declared then he hath declared and wyl heraftyr expowne them haue soluted theyr question sayng yf he had so ment as More meanethe that he wolde haue bene conuayed conuerted as oure iuggelers sleyghly can coÌ„uayâ— hym wyth a fewe wordis into a syngynge lofe orels as the thomisticall papistis saye bene inuisyble wythe al hys dymencioned body vnder the forme of brede transsubstauncyated into itâ— And aftyr a lyke thomysticall mystery the wyne traÌ„ssubstaÌ„cyated to into hys blood so that they shulde eate hys flesshe drynke his blood aftyr their owne carnal vnderstaÌ„dyng but yet in a nother forme to put awaye al gruge of stomachâ— Or sith saynt Iohan yf he had thus vnderstod hys masters mynde and toke vpon hym to wrytte hys wordis wolde leue thys sermon vnto the world to be redde he myght now haue delyuered vs and them from thys doute but Cryste wolde not so satisfye theyr questyon but answerde Uerely verely I saye vnto you except ye ete the flesshe of the sonne of man and drynk hys blood ye shal not haue that lyfe in youre selues He that eteth my flesshe drynketh my blood hath lyfe euerlastynge and I shall stere hym vp in the laste daye for my flesshe is very meat my blood the very drynke He saythe not here that brede shal be transsubstancâ—aâ—ed or conuerted into hys body nor yet the wyne into hys blood but now conferre thyâ— saynge to hys purpâ—s at the begynnyngâ— where he bad them worke for that meate that shuld neuer perysshe tellinge them that to beleue in him whoÌ„ God hath sente was the works of God and whoso beleueth in him shuld neuer thirste nor hâ—nger but haue lyfe euerlastinge Conferre also this that foloweth and thou shalt se it playne that his wordis be vnderstandeÌ„ spiritually of the beleyfe in hys flesshe crucyfyed and his blood shede for whych beleif we be promysed euerlasting lyfe himself sayng who so beleueth in me hath lyfe euerlastynge Here therfore their question how maye this man geue vs hys flesshe to ete it is soluted euen when he gaue his bodye to be broken and his blood to be shed And we ete drynke it in dede wheÌ„ we beleue stedfastly that he dyed for the remission of our synnes Austen and Tertulliane to witnesse ¶ But here maketh More hys argument agenâ—te the yonge man Because the iwes merueled at this sayng Mâ— flesshe is very meate and my blood drynke And not at thys I am the dore and the very vyne therfore this texte sayth he My flesshe c. muste be vnderstanden aftyr the litterall sence that is to wytte euen as the carnall iwes vnderstode it murmuryng at it being offâ—nded goyng ther ways from Cryste for theyr so carnall vnderstaÌ„ding therof And the to ther textis I am the dore c. muste be vnderstanden in an allegorye and spirituall sence because his hearers merueled nothinge at the maner of the speche lo crysten reder her hast thou not a taste but a gret tuÌ„â—c full of Moris myscheif perniciouse peruertinge of Goddes holy worde and as thou seist him here falsely pestelently destroye the pure sence in Goddes worde so dothe he in al other placis of hys bokis Firste where he saythe they maruâ—led at this Cristis sayng My flesshe is very meat c. that is not so nether is there any siche worde in the texte eâ—cepte More wyll expowne Murmurabant id est mirabant they murmured that is to saye they meruâ—led as he expowneth O portet id est expedit et conuenit He muste dye or it behoueth him to dye that is to saye it was expedient of good congruence that he shulde dye c. Thus this poet maye make a man to signifye an asse and blak whyght to blere the symple eyes But yet for his lordely plesure let vs graunte hym that they murmured is as myche to saye as they merueled because perchaunce the one may folowe at the to ther. And then do I aske hym whether Cristes disciples his apostels herd him not and vnderstode him not when he sayde I am the dore and the vyne and when he said My flesshe c. yf he say no or nay then scripture is playn agenst him Io. 6.10.15 yf he saye ye or yisse Then yet do I aske hym whether his disciples and apostles thus hearynge and vnderstandinge his wordes in al these 3 sayd chapiters wonderd and marueled as More sayth or murmured as hath the texte at their masters speche what thynke ye More muste aÌ„swer here here may ye se whother this olde holy vpholder of the popis chirche is brought eueÌ„ to be takeÌ„ in his owne trappe For the disciples his apostles nether murmured nor merueled nor yet were not offended wyth this their master Crystes wordis and maner of speche for thei were well aqueaynted wyth siche phrases and answerd theyr master Cryst when he asked them wyll ye go hence fro me to Lorde sayd they to whom shal we go thou haste the wordis of euerlastynge lyfe and we beleue that thou art Cryste the sonne of the lyuyng God Lo M. More they nether meâ—ueled nor murmured why For because as ye saye they vnderstode yt in an allegory sence perceyued well that he ment not of hys materiall body to be eaten wythe their tethe but he ment it of hym selfe to be beleued to be very God very man hauyng flesshe and blode as they had and yet was he the sonne of the lyuynge God Thys beleyf gatherd they of all hys spirituall sayngiâ— as hym selfe expowned hys own wordis sayng My flesshe profiteth nothing meanyng to be eateÌ„ but it is the spirit that geueth thys lyfe And the wordis that I speke vnto you ar spirit and life so that whoso beleue my flesshe to â—e crucyfyed and broken and my blood to be shede for hys synnes he eateth my flesshe and drynketh my blood and hathe lyfe euerlastynge And thys is the lyfe wher wyth the rightwyse lyue the euen be faithe Abac. 2. The secounde argument of More ¶ Aftyr this texte thus wyselye proued to be vnderstanden in the lyterall seâ—ce wyth the carnall iwes and not in the Allegoryke or spirituall sence wyth Cryste and hys Apostles The hole some of Moris confutacyon of the yonge man standeth vpon thys argument A Posse ad Esse That is to wytte God maye do it ergo it is done God maye make his body in many or in all places at once ergo it is in many or in all places at once which maner of argumentacion how false and naught it is euery sophister euery maÌ„ that hath wit perceyueth A lyke iugemeÌ„t God may shew More the trouthe and call hym to repentaunce as he did Paule for persecutinge his chirche ergo More is conuerted to God Or God may let him runne of an indurate hert with Pharao and at laste take an opeÌ„ and sodeÌ„ vengance vpon him for persecutinge his worde burninge his pore members ergo
