A comparyson betwene the Paschall Lambe, & our Sacrament.
Now we shall shortely expresse the pyth of our matter and borowe the fygure of the paschall Lambe, which is in all poyntes lyke vnto it. That the offerynge of the Paschall Lambe ded sygnyfye the offerynge of Christes bodye, is playne by Paule which sayeth, |1. Cor. 5.| Christe our Paschall Lambe is offered vp for vs. When the chylderne of Israell were very sadde and heauy for their sore oppressyon vnder the power of Pharao (for the more myracles were shewed, the worse were they handeled) God sente vnto them by Moyses, that euerye housholde shulde kyll a Lambe to be a sacryfyce vnto GOD, and that they shulde eate hym with their staues in their handes, theyr loynes gyrded, and showes vpon their feete: euen as men that were goynge an hastye Iorneye. This Lambe muste they eate hastelye and make a merye maundye. Now because they shulde not saye, that they coulde not be merye for their oppressyon, and what coulde the lābe helpe them: he added gladde tydynges vnto it and sayde, This is the passynge bye of the Lorde. Whiche thys nyght shall passe by you and slee all the fyrste begotten within the Londe of Egypte, and shall delyuer you out of your bondage, & brynge you in to the Londe that he hath promysed vnto your fathers. Marke the processe and conveyaunce of thys matter, for euen lykewyse it is in our sacrament. The apostles were sadde & heauye, partelye consyderynge the bondage of synne wherwith they were oppressed, & partelye because he tolde them that he muste departe frō thē, |Ioan. 16.| in whō they ded put all their hope of their delyueraunce. Whyles they were in thys heauynes, Christ thought to conforte them ād to geue them the seale of theyr delyueraunce, and toke in hys hande breade, blessed and brake it, and gaue it to hys dyscyples sayēge: This is my bodye which shalbe geuē for you. For this nyght shall the power of Pharao the deuell be dystroyed, and to morowe shall you be delyuered from the Egypte of synne, and shall take your Iourneye towardes that heauenlye mansyon which is prepared of God for all that loue hym. Now compare them together.
|1.| The Paschall Lambe was instytute ād eaten the nyght before the chylderne of Israell were in dede delyuered frō Egypte. Lykewyse was the sacramēt instytute ād eaten the nyght before we were delyuered from our synnes.
|2.| The Paschall Lābe was a verye Lābe in dede. And so is the sacrament very breade in dede.
|3.| The Paschall Lābe was called the passynge bye of the Lorde which dystroyed the power of Pharao ād delyuered them. The sacrament is called the bodye of the Lorde which dystroyed the power of the deuell and delyuered vs.
|4.| As many as ded eate the Paschall Lābe in fayth, were very merye and gaue God greate thankes. For they were sure the nexte day to be delyuered out of Egypte. Lykewyse as many as ded eate thys sacramēte in fayth, were merye and gaue God greate thankes, for they were sure the nexte daye to be delyuered from their synne.
|5.| They that ded not eate the Paschall Lambe in fayth, coulde not be merye. For they were not sure of delyueraunce from the powre of Pharao. They that ded not eate thys Sacramente in fayth, coulde not be mery: For they were not sure of delyueraunce from the power of the deuell.
|6.| They that beleued the worde of the Lord ded more eate the passyng bye of the Lorde which shulde delyuer thē, thē they ded the Lambe. They that dede beleue the worde of the Lorde ded more eate the bodye of the Lorde which shulde be geuen for their delyueraunce, then they ded the breade. For that thynge doth a man moste eate that he moste hath in memorye & moste revolueth in mynde: as appeareth by Christe Ioā. 4. I haue meate to eate that ye knowe not.
|7.| They that beleued not the nexte daye to be delyuered from Egypte, ded not eate the passynge bye of the Lord, although they eate the Lambe. They that beleued not the nexte daye to be delyuered from synne, ded not eate the bodye of the Lorde, although they eate the breade.
|8.| The chylderne of Israell were but ones delyuered from Egypte, notwithstōdynge they ded euery yeare eate the Lambe, to keape that facte in perpetuall remēbraunce: Euen so Christ bought ād redeamed vs but ones for all, and was offered ād sacryfyced but ones for all, though the sacramēt therof be daylye brokē amonge vs, to keape the benefytte in contynuall memorye.
|9.| As manye as ded eate the Paschall Lābe in faythe and beleued Godes worde as towchynge theyr delyueraunce from Egypte, were as sure of their delyueraunce through faythe, as they were sure of the Lābe by eatynge it. As many as do eate this sacrament in fayth and beleue Goddes worde as towchynge their delyueraunce from synne, are as sure of their delyueraunce through fayth, as they are sure of the breade by eatynge it.
|10.| As many as ded eate of that Paschall Lambe ded magnyfye their God, testyfyenge that he onely was the God almyghtye, ād they hys people styckynge to hym, to be delyuered by hys power from all daunger. As manye as do eate of thys sacrament do magnyfye their God, testyfyinge that he onelye is the God almyghtye, and they hys people styckynge by hym to be delyuered by hys power frō all daunger.
