my wordes true by scrypture reason of nature aÌ„d doctours Paulle calleth yt brede saynge the brede w c we breake ys yt not the felowship of the bodye of christe For we though we be manye are yet one bodye and one brede as manye as are pertakers of one brede And agayne he sayeth asoftyn as ye eate of this brede or drinke of this cuppe yow shall shewe the lordes deth vntyll he coÌ„me Allso luke caulleth yt brede in the actes saying they coÌ„tinued in the felowshyp of the apostylles and in breakinge of brede and in prayer Allso Christe caulyd the cuppe the frute of vyne sayinge I shall not froÌ„ hence forthe dryncke of the frute of the vyne vntyll I drynke that newe in the kyngdom of my father Furthermore nature doth teache yow that both the brede and wyne coÌ„tynewe in their nature For the brede mouleth yf yt be kepte loÌ„ge ye and wurmes brede in yt And the poore mouse wyll ronne awaye w t yt and deâ—yre no nother meate to herdynner whiche are euident ynough that there remayneth brede Allso the wyne yf yt were reseruyd wold wex souer as they confesse them selues and therfore they housell the laye people but w t one kynde only because the wyne can not continue nor be reserued to haue ready at hande when nede were And surely as yf ther remayned no brede yt coulde not mould nor wex full of wormes Euyn so yf ther remayned no wyne yt coulde not wex sower and therfore yt ys but faulse doctryne that our prelates so longe haue puplyshed Finally that there remaynethe bred might be proued by the auctorite of many doctours which caule yt bred and wyne as Christ and his apostels did And though some sophysters wolde wreast their sayings and expound them after their phantasie yet shall I allege them one doctour which was allso pope of Rome that makyth so playne with vs that they shal be compelled with shame to holde their tonges For pope Gelasius wryteth on this maner Certe sacramenta que sumimus corporiset sanguinis â—hristi diuinae ressunâ— propterea per illa participes facti sumus diuinae naturae tamen non deâ—init esse substantia uel panis uini sed permanent in suae proprietati naturae Et certe imago similitudo corporis sanguinis christi in actione misteriorum celebrantur That ys to saye suerâ—y the sacramentes of the bodye and bloude of Christe are a godly thynge and therfore thorough them are we made partakers of the Godly nature And yet doth yt not cease to be the substaunce or nature of bred and wyne but they coâ—tynewe in the propertye of ther owyn nature And suerly the Image and similitude of the bodye of blode aÌ„d christe are celebrated in the acte of the mysteries Thys I am sure was the olde doctryne which they can not auoyde And therfor with the scrypture nature and fathers I wyll conclude that there remayneth the substaunce and nature of brede and wyne And where ye saye that we affyrme yt to be nothing els I dare saye that ye vntruly report on vs all And here after I wyll shewe yow what yt ys more thâ—n brede And where ye saye that yt ys metely well knowyn what maner of folke they be and that GOD hath in parte wyth hys open vengeaunce declared I answer that master Wycleff was noted while he was liuyng to be a man not only of moste famous doctryne but allso of a very sencere lyff conuersacyon Neuerthelesse to declare your malicyous myndes vengeable hartes as men say .xv. yere after he was buryed yow toke hym vp and brunt hym whiche facte declared youre furye allthough he feâ—te no fier but blessed be GOD whyche hathe gâ—uyn suche tyrantes no further power but ouer thys corruptible bodye For the soule ye can not binde nor burne but God maye blesse where yow curse and curse where you blysse And as for Oecolampadius whom yow allso calle huskyn hys mosâ—e aduersaries haue euer commended hys conuersacion and Godly lyff which when God had appoyâ—ted hys tyme gaue place vnto mature as euery man muste and died of a canker And Tyndale I truste leuyth well coÌ„tent with suche a poore apostylis lyffe as god gaue hys sone christe and hys faythfull ministers in this worlde w c ys not sure of so many miâ—es as ye be yerly of pouÌ„des allthough I am sure that for hys lernynge and Iudgement in scrypture he were more worthye to be promoâ—ed then all the busâ—oppes in england I receyuyd a leâ—ter from hym â— w c was wrytyn syâ—s â—rystmas wherin amonge other maters he wrytyth thus I calle God to record agaynst the day we shall apere before our lorde Iesus to geue a reconynge of our doynges that I never altered one sillable of goddes worde agaynst my conscyence nor wolde do this daye â— yf all that ys in yerth â— whether yt be honour pleasure or rychis mighte be geuyn me Moreouer I take God to record to my coÌ„science that I desyre of God to my sellf in this world no more â—hen that w t oute w c I can not kepe his lawâ—s c Iudge Christen reader whether thes wordes be not spoken of a faythfull â—lere innocent harte And as for hys behauyour ys suche that I am sure no man can reproue hym of any synne â— howbe yt no maÌ„ ys innocent before god which beholdeth the harte Finallye Zwinglius was a man of suche lernyng and grauite beside eloquence that I thinke noman in christindom myght haue coÌ„pared w t hym not withstondynge he was slayne in batayle in defendynge hys cytye and comeÌ„ welth agaynste the assaute of wycked enemyes w c cause was moste ryghtwyse And yf his mastership meane that that was the vengeauncâ— of God and declared hym to be an euyll parson because he was slayne I may say nay and shewe euideÌ„t examples of the contrarie for somtyme god gevyth the victorye agaynst them that haue moste rygtuouse cause as yt is evydeÌ„t in the boke of IudicuÌ„ whâ—r all the chyldern of ysraell were gathered to gether to punyshe the shamfull zodomitrye of tâ—e trybe of bâ—niamyn which were in nombre but 2â—â— thousand And the Israelâ—â—tes were cccc thousand fygtinig men w c came in to Silo aÌ„d asked of god who shulde be ther captaigne agaynst beniamyn And they beinge but xxv thousand slew of the other Israelites .12 thousand in one day Then fledde the chyldern of Isarell vnto the lorde in Silo aÌ„d made great lamentacyon before hym evyn vntyll nyght And asked hym counsell sayinge shall we goo any more to fyght agaynste the trybe of beniamiÌ„ ourâ— brethern or not God sayd vnto theÌ„ yes goo vp and fyght agaynste theÌ„ Then weÌ„t they the next day and faught agaynst them and there were slaine agayne of the Israelites .18 thousand men Then came they backe agayne vnto the house of god and satâ—