conuayance is spyed God hath sent your chyrche a met koâ—â—r for siche a cuppe euen siche a defender as ye take vpoÌ„ your selfe to be that shal let all their wholl cause fall flatte in the myer vnto bothe your shames and vtter confusion God therfore be praysed euer Amen ¶ Then sayth M. More thoughe it semeth repugnant both to him and to me one body to be in two placis at once yet God seith howe to make them stonde to gither well ynough Thys man with his olde eyen and spectacles seithe farre in goddis syght and is of his preâ—ey counsell that knoweth belyke by some secrete reuelacion how god seyth one body to be in many placis at once includeth no repugnaÌ„ce For worde hathe he noâ— for hym in all scripture nomore then one body to be in all placis at once It impllyeth first repugnance to my syght and reason that al this worlde shulde be made of nothing and that a virgen shulde bring forth a chylde But yetâ— when I se it wryten with the wordis of my faithe which God spake and brought it so to pas then implieth it no repugnance to me at all For my faithe â—echeth it and receyueth it stedfastly For I knowe the voyce of my herdemaÌ„ which if he sayd in any place of scripture that his bodye shuld haue bene contayned vnder the forme of brede and so in many placis at once hereâ— in erthe and also abydinge yet still in heauen to Uerely I wolde haue beleued him I as soone and as fermely as M. More And therfore euen yet if he can shewe vs but one sentence truly taken for his parte as we can do many for the coÌ„trary we muste geue place For as for his vnwryten verites thaustorite of his anticristen syâ—agoge vnto whiche the scripture forsaken he is now at laste with shame ynoughâ— compelled to flee thei be prouede starke lyes and very deuelrye ¶ Then saith heâ— that ye wote well that many good folke haue vsed in this mater manygood frutefuull exsamples of gods other workis not onely myracles wryten in scripture vnde versus where one I praye ye but also done by the comen course of nature hearein erthe if they be done by the comen course of nature so be thei no miracles And some thingis made also by mannis hande As one â—ace beholden in dyueâ—se glasses and in euery pese of one glasse broke into twenty c. Lorde how this poâ—tiâ—icall poeâ—e playeth his parte Because as he sayth we se many facis in manye glasses therfore maye one body be iÌ„ many placis as thoughe euery shadew and similitude representinge the bodye wer a bodely substaÌ„ce But I aske More when he seith his owne face in so mani glasses whither al those faces that apere in the glasses be his owne very facis hauinge bodely substance skynne flesshe bonne as hathe that face whiche hath his very mouthe nose yen c. wherwith he faceth vs oute the trouthe thus falsely with lyes and if thei be all his very faces then in very dede there is one body in many placis and he himselfe barethe as many faces in one hoode But acordinge to his purpose euen as they be no very faces nor those so mani voyces sownes and similitudes multiplied in the ayer betwene the glasse or other obiecte and the body as the philosopher proueth by naturall reson be no very bodyes no more is it Crystis very bodye as thei wolde make the beleue in the brede in so â—any places at once But the brede broken and eaten in the souper monessheth putteth vs in remeÌ„brance of his dethe and so exciteth vs to thaÌ„kis geuing to laude and prease for the benefit of our redempcion and thus we there haue Cryste present in the inwarde eye and sight of our faithe we ete hys body â— drinke his blode that is we beleue suerly that his bodi was crucified for our sinnes and his blood shed for our saluacion ¶ At laste note CristeÌ„ reder That M. More in the 3 boke of his coÌ„futacion of tyndall the 249 syde to proue S. IohnÌ„s gospel vnperfit and insufficieÌ„t for leuinge out of so necessary a poynt of our faithe as he callethe the laste souper of Criste hys maundye saythe that Iohn spake nothynge at al of this sacrameÌ„t And now see agayn in these his letters agenst â—â—rythe how him selfe bryngethe in Iohn the 6 cap. to impugne frythes wrytinge and to make all for the sacrameÌ„t euen thus My flesshe is verely mete and my bloode drynke belyke the man had there ouershette himselfe â—owle the yonge man here causyng him to put on his spectacles and poore better and more wysshely with his olde eyen vpoÌ„ saynt IohnÌ„s gospell to fynde that thinge there nowe wryten whyche before he wolde haue made one of his vnwryten verites As yet yf he loke narowly he shall espye that hymselfe hathe proued vs by scripture in the 37 lefe of his dialoge of quod he aâ—d quod Iâ— our ladys perpetual virginite expowninge non cognosco id estâ— noÌ„ cognoscam whiche now writen vnwrytten verite he nowmbereth a lytel before emonge his vnwryten vanites Thus may ye se how this olde holy vpholder of the popis chirch his wordis â—ight agenst themselfe into his owne confusion in fyndinge vs forthe his vnwryten wryten vanites verites I shulde saie But returne we vnto thexposicion of S. IohnÌ„ ¶ whan the iwes wolde not vnderstande this spirituall sayng of the etiâ—ge of Cristis flesshe and drynkinge of his blood so oft and so playnely declared he gaue them a stronge strype and made them more blynde for thei so deserued it siche are the secret iudgements of god addinge vnto all his sâ—yngis thus who so eâ—e my flesshe and drynke my blode abydeth in me and I in him These wordis were spokeÌ„ vnto these vnbeleuers into theyr farther obstinacion but vnto the faythfull for theyr better instruccion Now gather of this the contrary and saye whoso eteth not my flesshe and drinketh not my bloode a bydeth not in me nor I in him and ioyn this to that forsayd sentence Eâ—cept ye eat the flesshe of the sonne of man and drynke his bloode ye haue no lyfe in you let it neuer fal fro thy mynde Christen reder that faythe is the lyfe of the ryghtwyse that Christe is this lyuynge bred whome thou etest that is to saye in whom thou beleuest For yf our papistis take eting drinking here bodely as to eate the naturall body of Criste vnder the form of brede and to drinke his bloode vnder the forme of wyne then muste al yongâ— chyldren that neuer came at Godes borde departed and all laye meÌ„ that neuer dranke hys blode be dampnedâ— By loue we abyde in God and he in vsâ— loue foloweth fayth in the ordyr of our vnderstandinge and not in order of succession of tyme yf thou lokest vpon the selfe giftis and not of their fruites So that princypally by
syche curatis as can and wolde preche the worde and that once or twyse in the weke apoynâ—ynge vnto their flocke certayne dayes aftyr their discrecion and zele to godwarde to come to gyther to celebrate the lordis souper At the whyche assemble the curate wolde propowne and declare them fyrste thys texte of Paule 1. Corynth 11â— So ofâ— as ye shal ete this brede and drinke of this cuppe se that ye be ioyouse prayse and geue thankys prechyng the dethe of the lorde c. whyche declared and euery one exhorted to prayer he wolde preche them purely Cryste to haue dyed and ben offred vpon the altare of the Crosse for their redempcion whyche onely oblacioâ— to be a sufficyent sacryfice to peace the fathers wrathe and to purge all the synnes of the worlde Then to excyte them wyth all homble dilygence euery man vnto the knowlege of him selfe and hys synnes and to beleue and truste to the forgeuenes in Crystis blode and for this so incomparable beâ—efyt of oure redempcioÌ„ whiche were solde bondmen to synne to gyue thankis vnto God the father for so mercyfull a delyuerance thorowe the deathe of Iesu Cryste euery one some synginge and some saynge deuoutely some or other psalme or prayer of thankes geuinge in the mother â—onge Then the brede and wyne set before them in the face of the chiâ—che vpon the table of the lorde purely and honestly layed let hym declare to the people the significacions of those sensyble signes what the accion and dede mouethe techethe and exhortethe them vnto and that the brede and wyne be no prophane comen signes but holy sacraments reuerently to be consydered and receyued with a depe faitâ—e and rememberance of Crystis dethe and of the shedynge of his blood for our synnes those sensible thinges to represent vs the very bodye and bloode of Cryste so that whyle euery man beholde with his corporall eye those sensible sacramentis the inwarde eye of his faithe maye se and beleue stedfastlye Cryste offred and dying vpon the croâ—se for his syâ—nes how his bodye was broken