|11.| When the Israelytes were delyuered from Egypte, they eate neuerthelesse the Paschal Lambe whiche was styll called the passynge bye (because it was the remēbraunce of the passynge bye of the Lorde) and hartelye reioysed, offerynge hym sacryfyce and knowelegynge with infynite thankes, that they were the felowshyppe of them that had suche a mercyfull God. Now Christes electe are delyuered from synne, they eate neuerthelesse the sacramēt which is styll called hys bodye that ones dyed for their delyueraunce, and hartelye reioyse, offerynge to hym the sacryfyce of prayse and knoweledge with infynite thākes, that they are of the felowshyppe of them that haue suche a mercyfull God.
|12.| The Paschall Lambe (after their delyueraunce beynge yearlye eaten) brought as moche myrthe and Ioye vnto them that ded eate it in fayth, as it ded to their fathers which felte Pharaoes furye, & were not yet delyuered. For they knewe ryght well that excepte God of hys mercye and wōderfull power had so delyuered them, they shulde also them selfes haue bene bounde in the Londe of Egypte, and vnder that wycked Prynce Pharao, of whiche bōdage they greatelye reioysed to be rydde alreadye, and thanked God hyghly because they founde them selfes in that plentuouse Londe whiche God prouyded for them. The sacramēt which after our delyueraunce is yearlye and daylye eatē, bryngeth as moche myrth and Ioye vnto vs that eate it in fayth, as it ded to the Apostles which were not yet delyuered. For we knowe ryght well that excepte God of hys mercye and through the bloode of his sonne had so delyuered vs, we shulde also our selfes haue bene bounde in the Egypte of synne vnder that wycked Prynce the deuell, of which bondage we greatelye reioyse to be rydde alredye, and thanke God hyghlye because we fynde our selues in the state of grace, and haue receyued throughe fayth the fyrste frutes and taste of the spyryte, which testyfyeth vnto vs that we are the chylderne of God.
This maundye of remembraunce was it that Paule receyued of the Lorde and delyuered to the Corynthyans in the .xi. chaptre. For though he borowe one propertye and symylytude of the sacramente in the .x. chapter, which in my mynde maketh neyther with vs nor agaynste vs, albeit some thynke that it maketh whole for the exposycyon of Christes wordes, |1. Cor. 10.| thys is my bodye. But in my mynde they are deceyued. For the occasyon whye Paule spake of it in the tenthe chapter, was thys.
The Corynthyans had knoweleage that all meates were indyfferent, and whether it were offered to an Idoll or not, that the meate was not the worse, ād that they myght laufullye eate of it, whether it were solde them in the shambles or sette before them when they dyned or souped in an vnfaythfull mannes house, askynge no questyons: excepte some man ded tell thē that it was offerred to an Idoll, and then they shulde not eate of it for offendynge hys conscyence that so tolde them (albeyt they were els free and the thynge indyfferente) thys knoweledge because it was not annexed wyth charyte, was the occasyon of greate offendynge.
For by reason therof they sate downe amonge the Gentyles at their Feastes, where they ded eate in the honoure of their Idolles, and so ded not onelye wounde the conscyēce of their weake bretherne, but also cōmytted Idolatrye in dede. And therfore S. Paule sayde vnto them. My deare beloued flee from worshyppynge of Idolles. I speake vnto them whiche haue dyscrecyon. Iudge ye what I saye. Is not the cuppe of blessynge which we blesse the felowshyppe of the bloode of Christe? Is not the breade which we breake the felowshyppe of the bodye of Christe? For we though we be manye are yet one breade and one bodye, in as moche as we are partakers of one breade. Christ ded call hym selfe bread ād the breade hys bodye. And there Paule calleth vs breade and the breade our bodye. Now maye you not take Paule that he in this place shulde dyrectelye expounde Christes mynde. And that the verye exposycyō of Christes wordes, whē he sayde, thys is my bodye, shulde be that it was the felowshyppe of his bodye, as some saye, whiche seakynge the keye in thys place of Paule, locke them selfes so faste in, that they can fynde no waye out. For Christe spake those wordes of hys owne bodye which shulde be geuē for vs, but the felowshyppe of Christes bodye (or congregacyon) was not geuen for vs. And so he mente not as Paule here sayeth, but mēte hys owne bodye. For as Paule calleth the breade our bodye for a certayne propertye, euen so doth Christe call it hys bodye for certayne other propertyes. In that the breade was brokē, it was Christes owne bodye, sygnyfyēge that as that breade was broken, so shulde hys bodye be brokē for vs. In that it was dystrybuted vnto hys dyscyples, it was hys owne bodye, sygnyfyēge that as verelye as that breade was destrybuted vnto them, so verelye shulde the death of hys bodye, and frute of hys passyon be dystrybuted to all faythfull folke. In that the breade strengtheneth our bodyes, it is hys owne bodye, sygnyfyenge that as our bodyes are strengthened and conforted by breade, so are our soules by the fayth in hys bodye brekynge. And lykewyse of the wyne in that it was so dystrybuted, conforteth vs and maketh vs merye. Furthermore, the breade and wyne haue a nother propertye, for the whiche it is called our bodye. For in that the breade is made one breade of manye graynes or cornes, it is our bodye, sygnyfyenge that we though we be manye, are made one breade, that is to saye: one bodye. And in that the wyne is made one wyne of manye grapes, it is our bodye, sygnyfyenge that though we are manye yet in Christe & through Christe we are made one bodye and membres to eche other. But in thys thynge Paule and Christe agre. For as Paule calleth the breade our bodye and vs the breade, because of thys propertye that it is made one of manye: euen so doth Christe call it hys bodye, because