A FAITHFUL DECLARATION OF Christ's holy supper, comprehended in three Sermons, preached at Eton College, by Roger Hutchinson. 1552.  
Whose contents are in the other side of the leaf.  
¶ Newly imprinted at London by john Day, dwelling over Aldersgate. 1560.  
Cum grat●a & privilegio Regiae maiestatis per septe●●ium.   

¶ THE CONTENTS OF the first sermon.  
THe first sermon showeth why christ ordained his supper after the eating of the paschal lamb, that the jews easter lamb, was a figure of our sacramental bread and wine, a commemoration of their deliverance, & a sacrament of Christ's death, that the jews had some continual rites and sacraments, & other some temporal: how their sacraments & ours, how their receipt and ours do differ. Why God, who is immutable, disannulled their rites, and ordained new rites and new ceremonies for us. For what cause men absent themselves from Christ's banquet, to the which they should come not annually, but continually. That as it is best to come fasting thereto, so it is not evil by occasion to receive after meat and drink. That to bless is not to make a cross upon the sacrament, but to render thanks to God the father, for the remission of our sins through the seed promised. That Christ ordaineth here no private mass, but a communion, and that the scriptures, and the Oriental church disallow all private receipt, that as it is not evil to receive the holy sacrament at thy mouth, so it is better to take it in thy hands, as Christ and his Apostles did, and the laity of the primative church.   

¶ The contents of the second sermon.  
THe second sermon declareth what a Sacrament is, that the nature & matter of the signs remaineth▪ that Christ affirmeth bread to be his body, and wine to be his blood for three properties and similitudes, and not for any transubstantiation, and mutation of their natures. That his body & blood are the sustenance of man's soul and spirit, which are not fed or nourished with corporal food. That both the spiritual eating, and the sacramental receipt are necessary and commanded. That by our worthy receipt of the sacrament, we are made Christ's body, not by faith only: but also realli. What a testament is, what the new testament is, & what the old is. That the old christians before Christ's coming, did eat his body & drink his blood, as truly, as really, and as effectually as we do. How Christ's body and blood be present in his holy supper, that they are not to be honoured in the form of bread and wine with elevation of hands or kneeling, but by faith in them, by coming to his supper, by giving of thanks and by offering unto him frankincense and myrrh, that is to say: by confessing him to be very natural man borne of his mother after the fullness of time for our redemption: and very god begotten of his father before all time, that this is the catholic faith, and the doctrine of the elder fathers of Christ's church.   

¶ The contents of the third Sermon.  
THE third sermon showeth that Christ's flesh, which is the bread of life, is never received unworthily, never unto destruction, but always unto salvation, unto righteousness and justification. That Christ with plain words, and the elder fathers, do affirm the substances of bread & wine to remain after the consecration: how the elder fathers do affirm the natures of the signs to be altered and changed without any transubstantiation. That Christ's cup ought not to be denied to the laity, that such as come unworthily to God's sacraments, be guilty of Christ's body & blood, albeit they receive the only figure and sign thereof. That after the receipt of the holy sacrament, relapse into sin is dangerous, that we must pass our life time thenceforth, in prayer and giving of thanks, and go into mount Olivet, that is: seek for heavenly things, and despise earthly things.   

THE PRINTER TO the reader.  
forasmuch (gentle reader) as all felicity health, & prosperity of a christian man, standeth & consisteth in the perfect knowledge of the true and living god and of himself, which knowledge every faithful man may plentifully and abundantly find in the holy and sacred scriptures, as it were in a most pure & clear glass or mirror. In which all men ought to delight and exercise themselves both day and night, to the amendment of their own lives, and to the edifying of their neighbours. And considering also that there are many in these latter days, (God amend them and send them better grace) the which only study with hand and foot, tooth and nail (and yet would be counted good Christians, when in very dead they are nothing less) to impugn the truth and to bury in perpetual oblivie and forgetfulness the monuments labours and travails of most worthy men, who refused no pains to advance true religion and to overthrow the false religion superstition and idolatry. I have therefore taken upon me (through God's help) to set forth & bring to light these sermons which were given unto me by master Roger Hutchinson, to put into print, and that a little before the death of the most Godly king, King Edward the sixth, and because immediately after his death God's true religion was overthrown and trodden most shamefully under foot by the bloody Papists. I was enforced and compelled, not only to surcease from printing of these sermons but also of divers others Godly men's works. The author of these sermons lying on his death bed. Whom (the Lord took to his mercy) sent to me in my trouble, desiring me, that whensoever almighty God of his own mere mercy & goodness, would look no more upon our wretchedness, (wherewith we had most justly provoked him unto wrath) but wipe awaiour sins, and hide them in the precious wounds of his son jesus Christ, and turn once again his merciful countenance towards us, and lighten our hearts with the bright beams of his most glorious Gospel, that I would not only put these Sermons of his in print: But also his other book, called the Image of God, the which he himself had newly corrected, declaring, that although God should take him unto his mercy, yet he would leave behind him some little monument of his good heart, mind, & will, the which he bore towards the truth of God's holy word, and furtherance & profit of Christ's church, for that divers sectaries were crept in under the colour & title of true religion, who through the persuasion of the devil hath sowed their devilish 〈◊〉, as the Arians, Anabaptists, Pelagians, Papists, & divers others, that the flock of Christ's congregation, might have some strong armour for the sure defence of themselves, and fit weapons, when they shall have at any time, any doing with those sectaries to the utter overthrowing of them. Therefore as the authors good will was (through the help of God) in setting forth the book for thy profit: So accept & take it in good part, and give the thanks unto God. And as touching these sermons, judge of them thyself as God shall give the grace. Thus far thou well in him that liveth for ever. Amen.  
The .25. of September.   

❧ THE FIRST Sermon on the Sunday next before Easter. ¶ The sum of the Gospel.  
THe Gospel of this day (well beloved in the Lord) containeth a narration of such things, as our master Chris● did immediately before he was (through the covetousness of judas, & envy of his own nation) betrayed unto death. It is a long process as you have heard, worthy of perpetual remembrance, and a worthy matter to be declared to all men and women. For it setteth forth plainly afore our eyes, as it were in a scaffold the seed promised, which by many dark ridels and figures is signified & shadowed in Moeses and the Prophets, and containeth the benevolence, the loving kindness, the great tender mercy, and good will of God the father, who so loved us that for our honour he suffered his honourable and only begotten child to be dishonoured and oppressed of malicious and covetous men. And that so noble and worthy a benefit should not fall out of remembrance, which is the alone author of our redemption, and our only comfort against sin, that we should reserve this his loving kindness in continual memory, & not be unthankful, he hath commanded us by the mouth of Christ our Lord to celebrate a commemoration of his favour & clemency, of his sons dishonour, & death, and to resort unto the holy sacrament of the same, that is, of Christ's honourable body and blood.  
Because this matter is so long, that it cannot be worthily declared in one hour, nor ●wayne, & forasmuch as many be yet ignorant of the fruit, of the use and cause, of the marry and sweetness of the lords supper, & know not what it meaneth, nor what a sacrament is, and Easter now draweth nigh, at which time all men and women dispose themselves to come to Christ's banquet, as I would wish they would also aswell at other times, and so come do, whose prayers God doth not forget yet because the most part will not come, but at the aforesaid feast, therefore and also for as much as it is a member & parcel of the gospel of this sunday before Easter. I thought it good to speak now of this matter, which is an abridgement of the whole scripture, as well for the erudition of those that be unlearned, as also that such as be stubbornly wedded to their own judgements, and are hardened against the truth, may not excuse themselves by ignorance, when to render an account of their faiths they shallbe cited to appear at the bar before the divine majesty. But that you may the better impress in your hearts & carry away that which I shall speak hereof, I will rehearse unto you that part & member of this gospel, which comprehendeth Christ's supper.  
Whiles they were eating, jesus took bread, and when he had given thanks, he broke it, and gave it to the Disciples and said: Take eat, this is my body. And he took the cup & thanked, and gave it them saying: Drink of it every one, for this is my blood of the new Testament shed for many to the forgiveness of sins. I say unto you. I will not drink henceforth of this fruit of the vine till that day, when I shall drink it new with you in my father's kingdom. And when they had given praises, they went out in to mount Olivete.  
This matter is declared how we do receive Christ's body and blood in the sensible sacrament of bread and wine, 
Luke. 22 Mark. 14▪ 1 Cor. 11  & also without the sacrament is showed in the sixth chapter of S. john's Gospel. 
Ihon. 6  That I may speak hereof to the promotion of God's glory & find out such lessons & such doctrine in the text which may be to your instruction & edifying, which be assembled here to serve God in prayer & hearing his word, let us ask gods help & spirit, for the which I shall desire you to say the lords prayer after me. Our fa. etc.  