his blood shed for vs and hathe geuen himselfe wholl for vs himselfe to be all oures what so euer he dyd it to serue vs as to be made for vs of hys father our rightwysnes our wysdome holynes redempcion satisfaccion c. 1. Corinth 1. ¶ Then let thys preacher exhorte them louingly to drawe nere vnto thys table of the lorde and that not onelye bodelye but also their hertes pourged by faythe garnyshed with loue and innocencye euerye man to forgeue â—ache other vnfaynedlye and to expresse or at lestwyse to endeuour them to folow that loue whiche Cryste dyd set before our eyes at his laste souper wheÌ„ he offred himselfe willingly to dye for vs his enymes whiche incomparable loue to commende brynge in Paulis argumentis Roma 5. so that thus thys flocke maye come to gyther and be ioyned into one bodye one spirite and one peple Thys done let him come downe and accompaned honestely wyth other ministers come forthe reuerently vâ—to the lordis table the coÌ„gregation nowe set rownd aboute it also in their other conuenient seatis the pastour exhortinge them all to praye for grace faithe and loue whyche all this sacrament signifyethe and puttethe them in mynde of Then let ther be redde apertely and distincâ—ly the .6 cap. of IohaÌ„ in theyr mother tongue wherby they maye clerely vnderstand what it is to eate Crystis flesshe and to drynke his bloode This done and some breyfe prayer and prayse songe or redde lette one or other minister rede the .11 chap. of the fyrste to the Corinths that the peple myghte perceyue clerely of those wordis the mystery of thys Crystes souper wherfore he dyd institute it ¶ These wyth siche lyke preparacions and exhortacions hadde I wolde euery man presente shuld professe the articles of oure faythe openly in our mother tongue and confesse his synnes secretely vnto God praynge intierly that he wolde nowe vouchsafe to haue mercy vpon him receyue his prayers gâ—we his harte vnto hym by faythe and loue encrease his fayth geue him grace to forgeue and to loue hys neyghbour as himselfe to garnesshe his life with purenes ond innocencye and to coÌ„fyrme hym in al goodnes and vertu Then agen it behoueth the curate to warne exhorte euery man depely to consyder and expende wyth hym selfe the sygnificacyon and substance of thys sacrameÌ„t so that he sytte not downe an ypocryte a dissembler sith god is sercher of herte and raynes thoughtis and effectis and see that he come not to the holy table of the lorde wythout that fayth whych he professed at hys baptisme and also that loue whych the sacrament precheth testifyeth vnto hys herte leste he now fownde gyltie the body blood of the lorde that is to wytte a dessembler wyth Crystis dethe sclauÌ„derouse to the congregacyon the body blode of Cryste receyue hys owne daÌ„pnacion And here let euery man fall downe vpon his knees sayng secretely wyth al deuocion their Pater noster in englysshe their curate as ensample knelyng downe before them whyche done let hym take the brede efte the wyne in the syght of the peple herynge hym with a lowde voyce wyth godly grauite aftir a cryâ—teÌ„ relygiouse reuerence rehersynge distinctely the wordis of the lordis souper in theyr mother tongue And them distrybute it to the ministers whyche takynge the brede wyth grete reuerence wyl deuyde it to the congregacyon euery maÌ„ breking rechyng it forthe to hys nexte neghbour and member of the mystik body of Cryst other mynisters folowyng wythe the cuppis powering forthe dealynge them the wyne all togyther thus beynge now partakers of one brede one cuppe the thynge therby sygnifyed precheth prynted fast in their hertys But in this meane whyll must the minister or pastour be readyng the communicacion that Cryste had wyth his disciples aftyr hys souper Io. 13. begynnynge at the wasshynge of their fete so redynge tyll the brede wyne be eten dronken and all the accion done And then let theÌ„ all fal downe on their knees geuinge thankis highely vnto god the father for thys benyfyt dethe of hys sone wherby nowe be faithe euery man is assuered of remyssion of hys synnes as this blessed sacrament had put them in mynde preched it them in thys vtwarde accion souper This done let euery man coÌ„mende and geue them selfe whol to god departe ¶ I wolde haue herto put mi name good reder but I know wel that thou regardest not who wryteth but what is wryten thou estemest the word of the veryle not of the autor And as for M. Mocke whoÌ„ the veryte most offendeth doth but mocke it oute wheÌ„ he caÌ„ not soyle it he knowth my name well inoughe For the deuyl hys gardiaÌ„ as hym selfe sayth cometh euery daye into purgatory yf therby there any day at all wyth hys emnyouse enuyouse laughter gnasshyng his tethe gryning tellyng the proctour wyth hys popis presoners what so euer is here done or wryten aâ—sten them both hys ê‘sone name to And he is now I dare saye as gret wyth hys gardian as euer he was ¶ If any man tell ye lo here is Cryste or ther is he beleue hym not For ther shal aâ—yse false crystes false anoynted geuyng grete miracles TakeÌ„ hede I haue tolde ye before yf thei therâ—ore tel ye â—o he is in the deserâ—t go not forth â—o he is in the preuye pixe beleue it not Imprinted at Nornburg by Niclas twonson 5 April An. 1533. Abacuk â—â— Psal. 7. The caâ—se â—f the iwes murmur Isam 54. Iere. 31. Heb. 6. 1. Cor. 2. â—â—br 10. â—oris 〈◊〉 reson â—oÌ„futed â—he coÌ„fuâ—cion of 〈◊〉 2. arguâ—ent Isa. 4 2. â—oaÌ„ 14. â—oaÌ„ 10. â—ebr 2. â—eb 9. â—bac 2. â— Ioh. 4. Cristen lygionâ— fayth aâ— a lyfe câ—â—respoÌ„deâ— â—at 26. â—ath 14. â—uck 22. Co. 11â— The oâ—â—der of tâ—â— accioâ— â—he vse â—f y e souê‘ Moâ—â—terall â—â—ce is 〈◊〉 â—ar 14. To â—â—e â—rstis flessâ— is to beleue in hym Mat. 15. 1. Co 10 11 12. Ro. 6. Ephe. 4. Eucharyâ—stia taÌ„hkâ—â—geuyngeâ— 1. co 10 1â— 1. Tim. â— â—uc 22. Cor 5. Exo. 12. Luc. 22. 2. thinges to be coÌ„sydered iÌ„ the sacrameÌ„â—tis The sygâ—e is calâ—ed the â—hinge Gen. 17. Ero. 12. Est is taâ—eÌ„ for sigâ—ificat Eze. 5. IoaÌ„ 2. The vse oâ— the souper Luâ— 22. Lu. 22. Iohâ—Ì„ â— Abac. ◠〈◊〉 2. Io. 14. 16. â—â—â—â—lyaÌ„â— Austeâ— 12 aga adima Gen. 9 Leui. â— Deut. â— â—â—m â—m o 〈◊〉 imê‘â—eâ—â— â—he coÌ„fuâ—cion of 〈◊〉 papisâ—â—s gloâ—â—â— â—at â—4
The Souper of the Lorde wher vnto that thou mayst be the better prepared and suerlyer enstructed haue here firste the declaracion of the later parte of the .6 ca. of S. IohaÌ„ beginninge at the letter C. the fowerth lyne before the crosse at these wordis Uerely â—ere c wheryn incidently M. Moris letter agenst Iohan Fry the is confuted Whan Cryste sawe those glotons sekynge theyr be lyes flockiÌ„ge so fastâ— vnto hym Aftyr hys wonte maner the occasion taken to teche and preche vnto them of the thynge now moued he sayde Ueâ—ely verely I saye vnto you ye seke me not because ye haue sene my myracles but because ye haue eten of the loues and were well sylledâ— But as for me I am not comen into thys worlde onely to fill mennis be lyes but to feed and satysfye their souls ye take grete paynes to folowe me for the meate of your belyes but o slougherdis worke take paynes and labour rather to get that meate that shall neuer perysshe For thys meat that ye haue sought of me hytherto perysheth wyth your belyes but the meat that I shall geue you is spiritual and may not perysshe but abydeth for euer geuinge lyfe euerlastynge For my father hath conâ—eygâ—ed and confyrmed me with hys assuered testimony to be that assuered saâ—â—yng helthe and ernest peny of euerlasting lyfe whan the I weâ— vnderstode