of the propertyes before rehearsed. Furthermore in thys they agre, that as Paules wordes muste be taken spyrytuallye, for I thynke there is no man so madde, as to Iudge that the breade is our bodye in dede although in that propertye it representeth our bodye: Euen so muste Christes wordes be vnderstonde spyrytuallye, that in those propertyes it representeth hys verye bodye. Now when we come together to receyue thys breade, then by the receyuynge of it in the congregacyon, we do openlye testyfye that we all whiche receyue it, are one bodye, professynge one God, one Fayth, & one Baptyme, and that the bodye of Christe was brokē and hys bloode shedde for remyssyon of our synnes. Now syth we so do, we maye not acompanye nor sytte in the congregacyon or felowshyppe of thē that offer vnto Idolles and eate before them. For as Paule sayeth, ye cā not drynke the cuppe of the Lorde and the cuppe of the deuels: ye can not be partakers of the table of the Lorde and of the table of the deuelles. I wolde not that you shulde haue felowshyppe with deuelles. The heythen which offerred vnto Idolles were the felowshyppe of deuelles, not because they eate the deuelles bodye or drāke the deuelles bloode, but because they beleued and put their confydence in the Idoll or devyll as in their God, and all that were of that fayth had their ceremonyes, and gaue hartye thankes to their God with that feaste which they kepte. They came to one place and brought their meate before the Idoll and offered it. And with their offerynge gaue vnto the devyll Godlye honoure. And then they sate downe and eate the offerynge together, geuynge prayse and thākes vnto their God, and were one bodye and one felowshyppe of the devell, which they testyfy by eatynge of that offerynge before that Idoll. Now dothe S. Paule reprehende the Corinthyans for bearynge the gentyles companye in eatynge before the Idoll. For they knowe that the meate was lyke other meate. And therfore thought them selues fre to eate it or leue it. But they perceyued not that that congregacyō was the felowshyppe of develles whiche were there gathered (not for the meate sake) but for to thanke, and prayse the Idoll their God in whome they had their confydence.
And all that there assembled and ded there eate, and ded openlye testyfye, that they all were one bodye, professynge one fayth in their GOD that Idoll: So S. Paule ded sharpelye rebuke them, for because that by their eatynge (in that place and felowshyppe) they testyfyed openlye, that they were of the develes bodye, and reioysed in the Idoll their God, in whome they had fayth and confydence. And therfor sayeth Paule, that they cā not both drynke the cuppe of the Lorde, testyfyenge hym to be their God in whome onelye they haue truste and affyaunce, ād the cuppe of the devell, testyfyenge the Idoll to be their God and refuge.
Here you maye note that the meate and the eatynge of it in thys place and felowshyppe, is more then the common meate ād eatynge in other places. For els they myght lawfullye haue dronken the deuelles cuppe with them the one daye, and the cuppe of the Lorde the nexte daye with his dyscyples. What was it more? Merelye it was meate, whiche by the eatynge of it in that place and felowshyppe, ded testyfye openlye vnto all men, that he was their God whose cuppe they dranke, and before whome they eate in that felowshyppe; and so in their eatynge they praysed and honoured the Idoll. And therfore they that had their truste in the leuynge God and in the bloode of hys sonne Christ, myght not eate with them. And lykewyse it is in the sacrament, the breade and the eatynge of it in the place and felowshyppe where it is receyued, is more then commō breade. What is it more? Verelye it is breade which by the eatynge of it in that place & felowshyppe, doth testyfye openlye vnto all men, that he is our verye God whose cuppe we drynke, and before whome we eate in that felowshyppe, and that we put all our affyaunce in hym and in the bloode of hys sonne Christe Iesu, geuynge God all honoure ād infynyte thankes for hys greate loue wherwith he loued vs, as it is testyfyed in the bloode of hys sonne, which was shedde for our synnes. So that in this place and felowshyppe maye no man eate nor drynke with vs, but he that is of our fayth and knowleageth the same God that we do. As by example, If a mā were well beloued amonge hys neyghboures (albeyt he haue some enemyes) & were longe absent from hys fryndes in a straunge contrye: when he were come home, hys neyghboures that loued hym wolde greatelye reioyse, and peraduēture wolde bye a copon or a nother peace of meate to geue hym hys welcome home, ād gette the to some honeste mans house or to a taverne, and make good chere together, to testyfye opēlye that he is welcome home, and that they all whiche are at that banket reioyse of hys commyge home. Nowe I saye, that this banket is more then another meate, for at thys banket hys enemyes maye be loth to come, because they can not reioyse at hys comynge home, ād therfore can not make good chere amonge thē, testyfyenge that he is welcome home; but rather abhorreth the meate and drynke that is there eatē, because their harte doth not fauoure the parson for whose sake it is prepared. Notwithstondynge yf a capons legge were reserued for one of hys enemyes and afterwarde geuen hym whā the banket were done, he myght laufullye eate it. For then it were but bare meate, suche as he eateth at home. And lykewyse the enemyes of Christe which beleue not that they haue remyssyō of synnes throughe hys bloode sheadynge, can not reioyse of hys bodye breakynge. And therfore can not make good chere amonge them, but yf any be reserued after the maundye, he maye laufullye eate it, for it is but breade. And hys louers that are there present do rather come thy der to geuehym hys welcome home then for the meate, ād they more eate hys welcome home, then the meate.