euery sacrament is the signe of an hollye thinge but the sacrament of the aulter is a sacrament as all faythfull men confesse ergo yt must follow that the sacrament of the aulter is y â— synge of an hollye thinge Nowe yf yt be the sygne of an hollye thinge then yt is not the hollye thinge yt sellfe w c yt doth signifye represent Why shulde we then feare to call that bred a figure that ys to saâ—e a sacrament of that holye bodye of our lord sauiour Besides that I wolde knowe of what necessite or profite his fleshe muste be present in the sacrament For the pÌ„sence of his fleshe can no more profit vs then doth the remembraunce of his bodie but this remembraunce maye as well be don by the sacrameÌ„t as though hys bodie were present And therfore sith God and nature make nought in vayne yt followethe consequentlye that his naturall fleshe is not there but onlye a memoriall therof Furthermore the ende aÌ„d finall cause of a thinge is euer beter then those thinges w c are prouided for the ende as the howse is better than the lyme stone and timber which are prouided for the howse but the ende and finall cause of the sacrament is the remembraunce of Christes bodye and ther vppon yt muste followe that yf the sacrameÌ„t be his naturall bodie that the remembraunce of Christes bodie shulde be better then his bodie yt sellfe Whiche thinge is to be abhorred of all faythfull men It were fondenes to fayne that the soule did other wise eate then do the angellys in heuen aÌ„d their meate is onlye â—â—e Ioye and delectatyon that they haue of god and of his glorie And euen so doth the soule w c is here vppon the yerth eate thorough fayth the bodye of Christe w c ys in heuen For yt deliteth reioyseth whyles yâ— vnderstondeth thorough faith that christ hath taken our synnes vppon him and pacified the fathers wroth Nether yt is necessarie that for that or for thys cause that hys fleshe shulde be pÌ„sent For a man maye as well loue and reioyse in the thinge w c ys from hym not present as though yt were pÌ„sent by him of that maner Moreouer the brede is Christes bodye euin as the breaking of the brede is the deth of his bodie Nowe y â— breakiÌ„ge of bred at the mauÌ„dey is not the verye deth of Christes bodie but onlye a representation of the same allbeyt the minde thorough fayth doeth spâ—allye beholde his verye deth and euyn likewise that naturall brede is not the verye bodie of our lorde but onlye a sacrament signe memoriall or representatyon of this same albe yt thorough the monision therof the mynde thorough fayth doth spâ—alye beholde the verye bodye And surely therof yf a maÌ„ be faythfull the sprite of God worketh in hys harte verye swetlye at his communion Finallye yt was not lawfull to eate or drinke the bloude not onlye of man but also of a brute beaste and the apostelles themâ— selues moued by the rule of charite did institute that men shulde abstayne from bloude somwhat fauorynge the infyrmyte of the Iewes Now yf the apostellys had taught as ye doo that in the sacrament hys verye fleshe and bloudâ— ys â—aten and dronke with the teth and mouthe of faythfull and vnfaythfull what coulde haue be ne a gâ—eater occasyon to haue excluded the Iewes from crystes fayth euyn at once Thynke you that the appostellys wolde not haue byn to scrupulous to haue dronken hys very bloude seynge yt was so playne agaynst Moses lawe yf they had vnderstonde hym so grosselye as ye doo Petâ—r had a clothe sent downe from heuyn in whych were all maner of beastes â—orbidden by the lawe and was commaunded to sâ—e and â—atâ— them And he answered God forbyd for I neuer eate any vnclene thynge meanynge therbye that he neuer â—ate any thynge forbydden by the lawe Wherof yt moste nedes followe that ether he neuer recâ—yued the sacrament w c ys playne false or els that he more spiritually vnderstode the wordes of Chrisâ—es maundie then ye falselye fayne For yt was playnely forbydden by the lawe to eate or drinke any maner of bloude And I knowe but one reason that they haue w c they count an insoluble how beyt by goddes grace we shall sone auoyde yt There reason is this Paule sayth he that eateth and drinketh this sacrament vnworthylye shal be gyltye of the bodye bloude of the lord Now saye they â— how sâ—uld they be gyltie of the lordes bodie bloud w c receiue yt vnworthelie except yt were the verye bodye and bloude of the lorde This argument I saye is verye weake slender For I can shewe many exampleâ— by the w c yt may be dissolued for he that dispisseth the kinges sealle or letters offendeth agaynst his oweÌ„ parson and yet the letter or seale ys not hys owen parson He that vyolently plucketh downe hys graces armes or breakyth hys brode sâ—ale wyth a furyoâ—se mynde or vyolence committeth treason agaynst hys owyn parson And yet hys armes and brode seale are not hys owyne person he that clepyth the kyngys coyne coÌ„mitteth treason agaynst the