not what Cryste ment bydding them to worke labour for that meat that shuld neuer peryssh they asked hym what shal we do that we myght worke the workis of God supposynge that he had spoken of some vtwarde worke requyred of theÌ„â— wherfore Iesus answerde sayng Euen thys is the worke of God â—o beleue and truste in hym whom the father hath sent Lo here maye ye se that worke of God whyche he requyreth of vs euen to beleue in Cryste Also consyder agen what this meate is whiche badde them here prepare seke for sayng worke take paynes seke for that meat c. and thou shalt se it no nother meate then the beleif in Criste wherfore he concludeth that this meat so oft meÌ„ câ—oued is faithe of the whiche meate saith the Prohet the iuste lyueth Faith in him is therefore the meat whiche Cryste prepareth dresseth so purely powldering spycyng it with spiritual allegoryes in al this chapâ—â—er folowinge to geue vs euerlasting lyfe thorow it ¶ Then sayd the â—ues vnto himâ— what token doâ—t thou wherby we might knowe that we shulde beleue in the Do some what that we might beleue the what thinge workest theâ— that we might knowe the to be god Thou knowest wel ynoughe that our fathers did eâ—e drede or MaÌ„na in the deserte as it is wryteÌ„â— he gaue them brede frome aboue Iesus answered Uerely verely I saye vnto you Moses gaue ye not that brede frome heueÌ„ for thoughe it fil down frome the ayer yet was it not heueÌ„ly fode for it did but fede the belly But this brede of god that is descenden frome heuen whom my father geueth refressheth the â—oule so abuÌ„daÌ„tly that it geueth lyâ—e vnto the worâ—deâ— whaÌ„ the â—wes vnderstode not this saynge whiche was not els then the declaring of the gospel for by the etinge of this brede he ment the beleif of this his gospel they sayd Sir geue vs this brede euermore Iesus sayd vnto them I am the brede of lyue and who so come to me â—â—al not honger and who so beleue in me shal neuer thriâ—â—e whan the â—wes herde Cryste saye the brede that descended from heuen shâ—â—de geue lyfe to the worlde they desyeâ—d to haue this brede gyuen them for euer And Iesus perceyâ—ing that they vnderstod not the sence of this gospel he expowned them who was this so lyuely brede that geueth lyfe to al the worlde sayng I am the brede of lyfe who so come to me that is to saye who so is gryffed ioyned to me by fayth shal neuer honger that is who so beleue in me is satisfyed It is faith therfore that staÌ„cheth this honger and thirste of the soule Fayth it is therfore in Crist that filleth our hongerye hartis so that we can desyre no nother yf we once thus eat and drynke hym by faythe that is to saye yf we beleue hys flesshe bodi to haue ben broken and his blood shed for our synnes For then aâ— ouâ— soulis satisfyed and we be iustified ¶ Ouer this it folowith But I haue tolde ye this because ye loke vpon me beleue me not that is ye be offended that I sayed he that cometh to me shal nether honger nor thirste seyng that your selues being present be yet bothe hongry thirste But this cometh because ye haue sene me with your bodelye eyes ye see me beleue not in me But I speke not of suche syght nor comyng but of the lyght of faiâ—he whiche who so hath he shal no nother desyer he shal not seke by night to loue a nother before whoÌ„ he wolde laye his greif he shal not run wandering here there to seke dede stockis stones For he is certifyed by hys fayth to whom he shal cleaue he is coupled by faithe vnto me his very spouse lyuely food the onely tresure of his soule neuer more to thirste for any other This lyght of faith ye haue not for ye beleue not nor truste in me wherfore ye vnderstande not how I am the veri bred meate of youre soulis that is to saye your fayth and hope And the cause of thys your blyndenes is I wyl not saie ouer hardly to you that the father hath not drawne you into the knowlege of me or els ye had receyued me For all that the father geueth me muste câ—me vnto me And as for me I caste out noman that cometh to me For I am not comeÌ„ downe from heuen to do my wyl whiche ye attribute vnto me as vnto eche any other man for I am verely a very man and accordyng to that nature I haue a special proper wyl but miche more obedient to my father than one of you For youre wyll ofâ—e resisteth repugneth gods wyl but so do myne neuer I am therfore comeÌ„ downe to do his wil that hath sent me And to do ye to weâ—e what his wyll is This I saye is my fathers wyll that hathe sent me That of all that he hath geuen me I leese non but muste rease him vp agayn in the laste daye to be playne This is his wyll that sent me That who so se that is knowe the sone and beleue in hym he must haue lyfe euerlasting I shall stere hym vp in the laste day Here may ye se what meat he speketh of God sent his sonne into thys worlde that we myght lyue thorow hâ—m who lyueth by hym they that eat his flesshe drynke his blood who eat his flâ—sshe drynke hys blood thei that beleue his body crucifyed and his blood shed for theyr synnes
faythe wherby we cleue to gods goodnes and mercy we abyde in God and God in vs as declare his wordis folowing sayng as the lyuing father sent me so lyue I by my father And euen so he that eatethe shall lyue because of me or for my sake My father sent me whose wyl in all thynges I obaye for I am his sonne And eueÌ„ so verely muste they that eâ—e me that is beleue in me forme and fasshion them aftir my ensample mortifyng their flesshe and changyng theyr lyuynge olers thei eat my in vayne and desseÌ„ble theyr beleif For I am not comen to redeme the worlde onely but also to change theyr lyfe They therfore that beleue in me shall transforme theyr lyfe aftyr my example and doctryne and not aftyr any mannys tradicions This is the brede to men frome heuen as theffecte selfe declareth whom whoso eteth shall lyue euer But he that eâ—â—th bodely brede lyueth not euer as ye may se of your fathers that e it Manna and yet ar they dede It is not therfore no materiall brede nor bodely food that may geue you lyfe eternall ¶ These wordis did not onely offende them that hated Cryst but also some of hys discyples they where offended sayd the texte and not merueled as More tryfleth oute the trouth whyche sayd Thys is an harde sayng who maye here thys These discyples yet stoke no lesse in Crystis visyble flesshe and in the barke of hys wordis theÌ„ did the other iwes as do now More belyuyng hym to haue had spoken of hys naturall body to be eateÌ„ wyth their tethe whyche offence Chryst seyng sayd Do thys offende ye what then wyll ye saye if ye se the sone of man ascende thyther wher he was before If it offende ye to ete my flesshe whyle I am here it shall myche more offende ye to ete it whan me body shal be gone oute of your syght asceÌ„ded into heuen there syttyng on the ryght honde of my father vntyll I come ageyn as I went that is to iugement Here myght Cryst haue enstructed hys disciples the trouthe af the etinge of hys flesshe in forme of brede had thys beÌ„ his meaninge For he left theÌ„â—euer in any perplexite or doute but sought all the wayes by similitudes and familiare examples to teche thes playnely He neuer spake them so harde a parable but where he perceyued their feble ignorance a non he helpt them and declared it them ye some tymes he preuented theire askinge with his owne declaration and thinke ye not that he did not so here yisse verelye For he cam to teche vs and not to leue vs in any doute and ignorance especially in the chefe poynt of our saluacion whiche