But yf anye of hys enemyes fortune to be there, they eate onelye the meate, ād not hys welcome home. For they reioyse not at hys commynge home. Lykewyse the faythfull that are there present, do rather come thyther to reioyse in the fayth of hys bodye breakynge, then in breakynge or eatynge of the breade or meate. But yf anye of the vnfaythfull fortune to be there, they eate onelye the breade, and not hys bodye breakynge. For they reioyse not at hys bodye breakynge. Here peraduenture some wolde suppose that I were contrarye to my selfe. For before I sayde, that it was more thē meate that was eaten at the gentyles feastes, ād more thē meate that was eaten at my neyghbours welcome home, and more then breade that is eaten at the receyuynge of the sacrament of the bodye and bloode of Christe. And nowe I saye, that yf a mans enemye be there, he eateth onelye the meate and not the welcome home. And lykewyse the vnfaythfull eateth onelye breade and not the bodye and bloode of Christe. How maye these wordes stonde together? I answere, that they eate but onelye breade or meate that profyteth them, but in dede they eate more to their hynderaunce, and euen theyr owne dāpnacyon. For they that ded eate in the fellowshyppe of Gentyles, ded but onelye eate the meate to their profytte, but in eatynge their meate their facte ded opēlye testyfye, that they honoured that Idoll for their GOD (although their harte were other-wyse) wherin they comytted Idolatrye. |1. Cor. 8.| And besydes that they wounded the conscyences of their weake bretherne, and so synned agaynste God.
Besydes that, he that ēvyeth hys neyghboure and commeth to that banket, eateth but onely the meate that profyteth hym: not withstondynge in hys owne harte, he eateth the rancoure & malyce of hys mynde, to hys greate greavaunce, whē he seeth them so reioyse. And of hys owne companyons whiche are also these mannes enemyes, he doth purchace hym selfe hatred, because with hys facte he testyfyeth that he loueth hym, although hys harte be otherwyse, ād of God shalbe condempned. |1. Joā. 3.| For he that hateth hys brother, is a murtherer. Furthermore he that is vnfaythfull and commeth to the maundye, eateth but onelye the breade that profyteth hym, notwithstondynge he eateth besyde that hys owne dampnacyon, because he beleueth not that the bodye of our sauyoure which the sacrament representeth, is broken for hys synnes, and hys bloode shedde, to washe them awaye. This I am compelled to do, to stoppe the chaterynge mouthes of sophysters, albeit to them that be sober it had bene ynough to haue sayde, they eate onelye breade, and not the bodye breakynge & ce. For they ryght well vnderstonde it by the contrarye antithesis, and knowe that I ment not by that (onelye) that he shulde eate the breade and nothynge els but onelye breade: but that I ment by this worde (onelye) that he shulde eate the breade without the bodye. And so lykewyse in other examples. Thus haue we suffycyentlye declared Paules mynde in the .x. Chapter.