This Gospel (well-beloved in the lord) is full of spiritual erudition and heavenvly comfort, it hath as many good lessons, & fruitful matters as words, yea and as many heresies be gathered of the words thereof as good lessons, as shallbe declared. Lest thorough plenty of matter I be overlong and tedious, I will overrun it in order, as the text leadeth, speaking much or little of every sentence, as I shall see needful for your instruction, desiring you not to look for a learned & profound declaration, but only for a plain exposition and a faithful confession of the catholic faith. First and in the beginning of the supper in that the text saith.  Whiles they were eating, jesus took the bread. 
Of this we may learn, that Christ & his disciples did celebrate this sacrament of his honourable body and blood, 
Why Christ ordained his supper after the eating of the lamb.  not after the present use and manner of the congregation, but after other meats and drinks. First he did eat his passover, and Easterlambe with his disciples after the custom of the old testament, 
Their lamb was a figure of our sacrament.  which passover and easterlamb was a figure and shadow of our sacramental bread & wine. For as they of the old law did eat yearly an easterlamb in remembrance of their deliverance from Egypt and from the expression of Pharaoh: 
Of their deliverance.  so we of the new testament do receive sacramental bread and wine in remembrance of Christ's death & passion, through which we are delivered from the Egypt of sin, from the gates of hell, and from the power of the devil. And as the paschal lamb was ordained and eaten the night before the children of Israel, were delivered from Egypt: so likewise this sacrament was ordained and eaten the night before we were delivered from our sins. And as when the Israelites were escaped out of Egypt, they did eat nevertheless the paschal lamb, which was called still the passing by or their passouer and passport, because it was a remembrance of their passage out of Egypt, and they eating the same heartily rejoiced, offering him sacrifice, and acknowledging with infinite thanks, that they were the fellowship of them, that had such a merciful God: So we now being delivered from sin, do eat nevertheless the sacrament, which is still called his body, that once died for our deliverance, and we heartily rejoice, offering to him the sacrifice of praise, acknowledging with infinite thanks, that we are of the fellowship of them, which have such a merciful and mighty God thorough Christ. And their lamb was a sacrament not only of their deliverance out of Egypt, but also it was a sacrament of Christ to come, 
Of Christ  that he thorough death, should deliver both the jews, and all other men from the tyranny and bondage of Satan, as john the christener taught the jews saying: 
john. 1  Ecce agnus dei, qui tollit peccata mundi, behold the lamb of God, which taketh away the sins of the world. He nameth Christ a lamb instructing us that their passover was a figure of his death and passion. And Paul confirmeth the same saying: Pascha nostrum immolatus est Christus. 
1 Cor. 5  Christ our paschal lamb is offered up for us. Of these texts and similitudes we may gather, that their passover was not only a figure & shadow of Christ's death, but also the same unto them, 
How our sacraments and theirs do differ.  that our sacramental bread and wine is to us. And when they did eat their lamb, such as believed on Christ to come and were by faith christians did eat spiritually his flesh, and drink his blood, as truly, as really, and as effectually, as we do eat it now, which be of the new testament, as shallbe proved more plainly hereafter. Here is the difference, & diversity between their eating and ours, a lamb was their sacrament, and so was the rock, of which they drank in the wilderness, so was manna also, for they had many sacraments, in which they did receive Christ's body and blood. And some of their sacraments were continual, 
Continual and temporal Sacraments.  and other some were temporal. Their easterlamb was a continual sacrament from the time of their deliverance out of Egypt, until Christ's death. Manna also, and the rock were Sacraments thereof, but because they continued but for a time, and in one age, they were but temporal Sacraments. We of the new law have not many Sacraments hereof, but only one Sacrament of bread, and wine, in the place and stead of their easterlamb, as appeareth of the similitudes afore rehearsed, and also of the institution of Christ's supper.  
For the text saith that whiles they were eating, jesus took bread & the cup, that is immediately after that he had finished the ceremony of the passover, he ordained his last supper, instructing us hereby, that bread & wine be unto us of the new testament the same in effect, in use, & operation, that the aforesaid lamb was to the old-christians, which were before the coming of the seed promised.  

Why God hath disannulled the cities of the old law.  Here percase you will reply and say. If in the ceremony of the easterlamb they of the old law did eat Christ's flesh and drink his blood, why is this ceremony now abrogated and disannulled? why have we a new sacrament of bread and wine? Is it convenient for the divine majesty, which is immutable, to make orders and laws, and to alter & change them again as men do? 
Mala. 3  I answer: they were under the law, we are under grace, they were under the old testament, we are heirs of the new testament. And because our law and theirs, our testament and theirs, our priesthood and theirs, be divers and different, therefore we have divers sacraments from them, both of Christ's body and blood, and also of other things, they had Manna, and a rock, and an easterlamb, we have only bread and wine. They had circumcision for a continual sacrament, & the read sea, and the cloud that went before them out of Egigt for temporal sacraments, we have in stead of these one continual sacrament the laver of regeneration. Nether can any mutability be laid unto God, who is immutable, for this mutation of orders and sacraments, no more then to the husbandman, which commandeth his servants to apply other business in winter, and other things in summer or springtide. This universal world is God's house, God's mansion, and palace, they of the old law were his servants, and we be his children & sons thorough Christ. Now every householder commandeth other things to his servants, and other things to his children. And a king doth not govern his realm with one sort of laws and statutes, but maketh positive laws for every time and every purpose as occasion is ministered, and so doth God. S. Paul declareth this diversity and policy of almighty God very well, where he saith: Lex pedagogus est ad Christum, 
Gal. 3  That is, the law was a schoolmaster unto Christ, but faith being come, we are no longer under a schoolmaster. A good schoolmaster doth not use one trade in teaching, nor one book, but divers trades, & divers books, as his scholars increase in learning. The Physician doth not cure all diseases with one medicine. So the eternal God, ordained divers Sacraments, divers rites, and ceremonies in divers times and ages, because of the divers conditions and natures of men. The Sacraments of the old law did shadow, figure, and preach Christ to come, our Sacraments do show him as it were upon a scaffold already come unto our eyes. Therefore it was convenient that their orders and ours should be divers, lest if their orders did remain still, it might give some occasion to Heretics to deny that Christ is yet come. Many other causes might be rehearsed of this mutation of Sacraments, which be not so necessary now to be spoken of, therefore I will omit them, and proceed to other matters. Albeit the Easter lamb of the jews, which yearly was slain and eaten in remembrance of their deliverance from Egypt & in hope of the coming of Christ, whom S. john & Paul do name our easter lamb, albeit I say their sacrament were a figure of our bread and wine, yet we may not gather hereof that the holy communion of Christ's honourable body & blood is to be resorted unto, but once a year, because they had but a yearly lamb and an annual remembrance, & that always at the feast of Easter, as some bishops of Rome have taught in times past, which would have the layte of every realm to have but an annual communion that is but once a year, & as many apere to be persuaded yet, but vainly & wickedly. For this is the common fashion of the most part of men and women, all the year long they absent themselves from gods table. And why? 
Why men absent themselves from Christ's table.  because they are loath to be pained with the remembrance of their sins, & with the consideration of their offences. The remembrance of our offences maketh us heavy and sorrowful, depriveth us of all myrrh, bringeth us into sadness, and maketh us tremble for fear of God's displeasure. Therefore jesus the son of Sirach saith. 
Eccle. 21 zacha. 5  Dentes leonis, dentes eius, sin hath teeth, like unto a Lion. And the Prophet Zachary compareth it to lead. David he nameth it a burden saying: Mine iniquity is over my head & doth press me down with a grievous burden. 
Psal. 37  Because I say they will not feel this burden, & because they desire to live merely in the pleasures of the flesh, in drunkenness, in hordom, in gluttony, in feasting and banqueting, in oppression of their neighbours, in covetousness, in unrighteous dealing all the year long, therefore they will take no remorse, no penance, no remembrance of their sins but once a year. What need I saith the carnal man to his own heart within himself, what need I to trouble myself with fear of God's displeasure, with the memory of my sins with the remembrance of hell, of death, of the devil every week or every month? How can a man be merry and think always of death and hell? no, I will take mi pleasure, I will laugh and be merry all the year, I will do what my list, & at Easter I will repent, than I will come to the lords table, but not before. Examine thine own thoughts, thou oppressor, thou drunkard, thou horekeper, thou flatterer, and enter into your own hearts, you shall find this to be the cause of your long absence, and of your seldom coming to the lords banquet. For as he that hath a hungry and a greedy stomach to his meat, declareth hereby his body to be void of all corruption, and that he is in good & perfect health: so I say unto you, to observe an annual communion is a token of an unrighteous man, of a stubborn servant, of an unquiet woman, & to come often is a token of one which striveth against his flesh, which keepeth battle with the devil, and laboureth daily to live Godly & blameless. For here we remember Christ's death & passion. The remembrance of Christ's death maketh us to remember our own offences & sins, for he died not for himself, but for our iniquities and misdeeds. The remembrance of our offences wrappeth us in sorrow and heaviness? Sorrow and heaviness do cause us to fly unto God for his help & mercy as it is written, 
Psal. 117  in trouble I cried to thee, who embraceth us like a loving father. For as sorrow and heaviness entered first into this world for sin, 
Gen. 3  and for the guilt of Adam's disobedience, so the same now doth expel sin again, & lead us into virtue, as Paul teacheth. Tristitia secundum deum operatur penitentiam in salutem. Godly sorrow saith Paul causeth repentance unto salvation. 