kynges parson and the commen welth and yet the mony ys nether hys graces parson nor the coÌ„mon welth And therfore your argument ys but weake and slender For euyn as a man doth offend agaynste the prynces parson by dispising hys armes seale or letters so doth a man offende agaynste Christes bodye and bloude by abusynge the sacrament of hys bodye and bloude although he be not there present as the kynges parson ys not present in his armes seale or letters Besides that s. paule saieth that euerye maÌ„ w c praieth or pÌ„cheth w t couered hâ—ed shameth his heed his heed is christe shall we therfore ImageÌ„ that christe is naturallye in euerye mans heâ—â— as your argument concludeth For soth that were a pretye phaÌ„tasâ—e Finally S. Ausâ—en saiâ—th that he doth no lesse synne w c negligentlye heareth the worde of god theÌ„ doth the other w c vnworthelye receyuith the sacrament of Christes bodye aÌ„d bloude Nowe yf thys be true theÌ„ ys your reason not worth a rishe for christes naturall bodie ys not in the worde w c is pÌ„ched as all men knowe And yet he sâ—unâ—â—h no lesse that negligeÌ„tly heareth yt theÌ„ dooth he that vnworthelye receyuyth the sacrament And thus you see their insoluble easely dissolued ¶ But now muste this yong maÌ„ consider agayne that hym self confesseth that the cause for w t himsellf saieth that christ in so saying did so meane ys because that yf he shuld haue meÌ„t soo yt was impossible to god to brynge his meanenynge a bought that ys to saye that christes bodye might be in two places at once And therfore but yf he proue that thynge impossible for god to doo els he confessyth that god not onlye sayd yt but allso ment yt in dede And yet ouer thys yf christ had neuer sayde
were els fre and the thynge indifferent thys knowelege because yt was not annexed wyth charyte was the occasyon of great offendyng For by reason therof they sate downe amonge the gentyles at there feastes Wher they eate in the honour of their Idolles and so dyd not onlye wounde the conscyens of their weake bretherne but also committed Idolatrye in dede And therfore s. paule sayd vnto theÌ„ My deare beloued fle froÌ„ worshyppinge of idolles I speake vnto thâ— w c haue discrecioÌ„ Iudge ye what I saye Ys not the cup of blessing w c we blysse the fellowship of the bloude of christe ys not the brede w c we breake the fâ—llowship of the bodie of Christe For we though we be manye are yet one bred and one bodye in as moche as we are partakers of one bred Christ did calle hym sellfe bred and the brede hys bodye And here Paule calleth vs bred the brede our bodye Now maye you not take Paule that he in this place shuld derectly expound Christis mynde And that the verie exposicion of Christes wordes wheÌ„ he sayd this is my bodye shuld be that yt was the fellowship of his bodye as some saie w c sekynge the kaye in this place of paule locke them sellffes so faste in that they can fynde no waye oute For Christe spake those wordes of his owyn bodye w c shulde be geuyn for vs but the fellowship of Christes dodye or congregacyoÌ„ was not geuyn for vs. And so he ment not as Pâ—ule here sayeth but ment hys owyn bodye For as Paule calleth the bred oure bodye for a certayne propertie euyn so doth Chryste calle yt his bodye for certayne other properties In that the brede was broken yt was christes owyn bodye signifying that as that bred was broken so shulde his bodye be brokyn for vs. In that yt was distributed vnto his disciples yt was his owyn bodie signifyinge that as verelye as that bred was destribâ—ted vnto them so verelye shulde the deth of his bodie and frutte of his passioÌ„ be distributed to all faithfull folke In that the bred strengtheneth oure bodies yt is his owin bodye signiyfing that as owre bodies are strengthened aÌ„d coÌ„forted by bred so are owre sowles by the faith in his bodie brekiÌ„g And likewise of the wyne in that yt was so distribâ—ted and so coÌ„forteth vs and maketh vs merye Furthermore the bred and wine haue a nother propertie for the w c yt is called our bodie For in that the bred is made one brede of manie graynes or cornes yt is our bodie signifieng that we though we be manie are made one brede that is to saye one bodie And in that the wine is made one wyne of manye grapes yt is our bodye signifieng that though we are manie yet in christe and thorough Christe we are made one bodie and membres to eche other But in this thinge Paulle and Christe agre For as Paule calleth the brede oure bodye and vs the brâ—d because of this propertie that yt is made one of manie euin so doth Christe call yt his bodye because of the ê“pertyes before rehersed Furthermore in this they agre that as Paulles wordes muste be taken spuÌ„allye for I thinke there is no man so mad as to Iudge that the bred is our bodye in dede although in that proê‘tie yt repÌ„senteth our bodie Euyn so muste Christes wordes be vnderstond spirituallye that in thosse properties yt representeth his verye bodie Now when we come to gether to receyue this brede then by the receyuing of yt in the congregacion we do openlye testifie that we all w c receyue yt are one bodye ê“fessing one god one faith one baptyme and that the bodie of Christe was broken and his bloude shed for remission of oure sinnes Now sith we so do we maye not a coÌ„panye nor sit in the congregacion or fellowship of theÌ„ that offer vnto ydolles and eate before them For as Paule sayeth ye can not drinke the cupe of the lorde and the cupe of the deuells ye can not be partakers of the table of the lorde and of the table of the deuylles I wold not that you shuld haue felowship w t deuelles The hethen whiche offerred vnto Idolles were the fellowship of deuellis not because