|1. Cor. 11.| In the .xi. chapter Paule maketh moche mencyon of the maundye and dyscrybeth it to the vttermoste. Fyrste (he sayeth) whē ye come together in one place, a man can not eate the Lordes souper. For euerye mā begynneth afore to eate hys owne souper, and one is houngrye and an other is drōken. Haue ye not howses to eate and drynke in? Or els dyspyce ye the congregacyō of God and shame them that haue not? What shall I saye vnto you? Shall I prayse you? In thys I prayse you not. Paule ded instructe accordynge to Christes mynde, that the Corinthyans shulde come together to eate the Lordes souper. Whiche lyeth not so moche in the carnall eatynge as in the spyrytuall: and is greately desyred to be eaten, not by the hounger of the bodye, but by the hounger of the faythfull harte. Whiche is greadye to publyshe the prayse of the Lorde and geue hym hartye thankes, and moue other to the same, that of many, prayse myght be geuen vnto our moste mercyfull Father, for the loue whiche he shewed vs in the bloode of hys owne moste deare sonne Christe Iesu. Wherwith we are washed from our synnes, ād surelye sealed vnto euerlastynge lyfe. With suche hounger ded Christe eate the Paschall Lambe, sayēge to hys dyscyples: I haue inwardelye desyred to eate this Easter Lambe with you before that I suffer. |Luc. 22.| Christes inwarde desyre was not to fyll hys belye with hys dyscyples, but he had a spyrytuall honger: bothe to prayse hys Father with thē, for their bodely delyueraunce out of the lande of Egypte: and specyallye to altre the Paschall Lambe & memorye of the carnall delyueraunce, in to a maundye of myrth and thankes geuynge for our spyrytuall delyueraunce out of the bondage of synne. In so moche that when Christe knewe that it was hys Fathers wyll and pleasure, that he shulde suffer for our synnes (wherin his honoure, glorye, & prayse, shulde be publyshed) then was it a pleasure vnto hym to declare vnto hys dyscyples that greate benefytte, vnto hys Fathers prayse and glorye: and so ded instytute that we shulde come together and breake the breade in the remembraunce of his bodye breakynge & bloode sheadynge: & that we shulde eate it together reioysynge with eche other & declaryng his bēfytes.
Now were the Corynthyās fallē from this honger, & can not together to thētent that Goddes prayse shulde be publyshed by thē in the myddes of the cōgregacyon, but can to feade their fleshe & to make carnall chere. In so moche that the ryche wolde haue meate ād drynke ynough, ād take suche habundance that they wolde be drōke, ād so made it their owne souper ād not the Lordes, as Paule sayeth, ād ded eate onelye the breade & meate, ād not the bodye breakynge as I sayde before, ād the poore which had not, (that is to saye that had no meate to eate) were shamed ād hōgrye, and so coulde not reioyse ād prayse the Lorde: by the reason that the delycate fare of the ryche was an occasyō for the poore to lament their pouertye, ād thus the ryche ded neyther prayse God themselfes, nor suffered the poore to do it, but were an occasyō to hynder them.
They shulde haue brought their meate and drynke ād haue deuyded it with their poore bretherne, that they myght haue bene mery together, and so to haue geuē thē occasyō to be merye and reioyse in the Lorde with thankes geuynge. But they had neyther luste to prayse God, nor to confyrte their neyghboure. Their fayth was feable, ād their charyte colde, ād had no regarde but to fyll their bodye ād feade their fleshe: And so dyspysed the poore cōgregacyō of God, whome they shulde haue honoured for the spyryte that was in thē and fauoure that God had shewed indyfferētlye vnto thē in the bloode of hys sonne Christe. When Paule perceyued that they were thus fleshlye mynded and had no mynde vnto that spyrytuall maundye whiche chefelye shulde there be aduertysed, he reproueth thē sore, rehersynge the wordes of Christe. That which I gaue vnto you I receyued of the lorde. For the lorde Iesus the same nyght in the which he was betrayed toke breade and thanked and brake it and sayde: take ye and eate ye, this is my bodye which is broken for you, this do ye in the remembraunce of me. After the same maner he toke the cuppe whē souper was done sayenge: this cuppe is the newe testament in my bloode, this do ye as ofte as ye drynke it in the remembraunce of me. For as ofte as ye shall eate thys breade and drynke thys cuppe, ye shall shewe the Lordes death, tyll he come. As though he shulde saye, ye Corynthyans are moche to blame which at this souper seake the foode of your fleshe. For it was instytute of Christe, not for the intent to nouryshe the belye, but to strenght the harte and soule in God. And by this you maye knowe that Christe so mente: For he calleth it his bodye whiche is geuen for you, so that the name it selfe myght testyfye vnto you, that in this souper you shulde more eate his bodye which is geuē for you (by digestynge that in to the bowelles of your soule) then the breade, which by the breakynge and the dystrybutynge of it, doth represent his bodye breakynge ād the dystrybutynge therof vnto all that are faythfull. And that he so meaneth is evydēte by the wordes folowynge, which saye, thys do in the remembraunce of me: and lykewyse of the cuppe. And fynallye concludynge of both, Paule sayeth, as often as ye shall eate thys breade and drynke thys cuppe (in thys place and felowshyppe) ye shall shewe the Lordes death vntyll he come, praysynge the Lorde for the deathe of hys sonne, and exhortynge other to do the same, reioysynge in hym with infynyte thākes. And therfore ye are to blame which seake onelye to feade the bellye with that thynge, which was onelye instytute to feade the soule. And thervpon yt foloweth.
