178/26 capon. Tyndale's image of the dish of capon as a sign of welcome home is developed by Frith into an analogy of the Eucharist eaten by both faithful and unfaithful Christians (Wright 432).

179/1–2 Misach . . . pensiongeuynge. For the Lord's Supper Tyndale would use the term "Christes memoriall" (178/34), from Jesus ' command (e.g. 1 Cor. 11.24) because the biblical name focusses on the essential content of the rite. Tyndale mistakenly derives the word "Mass" from the Hebrew misach for gifts to the poor rather than from the dismissal at the end of the Latin rite, Ite, missa est. Cf. Joseph A. Jungmann SJ, "Messe," LThK 7.321; 95/19 n. (JW)

179/12 there remayneth bred and wine. Cf. CWM 6/1.353/37–354/2. More discusses here, not Tyndale on sacramentarianism, but Luther on consubstantiation. In his anonymous pamphlet Maynung vom Nachtmal (1526), the Swiss reformer Leo Jud tried to show a similarity between Luther and Erasmus on the Eucharist, but the latter protested in Ep. 1708, To the Swiss Confederacy, Basle, 15 May 1526 (Allen 6.337–42; not yet in CWE); Ep. 1737, To Conrad Pellican, <Basle>, <c. 27 August 1526> (Allen 6.382–84, esp. nn 1, 5; not yet in CWE). Tyndale does not enter into exegetical debate over the literal or figurative meaning of "is" in the words of institution, and he does not argue from Christ's Ascension as definitively placing his body in heaven. Both of these are of major importance in documents of Zwinglian provenance, such as Cornelisz Hoen, "A Most Christian Letter," published by Zwingli in 1525, now in Oberman, Forerunners 268–76. Zwingli's section on the Eucharist is found in Commentary on True and False Religion (1525), ed. Samuel Macauley Jackson and Clarence Nevin Heller (Durham, NC: Labyrinth, 1981), 198–253, esp. 206–16. See also Zwingli's On the Lord's Supper (1526), in Zwingli and Bullinger, ed. G.W. Bromily, LCC 24 (Philadelphia: Westminster, 1953) 185–238. A concise secondary presentation is Gottfried W. Locher, Zwingli's Thought, Studies in the History of Christian Thought 25 (Leiden: Brill, 1981) 220–28. For Luther's main responses to Zwingli and his allies, cf. 63/31n. (JW) Although he assigns the Eucharist first place among the traditional seven sacraments in Obedience, Tyndale gives only one paragraph to "The sacrament of the body and bloud of Christe" while he devotes five sections to Penance (M6v—O1v). For Tyndale, the Eucharist reminds the faithful of the promise of forgiveness (Obedience M1v); it is a sign of Christ's last will and testament (1 John H3). Tyndale asserts that the chalice was removed from the laity because the taste of wine would make it harder for them to believe in transubstantiation. For the same reason, the communion wafer is made as unlike ordinary bread as possible (180/25–27; 1 John H5v). Tyndale repeats that "the fyue wittes" prove that bread and wine remain after consecration ( Matthew p1v). This passage was omitted from the posthumous edition of 1537 because it was contrary to the Ten Articles of 1536. Finally, Tyndale outlines three positions on the Eucharist: Catholic transubstantiation, Lutheran consubstantiation, and, his own preference, Zwinglian memorial (Sacraments C6v—C8). For denying transubstantiation, Anne Askew was burnt at the stake under Henry VIII in 1546 (Foxe 5.537–50).

179/13–14 What . . . only. Cf. CWM 8/1.117/6–7. Aquinas asserts that the consecrated bread and wine can physically nourish the recipient: "Although the sacramental species are not a substance, still they have the virtue of a substance" (Summa III, Q. 77, Art. 6, Reply to Obj. 3).