they eate the deuelles bodye or draÌ„ke the deueles bloude but because they beleued put their confydens in the ydole or deuill as iÌ„ their god and all that were of that faith hade their ceremonies gaue hart ye thaÌ„kes to their god w t that feaste w c they kept They came to one place brougâ—t their meate before the Idole offered yt And w t their offering gaue vnto the deuill godlye honour And then they sate downe and eate the offeryng to gether geuyng prayse and thankes vnto their God and were one bodye and one fellowship of the deuell whyche they testiffye by eating of that offeringe before that idolle Now dothe s Paule reprehend the CorinthiaÌ„s for berynge the gyntiles coÌ„panie in eatinge before the idolle For they knowe that the meate was like other meate And therfore though them sellues fre to eate yt or leue yt But they ê‘ceyued not that that congregacyon was the fellowship of deuelles w c were there gathered not for the meate sake but for to thaÌ„ke and prayse the ydolle their God in whom they had their confidence And all that there assembled aÌ„d did there eate did openly testifye that they all were one bodie professynge one faith in theyr god that ydolle So pauie rebuked them for because that bâ— their eating in that place aÌ„d fellowship they testified openlye that they were of the deuelys bodye reioysed in the ydolle their god in whom they had fayth and coÌ„fidence And therfore sayth paule that they can not both drinke the cupe of the lorde testifynge hym to be their God in whom onlye they haue truste and â—iauÌ„ce and the cupe of the deuell testifyinge the Idolle to be their god and refuge Here you maye note that the meate the eatinge of yt in this place fellowship is more then the comoÌ„ meate eating in othâ—r places For elâ— they might lawfullye haue dronken the deuelles cup wyth them the one daye and the cup of the lorde the next daye w t hys disciples What was yt more verelye yt was meate w c by the eatinge of yt in that place and fellowship did testifie openlye vnto all meÌ„ that he was ther god whosâ—e cup they dranke and before whom they eate in that fellowshyp and so in their eatynge they praysed and honored the idole And therfore they that had their trusâ—e in the leuinge god and in the bloude of hys sonne Christ myght not eate with them And likewise yt ys in the saâ—rament the brede and the eatinge of yt in the place and fellowship where yt ys â—eceyued ys more then comen bred What ys yt more Uerelye yt ys brede which by the eatinge of yt in that place
and fellowship doth testyâ—ye openlye vnto all men that he ys oure verye God whose cup we drinke before whom we eate in that fellowship and that we put all our fyaunce in hym in the bloude of hys sonne Christe Iesu geuinge god all honoure infinite thankes for his great loue wher w t he loued vs as ys yt testifyed in the bloude of his sonne w c was shed for oure synnes So that in this place and fellowship maye no man eate nor drynke with vs but he that is of our fayth knowelegeth thesame god that we doo As by example yf maÌ„ were well beloued emonge his neyghboures albe yt he haue some ennemyes and were longe absâ—nt from his frendes in a strange contrye when he were come home his neighboures that loued hiÌ„ wolde greatlye reioyse ê‘aduenture wolde biâ— a copoÌ„ or a nother pece of meate to geue him his welcoÌ„ home get theÌ„ to some honest maÌ„s howse or to a tauerne and make good chere to gether to testifie openlye that he is welcome home and that they all whiche are at that baÌ„ket reioyse of his cominge home Nowe I saye that this banket is more then another meale for at this banket his enemyes maye be loth to come because they can not reioyse at his cominge home therfore can not make good chere amoÌ„ge them testifying that he is welcome home but reather abhorreth the meate and drinke that is there eaten because their hart doth not fauoure the parson for whose sake yt is prepared Natwtstondinge yf a capons legge were reserued for one of hys ennemyes and afterward geuyn hym whan the banket were don he might lawfullye eate yt For then yt were but bare meate suche as he eatyeh home And likewise the ennemyes of christe which beleue not that they haue remissyon of sinnes thorough his bloude sheding can not reioise of his bodye breaking And therfore can not make good chere amonge them but yf any be reserued after the maundye he maye lawfullye eate yt for yt is but bred And his loueres that are ther present do rather come thider to geue hiÌ„ his welcome home then for the meate and they more eate his welcome home then the meate But yf any of his enemyes fortune to be there they eate onlye the meate aÌ„d not his welcom home For they reioyse not at his coÌ„mynge home Lykewise the faithfull that are there present doo rather come thether to reioyse in the fayth of his bodye breakyng then in breakinge or eatinge of the bred or meate But yf any of the vnfaythfull fortune to be there they eate only the brede and not his bodie breakyng For they reioyse not at his bodie breakinge Here ê‘aduenture some wold suppose that I were contrarye to my sellfe For before I sayd that yt was more then meate that was â—aten at the geÌ„tiles feaste more then meate that was eateÌ„ at my neighboures welcome home more then bred that ys eaten at the receyuing of the sacrameÌ„t of the bodie bloude of christe And nowe I saye that yf a maÌ„s enemie be there he eateth onlye the meate and not the welcom home And lykewise the vnfaythfull eateth onlye brede and not the bodye and bloude of Christe How maye these wordes stonde to gether I answer that they eate but onlye bred or meate that profyteth them but in dede they eate more to theyr hynderaunce