Wherfore whosoeuer doth eate of this breade or drynke of thys cuppe vnworthelye, is gyltye of the bodye and bloode of the Lorde. He eateth thys breade vnworthelye, which regardeth not the purpose for the which Christe ded instytute it: which commeth not to it with spyrytuall honger, to eate through fayth hys verye bodye, which the breade representeth by the breakynge and dystrybutynge of yt: whiche commeth not with a merye harte geuynge God hartye thankes for their delyueraunce from synne: whiche do not moche more eate in their harte the death of hys bodye, thē they do the breade with their mouth. Now syth the Corynthyans ded onelye seake their bealy and fleshe, ād forgatte Goddes honoure and prayse (for which it was instytute, that thankes shulde be geuen by the remembraunce of hys bodye breakynge for vs) they eate it to Goddes dyshonoure and to their neyghbours hynderaunce, and to their owne cōdempnacyon, and so for lacke of fayth were gyltye of Christes bodye which (by fayth) they shulde there chefelye haue eaten to their soules health. And therfore it foloweth.
¶ Lette a man therfore examyne hym selfe, & so lette hym eate of the breade, and drynke of the cuppe.
Thys provynge or examynynge of a mans selue, is fyrste to thynke with hym selfe with what luste ād desyre he commeth vnto the maundye ād wyll eate that breade: whether he be sure that he is the chylde of God and in the fayth of Christe: and whether hys cōscyence do beare hym wytnes that Christes bodye was broken for hym: and whether the luste that he hath to prayse God ād thāke hym with a faythfull harte in the myddes of the bretherne, do dryue hym thytherwarde. Or els whether he do it for the meates sake or to keape the custome: For then were it better that he were awaye. For he that eateth or drynketh vnworthely, eateth ād drynketh hys owne dampnacyon, because he maketh no dyfference of the Lordes bodye. That is, as is sayde before, he that regardeth not the purpose for which it was instytute, and putteth no dyfference betwene thys eatynge and other eatynge, for other eatynge doth onelye serue the bellye, but thys eatynge was instytute and ordeyned, to serue the soule and inwarde man. And therfore he that abvseth it to the fleshe, eateth ād drynketh hys owne dampnacyon. And he commeth vnworthelye to the maundye where the sacrament of Christes bodye is eaten: yea, where the bodye of the Lorde is eatē, not carnallye with the teth and bellye, but spyrytually with the harte ād faythe. Upon thys foloweth the texte that master More alleageth and wresteth for hys purpose.
For thys cause manye are weake and sycke amonge you, and manye sleape. Yf we had trulye Iudged our selues, we shulde not haue bene Iudged. When we are Iudged of the Lorde, we are chastened because we shulde not be dampned with the worlde. Wherfore my bretherne, whē ye come together to eate, tarye one for another. Yf any man hunger, lette hym eate at home, that ye come not together vnto condempnacyon.
For thys cause (that is) for lacke of good examenynge of our selues (as is before towched) manye are weake and speke in the fayth, and manye sleape, and haue loste their fayth in Christes bloode, for lacke of remembraunce of thys bodye breakynge and bloode sheadynge: Yea and not that onelye, but manye were weake and sycke euen stryken with bodely dyseases for abvsynge the sacrament of hys bodye, eatynge the breade with their teth ād not hys bodye with their mynde, and peraduenture some slayne for it by the stroke of God, which yf they had trulye iudged and examyned them selues for what intēt they came thyther, and why it was instytuted, shulde not haue bene so Iudged ād chastened of the Lorde. For the Lorde doth chasten, to brynge vs vnto repentaunce, & to mortyfye the rebellyous membres, that we maye remember hym. Here ye maye shortely perceyue the mynde of Paule.
FINIS.
¶ An Epytome and shorte rehearsall of all thys boke, shewynge in what poyntes Fryth dyssenteth from our Prelates.
Now to be shorte, in these iij. poyntes Fryth dyssenteth from oure Prelates ād from master More, which taketh vpon hym to be their proctoure. Our Prelates beleue that in the sacrament remayneth no breade, but that it is tourned in to the naturall bodye of Christ both fleshe bloode & bones. Fryth sayeth, that it is none artycle of our Crede: and therfore lette them beleue yt that wyll. And he thynketh that there remayneth breade styll. And that he proueth. iii. maner of wayes. Fyrste by the scripture of Paule, |1. Cor. 10.| which calleth it breade sayenge: the breade which we breake, is it not the felowshyppe of the bodye of Christe? For we though we be manye, are yet one bodye and one breade, as manye as are partakers of one breade. And agayne he sayeth, |1. Cor. 11.| as often as ye eate of thys breade or drynke of this cuppe, you shall shewe the Lordes death vntyll he come. And Luke calleth it breade sayenge. |Actes. 2.| They contynued in the felowshyppe of the Apostles, and in the breakynge of the breade and prayer. |Mat. 26.| Also Christe called the cuppe the frute of the vyne, sayenge. |Mar. 14. Luc. 22.| I shall not frō hence forwarde drynke of the frute of the vyne vntyll I drynke that newe in the Kyngdome of my Father.
