And because your mastership shall not think that he overshot himself, and spake he wist not what, we shall allege him saying the same words in another place. Cum diceret, Nisi quis manducaverit carnem, etc. illi August. 54. (non intelligentes) dixerunt ad invicem, Durus est hic sermo, quis potest eum audire? That is, When The Jews Christ said, Except a man eat my flesh and drink my blood he shall have no life in him; they, because they understood him not, said to each other, This is a hard saying, who can hear him? understood Christ car nally, and not spirit ually, as he Thus, I trust you will meant. me, yet at the least unto fallen into cent. give place, although not to St. Austin, and receive the truth which is so plainly proved. And where his mastership allegeth this text for the Sacrament, that except they did eat his flesh M. More and drink his blood, they could not be saved; it seemeth the error of that he is fallen into the error of Pope Innocent, which Pope Innolikewise understanding this text upon the Sacrament as M. More doth, caused young children and infants to receive the Sacrament, as though they had all been damned which died and had not received it. And of this carnal mind were many more bishops a great while, (as are now the Bohemians, whom he after dispraiseth, and yet expoundeth the text as they do,) but afterward they looked more spiritually upon the matter, and confessed their ignorance, as I trust M. More will. But Aug. lib. 3. De Doc trina Chris tiana. now will I show you St. Austin's mind upon this text, which shall help for the exposition of all this matter. St. Austin, in the third book De Doctrina Christiana, the sixteenth chapter, teaching how we shall know the tropes, figures, allegories, and phrases of the Scripture, saith, Si autem flagitium aut facinus jubere videtur, figurativa locutio est. Nisi manducaveritis (inquit) carnem filii hominis et biberitis ejus sanguinem, non habebitis vitam in vobis. Facinus vel flagitium videtur jubere : Figura est ergo precipiens passionis dominica esse communicandum, et suaviter atque utiliter in memoria recondendum quòd pro nobis caro ejus crucifixa et vulnerata sit. That is to say, Whensoever the Scripture, or Christ, seemeth to command any foul or wicked thing, then must that text be taken figuratively; that is, it is a phrase, allegory, and manner of speaking, and must be understood spiritually, and 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 seemeth, saith St. Austin, to command a foul and a Austin wicked thing. It is therefore a figure, commanding us showeth plainly that to be partakers of his passion, and sweetly and profitChrist's ably to print in our mind that his flesh was crucified a figurative and wounded for us. This truth, thanks be to God! Here St. words were speech. doth St. Austin declare unto us: which thing besides the opening of this text against M. More's mind, doth plainly show what he thought in the words of Christ's Supper. For since he called it a foul and a wicked thing to eat his flesh, then may you soon perceive that he thought it was foul and as wicked a thing to eat his body, seeing his body is flesh; and then, consequently, it shall follow, that either this word eat, where Christ said, Take this and eat it, must be taken spiritually; or else that this saying of Christ, This is my body, must be figuratively spoken. But this word eat is taken after the letter, for they did indeed eat the bread; therefore it must needs follow that this sen |