and euyn there owyn dampnacyon For they that did eate in the fellowship of gentiles dit but onlye eate the meate to there profyte but in eatynge theyr meate their facte dyd openly testyfye that they honoured that Idolle for ther GOD althought their herte were other wise wherin they comitted Idolatrye And besydes that they wounded the coâ—scyences of their weake brethern and so synned agaynst God Besydes that he that enuieth hys neighboure comyth to that banket â—ateth but onlye the meate that profiteth him natwtstonding in his oweÌ„ harte he eateth the rancor aÌ„d malice of his mynde to his greate greuaunce wheÌ„ he seeth them so reioyse And of his oweÌ„ coÌ„panyoÌ„s w c are also these mannes enemyes he doth purchase himsellfe hatred because w t his facte he testyfiâ—th that he loueth him although his harte be wotherwise of god shal be condeÌ„pned For he that hatâ—th his brother ys a murtherer Furtheâ—more he that ys vnfaythfull and comyth to the manudie eateth but onlie the bred that ê“fiteth him notwtstondyng he eateth beside that hys owyn dampnacyon because he beleueth not that the bodie of our sauyour w c the sacrament representeth is broken for his synnes and his bloudeshed to washe theÌ„ awaye This I am compelled to do to stope the chatâ—ringe mouthes of sophisters albe yt to theÌ„ that he sober yt had byn ynough to haue said they eate onlie bred not the bodie breaking c. For they ryght well vndstoÌ„d yt by the coÌ„â—rarye antithesie knowe that I meÌ„t not by that onlye that he shuld eate thâ— brede and nothinge els but onlye bred but that I meÌ„t by this worde onlye that he shulde eate the brede with oute the bodye And so lykewyse in other exaÌ„ples Thus haue we suffecientlie declared paules mynd in the .10 Chapter In the .xi. chapter paule maketh moche meÌ„cioÌ„ of the mauÌ„diâ— discribeth yt to the vttermoste First he saith wheÌ„ ye come to gether iÌ„ one place a man caÌ„ not eate the lordes souê‘ For euery maÌ„ begynnyth afore to eate his owyn souê‘ aÌ„d one is houÌ„grye an other ys dronkeÌ„ Haue ye not howses to eate driÌ„ke in or els dispice ye the coÌ„grigacioÌ„ of god shame theÌ„ that haue not what shall I saye vnto you shall I prayse you In this I prayse you not Paule did instructe accordinge to christes mynde that the Corynthians shuld come to gether to eate the lordes souê‘ Whiche lyeth not so moche in the carnall eatynge as in the spirituall and is greatly dyssyred to be â—ateÌ„ not by the houÌ„ger of the bodie but by the hounger of the faythful harte w c ys gredye to publyshe the prayse of the lorde geue him hartie thaÌ„kes moue other to the same that of many praise might be geuin vnto our moste mercifull father for the loue w c he shewed vs in the bloude of his owiÌ„ moste deare sonne christ iesu Wherw t we are washed froÌ„ our sinnes suerlie sealed vnto euerlastiÌ„ge liffe w t suche houÌ„ger did christe eate the paschal laÌ„de sayinge to his diciples I haue inwardlye dessired to eate this ester lambe w t you before that I suffer Christes inwarde desyre was not to fyll his bellye w t his disciples but he had a spuÌ„all honger bothe to praise his father w t theÌ„ for their bodelie deliueraÌ„ce oute of the lande of egypt speciallye to alter the paschal laÌ„be memorie of the carnall deliueraÌ„ce in to a mauÌ„die of myrth thaÌ„â— geuing for our spuÌ„all deliueraÌ„ce oute of the boÌ„dage of synnâ— In
so moche that wheÌ„ christ knewe that yt was his fathers will pleasure that he shuld suffer for ourâ—innes wherin his honour glorie prayse shulde be published then was yt a pleasure vnto hiÌ„ to declare vnto his disciples that great benefite vnto hiâ— fathers prayse and glorie and so did institute that we shuld come to gether aÌ„d breake the brede in the remeÌ„brauÌ„ce of his bodye breakynge bloudeshediÌ„ge that we shuld eate it to gether reioysinge w t eche other declariÌ„ge his bnÌ„fitesâ— Now were the corinthians fallin froÌ„ this houÌ„ger and caÌ„ not to gether to th enteÌ„t that goddes prayse shuld be published by theÌ„ in the myddes of the congrygacion but caÌ„ to fede their fleshe to make carnall chere In so moche that the ryche wolde haue meate and drincke ynough aÌ„d take suche aboundauÌ„ce that they wolde be droÌ„ke and so made yt ther owyn souper not the lordes as paule sayth aÌ„d did eate onlye the brede and meate aÌ„d not the bodye breakynge as I sayd before and the poore which hade not that is to saye that had no meate to eate where shamed hongrye aÌ„d so could not reiose aÌ„d prayse the lorde by the reason that the delicate fare of the riche was an occasion for the pore eo lameÌ„t their pourtye aÌ„d thus the riche did nether prayse god theÌ„selues nor suffered the poore to doo yt but were an occasioÌ„ to hynder them They shulde haue brought their meate drinke aÌ„d haue deuided yt w t their poore brothern that they might haue byn mery to gether aÌ„d so to haue geuyn theÌ„ occasion to be merye aÌ„d reioyse in the lorde w t thaÌ„kes geuinge But they had nether luste to prayse god nor to coÌ„forte their neighboure Ther fayth was feble aÌ„d their charite cold and had no regard but to fyll their bodye fede there fleshe And so dispised the poore congrygacion of god whom they shuld haue honoured for the spyrite that was in theÌ„ fauour that god had shewed indifferentlye vnto them in the bloude of his sonne christe When Paulâ— perceyued that they were thus fleshlie minded had no mynde vnto that spuÌ„all maundye which chefelye shuld ther be aduertised he reproueth theÌ„ sore rehersinge the wordes of christe That w c I gaue vnto you I receyued of the lorde For the lorde Iesus the same night in the w c he was betrayed toke bred thaÌ„ked and brake yt sayd take ye and