Furthermore nature doth teache you that both the breade and wyne contynue in their nature. For the breade mouldeth yf it be kepte lōge, yea and wormes breade in it. And the poore mouse wyll ronne awaye with it and eate it, which are evydence ynough that there remayneth breade. Also the wyne yf it were reserued, wolde waxe sower, as they confesse them selues. And therfore they howfell the laye people but with one kynde onelye: because the wyne can not contynue nor be reserued to haue readye at hande, when neade were. And surelye as yf there remayned no breade, it coulde not moulde nor waxe full of wormes: euē so yf there remayned no wyne, it coulde not waxe sower. And therfore it is but false doctryne that our Prelates so lōge haue taught & publyshed.
Fynallye that there remayneth breade, myght be proued by auctoryte of manye doctoures which call yt breade ād wyne, euen as Christe and hys Apostles ded. And though some sophysters wolde wreste their sayenge, and expounde thē after their owne fantasye, yet shall I alleage thē one doctoure which was Pope, that maketh so playne with vs that they shall neuer be able to avoyde hym.
|Gelasius in concilio Ro.| For Pope Gelasius wryteth on thys maner. Certe sacramenta que sumimus corporis et sanguinis Christi, diuinæ res sunt, propter quod et per eadem diuine efficimur cōsortes naturæ. Et tamen nō desinit esse substantia uel natura panis et uini, sed permanet in suæ proprietate nature. Et certe imago et similitudo corporis et sāguinis Christi in actione misteriorum celebrantur. That is to saye: surelye the sacrament of the bodye and bloode of Christe which we receyue, are a Godly thynge, and therfore through thē are we made partakers of the godly nature. And yet doth it not cease to be the substance or nature of breade and wyne, but they cōtynue in the properte of their owne nature. And surelye the Image and symylytude of the bodye and bloode are celebrated in the acte of the mysteryes. Thys I am sure, that no man cā avoyde it, nor so wreste it, but that all men shall soone espye hys folye, and therfore I maye conclude that there remayneth the substaunce and nature of breade and wyne.
The seconde poynte wherin Fryth dyssenteth from our Prelates and their proctoure.
The Prelates beleue that hys very fleshe is present to the teth of them that eate the Sacramēte, and that the wycked eate hys verye bodye. Fryth sayeth that it is none artycle of our Crede, and therfore he reakeneth that he is in no Ieoperdye though he beleue it not. And he thynketh that hys fleshe is not presente vnto the teth of thē that receyue the Sacramente. For hys fleshe is onelye in one place at ones. And that he proueth both by the auctoryte of Saynte Austen ad Dardanum, and also by the auctoryte of Fulgentius ad Thrasauandum libro. 20. as before appeareth in the boke. And Fryth sayeth that the wycked eate not hys verye fleshe, although they receyue the Sacramente. And that he proueth by the scrypture, doctours, and good reason, grounded vpon the scryptures.
|Ioan. 6.| The scrypture is thys, he that eateth Christes bodye hath euerlastynge lyfe, ergo then the wycked eate not hys bodye. Agayne the scrypture sayeth, he that eateth Christes fleshe ād drynketh hys bloode abydeth in Christe and Christ in him: but the wycked abyde not in Christe nor Christe in them, ergo the wycked eate not hys fleshe nor drynke hys bloode.
|Augustin ser. desacra fe. Pasche.| This maye also be cōfyrmed by good auctoryte. For saynte Austen sayeth, he that abydeth not in Christe ād in whome Christe abydeth not, without doubte he eateth not hys fleshe nor drynketh hys bloode, although he eate and drynke the Sacramente of so greate a thynge vnto hys dampnacyon.
|Beda.| And euē the same wordes hathe Bede vpon the tenth chapter of the fyrste Epystle to the Corynthyans.
|Augusti de ciuitate Dei in libro. 21. cap. 25.| Agayne S. Austen sayeth, he that abydeth not in me ād in whome I abyde not, let hym not saye nor thynke, that he eateth my bodye or drynketh my bloode. And euen the same wordes hath Bede vpon the syxte Chapter of the fyrste Epystle to the Corynthyans. And euen the same sentence hath Ambrose, and Prosper, & Bede vpon the xi. chapter of the fyrste Epystle to the Corynthyans.
Fynallye thys may be proued by good reasō grounded vpō the scrypture. Christ wolde not suffer marye (though she loued hym well) to towche hym, because she lacked one poynte of faythe, and ded not beleue that he was equall with hys Father. And therfore by reason yt muste folowe, that he wyll not suffer the wycked (which neyther haue good fayth nor loue towardes hym) both to towche hym and eate hym in to their vncleane bodyes.