● Cor. 7  Moreover in that the text saith that whiles they were eating, jesus took bread and ordained his last supper, some do reason hereof that the Sacrament is not to be received fasting as the custom now is, 
It is best to come to Christ's banquet fasting.  but after other meats and drinks, after a certain refection, banquet, or maundy, which they say those that be rich should make to refresh the power and needy. For the defence of this maundy they allege not only Christ's example, but also where it is written, 
● Cor. 11  that the Corinthians in deed kept such a maundy: But Paul reprehendeth them therefore, and disannulleth their custom, as an occasion of gluttony, of drunkenness, of pride, of contention, and other misbehaviour in the church, saying unto them: have ye not houses to eat and drink in? or else despise ye the congregation of God? And again: if any man hunger, let him eat at home, that ye come not together unto condemnation: nor Christ did not celebrate this sacrament after other meats and drinks to stablish any such custom, nor to give us any example, to do the like, but rather to teach us, that our Sacramental bread is succeeded in stead of the jews easterlamb, and that their ceremony is now disannulled and abrogated. Therefore the universal Church commonly according to Paul's mind to the Corinthians useth now to celebrate the lords supper fasting without any Maundy, and not after other meats. notwithstanding as he doth well, which cometh fasting to the lords table, so he doth not ill, which by occasion cometh after that he hack eaten and drunk. Meat and drink do not defile, do not make a man an unmeet guessed for Christ's board, for the marriage dinner of the kings son, but lack of the wedding garment, that is, sin and iniquity.  
There is no commandment in the scriptures, 
Math. 22  which restraineth those that have eaten from the communion Paul reproveth not the Corinthians for any such thing, but because they made Maundeis and banquets in the house of prayer. In their own houses he doth not forbid them to eat, and drink before the communion, but permitteth it, and leaveth them to their own liberty & necessity herein saying: 
● Cor. 11  If any man hunger let him eat at home. I touch this matter partly thorough occasion of the text, & partly also to reform those, if they will be reclaimed, which for lack of knowledge, or offended with those that come after meat thorough some necessity which offence cometh of a good zeal and of a good intent, but good intents must be reform according to knowledge. And percase some will be offended with me for uttering this matter. Be not offended with truth, be not deceived, nor bewitched with superstition and blind zeal, but consider my words indifferently, or rather not my words, but the words of Chrisostom, a learned and an elder father of Christ's church, who saith a great deal more in this matter, than I have said, whose saying moved me 〈◊〉 this time to touch this matter. 
Chrisost. Homil. 9 add popul. Antioch.  For unless he or some other learned man did affirm it, I would not teach it. He in his ix Homily ad populum Antiocheum, is earnest against those, which withdraw them from the communion many times, because they were not fasting, and he exhorteth them to come otherwhiles after meat saying: Si tibi persuaseris, quod post cibum & potum, & ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenire necesse est, omnino, & invitus multam geres curam modesty, & neque in ebritatem, neque in craxulā unquam deduceris. Cura enim & expectatio in ecclesiam conveniendi, cum honesta mensura cibum & potum sumere docet, ne ingressus & fratribus commixtus postea vinum redolens, & inordinate eructans, ab omnibus praesentibus deridiaris. Which words be thus much to say. If thou determine with thyself to come otherwiles to the communion after thou hast eat & drunk, by this means thou shalt learn to be modest and sober in thy behaviour, thou shalt never offend in drunkenness, nor defile thyself with gluttony, but remembering God's table, thou wilt take meat & drink with moderation, lest coming to the church, if thou smell of wine, or belch inordinately through the fullness of the stomach, thou be a laughing stock to all that shall see thee in that taking. Whensoever thou art Godly affected, whensoever thou hast remorse for thy sins, with an earnest intent of amendment, and reformation of thy living, be not afraid to come to Christ's banquet, to the marriage dinner of the kings son, whether thou hast eaten & drunk, or art fasting. Be afraid if thou being an officer or magistrate dost devise evil statutes either ecclesiastical or temporal contrary to the statutes of the eternal God, 
M●gi●●●a.  or if thou dost make unlawful grants and give dispensations licences and cockettes, to carry will, leather, corn, or other wares over the sea, enpoverishing many thousands to enrich thyself and few others. 
Tailors.  Be afraid if thou be a Tailor, and dost steal part of their cloth, which cost them dear, from thy customers, making them believe that no less than three yards will serve their turn, when two yards be sufficient.  

Drapers. Poticaris  Be afraid to come, if thou keep a drapers, or an Haberdashers, or Apothecary's shop, and dost oppress thy brethren by taking immoderate and unreasonable gains. If thou be a husbandman, 
Husbandmen  and wilt not store markets and fairs, neither with grain, nor with cattle, which is thy vocation and calling. If thou be a Butcher and wilt not sell thy beeves, 
Butchers.  Muttons, and Veals, at the Kings price, or for reasonable vantage, but killest them without effusion and letting fourth the blood, that they may way more, to the poisoning of the eaters. If thou be a baker, 
Bakers.  and dost break the kings assize and statute, hurting many to benefit thyself. 
Pastor●.  If thou be a Person having cure of soul, and yet dost nothing therefore, but feed thine own body, and live idly, and dost not only not preach thyself, but also when other preach to thy parishioners thou defacest them behind their backs, and dost discredit them, asmuch as lieth in thee, as I know one was defaced not long ago, which preached wholesome and fruitful, doctrine even in this place. If I say thou be such a one, presume not to come to Christ's banquet, lest in his stead Satan enter in to thee, as he did into judas, & y● be expelled into utter darkness. Presume not to come without thy wedding garment, without a renewed heart, in malice and out of charity, in sin & iniquity. Be afraid if thou be an extortioner, an oppressor of others for thine own commodity, if thou be a flatterer, a pike thank, a tale bearer, a spy, or an instrument unto oppression and iniquity, if thou be a sour of debate, strife and variance, if thou be a slanderer, that is an ill speaker of goodmen. For it is lawful to say, that an evil man is an evil man, and that an oppressor is an oppressor, if thou hast admonished him, and he not amend, 
Who is a slanderer.  this is no slander. Yea I say unto you, that it is flattery, it is grievous sin to speak well of such an evil man, for it is sin to lie on the devil according to the common saying. 
Flattery. Esay. 5  woe worth them saith the Prophet Esay, that call evil good, and good evil, which maketh darkness light, and light darkness, that maketh sour sweet, and sweet sour, woe be unto them. We must bless evil men, that is pray for their amendment and reformation, so Christ's commandment is to be taken, which he gave his disciples. 
Math. 5  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bless them that curse you▪ that is, pray for them, for they corrupt the text which turn it speak well of them, unless they expound well speaking to be prayer to God for their conversion. We may not speak well of them which be notable evil, for we may not lie, we may not flatter, lest that curse of the Prophet fall upon us, which saith, woe be to you▪ that call evil, good etc. Therefore let us say the truth of such evil men that shame and report may cause them to amend, and that other may be afraid to commit the same faults, and to follow their ungracious example. If we praise evil men, besides that we lie, we encourage other to follow them, we embolden them to go forward in wickedness, and to rejoice in sin, we do break God's commandment, which saith: Non dices falsum testimonium, 
Exod. 20 Deut. 5  thou shalt be no false witness. But of this in aniwyse beware, that thou do not report evil of those, which be Godly. For as the other is flattery, and lying, so this is slander, and railing, and against the aforesaid precept, and the Prophet also crieth woe unto such, that call good evil, 
Esay. ●  and light darkness, and sweet sour. Before thou comest to God's ●ord, examine & try thyself whether thou be guilty of any of these things afore rehearsed, of oppression, of flattery, of malice, of flaunder, of lying, of envy, of batemaking. Follow the council of S. Paul, judge thyself, that thou be not judged of the Lord. And as householders and masters of colleges do call their stewards & bowsers to an account and audit, 
● Cor. 11  to know what they have received, and what they have expended, and laid forth for every thing, what is not received, and what remaineth still in their hands, so do thou, make thy self a judge over thine own conscience, call thy soul to give an account of all his thoughts, call thine eyes to a reckoning for all their wanton and unchaste looks, examine thine ears, whether they have been corrupted with flattery, with detraxion, or with evil counsel, call thy hands to accounpt for covetously taking that which was not thine, ask account and a reckoning of thy tongue, what oaths, what slanders, what brags what bawdry, what evil council, what heresy, and what pestiferous doctrine he hath sowed and uttered. For if thou do not prove and examine thyself according to Paul's counsel, but come with a defiled conscience to God's board, thou dost not eat Christ's body, which is the bread of life, and is received only unto health and salvation, but thou dost eat Panem mortis, the bread of death, the bread of judgement, the bread of damnation, and art guilty, as Paul saith: of the body and blood of Christ, 
1 Cor. 1●  because thou dost abuse, defile, and despise the Sacrament thereof. But to return to the text, S. matthew writeth that our Saviour Christ gave thanks, and that after thanks rendered he broke bread and distributed it to his Disciples.  