eate ye this ys my bodie w c ys brokeÌ„ for you this do ye in the remeÌ„brauÌ„ce of me After the same maner he toke the cup wheÌ„ souper was don sayinge this cup is the new testameÌ„t in my bloude this do ye as ofte as ye drinke yt in the remembraunce of me For as ofte as ye shall eate thys bred and drynke this cup ye shall shewe the lordes deth tyll he come As though he shuld saye ye corinthians are moche to blame w c at this souper seke the foede of your fleshe For yt was institute of christe not for the enteÌ„t to noryshe the belye but to streÌ„ghtheÌ„ the harte soule in god And bi this you maye knowe that christe so meÌ„t For he callyth yt his bodye w c is geuin for you so that the name yt sellf might testifie vnto yow that in this souê‘ you shuld more eate hys bodye w c is geuyn for you by digestyng that in to the bowelles of your soule theÌ„ the breed w c by the breakiÌ„ge the distributyng of yt doth repÌ„sent his bodie breakiÌ„ge the distributyng theroff vnto all that are faythfull And that he so meaneth ys euydent by the wordes following w c saye this do in the remembraunce of me and likewise of the cup. And finallie â—oncluding of both Paule sayth as often as ye shall eate this brede aÌ„d drinke this cup in this place and fellowship ye shall shewe the lordes deth vntill he come praisinge the lorde for the dethe of his sonne and exortinge other to do the same reioysinge in him w t infinite thankes And thefore ye are to blame w c seke onlye to fede the bellye w t that thinge w c was onlye institute to fede the soule And ther vppon yt followyth Wherfore who so euer doth eate of this bred or driÌ„ke of this cup vnworthelie is giltye of the bodye bloude of the lorde He eateth this brede vnworthelie w c regardeth not the purpose for the w c Christ did insâ—itute yt w c comith not to it w t spuÌ„all honger to eate thorough faith his verye bodye w c the bred representeth by the breaking aÌ„d distributinge oâ— yt whiche comith not w t a merye harte geuinge God hartye thankes for their deliuerance from synne Whiche do not moche more eate in their harte the deth of his bodye then they do the bred w t their mouth Now sith the Corinthians dyd onlye seke their bely and fleshe forgat goddes honour and prayse for which â—t was institute that thankes shuld be geuyn by the remembraunce oâ— his bodie breakinge for vs they eate yt to goddes dishonour to their neighboures hinderrance and to ther owin condempnacion and so for lacke of fayth were gâ—ltye of Christes bodie w c by faith they shulde there cheffelye haue eatâ—n to ther soules helth And therfore yt followith ¶ Lett a man therfore examyne hym sellfe and so let hym eate of the brede and drinke of the cup. THis prouynge or examinynge of a mans selfe is fyrste to thinke w t him sellfe w t what luste and disyre he comyth vnto the maundye wyll eate that bâ—ed whether he besure that he is the childe of god in the fayth of Christe And whether hâ—s conscâ—ence do beare hym wytnes that Christes bodye was brokyn for hym And whether the luste that he hath to prayse god aÌ„d thanke hym w t a faythfull harte in the myddes of the brethern do dryue hym thither warde Or els whether he do yt for the meates sake or to kepe the custome for then were yt better that he were awye For he that eateth or drinketh vnworthelye eateth aÌ„d drinkethe his owyn daÌ„nacyon because he maketh no difference of the lordes bodye That ys as yt ys sayd before he that regardeth not the purpose for which it was institute aÌ„d puteth no defference betwene this eatâ—ng and othâ—r eating for other eatynge doth onlye serue the bellye but thys eatynge was institute and ordeyned to sarue the soule and inwarde man And therfore he that abuseth yt to the fleshe eateth and drinketh hys owyn dampnacyon And he comyth vnworthelye to the maundye where the sacrament of Christes bodye ys eaten ye where the bodye of the lorde ys eaten not â—arnallye w t the teth and bâ—llye but spiritually w t the harte and faythe Uppon this followeth the text that master More allegeth and wresteth for his purpose For this cause manye are weake and sike amoÌ„ge you manie slepe Yf we had trulie Iudged
oure selues we shuld not haue byn Iudged WheÌ„ we are Iudged of the lorde we are chastened because we shuld not be dampned w t the worlde Wherfore my brethern when ye come to gether to eate tarye one for another Yf any man hunger lett him eate at home that ye come not to gether vnto condempnacyon For this cause that is for lacke of good examininge of oure selues as ys before touched manie are weake and syke in the fayth manye slepe and haue loste their fayth in Christes bloude for lacke of remembraunce of his bodye breaking and bloude shedinge ye and not that onlie but manye were weake and sike euyn striken w t bodelye diseases for abusinge the sacrament of his bodye eatinge the bred w t their teth aÌ„d not his bodye w t their hart and mynde and ê‘aduenture some slayne for yt by the sâ—rocke of god w c yf they had truly Iudged and examined theÌ„ selues for what intent they cam thither and why yt was institute shuld not haue byn so Iudged and chastened of the lorde For the lorde doth chasten to bringe vs vnto repentaunce and to mortifie the rebellious membres that we maye remeÌ„ber hym Here ye maye shortly perceyue y e minde of Pauâ—e Finis ¶ An Epitome and short rehersall of all this boke shewynge in what poyntes Frith dissenteth from our prelates NOw to be short in thes .iij. poyntes frith dissenteth from oure prelates from master More w c taketh vppon him to be their proctoure Oure prelates beleue that in the sacrament remayneth no bred but that yt ys torned in to the naturall bodye of Christ both fleshe bloude