Now syth thys is proued true that the wycked eate not hys bodye, it must also therof neades folowe, that the sacramente is not hys naturall bodye. For they do eate the sacramēte as all men knowe. Besydes that the faythfull do not eate Christes bodye with their teth. And therfore it muste folowe that the wycked do not eate it with their teth. The antecedēt or fyrst parte of the reason is proued by the wordes of Christe which sayeth, |Ioan. 6.| that the fleshe profyteth nothynge at all, meanynge that it doth not profyte as they vnderstode hym: that is to saye: yt profyteth nothynge to be eaten carnallye with their teth and bellye, as they vnderstode hym. For els it profyteth moche to be eaten spyrytuallye, that is to saye: to beleue that through hys bodye breakynge ād bloode sheadynge our synnes are pourged. And thus doth Origene, S. Austē, Bede, Chrisostome, ād Athanasius expounde it, as appeareth in the boke before. And therfore Fryth sayeth, that onelye faythfull men eate hys bodye: not with their teth and mouth, but with their fayth ād harte, they dygeste it in to the bowelles of their soules through beleuynge that it was broken on the crosse, to washe awaye their synnes. And the wycked eate not hys bodye but onelye the breade and their dampnacyon, because they eate him not spirytually, that is: because they beleue not in hys bodye breakynge and bloode sheadynge.
¶ The thyrde poynte wherin Fryth dyssēteth frō your Prelates & their proctoure.
The Prelates beleue that mē ought to worshyppe the Sacramēte, but Fryth sayeth naye, and affyrmeth that it is Idolatrye to worshyppe it. And he sayeth that Christ and hys Apostles taught vs not so to do: neyther ded the holy fathers so teache vs. And Fryth sayth, that the autours of thys worshyppynge are the chylderne of perdycyō which haue ouerwhelmed thys worlde with synne. Neuerthelesse we muste receyue it reuerētlye, because of the doctryne that it bryngeth vs. For it preacheth Christes death vnto vs, & descrybeth it before our eyes, euē as a faythfull preacher by the worde doth instyll yt in to vs by our eares and hearynge. And that yt supplyeth the rowme of a preacher, is evydēt by the wordes of S. Austen which sayeth. Paulus quamuis portaret sarcinā corporis quod aggrauat animā, potuit tamen significando predicare Dominū Iesum Christum, aliter per linguā suam, aliter per epistolā, aliter per sacramētū corporis Christi. That is to saye: though Paule ded beare the burthen of the bodye which doth honorate the soule, yet was he able in sygnyfyenge to preache the Lorde Iesus Christe, one waye by hys tonge, and another waye by a Ēpystle, & a nother waye by the Sacrament of Christes bodye .&c. For as the people by vnderstondynge the sygnyfycacyō of the wordes which he spake ded heare the gloryous gospell of God, & as by the readynge of hys Epystle they vnderstode hys mynd, & receyued the wordes of the soules health, so by the mynystracyon of the sacrament they myght see with their eyes the thynge which they harde & red, & so haue their sēces occupyed a boute the mystery, that they myght the more earnestlye prynte it in their mynde. As by exāple: |Hier. 27.| The prophete Ieremye beynge in Ierusalē in the tyme of Sedechias Kynge of the Iewes, prophesyed ād preached vnto thē, that they shuld be takē presoners of Nabugodonosar the Kyng of Babylō. And the Iewes were angrye with hym & wolde not beleue hys wordes. And therfore he made a chayne or fetter of woode ād put thē a boute hys necke, ād prophecyed agayne, ād preached that they shulde be taken presoners ād ledde captyue in to Babylon. And as hys wordes ded certyfye their eares that they shulde be subdued, so the chayn ded represēt their captyuite euē before their eyes, which thynge ded more vehementlye worke in them then the bare wordes coulde do, ād euen so it is in the sacrament. For lykewyse as the wordes ded instyll it in to our eares, that hys bodye was geuen for vs, ād hys bloode shedde for the remyssyon of our synnes, euen so ded the mynystracyon of the Sacrament expresse the same thynge vnto our syght and dothe more effectuouslye moue vs, thē the bare wordes myght do, and make vs more attentyue vnto the thynge, that we maye whollye geue thankes vnto God ād prayse hym for hys boūteous benefyttes. And therfor seynge it is as a preacher, expressynge vnto our syght the same thynge that the wordes do to our eares, you muste receyue yt with reverence ād sober behavyoure, aduertysynge the thynge that it representeth vnto you. And euen the same honoure is due vnto it which is geuē vnto the scrypture that is the worde of God. For vnto that must a man devoutlye geue eare, ād reverentlye take the boke in hys hande: yea, & yf he kysse the boke for the doctrynes sake that he learneth thereout, he is to be commended. Neuerthelesse yf he shulde go sense hys boke, men myght well thynke that he were verye chyldyshe. But yf he shulde knele downe and praye to hys boke, then he ded cōmytte playne Idolatrye.
Consyder deare bretherne what I say, and avoyde thys Ieoperdye. Which thynge avoyded, I care not as towchynge the presence of hys bodye, though you beleue that hys naturall fleshe be there in dede, and not onelye in a mystery, as I haue taught. For when the Ieoperdye is paste, he were a foole that wolde be cōtencyous for a thynge, as longe as there commeth no hurte therbye.
The Germaynes which beleue the presence of hys bodye, do not worshyppe it, but playnly teache the contrarye, and in that poynte (thankes be to God) all they whome you call heretyckes do agre full well. Onelye avoyde thys Idolatrye, and I desyre no more.