standethe in the beleif in his dethe for our synnes Wher for to put them out of all dout as concerning this etinge of hys flesshe and drinkinge of his blood that shulde geue euerlastinge lyfe where thei toke it for his very body to be eten with their tethe he sayd It is the spirit that geueth this lyfe My flesshe profiteth nothing at all to be eten as ye mean so carnally It is spirituall meat that I here speke of It is my spirit that draweth the hertis of men to me by faith and so refressheth them gostely ye be therfore carnall to thinke that I speke of my flesshe to be eten bodely for so it profitethe you nothing at al. How longe wyl ye be without vnderstandinge It is my spirit I tell you that geueth lyfe My fleshe profiteth you nothinge to eat it but to beleue that it shal be crucifyed and suffer for the redempcion of the worlde it profyteth And when ye thus beleue then ete ye my flesshe drinke my blood that is ye beleue in me to suffer for your synnes The verite hathe spokeÌ„ these wordis My flesshe profiteth nothing at all it cannot therfore be false For bothe the iwes and his disciples murmured and disputed of his flesshe how it shulde be eaten and not of the offering therof for our synnes as cryste meÌ„t This therfore is the suer ancor to holde vs by agenst all the obieccions of the papists for the eting of Cristes bodye as they say in forme of breade Cryste sayd My flesshe profyteth nothing meaning to ete it bodely This is the keye that solueth all their argumentis openeth the waye to shew vs al their false and abominable blasphemous lyes vpon Cristis wordis vttereth their sleighe iuggelynge ouer the brede to mayntayn anticrystes kyngdom ther with And thus when Criste had declared it and taught them that it was not the bodely eatinge of his material body but the eating with the spirit of faithe he added sayng The wordis which I here speke vnto you ar spirit and lyfe that is to saye this mater that I here haue spoken of with so many words must be spiritually vnderstaÌ„den to gyue ye this lyfe euerlasting wherfore the cause why ye vnderstande me not is that ye beleue not Here is lo the conclusion of all this sermon Cryste very God and man had set his flesshe before them to be receyued with faithe that it shuld be broken and suffer for their synnes but thei coulde not ete it spiritually because they beleue not in him wherefore many of his disciples fill from him and walked nomore with him And then he sayd to the twelue wyll ye go a waye to And Symon Peter answerde Lorde to whom shall we go Thou haste the wordis of euerlastinge lyfe and we beleue and aâ— suer that thou art Cryst the sonne of the lyuynge god Here is it manifest what peter hys felowes vnderstode by this etinge drynkinge of Cryste for they were perfitly taught that it stode all in the beleif in Cryste as their answer herâ— testifieth If this mater had stode vpon so depe a myracle as out papist is fayne with outâ— any worde of god not comprehended vnder any of their comon sensis that they shuld eat his bodye beynge vnder the fourme of bred as longe depe thycke and as brode as it hanged vpon the crosse thei beyng yet but feble of fayth not confirmed with the holy goste muste here nedis haue wondred stonned and staggerd and haue ben more inquisyâ—yue and of so strange a mater then they were But thei nether douted nor marueled nor murmured nor nothyng offended withe this maner of spethe as were the other that slipte awaye but they answerde fermely Thou haste the wordis of euerlastynge lyfe and we beleue c. Now to the exposicon of the wordis of oure lordis souper ¶ Amonge the holy euangelistis wrytinge the story of Cristis souper IohaÌ„ because the other thre had wryten it at large dyd but make a mencion therof in hys 13. cap. Mattheâ— Marke and Luke declaryng it clerely orderly and with iuste nowmber of wordis with whom Paule agreeth thus wryting vnto the Corynthis Our lorde Iesus the same nyght he was
and circumlocucion expownyng Tâ—ys is my bodye that is to saye This is conuerted and turned into my bodye and thys brede is transsubstancy â—â—ed into my bodye How farre lo M. More is thys your strange thomisticall sence â—rome the statte letter If ye be so addiâ—â—e to the letter why traye ye the comon peple frome the letterall sence wyth thyâ—â—ugge tellyng them the letter slayeth but ther is nether â—â—tter nor spirit that maye brydle and holde your styfe necked headis ¶ Also ye shall vnderstande that Christe rebuked the iwes Io. 6. for theâ—r litteral sence and carnal vnderstandyng of hys spiritual wordis Sayng My flesshe profiteth you nothynge at all to eate it c. And their litterall takyng of hys spirituall wordis was the cause of theyr murmure c. For euen there as also lyke in other placis To ete Crystis flesshe c. aftyr the comon phrayse of the scripture is not els then to beleue that Cryste suffred dethe and shede hys blode for vs. Rede ye 1. Corâ—n 10. that our fathers all dyd ete the same spyritual meate and dranke the same spirytuall drynke that we nowe ete and drynke Here I thinke M. More muste leue hys litteral 〈◊〉 and materiall meat or els denye Paule and denye to that our fathers did ete Cryst and dranke hys blode whyche all here Paule saythe for to eate and to drynke thys spyrituall meat and driÌ„ke was as himselfe declarethe to eate and drinke Christe Thei dranke of the stone saith Paule that went with them whiche stone was Christe And we ete and drinke the very same stone whiche is not els then to beleue in Christe Thei beleued in Christ to come and we beleue in hym comen and haue sufâ—red where is now thinke ye M. Moris litterall sence for the â—â—ing of Christis materiall bodye Our fathers were one and the same chyrche with vs vnder the same testament and promyse eueÌ„ of the same faithe in Christe And euen as they eate hym and dranke his bloode euen the same spirituall meat and drynke that we do ete and drinke so do we now in the same faithe for what els was signifyed by thys maner of speche our fathers did eate and drinke Chryste then that they beleued in Christe to be incarnated to suffer dethe what els ment the pore woman of Chanane by eatynge then to beleue when she answerde Christe saynge ye saye sothe my lorde But yet â—o the lytell whelpis ete of the crummes that fall frome theyr maisters table This did she answer in an allegory accordyng to Christis first answer vnto her she meaning by the etinge of the crummes the beliefe of his wordis and gospel to be sâ—atred amoÌ„g the genâ—yls as Christe answering comfirmed hir meaning saing O woman grete is thy faithe He sayd not thou arte a grete eater and deouwereâ— of brede Here is it playne that to ete in escrâ—pâ—ure is taken to beleue as Chyâ—te himself expowneth it Io. 6. so ofte and so plentuously and I am here compelled to inculke and iterat it whiâ—h so many wordis to satisfye if it were possible this carnall flessh vowerer and flesshely iwe ¶ Nowe to examyn and to discusse this mater more depely and playnly I shall compare the olde passouer with the newe and souper of the Lorde And to shewe ye how the figurâ—s corresponde theyr verites I wyll begyn my coÌ„parison at Baptysme coÌ„paryng it with the lordis souper whyche be the two sacrameÌ„tis lefte vs now vnder the grace of the gospell And aftirwarde to set forthe both these sacramentis playnely I wyll compare Cyrcumcision with baptysme and the passe lambe with Crystis souper ¶ Cy baptysme as we testyfyed vnto the coÌ„gregacion our enterynge into the bodye of Criste