Where as Matthew, and Luke say, that He gave thanks, 
Luk. 22 Mark. 14.  Mark hath these words: He took bread and blessed and broke it.  
Here we say that to bless is to give thanks to God for all his innumerable benefits, 
To bless is not to make a Crosse.  and namely for our redemption through Christ. No saith the Papist to bless is to make a sign of the Cross on the Sacrament. And to defend this interpretation they allege. S. Paul's authority, who saith: is not the cup of blessing, which we bless, partaking of the blood of Christ? 
1 Cor. 10  I answer. The Greek word in these two texts which they allege for their crossing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word cannot signify to cross. For where as Paul termeth it the cup of blessing, which we bless, the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And for the english he blessed and broke the bread, Mark saith in the greek tongue, 
Mark. 14.  in which he wrote his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which word I say can not signify to make a sign of the cross. For the Greeks never used it in such signification, and the Oriental and Greek church never took it so, neither do we read, that the Greek church used ever any such gesture upon the sacrament. Then what is the meaning of these words he blessed and broke the bread. You shall understand, that to bless is a word of many significations, and many times used in the scriptures, and yet throughout the whole Bible it doth never signify to make a sign of the cross. I do not mean, nor affirm that it is evil, to make a cross on thy forehead, but to teach that Christ crossed the sacrament, and to defend crossing to be a necessary ceremony to be used at the distribution of Christ's supper, this is papistical leaven, superstitious doctrine, & to make the scriptures a nose of wax, a tenes baull, and to wrest them to every purpose. To bless here is to give thanks to God the father for his merciful beholding of our misery, for pardoning Adam's disobedience, and for sending his son to be borne of a woman, to grind and break in sunder the Serpent's head, that is to destroy the power of the devil through death, thorough his cross, and by theffusion and shedding of his blood. And the cup of blessing, of which Paul speaketh, is asmuch to say, as the cup of thanksgiving. For he expoundeth it even so in the next Chapter himself. And where as Mark saith that Christ blessed, Matthew and Luke say, expounding on another, that he gave thanks. For this use, intent, and purpose this sacrament was chief, and principally ordained, that we should not forget the great clemency and special favour of the eternal God for the death and passion of Christ our Lord, but reserve this his benefit, in continual memory. And therefore many of the elder Fathers do name this holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a rendering of praise and a thanksgiving. It followeth in the text how after that Christ had given thanks, That he broke the bread and gave it to his Disciples and bade them take and eat it, and he took the Cup likewise and gave it them saying: Drink of it every one.  
Or as Luke saith, he took the cup, and said: Accipite and dividite inter vos, take this and divide it among you. Christ our master doth not receive this holy Sacrament alone, 
Christ ordaineth here a communion, not a private mass. Actu. 2  but with his Disciples, neither do we read in all the new Testament, that ever any received it privately, or severally from others. The Acts of the Apostles testify that they which believed resorted together oftentimes to celebrate this Sacrament. But they do not speak of any private receipt: for Christ ordaineth here no private Mass, but a Communion. Let us follow his example, and celebrate Christ's supper, not as our forefathers have done many years and of long time, but as Christ, who is before all time and all years▪ did celebrate it first, and as his Disciples did use it in the primative & Apostolic church. You will say there hath been a custom contrary many years, 
An object.  and I have heard some say, that when the devotion of the layte and temporalty waxed cold, that the Apostles and their successors gave liberty to ministers to receive it alone. I answer, this custom begun but of late days, 
Thanswe●  and not many years agone. For as Chronicles do make plain and evident relation, Gregory surnamed the great the first Bishop of Rome, 
Gregorius magnus.  of that name, was the first founder of private Masses, who was Anno dom. 595 almost for the space of six hundred years there was no private receipt. Moreover this is most certain, and true, that the Oriental church never unto this day did allow or use private masses, 
The East church.  as appeareth plainly of the name, which they give to this sacrament. For they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a communion, or a coming and assemble together of many in one place. And for an evident proof of this, you shall understand that Plinius, he that was Profos Bithiniae, 
Plinius.  that is governor & captain of Bithynia, In the time of the wise Emperor Traianus, this Pliny I say in a certain Epistle, which he writeth to the foresaid Emperor, De ritu christianorum, of the rights and fashions of the christians, is a witness hereof, that the Greeks in his time had a communion, and no private masses. And other learned writers do credibly report, that certain churches of the Venetians within this xxx years, and less did not celebrate the lords supper alone, 
The venetians.  or any man privately by himself. And it may well be, that they do so still at this day: of these it is evident that private masses be not of so ancient, and long continuance, or so universally received, as the papists do face and brag the matter after their accustomed sort. But you will go further with me & say: If the laity will receive, 
An object.  they may, for they were never restrained, but if they will not, thinking themselves unworthy to receive it often themselves, why may not the priest receive it alone for them. We may pray one for another, 
Thanswer  so we are exhorted to do, but no man may receive the sacrament for others, but for himself only. That which thou receivest, thou receivest by thine own faith, and for spiritual food to thine own soul, and not to others. For it is written, justus ex fide sua vivet, the righteous man shall live by faith, 
Abac. ● Rom. 1 Hebr. 10  by his own faith, and not by an other man's faith, nor by another's receipt. And as no man hath nourishment or sustenance, of the meat which another doth eat, so this spiritual food doth profit only such, as take and eat it themselves, according to Christ's precept, they be not edified, nor refreshed with an other man's spirit, with an other man's faith, or receipt, no more than they be regenerate & renewed with the baptism of others. 
1 Cor. 1●  For if it be true that Paul saith: Qui enim manducat & bibit indign, judicium sibi manducat et bibit, that is he that eateth and drinketh unworthily, eateth and drinketh to his own condemnation, & not to any other man's condemnation, Ergo he that eateth and drinketh worthily, eateth but to his own health and salvation, and not to the health and profit of others. The benefit, the fruit, and the whole commodity of this sacrament dependeth upon the promises which Christ hath annexed to it, which promises be pronounced only to those, that come to his supper themselves, as these promises. Whosoever eateth my flesh, 
john. ●  and drinketh my blood, hath eternal life, I will raise him up (saith Christ) at the last day, and he dwelleth in God, and God in him: these promises I say be not made to thee, unless thou come to God's table thyself, another man's receipt doth nothing profit, or edify thee. Therefore Paul unto the Corinthians, after that he restraineth them from making any banquet or refection before this supper, 
● Cor. 11  afterward speaking of this Sacrament, he commandeth both priests and others, not to receive one for another, but one to tarry for another, saying: Alius alium expectate, cum convenitis ad manducandum: Tarry saith Paul one for another, when ye come together to eat. He speaketh these words of Christ's supper, for he forbiddeth the Corinthians in the same Chapter, to eat any other meat in the house of prayer, than bread and wine in commemoration of the death of Christ. Ambrose a learned and holy father of Christ's church, 
S. Ambr.  doth so construe and take this text disallowing and reproving all private receipt, and also Theophilact. 
Theophil.  For Ambrose saith upon this text: Ab invicem expectandum est, ut multorum oblatio simul celebretur & ut omnibus ministretur. That is to say: we must tarry for others, that many may offer up thanks and praises, and that all the congregation may receive. Thanks be unto God, that we have Christ's supper in that fashion and manner, which he himself observed, yet because all men be not persuaded, and some do murmur and grudge at this Godly reformation, and of a stubbornness absent themselves from the holy communion, and would fly back into Egypt again to hear Masses, as they were wont to do, I thought it necessary to touch this matter to reform their judgements, if they will be reclaimed.  
What word of God, what authority of scriptures can be alleged for private masses? Or who is able to show, that ever any of the Apostles, any holy man in the primative church, or any of the elder Fathers before Pope Gregory, did celebrate privately? If there be neither example of any holy man, nor no authority, no text, no testimony of the scripture to maintain them, let us conclude that it is but a dream and fantasy of man, submitting our judgements to God's book. Moreover as Christ did not ordain his supper to be received privately for benefactors either dead, or alive, or for others, no more did he elevate and lift up the sacrament over his head to be seen and worshipped of his disciples. 