bones Frith sayth that yt is none article of oure Crede and therfore let them beleue yt that will And he thinketh that there remayneth bred styll And that he proueth iij. maner of wayes Fyrste by the scripture of Paule w c calleth yt bred sayinge the brede w c we breake ys yt not the fellowship of the bodie of christe For we though we be manye are yet one bodye and one bred as mannye as are partakers of one bred And agayne he saâ—eth as ofteÌ„ as ye eate of this bred or driÌ„ke of this cuppe you shall shewe the lordes deth vnâ—yll he come Also luke callethe yt bred saying in the Actes they continued in the fellowship of the aposteles in the breakinge of the brede and prayer Also Christe called the cuppe the frute of a vyne saying I shall not from hence forward drinke of the frute of the vine vntill I drinke that newe in the kiâ—dom of my father Furthermore nature doth teache you that both the bred and wine continâ—e in their nature For the bred muldeth yf yt be kept longe ye wormis bred in yt And y e poore mouse will runne awaye w t yt and eate yt w c are euidence ynough that there remaynith bred Also the wine yf yt were reserued wold wax sower as they confesse them seluesâ— And therfore they howsell the laye people but w t one kinde onlye because the wine can not coÌ„tinue nor be reâ—â—rued to haue readye at hande when nede were And surelye as yâ— there remayned no bred yt could not mould nor wax full of wormes euyn so yf there remayned no wine yt could nâ—t wax sower And therfore yt is but faulse doctrine thaâ— our pÌ„lates so long haue taught published Finallie that ther remaineth bred might be ê“uyd by the auctorite of manie doctoures w t calle yt bred wine euyn as Christe his appostelis ded And though some sophisters wolde wreste their sayinge and expouÌ„d theÌ„ after their owyn â—hantasâ—e yet shall I allege theÌ„ one doctoure w c was pope that maketh so plaine w t vs that they shall neuer be able to auoyde hym For pope Gelasius writeth on this maner Certe sacrameÌ„ta q sumimus corporis sanguinis Christiâ— diuinae res sunt propter qd per eadeÌ„ diuinae efficimur coÌ„sortes naturae Et tameÌ„ noÌ„ deâ—init esse substaÌ„tia uel natura panis et uini sed ê‘manet in suae ê“prietate naturae Et certe imago et similitudo corporis sanguinis Christi in actioÌ„e misterioruÌ„ celebrantur That is to saie surelye the sacrameÌ„t of the bdye bloude of Christe w t we receyue are a godlye thynge therfore thorough thâ—m are we made ê‘takers of the godly nature And yet doth yt not cease to be the substaÌ„ce or nature of bred and wine but they continue in the propertie of their owyn nature And surely the image and similitude of the bodye and bloude are celebrated in the acte of the misterys This I am sure that no maÌ„ can auoyd yt nor so wrest yt but that all men shall sone espye hys folye and therfore I maye conclude that there remayneth the substance and nature of brede wine The seconde poynte wherin Frith dissenteth from oure prelates and their proctoure THe prelates beleue that his verie fleshe is pÌ„sent to the teth of theÌ„ that eate the sacrament and that the wicked eate his verye bodye Frith sayth that yt is none article of our Crede and therfore he rekenith that he is in no Ieoperdye though he beleue yt not And he thinketh that his fleshe is not pÌ„sent vnto the teth of theÌ„ that receyue the sacrament For hys fleshe ys onlye in one place at once And that he proueâ—h both by the auctorite of Sainct Austen ad Dardanum and also by the auctorite of Fulgentius ad ThrasuuaÌ„dum libro 20. as before apereth in the boke And Fryth sayth that the wicked eate not hys verye fleshe allthough they receue the sacrament And that he proueth by the scripture doctoures and good reason grounded vppon the scryptures The scripture is this he that eateth christes bodie hath euerlastiÌ„ge liffe but the wicked hath not euerlastinge liffe ergo then the wicked eate not his bodye Agayne the scrypture sayeth he that eateth christes fleshe drinketh his bloude abydeth in christe christe in hiÌ„ but the wicked abyde not in christe nor christe iÌ„ hiÌ„ ergo the wicked eate not his fleshe nor drinke his bloude This maye also be confyrmed by good auctorite For sainct Austen sayeth he that abâ—deth not in christe in whoÌ„ christe abydeth not w t ouâ—e doubte he eateth not his fleshe nor driÌ„keth his bloude allthough he eate drinke the sacrameÌ„t of so great a thinge vnto his â—ampnacion And euen the same wordes hathe beda vppon the tenth chapter of the fyrste pistle to the Corinthians Agayne s. Austene sayeth he that abideth not in me in whom I abyde not let him not saye nor thinke that he eateth my bodye or drinketh my bloude And euen the same wordes hath Beda vppon the sixt chapter of the firste epistle to the CorinthiaÌ„s And euen the same senteÌ„ce hath Ambrose and Prosper aÌ„d Beda vppon the .xi chapter of the firste pistle to the Corinthians Finallye