take here Crystis bodye as dothe Paule for his congregacion to dye be buryed and to ryse wyth hym to mortifye our flesshe and to be reuyued in spirit to caste of the olde man and to do vpon vs the newe euen so by the thankys geuynge for so did the olde greke doctours call thys souper at Goddis borde or at the lordis souper for so doth Paule call it we testifye the vnite and communion of oure hertis glued vnto the hole bodye of Cryst in loue ye and that in siche loue as Cryste at thys hys laste souper expressed what tyme he sayde hys bodye shulde be broken and hys blod shede for the remission of our synne And to be short As baptisme is the badge of oure faythe so is the lordis souper the token of our loue to god and oure neghbours wher vpon standeth the lawe and prophetis For the ende of the precepte is loue out of a pure herte and good conscience and faith vnfained So that by Baptisme we be iniciated conseigned vnto the worship of one god in one faith And by the same faithe and loue at the lordis souper we shewe our selues to continew in our possession to be incorporated and to be the very members of Crystis bodye ¶ Bothe these sacramentis were fygured in Moses lawe Baptysme was fygured by circâ—ncisyon and the lordis souper by the etynge of the passelombeâ— where lyke as by cyrcuncysion the people of Israel were rekened to be goddis people seuerall frome the gentyls so be we now by baptisme rekened to be conseigned vnto Crystis chyrche seueral frome iwes paynyms c. And as their passouer that is to saye their soleÌ„pne feste yerely in etynge their passelombe was an vtwarde token of their perseuerance in their relygion and in remembrance of theyr passage out of egypte into the londe of ChanaaÌ„ so is now the etinge of the lordis souper whyche Cryst and Paule called our passouer a token of our perseuerance in our crysten profession at baptisme and also thankis geuynge wyth that ioyfull remembraÌ„ce of our redempcion from synne dethe helle by Crystis dethe Of the fygure of thys souper our new passouer thus is it wrytten Aftir ye be entred into that lande whyche the lorde God shal geue you accordyng to thys promyse ye shal kepe thys ceremony And when your chyldren aske ye what relygion is thys ye shall answer them It is the sacryfice of the passyngouere of the lorde when the lorde passed forebye the houses of the chyldern of Israel in egipte smyting the gipcians and delyuering our houses This etinge therfore of the passe lambe was the figure of the lordis souper which fygure whan the howr was comen that he wolde iâ— to ceasse geue place vnto the verite as the shadewe to vanisshe awaye at the presence of the bodye He sayde thusâ— with a feruent desyer do I longe to eate this passouer with you ere I suffer ¶ Agene let vs compare the fygure wyth the trwthe the olde passouer with the newe and diligeÌ„tly consyder the properte of spekinge in and of ether of them Let vs expende the succession imitacion tyme howe
betrayed he toke the brede and after he had geuen thankâ—s he brake it saynge Take ye it eat it This is my boodye whiche is for you broken Here is nowe to be noted the ordyr of this accion or acte Firste Criste â—oke the brede in his handis secondarylye he gaue thankis thirdelye he brake it foâ—â—ertly he raught it them sayng take it fyftely he had them eate it At laste after all this he sayd This is my bodye whiche is for you brokeÌ„ this thinge do ye into the rememberaÌ„ce of me Her ye se that this breade was firste brokeÌ„ deliuered them and they were commaunded to eate it to ere Criste sayde This is my boâ—dye And for because it is to suppose verely that they toke it at his hande as he bad them and dyd eat it to when they had it in their handis their master whose wordis they did euer obaye commandinge them It muste nedis folow yf these be the wordes of the consecracion that â—hey were houseled with vncoÌ„secrated brede or els now eaten or at lâ—ste wyse parte of it ere Cryste consecrated it ye it foloweth that it was oute of Cristis handis and in theyr mouthes when Criste consecrated it and so to haue coÌ„secrated it when it was now in hys disciples handis or in their mouthes or rather in theyr belyes Here it is manifest that Cryste consecrated no breade but delyuered it to his disciples baâ— them ete it In somyche that S. Thomas theyâ— owne doctour that made their transsubstanciacion confesseth that some there were that sayd that Criste did firste consecrate with wâ— other wordis ere he nowe reching the breade to his disciples sayd This is my bodye c. and yet calleth he it no heresye so to saye Nowe sithe in all this acte and souper ther be no wordis of consecracion but of the delyuering of the brede broken after thankis geuyng with a commandement to eat it brynge vs your wordis of consecracion and shew vs by what wordes God promised you gaue ye powâ— to make hys bodye Ther is nether commandement nor yet any wordis lefte in all the scripture to make or to consecrate Christes body to bringe it into the brede But therbe the wordis of God lefte in the fyrst cap. of Genesys wherby he made al the worlde with which wordis all be it we yet haue them yet is it denyed vs to make that thing that he made with them Now sith we hauyng his wordis of the creacion cannot yet make any newe creature of nothyng how then shall we with out any wordis of consecracion and makinge make y â— maker of all thyngis ¶ Unto thys accion or souper or delyuerance of the brede he added a reason and significacion of thys signe or sacrement and what also is the vse therof as thoughe any shulde aske them theraftir what sacrement religion or ryte is this They shulde answer euen in a lyke maner of spech as it was commanded their fathers to make answere to theyr chyldren at the eatyng of the olde passouer wherof this new passouer was the veryte and that the figure sayng When your chyldern aske ye what religion is thys ye shal answer them It is the sacrifyce of the passyngby of the lorde c. Lo here the lambe that signifyed and did put them in rememberance of that passyngby in Egypâ—e â—he Israelitis spared and the egyptians smyten was called in lyke phrase the selfe thynge that it represented signifyed and did put them in remembrance of No notherwyse then if Chrystes disciples or any man els seyng in that souper the brede taken thankys geuen the brede broken distributed eaten shulde haue asked hym what sacremeÌ„t or religion is thys He had to answer theÌ„ y t Christe sayd This is my bodye whych is for you brokeÌ„ This thing do ye into the remembrance of me that is to saye so ofte as ye celebrate thys souper geue thankis to me for your redempcion In whych answere he callethe the vtwarde sensible signe or sacrement that is the brede wyth all y â— other accion euen the same thinge that it sygnifyeth representeth and putteth syche eaters of the lordis souper in remembrance of For when he sayd whyche is broken for you euery one of them sawe that theÌ„ it was not his body that was ther broken but the brede for as yet he had not suffered but the brede broken was diuided into pesis euery one of the twelue takyng eatinge a peace before he saydeâ—â—hys is my bodye c. ¶ Nowe sith M. More wil steke so faste in hys literall sense vpon these wordis This is my bodye c. Then do I aske him what thynge he shewethe vs by this first worde and pronowme demonstratyue Hoc in englysshe this If he shewe vs the brede so is the brede Christis bodye and Christis body the brede whiche sayng in the literall sense is an