The elevation.  He gave it them into their hands to eat, and not to honour it, to receive it, and not to worship it with holding up of their hands, & knocks on their breasts. Only God is to be honoured with this kind of reverence, & no sacrament, for God is not a sacrament, neither is the sacrament God. What a sacrament is, is to long a matter to entreat now, because I will not weary you, I will difer this point unto the next sermon. Then I will show you also how Christ's body is in the holy sacrament, & proceed further into the text. Let us use it, as Christ, & his Apostles did. If thou wilt be more devout, than they were, be not deceived, but beware that thy devotion be not idolatry. Christ gave it them into their hands, 
It is best to take the sacrament into our hands.  not into their mouths. Nether be thou afraid to take, and handle it with thy hands, as they did. Consider not how it hath been used in times past, the counsel holden at Rotomage, 
Concil. Rotomag.  did first forbid men to take it in their hands, regard more Christ's example, and the example of his Disciples, and of the primative church, which always did take it into their hands, than the late example of our forefathers. But thou wilt say, the king's book, made by the learned clergy and wise men of this realm, according to God's word, and confirmed by most high authority of the Lords and commons of the Parliament, commandeth me to receive the holy Sacrament at the priests hands into my mouth. As the Apostles commanded all christian men and women, 
Act. 15.  to abstain from blood▪ and from straungled meats, to bear with those that were weak, and for other certain considerations, which commandment S. Paul afterward disannulleth, professing no meat to be unclean, 
Rom. 14▪ Tit. 1  and licensing them to eat both blood and straungled, which licence they embraced willingly and obediently: and as they of the primative church commanded the people to receive it at their mouths, because some receiving it in their hands, did convey away the Sacrament secretly to abuse it to superstition and magical uses. So the king commandeth the same in deed for like considerations for a time & season for an uniformity, and to bear with thy infirmity and weakness, until thou shalt have more knowledge by reading and hearing Gods sacred word, and until thou shalt be grown a strong and a perfect man in Christ's holy religion, intending as I take it when thy heart is tilled with the seed of God's word, and able to digest stronger meat, to make an uniform law to the contrary, and to command all men, women and children, to receive it with their hands, as priests do, and as Christ and his Disciples did, and the layte of the primative church. For indifferent things the kings majesty with his clergy and the advise of his Parliament may do and undo, forbidden and command, and make one law this year, and an other clean contrary the next year. Therefore when soever the same authority shall will thee to take it in thy hands again, or if they shall will thee to receive it sitting, thou must as willingly obey their commandment, as they of the primative church did embrace Paul's commandment touching blood and straungled meats, notwithstanding it was a contrary commandment to that which all the Apostles had concluded upon a little before, 
Act. 15  as is registered. In the mean time I do not bid thee disobey, or break their first commandment. But if it be an indifferent thing, thou wilt say why may I not do as I list, or how may they forbid me to take it with my mouth, for than they make it not indifferent. It is not evil to receive with thy mouth, but it is better to receive it in thy hands, for as much as Christ's Disciples did so, and in indiffererent things the magistrates may command thee to do that is the better, yea or that which is worse, as they shall see cause and considerations. Prepare thy heart therefore to obedience in such things, and be as ready to receive it in thy hands as with thy mouth, be as ready to receive it sitting, as kneeling, yea even to morrow, if they shall will thee so to do.  
And as thou dost willingly obey them in that they bid thee take it with thy mouth, so obey them concerning adoration, for in that they command that the Sacrament shall not be heaved, nor lift up, they forbidden thee to honour it.  
Thus I have declared you my faith and knowledge, 
The conclusion with enumeration & pra●er.  that is why God ordained his supper after the eating of the lamb, that their lamb was a figure of our sacramental bread and wine, a commemoration of the deliverance, and a Sacrament of Christ's death, that the jews had some continual rites and sacraments, and other some temporal. I showed you how their sacraments and ours, how their receipt & ours doth differ, why God who is immutable disannulled their rites, and ordained new rites and new ceremonies for us, for what causes men absent themselves from Christ's banquet, to which they should come not annually but continually, and that as it is best to come fasting thereto, so it is not evil to receive after meat and drink. I have proved, that to bless is not to make a cross upon the sacrament, but to render thanks to God the father for the remission of our sins through the seed promised, that Christ ordaineth here no private Mass, but a communion, and that the scriptures and the Oriental church, and S. Ambrose a godly and learned father of the Latin church, disallow all private receipt. And that as it is not evil to receive the holy sacrament at thy mouth, so it is better to take it in thy hands, as Christ and his Apostles did, and the laity of the primative church. These matters be touched hitherto, but unless God inwardly with his spirit do teach you this Philosophy and wisdom, and transform your hearts and judgements, leading you into all truth, my preaching is but lost labour. Therefore let us call upon the name of God with prayer, and invocation for his help and holy spirit. Let us pray for the universal company of Christ's church throughout all Realms and dominions, wheresoever they dwell, namely for the congregation of England and Ireland, desiring the eternal God of his fatherly mercy to continue & strengthen both them and us in the confession and obedience of his word and truth. Also for all infideles and unbelievers, that God may turn their hearts to believe upon his son jesus Christ our Lord, for S. Paul unto Timothe commandeth us to pray for all men. For the kings majesty a prince of most excellent hope, that virtue and knowledge may dwell in his noble heart. For these things, for the remission of our sins, and for Gods help hereafter in all our works, words & thoughts, I shall desire you to say a prayer after me. (⸫)  

The Prayer.  
O Eternal God, who art the author of all truth, & didst ordain this holy sacrament, of bread and wine, by thy only begotten son, in the roum and place, of the easterlamb, which they of the old law, did ea● yearly, for a memory of their deliverance, from Egypt & from Pharaoh, by thy mighty power, & in hope of the coming of Christ, whom john the christener, & Paul, do call our easter lamb, that we of the new law, receiving this new sacrament, should reserve thy loving kindness, in continual remembrance, in that thou hast sent, thy only son, to become woman's seed, to break the serpent's head, & to deliver us, from the power of the devil, and from the bondage of sin, by his cross, and by th'effusion of his most honourable blood: Here our prayers and supplications O merciful father: and send us thy syerit, from thy holy place, to persuade all men & women, to celebrate thy supper, after the example of Christ, and of his Apostles & disciples, and establish the hearts of the people, against false teachers, of private masses, and of superstitious crossing, with the contemplation of Christ's ensample, with the use of the Oriental church, and with the knowledge of thy holy scriptures, that we may be meet gests for thy table, and be partakers of all the benefits of Christ's death and passion, to whom with the and the holy spirit, ●e all honour, & glory, & praise, now & ever. So be it.    

THE SECOND SERMON upon the lords Supper.  
IN my last Sermon well-beloved in the Lord, where as I began to declare unto you the Lords supper, which was a part and member of the Gospel, and thorough plenty of matter I did not end the same, now occording to my promise I will show you what a Sacrament is, and how Christ's body and blood be present in his holy supper.  
Thus much remaineth yet to be spoken of: Take eat (saith Christ) this is my body. And likewise of the Cup he saith: Drink of it every one: For this is my blood of the new Testament, shed for many, to the forgiveness of sins. I say unto you: I will not drink henceforth of this fruit of the vine till that day, when I shall drink it new with you in my father's kingdom. And when they had song praises, they went out into mount Olivet.  
That I may declare this heavenvly matter to God's honour and find out such lessons and erudition as may be meet for this audience and for your edifying and instruction, which be assembled here to serve God in prayer and hearing his word, let us ask Gods help and his holy spirit, for the which I shall desire you to say the lords prayer after me. Our father which art in heaven. etc.  
There is no matter in the holy scripture well-beloved in the Lord, more necessary to be known and to be discussed, than these words of our saviour jesus Christ, This is my body, & this is my blood of the new Testament. There is no text, which hath been so abused and racked to maintain superstition and divers purposes. And where as Christ ordaineth here a sacrament of unity to knit us together in peace, amity, and love, Inimicus homo super sen●inauit rirania, that is the devil, 
Math. 1●  who goeth about to deprave all Godly things, hath sown so many tars, and such pestiferous opinions, and hurtful sedes, and damnable doctrine in men's hearts, by his ministers the Papists, the questionistes, schoolmen, & the Anabaptis●es, that nothing now is a matter of more contention, of more debate, strife, & variance, not only between man and man, but also between countries and kingdoms, because every man is wedded stubbornly to his own judgement, and where as they should reform their opinions and submit their judgements to God's scriptures, as to the touchstone which trieth good from evil, they rather do rack & wrest God's word making it a mariners slop, or a nose of wax, & bowing it unto every purpose. Therefore I thought it good to utter my knowledge which is but small in this matter, not to teach such as be instructed, & already ripe in knowledge, of whom I am desirous to learn myself, but partly for their sakes and erudition, which be unlearned, & of the laity, that they may know how to prepare themselves to come to God's board this holy time of Easter, & at other times, & partly also to testify & profess my conscience and faith in this matter.  
Many do affirm and think these words of Christ (this is my body) to be a like phrase, a like kind and a like manner of speech, as when he saith: Ego sum vitis, 
john. 15.11.14. Luke. 5 Math. 9 Apoc. 18  I am the vine, I am the door, I am the way, I am the bridgrom. They be no like phrases, but far divers and different. For the vine is no sacrament, neither the door, nor the weigh, nor the bridgrom, be no sacraments, but metaphors and borrowed speeches. The bread of which Christ said: this is my body, & the mine which he affirmeth to be his blood be not bare and naked metaphors, as the aforesaid phrases are, but they be sacraments, of his honourable body, & comfortable blood, as both the Occidental and Oriental, & the Greek church, & all writers both new & old, do acknowledge & confess with one voice. For all christendom have always agreed in this point. Therefore the nature of a sacrament being thoroughly known & examined & tried, it will teach you the meaning of Christ's words & how he is present in his supper. What is a sacrament. 