this ys my bodye callâ—ng the sacrameÌ„t signe tokeÌ„ and memoriall of so great a thinge euyn w t the name of the verye thinge yt sellfe thus doth s. Ambrose choke our sophisters Neuerthelesse I will allege one place more oute of s. ambrose where he sayth Dicit sacerdos fac nobis haÌ„c oblationeÌ„ scriptaÌ„ rationabileÌ„ qd est figura corporis DnÌ„i nostri resu xpi That ys the prest saith make vs this oblacioÌ„ acceptable c. For yt is a figure of the bodie of our lorde Iesu christ Here he caulleth yt playnly a figure of christes bodie w c thinge you can not auoyde Therfore geue prayse vnto God aÌ„d â—ett his trouth sprede w c ys so playnlye testified bi theis holye fathers How lett vs se what s. Hierom sayth Saincte Hierom writynge vppon Ecclesiaste sayth on thys maner Caro DOMINI uerus cibus est sanguis eius uerus potus est hoc solum habemus in praesenti saeculo bonum si uescamur carne eius cruoreque potemur non solum in misterio sed etiaÌ„ in scripturaruÌ„ lectione verus emÌ„ cibus est potus q ex uerbo dei sumitur scientia scripturaruÌ„ That ys to saye the fleshe of the lorde ys verye meate and his bloude ys verye drynke This ys onlye the pleassure or profite that we haue iÌ„ this wordle that we maye eate his fleshe aÌ„d drinke his bloude not only in a misterry but allso in the readinge of scriptures â—or yt is very meate and drinke â— w c ys taken oute of Goddes worde by the knowelege of scriptures Here maye ye se s. Hieroms mâ—nde in fewe wordes For furste he sayth that we eate his fleshe and drinke his bloudâ— in a misterye w c ys the sacrameÌ„t of his râ—mâ—mbraunce and memoryall of his passion And aâ—ter he addeth that we eate hys fleshe drinke his bloude in the redinge aÌ„d knowelâ—ge of scriptures and calleth that very meate very driâ—ke And yet I am sure ye are not so grosse as to thinke that the letters w c you reade are torned in to naturall fleshe bloude And likewise yt ys not necessarie that the bred should be torned in to his bodye no more than the letters in scripture are tournâ—d in to his fleshe And neuerthelesse thorough fayth we may as well â—ate his bodie in recâ—yuinge of the sacrameÌ„t as eate his fleshe in readinge of the letters oâ— the scripture Besides that s. Hierom cauâ—eth the vnderstondinge oâ— the scripture verye mâ—ate and very drinke w c you muste nedes vnderstond in a misterie and spuÌ„all sense for yt ys nother materiall meate nor driÌ„ke that ys receiuyd w t the mouth and teth but yt is spnÌ„all meate drinke and ys so called for a similitude and propertie be cause that as meate drinke comforte the bodye and outward man so doth the readinge and knowelege of sâ—ripture coÌ„forte the soule and inward man And likewise yt ys of christes bodye w c ys caulled verye meate and very drinke w c you muste nedes vnderstond in a mysterie or spuÌ„all sense as s. Hierom called yt for his bodye is no materiall meate nor drinke that ys receyued w t the mouth or teth but yt is spirituall meate drinke and so called for a similitude ê“pertiâ— because that as meate and drinke coÌ„forte the bodye so doth the fayth in his bodye breakinge bloudsheding refreshe the soule vnto liffâ— euerâ—asting We vse yt cuÌ„stomablye in our daylye speache to saye when a chylde setteth all hys mynde and delyght on sport and playe It ys meate aÌ„d drinke to this childe to plaie And allso we saye by a man that loueth well hawkinge huntyng It ys meate and drinke to this maÌ„ to hawke hunte Where no man doubteth but yt ys a figuratiue speache And therfore I woÌ„dâ—r that they are so blinde in this one poynt of Christes bodye And can not allso take the wordes figuratiuelye as thesse olde doctours did Agayne s. Hierom sayth Postquam mystiâ—um pascha fuerat impletuÌ„ agni carnes cuÌ„ apostolis comederaâ— assumit paneÌ„ qui coÌ„fortat cor hominis ad ueruÌ„ paschae transgreditur sacramentuÌ„ quomodo in praefiguratione eius Melchisedech uinuÌ„ paneÌ„ pro ferens fecerat ipse quoque ueritatem corporis repraesentaret That ys to saye after the misticall ester lambe fullfylled and that Christe had eaten the lambes fleshe w t the apostles he toke brede w c coÌ„forteth the herte of maÌ„ and passeth to the true sacrameÌ„t of the easter lambe that as Melchisedech brought for the bred and wyne figuring hiÌ„ so might he likewise repÌ„sent y â— trueth of his bodie Here doth s. Hiâ—rom speake after the maner that tertulliaÌ„ did before that â—hrist w t brede and wine did represent the truth oâ— his bodie For â—xcept he had had a â—rue bodie he could not lâ—aue a figure of yt nor repÌ„sent yt vâ—to vs. â—or a vayne thinge or phaÌ„tasâ—e can haue no figure nor caÌ„ not be repÌ„sented as by exaÌ„ple how shoulde a maÌ„ make a figure of his drâ—ame or repÌ„sent yt vnâ—o our memorie Buâ— christ hath leâ—t vs a figure aÌ„d repÌ„sentacioÌ„ of his bodie in bred and wine therfore yt folowyth thaâ— he had a true bodye And that this was s. Hieroms mâ—â—de doth maâ—â—feastlye apere by the wordâ—◠〈◊〉 â—â—da w c doth more copiousâ—iâ— sett out this sayinge of Hierâ—m For he writeth on this maner Fiâ—itis paschae ueterisso lennijs q in coÌ„memorationeÌ„ antiquae de aegypto liberatioÌ„is agebant traÌ„sit ad nouuÌ„ qd in suae redemptionis memoriaÌ„ ecclesia frequentare desidâ—rat ut uidelicet pro carne agni uel sanguine suo carnis sanguinisque sacramentuÌ„ in panis ac uini figuâ—a substituens iâ—sum se esse moâ—sâ—â—aâ—et cui iurauit DnÌ„s Tu es sacerdos in aeterâ—uÌ„ seâ—unduÌ„ ordineÌ„ Melchisedech â—rangit auteÌ„ ipse panem queÌ„ porrigit ut osâ—endat corporis sui fractioneÌ„ non sine sua sponte futuram Similiter calicem posiq 〈◊〉 nauit dedit eis Quia ergo panis carnem confirmat uiâ—um uero sanguinem operatur in carne hic ad corpus Christi mystice illud refertur ad sanguinem That ys to saye After the solemnite of â—he olde â—aster â—ambe was fynished which was â—l sâ—rued in the râ—membraunce of â—he olde delyueraunce oute of Egypt he goth vnto the newe whiche the churche gladlye obseruith in the remembrauÌ„ce of hys râ—dâ—mptyon that he in the sâ—ede of the flâ—iche aÌ„d bloude of the lambe myght institute and ordeyne the sacrament of his fleshe bâ—oude in the fygure of brede and wyne and so decâ—are hym sellf to be the â—ame vnto whom the lorde sware thou arte a perpetuall prest after the order of Melchisedech And he hym sellf brake the brede which he gaue â— to shewe that the breakynge of hys bodye shuld not be don with out hys owyn wyll And lâ—kewise he gaue them the cuppe after â—e