hyghe heresye aftir them And for thys sayng thei â—uâ—â—ned Lorde Cobham Also I aske whither Cryste speking these wordis This is my bodye c. had then the brede in his handis wherwith he houseled his disciples or no That he had it not but had now delyuered it them and had commaunded them to ete it to the ordyr and wordis or the texte playnly proue it as is declared before And S. Marke relleth the story also in this ordyr The Cuppe taken in his handis aftyr he had geuen thankis he gaue it them and thei all dranke therof And he sayd to them This is my bloode of the new testament whiche is shed for many Here is it manifest that thei had all dronken therof first ere he said the wordis of consecracion if they be the wordis of any consecracion Besydis this yet if ye be so sworne to the litterall sense in this mater that ye wyl not in these wordes of Cryste This is my body c. admitte in so playne a speche no troope for Allegorye ther is none if ye knew the proper difference of them both whiche euery grammaâ—ion can teche you then do I laye before your olde eyen and spectacles to Crystes wordis spoken of the Cuppe bothe in Luke cap. 2â—2 and Paule 1. Ca 11. sayng This Cuppe is the newe testament thorow my bloode which is shed for you Here Cryste calleth the wyne in the cuppe the selfe cuppe which euery man knoweth is not the wyne Also he calleth the cuppe the newe testameÌ„tâ— and yet was not the cuppe nor yet the wyne contayned theryn the newe testament and yet he calleth it the newe testament coÌ„teigned and coÌ„firmed with his blood here ye se he called not the cuppe his blode but the testament Where is now your litterall sense that ye wolde so fayne frame for your papistiâ— plesure If ye wyll so sore steke to the letter why do youre faccion leue here the playne letter sayng that the letter slayeth goinge aboute the busshe wyth thys exposicion
For he ment as faithfully and as playnely as hys wordis sownedâ— and euen so dyd hys disciples wyth out any more meruelynge vnderstode him For they answerd him sayng Lo now spekest thou apertely nether spekest thou any ê“uerbe But what a derke prouerbe and subtyle rydle had it bene if he had ment by hys goynge hence to haue taryed here styll and by forsakynge the worlde to abyde â—tyll in the worlde and by hys goyng hence to hys father by hys very bodely ascencion to be but inuisible who wolde interprete thys playne sentence thus I go hence that is to saye I tarye here styll I forsake the world and go to the father that is to saye I wyll be but inuisible and yet here abyde styll in the worlde bodely For as concernyng hys godhed whiche was euer wyth the father and in all placys at once he neuer spake syche wordis of it whan Cryste sayde hys dethe now at hande vnto hys disciples now agene I forsake the worlde and go to my father but ye shall tary styl in the world If they wyl expowne by hys forsakyng the worlde to tarye here styl bodely and to be but inuysyble why do they not â—y lyke exposicion interprete the tarynge here styl of the disciples at that tyme to be gone heÌ„ce bodely and to be here visible For Crist did set these contraryes one agenst a nother to declare eche other as if to tarye here styll dyd signyfye to the disciples that they shulde abyde in the worlde as it dothe in dede theÌ„ muste nedis his goyng heÌ„ce forsakyng the worlde signifie his bodely absence as both the wordis plainely sowne Cryste ment they vnderstode them But in so playne a mater what nede all these wordis Be thou therfore suer Crysten reder that Crystis glorified body is not in this worlde but in heuen as he thyther ascended in whiche body he shall come eueÌ„ as he weÌ„t gloriously wythe powr and grete maiestye to iuge all the worlde in the laste daye Be thou therfore assuered that he neuer thus iâ—geled noâ— mocked hys so dere beloued disciples so ful of heuines now for hys bodely deê‘tynge For if he had so ment as our papistis haue paruerted his sayngis his disciples wolde haue wondered at so strange maner of speche and he wolde 〈◊〉 â—xpressed his mynde playnly sithe at thys tyme he was so full set to leue them in no doute but to counfort them with hys playne and confortable wordis And yf he wolde haue bene but inuisible and still bodely present he woulde neuer haue couered himselfe wyth the clowde shewynge them and testifyenge also by those two men his very bodely ascension oute of theyr syghtis we maye not make of his very bodely ascension siche an inuysyble iugelynge caste as oure papistis fayâ—e Fasshoning and fayning Cryste a bodye nowe inuisible now in manye placis at once and then so greate and yet in so lytel a place not discerned of any of our sensis nowe gloryfied now vngloryfied now passible and then impassible and I wote ner what they imagyn and make of theyr maker and all with oute any worde ye clene agaynste all the wordis of holy scripture For suerly in thys theyr imaginacion and so sayng thei bringe in a fresshe the heresye of that great heretiâ— Marcyon whiche sayd that Criste toke but a phaÌ„tasticall bodyeâ— and so was nether verely borne nor suffered nor rose nor ascended verelye nether was he very man whiche heresye Tertullian coÌ„futeth Cryste toke verely oure nature siche a passible and mortal body as we here aboute with vs saue that it was with oute all maner of synne In siche a body he suffred verely rose agen frome dethe in siche a glorifyed body now immortall c. as euery one of vs shall ryse in at the general iudgement It is appropryed onely to his godheâ— to be euery whore and not to be circumscribed nor contaned in no place And as for our papistis prophane voyde voyces his bodye to be in many places at once indiffinitiue incircuÌ„scriptiâ—e non permodum quanti neque localiter c. whiche includeth in it sâ—lfe contradiccion of whiche Paule warned Timothe 1. Timo. 6 2. Tim. 2. callyng them thopposicions of a false named scyence for that their scolasticall diuinite muste make obiecâ—ions agaynste euery trouthe be it neuer so playne wyth pro contra whych scyence many that ê“fesse it saith Paule 1. Tim. 2. haue erred from the faiâ—he as for this conteÌ„cion and bataill aboute wordis profitable for nothynge els but to subuerte the herers I care not for them For I haue the almyghty testymony of theâ—erlastinge worde of God redy to soyle all their madde and vnreasonable reasons to wype them clene a waye to turne them into their owne confusion ¶ And for because they holde them so faste by Paule 1. Co. 11. I shall loose their holde expownynge the lordis souper aftir Paule whyche addeth immediatly vnto the cuppe this that Luke there leaued forthe Do ye this in to my rememberaÌ„ceâ— This doth Paule repete so ofâ—e to put vs in mynde that these thankis geuyng and souper is the commemoracion and the memoriall of Crystis dethe wherfore aftir all he repeteth it yet agayne the thirde tyme saynge So oft as ye shall ete this brede he calleth it styll brede euen aftir the popis consecracion drinke the cuppe he saith not drynke this blood se that ye geue thankes be ioyouse and preche the deâ—he of the lorde for somyche sygnifieth annunciate in this place vntyll he come that is to saye fro the tyme of hys deathe ascencion vntyll he come agayne to iugement Forthermore saith Paule whoso ete thys brede he calleth it styll brede or drynke of the câ—ppe of the lorde vnworthelyâ—he is gilty the bodye and blode of the lorde The bodye blood of the lorde Paule calleth here the congregacion assembled toghyther to ete the lordis souper For they at hys body and blood whych ar remeded wyth his body and blode as he sayde in the .10 cap. before The cuppe of thankis geuynge whyche we receyue wyth thankis is it not the felowship of the blood of Cryste Thâ— brede whyche we breke is it not the felowship of the bodye of Cryst For we beyng many togither ar one brede euen one bodye Lo here Paule expownyng hymselfe vseth the same forme of speche that is vsed in these wordis This is my bodye takyng Is for signifieth we ar one brede euen one bodye that is to saye we ar signified be one lofe of bred to be one bodye he shewethe the cause adding because we be all partakers of one lofe or pese of brede And in the .12 cap. folowing he sayth playnely ye be the bodye of Cryste and hys partyclar members and in the firste cap. to thephesiansâ— God dyd set Cryste to be the head ouer all vnto hys congregacion whyche hys bodye c. ¶ And because tâ—e comparyson in the