What a sacrament is  I will not devise a description of mine own head, nor show a fantasy of mine own brain, I will follow in this matter the sentence, & judgements of others, whose excellent learning & singular virtues are known to all the world. S. Austin an elder & holy father of Christ's church, 
S. Austyn de catechi. rudib.  & a man of a most ripe judgement & sharp searching wit in the scriptures, in his book de catechisandis rudibus, defineth a sacrament thus: Sacramentum est signaculum invisibilis gratiae, a Sacrament is a visible, a sensible, & an outward sign, or token of an invisible grace or benefit. And he expresseth the meaning of this definition, more plainly in a certain letter, verily in his xxiii Epistle, which he writeth to one Bonifacius .2. 
Epist. 23  Where he witnesseth all sacraments to be figures and similitudes of the benefit & grace, which they do represent and signify, saying. If sacraments have not certain similitudes of these things, whereof they are Sacraments, then are they no Sacraments. And for this similitude for the most part they take the names of the very things. And S. Cyprian hath even the very same doctrine, 
S. Cyprian de chrism.  and the same words in a certain sermon, which he made de chrismate of anointing. If therefore the bread of which Christ saith this is my body, be a sacrament, as can not be denied, than it hath the name of Christ's body, because of some similitudes, which shallbe declared straightways, and not because of any transubstantiation, that is to say, it is a sensible, and an outward sign of his holy flesh, and the wine likewise is a sensible sign of his honourable blood without any mutation, change, or alteration of the natures and substances either of bread or wine. But because this is a dark and a secret mystery, I will assay to express it more evidently, and to declare the similitudes and properties, which do change the names of bread & wine, but not their natures and essence. give diligent heed, & ponder well what I shall say, for this matter is very hard. When our saviour Christ affirmeth bread to be his body, and wine to be his blood he ordaineth a Sacrament, that is, he giveth the name of the thing to the signs of bread and wine, so that notwithstanding the matter, the nature, and subance of the signs, do remain and continue. Unless their substance, and natures do remain, I say unto you, bread & wine can be no Sacraments. For sacraments as I told you before out of S. Austin, are so called of the similitudes of those things▪ to which they be sacraments. Take away the matter, the substance, and nature of bread and wine, and thou takest away all similitudes, which must of necessity be in the signs of bread & wine after the consecration, and in that they be sacraments. For all the elder and learned fathers of Christ's church, do confess with one voice, & the scriptures do witness the same, 
Christ affirmeth bread to be his body for three properties and similitudes.  that there must be three similitudes & properties in bread & wine a similitude of nourishing, a similitude of unity, and a similitude of conversion, for which properties & similitudes bread & wine, be named Christ's body & blood, and not for any transubstantiation or alteration of their natures. The similitude and property of nourishing is this, 
A similitude of noryshing.  that as bread and wine do nourish our bodies and comfort our outward man, so the body and blood of Christ, be the meat and food of our souls & do comfort our inward man. Christ expresseth this similitude calling himself Panem vitae, 
john. 6  the bread of eternal life, and professing his flesh to be very meat, and his blood to be veri drink. That is the food and spiritual sustenance of man's soul and mind. This I say is one cause, why Christ affirmeth bread to be his body, and wine to be his blood, 
S. Hiero. super Ma.  as S. Hierom teacheth us writing thus of Christ's supper upon Matthew: After the eating of the mystical lamb with his Apostles, Assumit panem, qui confortat cor hominis, he took (saith this holy father) he took bread which comforteth the heart of man. And that this is S. Hieroms' meaning, 
Beda in Lucam.  Beda doth declare, who upon Luke doth set out this sentence of Hierom more copiously saying: Because bread doth confirm or strengthen the flesh, and wine worketh blood in the flesh, therefore is the bread referred mystically unto Christ's body, and the wine is referred unto his blood.  
Another cause why bread and wine is named Christ's flesh and blood, is another similitude of unity, 
A similitude of unite  which is thus much to say. As the Sacramental loaf, of which we do eat coming to the communion, is made of many corns of wheat by the lyquore of water, knoden into doghe, and yet it is but one loaf or one cake. And as the holy wine is made of the juice of divers and many grapes, and yet is but one cup of wine, so all they that eat Christ's body and drink his blood through faith, though they be never so many, yet by the liquor of charity and love they are made one body and one flesh, the mystical body of the Son of God, which is his church and congregation, & not his natural body S. Paul expresseth this similitude witnessing that the bread is a Sacrament, not only of Christ's natural body, but also of the congregation, and mystical body saying: 
● Cor. 10  unus panis unum corpus multi sumus, that albeit we be many, yet notwithstanding we are one loaf, and one body. What a loaf are we? Verily even Triticeus panis, a wheaten loaf, by the similitude and property of unity, which I have declared. S. Cyprian also in his sixth letter, 
Cypr. lib. 1 Epist. 6  which he writeth to one Magnus, in his first book alloweth this similitude writing thus.  
The Lord (saith this holy father) calleth bread made of many grains or corns his body, & he nameth wine made of the juice of the clusters of diverse grapes his blood. And S. Austin In sermone de sacra feria paschae, in a certain sermone, which he made of the holy feast of passover alloweth the same similitude or property, proving us by this property to be Christ's body, saying: because Christ hath suffered for us, he hath betaken unto us in this sacrament his body & blood, which he hath also made ourselves. For we are also made his body, and by his mercy we are even the same thing, that we receive. And afterward he saith in the said sermon: now in the name of Christ you are come as a man would say to the chalice of the Lord: there are ye upon the table, and there are ye in the chalice. The third similitude of conversion, 
A similitude of conversion.  for that which also the Sacrament is affirmed to be Christ's flesh and blood, is this: that as the bread and wine are turned into the substance of our bodies by feeding and sustaining them, so by the receiving of Christ's body and blood we are turned into the nature of them, we are changed, and altered, and made holy flesh of his flesh, & bones of his bones, as Paul witnesseth. 
Ephe. 5  And Chrisostom confirmeth the same saying: nos secum in unam massam reducit, neque id fide solum, 
Chriso. ho. 83. super Math.  sed reipsa corpus suum effecit. We saith this holy & learned father, we are made one matter with Christ, not by faith alone, and charity, as he writeth also to the people of Antioch, 
Homl. 63. add popul. Antioch. Amb. li. 4 sacra. ca 4  but we are made even his very body, reipsa, that is effectually truly and really. And S Ambrose doth write that we are changed and turned into Christ, & Emisenus also doth profess a real mutation, 
Emisenus  of us into Christ, and yet we are not transubstantiat, and converted, we are not transformed into him, but our nature and substance remaineth still, as it did before our receipt of the Sacrament, and so doth the nature and substance of the Sacraments. For if the nature of bread & wine be altered, our nature must be altered in like manner, for asmuch as the father's witness that we do eat Christ's flesh, reipsa, that is really and effectually, so that our flesh is made holy flesh of his flesh, and we must be as Paul saith, bones of his bones. 
Ephe. 5  How are we flesh of his flesh? not by any mutation, or change of our substance, essence, or nature, which remaineth still, but in that we do eat Christ's flesh, and drink his blood by faith and belief, by which only Christ is eaten and drunken, and no ways else. To eat Christ's flesh, and to drink his blood is to believe, that the son of God took on him our humanity, to believe that his body was nailed upon the Cross, and that his blood was let s●●th, and shed for the remission of our sins, for our transgressions, and offences, and to repose us into his father's savour again, who was displeased with us. To teach us this he calleth himself the bread of God, that came from heaven, to give life unto the world. 
john. 6  Which chapter is a manifest probation of this matter, that his flesh is never eaten, neither in the sacrament, nor without the sacrament, but only by belief. S. Augustin, 
S. Austyn in cap. 6 joan.  whose excellent learning and virtue is well known, doth so take all that is spoken there. For he saith writing upon the same Chapter: Vt quid paras dentes & ventrem? Why dost thou make ready thy teeth and belly? Vis man ducare Christum? Wilt thou eat Christ's flesh and drink his blood? and he answereth, Crede & manducasti, that is to say, believe and I say unto thee thou hast eaten his flesh, and drunk his blood. But here the Papists reply, 
An object. answered.  that Christ's flesh is eaten in the Sacrament, and without it, and that without the sacrament, it is eaten only by faith. But in the Sacrament it is eaten without faith of those that eat it unworthily, as judas did.  
I answer: Christ's flesh, as it is the bread of life, so always it doth give life to the spirit, which evil men have not. Moreover Christ's flesh is meat according to own saying: Caro ●ea vere est cibus, my flesh is very meat, 
john. ●  and my blood is very drink. What meat and drink is it? Verily the meat and drink of the soul, 
Christ's flesh is the meat of the soul.  not of the body, the food and sustenance not of the flesh, but of the spirit, as the figures and sacraments of bread and wine, are bodily sustenance. For the spirit is not fed or nourished with corporal food, 
Man's soul is not fed with corporal food. john. 3  for it is written, Quod natum est ex carne, caro est, that which is borne of flesh is flesh, that is to say, carnal and fleshly. And Christ reproveth such, which understood that he would give his flesh to be eaten really and corporally, 
john. 6  and substantially, saying: The flesh profiteth nothing, it is the the spirit, which quickeneth, but there are some of you that believe not, as if he had said: I took not my body of the holy virgin to give it to be eaten really and naturally for the remission of sin, or to ordain any carnal eating, but I took my body, and became man to die for sin, and that ways to profit & sanctifite you. Mortua prodest caro, non comesa, the death of my flesh profiteth and availeth you, & not the eating thereof, which profit you must receive by faith only, and through belief in my passion by the operation of the spirit. My flesh is the bread of life, in that it shallbe beaten, torn, and slain for you, not in that it shallbe eaten. For that the fruit, the benefit, and whole commodity of his coming should be distributed into the world by his his death only, he teacheth us himself by a similitude saying: 
john. 1●. 1 Cor. 11.  Nisi granum frumenti deiectum in terram mortuum fuerit, ipsum solum manet, unless the corn, which is sown in the ground, do first die, it doth not increase, if it die, it bringeth forth much fruit. So his body doth profit us, not in that we eat it really, but in that it was beaten cruelly, scourged & slain for us, in that it was crucified it is the bread of life, the bread of salvation, redemption, and justification. With these sentences Christ plucketh us from carnal eating, and teacheth us, that his body is eaten by faith only in this life. But I hear one say, which delighteth in his own wit, and thinketh that he cause further in a mylston beyond others. If we receive Christ's body by faith only, what needeth the sacrament? What booteth it to come to the lords table, 
That both the spiritual and sacramental receipt are necessary.  saying we may receive his body without the sacrament, wheresoever we be, if we believe upon him, whether we be in the field, or in the town, or in our beds. Truly if thou be honestly and Godly affected, and dost revoke Christ's passion to thy memory, hoping for remission and pardon of thy offence thorough the shedding of his blood, & through the death of his body, thou dost eat his body, and drink his blood. But if thou regard not his sacrament, if thou regard not the promises, which he hath annexed to his table, if thou pass not on his commandment, which is. Take ye, eat, and drink ye of this every one thou dost not believe, but art carnally minded and the servant of sin. Where faith is, there is also hope, modesty, humility, soberness, and obedience to God's precepts, for the nature of faith is to justify. Now carnal and disobedient men do not eat Christ's body, forasmuch as it is eaten only in spirit and in faith, that is of spiritual and faithful men and women, always unto health and redemption, and never unto hurt or destruction. Thou mayest say likewise, I will not come to the church to pray, for God heareth me every where. Thou mayst say likewise I will not be absolved of the minister, for God is not bound to his sacraments, and he only bloteth out sin without the ceremony of ministration, as he did the sins of the these, of Mary Magdalene, 
Luk. 23.7.  and of others. True it is, God absolveth before thou come to the priest, if thou have earnest remorse, and an unfeigned purpose to amend. For he cleansed the mam from Leprosy, of whom matthew speaketh, he raised Lazarus from the death of the body. 
Math. 8  And Paul from the death of the soul, 
Luk. 5 Gen. 15 Act. 9  before they were with any minister. He received also Abraham into his favour before he was circumcised. Not withstanding we have commandment to repair to the minister for absolution, for to them belongeth to lose and to bind, to bless and to curse, as appeareth of the foresaid ensamples. For Paul after that he was lightened from above was directed unto Ananias to receive imposition of hands.  
The Leper also was commanded to show himself to the priest for a witness to the congregation. And Lazarus after his uprising was delivered to Christ's disciples, which were priests, to be loosed, & stripped of his grave bonds. And the patriarch Abraham after that he was justified and accepted into God's favour, 
Rom. 4 Gen. 17  he received the sacrament of circumcision, as a seal of the righteousness, which is by faith. So albeit Christ's body be received in faith many times without the sacrament, yet thou must come unto his board, because of his commandment, because of his promises, and also to receive spiritual comfort, and increase of faith. Otherwise thou dost neither eat his body, nor drink his blood, neither shalt thou be partaker of the fruits of his passion, which appertain to those only, which by receiving the memorial of his death, do show themselves not to be unkind or forgetful, but obedient & thankful. It is not enough to receive it spiritually, we must receive it also sacramentally, for both receipts be required & commanded, and Christ himself with his Apostles used both for our erudition, ensample, and instruction. Here a question may be demanded no less necessary to be known, then hard to dissolve and answer. If Christ's be eat only by faith, how is that true, which I rehearsed out of Chrisostom that we are transformed into Christ, 
By worth● receipt we be made Christ's body really.  and made his body non solum per fidem, not only by faith, sed reipsa, but also really, truly, and effectually. You shall understand well-beloved in the Lord, that when we receive Christ in faith, that this receipt joineth, and coupleth us effectually & really, unto Christ. Not only our hearts and minds, but also our bodies and flesh be purified, be washed and cleansed by this receipt, so that Christ our head and Lord, dwelleth and abideth in us hereby, and nourisheth, and feedeth us continually with faith in his blood, and with the comfort of his holy spirit, making us lively, holy, and very membres of his mystical body. This is the affect and meaning of Chrysostom's words, in which he affirmeth, that we are made the body of Christ really, truly, and affectually. Hitherto I have declared unto you two matters, what it is to eat Christ's body, and that three similitudes or properties be necessarily required in this sacrament, as I have proved aswell by evident texts of the Gospel, as with the authority of many of the elder and best learned fathers of Christ's church, whose doctrine & interpretations I exhort all men to follow. Of these similitudes or properties we may gather that the matter & natures of bread & wine do remain, & that Christ's words, This is my body, be asmuch to say, as this is a sacrament of my body. For these similitudes & properties must be in the bread & wine, in that they be sacraments, & after the consecration, else they are no sacraments. For take away the substance, matter, & nature of them, and what similitude or property remaineth either of nutrition, or of unity, or of conversion? Ergo the assence, nature, matter, and substance of bread & wine is not altered, not transformed, not transubstantiat, but do remain and continue, as before for these properties and similitudes be in the very substance & inward nature of bread and wine. The schoolmen and Papists to defend and maintain their transubstantiation, 
An object.  which is the bishop of Rome's kingdom, & the fortress, and castle of all superstition & idolatry, they make the accidents of bread and wine the sensible, & outward sign, & the visible earthly, & terrenal nature of this sacrament. 
Thanswe●  When thou meetest with such a schoolmaster, that teacheth this doctrine, and that the bread is not bread still▪ answer him thus. Sir there must be three similitudes and properties in the sacrament, a similitude of nourishing, a similitude of unity, another of conversion. But these three properties and similitudes can not be in the outward show of accidents, that is in the colour, in the fashion, in the breadth, and roundness, in the quantity of bread & wine, for these things nor no other accidents do not nourish, and feed us, be not converted into us, neither have they any property or similitude of any unity. But the bread & wine have all these similitudes, they do nourish, they be turned into our nature, and they do contain a similitude of unity. Therefore bread and wine is the outward and sensible sign, & the terrenall nature of this sacrament, and the bread is bread still, and the wine is wine still▪ aswell after the consecration, as afore, or else they be no sacraments, and yet not withstanding they be named the body & blood of Christ, not because of any mutation, change, or alteration of their natures and substances, but because of the three similitudes, & properties aforesaid. Answer papistical teachers on this wise, and with this reason, and they shall not be able to gainsay thee. Now let us enter somewhat further into the text and in into other matters. Christ speaking of the cup saith: Hic est sanguis novi testamenti. This is my blood of the new testament or of the new covenant. What mean these words the new testament? 
What a testament is  and what is a new testament? Verily a testament is as much to say as a legacy, or behest of goods. So S. Austin defineth it: Testimentum est, quo defertur bono rum hereditas, a testament saith S. Austin is a behest & legacy of goods. 
S. Austyn  And there is an old testament, and a new testament, as Christ teacheth us here. The old testament is a bequest, 
The old testa. what it is.  and legacy of temporal goods, and earthly commodities unto the synagogue of the jews. The new testament is a bequest of eternal & heavenly inheritance, 
What the new test. is  through Christ unto all men, both jews and Gentiles. Or otherwise. The old testament is the axe set to the root of the trees, 
Math. 3 Luk. 3 Rom. 4  the law which causeth anger that is the preaching of the law against wicked men, for lex justo non est posita, the law saith Paul, was not ordained for good men, 
1 Tim. ●  but for evil, and therefore he defineth it in another place to be ministration of death and damnation. 
2 Cor. 3  But the new testament is a sermon of God's mercy and clemency of salvation, of redemption, and righteousness through the effusion of Christ's blood, who calleth all men and women from superstition to true holiness, from shadows to light, from the letter to the spirit, and from the works to the flesh, to labour and work in his vineyard, that is, to honour and glorify God by well doing in hope of plenteous reward. Wherefore S. Paul unto the Corinthians, nameth it the ministration of the spirit and of righteousness. 