.10 cap. betwene the lordys borde hys cuppe and the deuillys borde and hys cuppe do declare thys mater I shall recyâ—e Paulys wordis saynge ye maye not drynke the cuppe of the lord the cuppe of the deuyll bothe togytherâ— ye may not be partakers of the lordis borde the deuylls borde bothe at once The deuyls bord and his â—uppâ— was not hys body and blode but the etyâ—ge and drynkynge before theyr images and Idolls as dyd the haithen in the worshyp and thâ—nkys of thyr Godsâ— of whyche thynge thou maist gather what Paule ment by the lordis borde and his cuppe Now let vs retourne to Paule in the .11 cap. Thei eate thys brede and drynke of this cuppe vnworthely that come not vnto thys borde with suche faithe and loue as they professed at theyr baptisme They ete vnworthely that thruâ—ted them selues in among thys congregacioÌ„ hauyng not the loue that this sacrament and sygne of vnyte techethe sâ—gnyfyeth whych maner of people Paule in thyssame ca. rebukethe bendethe all hys sermon agenste them for that thy were contensyouse and came togyther not for the better but for the worseâ— So that thyr comyng togither whyche shuld haue â—ene a token of faithe and loue was turned into thoccasyoÌ„ and mater of diâ—sencion and stryfe because euery man dyd eâ—e as Paule sayth hys owne souper and not the lordys souper wheryn the brede and drynke is comon as well to the pore as to the ryche but here the ryche dysdayned the pore and wolde not tarye for them so that some as y e ryche wenâ—e thâ—yr waye dronken and ful anâ— the pore departed â—ongrye drye whyche was a tokeÌ„ of no â—gal distrybucion of the brede and drynke and that the ryche comtemned the pore and so became sclaunderouse and gyltie of y e body and blode of Cryste that is to wite of y e pore congrâ—gacion redemed wyth Crystis body and bloâ—e Thus they that came togyther apeâ—yng to haue had that loue whyche the souper signifyed and had it not vttered them selues by thys contenciouse vnlouynge dealyng not to be meÌ„bers of Crystys bodye but rather gyltye hurtfull vnto them As if a soudyer of our aduersaryes parte shulde come in among vs wythe our lordis badge hauynge not that herte faythe and loue to our capitayne that we haue we wolde if we espyâ—d it by any token take hym for a spye and betrayer rather then one of vs. ¶ Let a man therfore sayth Paule proue him selfe well before whyther he hathe thys faythe to Cryste and loue to God and hys neghbour whych all he professed at baptisme thys souper signyfyed and so come in emonge the congregacion to ete of thys brede drynke of this cuppe he calleth it styll brede wyne and nether hys body nor blode For he that etith and drinketh vnworthely eteth drynketh his own dampnacion because he discryâ—eth not the lordis bodye He calleth styll the lordis bodye the congregacion redemed wyth Crystis body as he dyd before and also in the chap. folowynge feâ—chyng â—ys analogy and simyleâ—ude at the naturall bodye In whyche althoughe ther be diuerse members one exellynge a nother one inferior vyler more conteÌ„ptible then a nother yet may not the bodye want them but must kouer them reuerently holde them in honour Ageyn in the bodye thoughe â—herbe dyuerse members of diuerse eâ—â—ices yet is ther no discorde emonge them but euery member beâ—t neâ—er so low vyle yet dothe it mynister serue a nother and al togither holde vp helpe the â—â—oll bodye This coÌ„sideracion with these coÌ„parysons so eloqueÌ„tly so playntuously so lyuely dothe Paule set forthe in that .12 chap. that noman can desyer any more And all to bringe vs into the consyderacyon discrecyon of the bodye of Cryste whyche is hys congregacyon wythout whyche consyderacion discrecioÌ„ if we thrust our selues yn wyth this signe cognisans faynedly we be but hypocrites and ete and drynke our owne iugement For thys cause many are syke emonge you and many ar a slepe that is ar dede Here it semeth some plage to haue bene caste vpon the CoriÌ„th for this abuse in the eâ—yng of the lordis souper For bothe the lawe and prophetis thretened vs plages as pestilence famyne swerde for our synnes For yf we had iuged our soules that is If we had dilygeÌ„tly examined our owne lyuinge and repented we shulde not haue beÌ„ iuged that is to saye punisshed of the lorde But whyle we be punyshed we be corrected of the lorde leste we shuld be condempned wythe the worlde wherfore my brethern when ye come togyther to eate tary one for a nother Here is the cause of all thys dissention wherfor Paule rebuketh them But here myght some of them obiecte tell Paule Syr we come hyther hongry may not tarye so longe wher vnto Paulle answereth as he dyd before saynge Haue ye not houses to ete drynke yn Do ye contempne the coÌ„gregacyon of God shame them that haue non Here he calleth the pore the chyrche of god whom aftyrward he called the body of the lorde and now at laste he sayth If any maÌ„ be so hongry let hym ete somwhat at home so delaye hys honger that he may the beter tary for the pore leste ye come togither vnto your condempnacyon And as for other thyngys I shall dispose and set in ordyr when I come These other thynges were coÌ„cerning this souper siche as were out of frame emong them whyche yf ye rede the wholl pystle ar efte esye to se that they were no necessary trouthes for their saluacion for al syche trouthes Paule had preched them before and wrytten theÌ„ to Nether were these other thyngys lente faste thassumpcioÌ„ of our lady halowyng of bowes bellis and asshes halowyng of vestymentis crepynge to the crosse wyth siche other vnwryten vanites as M. More liâ—tethe to ieste and tryfull out the trouthe ¶ Now haue ye the very pure sence of these Crystis wordis Thys is my bodye that is to say Thys signifyethe or reprensente the my bodye takynge Est for significat As M. More hymselfe vttered it in hys Dyaloge put forthe in wylliam Barlows name reciting the opinyons of EcolaÌ„padius zwinglius saynge thys is my body is as miche to saye as thys sygnyfyeth my body wher he sayth that Ecolampadius allegeth for hym TertulyaÌ„ Chrysostome and Austen but falsely somtyme addynge more to their wordis sometyme takynge a waye frome their sentencis whych sayng is playne false and he belyethe the man now departed for fyrste hys incomparable lernynge and very spirituall iugemeÌ„t wolde not suffer hym to be ignorant in the vnderstanding of these olde holy doctours whom I dare saye he vnderstode as well as More And his conscience faythfâ—lnes wold not suffer him falsely to peruâ—rte them as More belyethe and peruertethe Crysâ—e and Paule all holy scripture And yf this man