Gal. 4  And he compareth the first testament to Agar to Abraham's bondwoman, & the second he likeneth to Sara his lawful wife and a free woman, signifying hereby that the one doth gender unto bondage, & tother to eternal life. And both testaments do remain yet & be effectual at this day. 
Both testaments be yet effectual.  The old testament is not disannulled in evil men, but in good men. For such as live in sin and ignorauncie of God, and do measure & judge holiness by outward ceremonies, and such as do gape greedily after earthly things, such as be julianites, and without conscience, and do think mortal corpo, mortal animo, all such belong to the old testament, and be yet under the stroke of the axe, under the law which causeth anger. And from the beginning of the world good men, as Adam, Enoch, Sem, Noah, Abraham, and David, which in all their ceremonies had an eye to Messiah, and believed in Christ to come, were of the new testament, and under grace. Therefore if thou wilt come to Christ's table, beware that thou be not of the old testament, that is defiled with sin, and iniquity, & with out repentance, and an unjust getter and retainer of worldly commodities. For Christ calleth his table the blood of the new testament. The nature of this table & of Christ's blood is such, that if thou presume to come unto it unworthily, with a belly corrup with naughty humours, that is with sin and iniquity, it will lead thee unto thy destruction, as it did judas, not of the nature of it, but through thy great default, who dost not try thyself, before thou comest. Yea if we be defiled with sin, we be no partakers of these dainties, we do not drink the blood of life. Of these few words, which I have spoken in this matter, you may gather both what the testaments be, & also how they do differ. But percase you are desirous to learn more plainly, 
That the old christians did eat Christ's flesh as really as we do.  what is the meaning of these words: this is my blood of the new testament. Verily these words be asmuch to say, as this is a sacrament of my blood, which was let forth & shed for the remission of sins, this is another blood, & a diverse from the blood of the old law. Their blood was their sacraments, in which the old christians, which did pertain to the new law, did drink Christ through faith. The rock was their blood, & their paschal lamb, their sacrifices, of goats, oxen, & sheep, to which evil men came aswell as good, but the evil did not drink Christ's blood, but only the figure thereof, because it is of the new law, & they were of the old law. But the old christians, that is they which in drinking of the rock, & in eating their lamb, and other sacrifices had an eye, & a faith in Christ to come, did eat his body and drunk his blood, as truly, as really, & as effectually as we do. For they were of the new testament as well as we, and therefore they drank the very spiritual blood of the new testament, in that they believed upon the seed promised. Hereunto Paul beareth witness saying: our fathers did all eat of one spiritual meat, 
1 Cor. 10  and did all drink of one spiritual drink. For they drank of that spiritual rock, that followed them, which rock was Christ. And the psalmograph saith: Panem ●e coelo dedit eyes. etc. 
Psal. 77 Psal. 104.  That God gave them bread from heaven, and the bread of angels, which bread is Christ, as he teacheth us himself, saying: Amen, amen, dico vohis, non Moises dedit. etc. Verily, verily, I say unto you, Moses did not give you bread from heaven, 
john. 6  but my father. etc. That he is the bread, which his fathher gave them, he declareth saying. I am the living bread, which came down from heaven. Whereof it is evident that the old christians, of which Paul speaketh in the text afore rehearsed, did from the foundation of the world eat Christ's flesh and drink his blood as really and effectually as we do now. But the ungodly which were before his birth did neither eat his flesh, nor drink his boud, as Christ himself teacheth us, saying: Patres vestri manducaverunt manna & mortui sunt, your fathers saith Christ, 
john. 6  did eat Manna, and be dead. Note that he saith not our fathers, but your fathers, as if he had said: your fathers, which would not believe the Prophets, but were persecutors of them, and blood sokers as you be, they did eat manna, that is the sensible sacrament, & mortui sunt, and yet they were not partakers of the fruits of my death, but died eternally. But the old fathers, which before my incarnation believed in me to come, did not only eat the sensible sign, and outward sacrament of Manna, but also tasted the dainties of my honourable body and blood, which are the bread of life and redemption, & they died not, but do live thereby. For of such Paul saith: that they drank of the spiritual rock. 
1 Cor. 10  But because you shall not think that I do wrest the scriptures to prove that the old christians did eat Christ's flesh and drink his blood in their sacraments, hear what the Godly and learned bishop S. Austin saith to this matter. 
S. Austyn in joan.  He upon the sixth chapter of S. john's Gospel, speaking of the old fathers eating, & ours, & by occasion, expounding there the text of Paul, 
1 Cor. 10  affirmeth evidently that which I have caught, saying: Omnes eandem escam spiritalem manducaverunt, spiritalem▪ utique eandem, nam corporalem alteram, quia illi manna, nos aliud, spiritalem vero quam nos, sed patres nostri, non patres illorum, quibus nos similes sumus, non quibus illi similes fuerunt. Which words in effect be thus much to say: They all saith this learned and elder fafather, speaking of the the old christians, did eat one spiritual meat. They did eat one spiritual meat, not one corporal meat, for Manna was their corporal meat, that is, their outward and terrenall sacrament. But another thing that is bread and wine is our corporal meat, and our Sacrament. They did eat the same spiritual meat, that is Christ's body, which we do eat, but our fathers, as Paul saith, that is such Godly men, as we are like unto, did eat this spiritual meat to their health and salvation, but your fathers, which were oppressors of the Prophets, whose ways you do follow, did not eat Christ's body but only the corporal meat of manna, the figure & sacrament thereof to their death and condemnation, and therefore of them Christ saith: Mortui sunt, that they died, meaning the second death. This is S. Augustine's doctrine of the Sacrament not only upon the foresaid chapter, 
S. August. li. de aetilt. verae pae.  but also in his book which he writeth De utilitate verae poenitentiae agendae, how profitable a thing it is to do worthy penance, and in his xix book against Faustus.  
Here you will say S. Austyn in his preface upon Psal. 73. doth extol our sacraments above the sacraments of the old law for divers causes. 
Lib. 19 contra Faustum cap. 16.  If they did receive Christ's body and blood in their sacraments, how is this true? 
An object.  Wherein are ours better? I answer: our sacraments are better than theirs, not of themselves not of their own nature, 
Thanswe●  of their own dignity, and worthiness, but because of the fullness of time, because the face of jesus Christ is now more clearly discovered and known in the new Testament.  
Their sacraments as S. Austin saith in the aforesaid place, promittebant salvatorem, 
S. Austyn in Psal. 73  did promise Christ, that is, did shadow, figure, and preach him to come, ours daunt salutem, do give health by Christ, that is, do show him to our eyes as it were upon a scaffold already come. They were under the yoke of the law, under the letter, under many riddles, under figures & shadows, as children, but we are under grace, under the spirit, under the verity, under fewer rites, and under a more excellent testament, as coheir with Christ. God spoke to them by patriarchs, and holy Prophets, and by other means, as it pleased him. But now is the time, which the patriarchs desired to see, the acceptable and golden time, & the days of salvation, in which God speaketh both to the jews and to the Gentiles, by jesus Christ his own word and wisdom, 
Heb. 1  as Paul declareth, for these causes S. Austin in the aforesaid place, & in other places preferreth our sacraments and rites of the new testament to the old law, not for their own dignity, for their own excellency, and worthiness, nor thorough any transubstantiation. Reed his preface aforesaid, and there thou shalt find these causes, which I have rehearsed, and no other. Notwithstanding the old christians did drink Chrstes blood and eat his flesh, yet they (I say) had another blood that is a divers sacrament from us. They had a paschal lamb, a rock, the blood of oxen and of sheep in their sacrifices, we have wine in stead of them. For seeing the testaments be changed, and the priesthood, and law is altered, therefore the sacraments also be newed and changed. This saith Christ of wine, This is my blood of the new testament, that is a new sacrament of my blood, a certificate of my last will and testament, this is a testimony & as it were the broad Seal and patent of my benevolence, of my clemency and favour towards you.  
And this similitude declareth very aptly and fitly, how his body and blood are present in his holy supper. 
How Christ's body is present.  The body and blood of jesus Christ be in his holy supper, as thy house with thy garden and other commodities, is in thy lease, which thou hast by the College seal of Eton, or of Wyndsore. Or as thy living is in thy patent, which thou hast confirmed & ratified with the broad seal of England. The words of Christ's supper be as it were a lease, or patent. The sacrament is as it were his broad seal, & his stamp, to certify the weak faith that God the father doth love and favour thee, and dwell in thee by the grace of his holy spirit for his sake. Thy house and garden be not locally, not really, nor corporally in thy lease, but effectually and sufficiently for thy profit and commodity. So Christ's body and blood be in bread & wine. This is no new similitude of mine own making, for I told you that I would speak nothing of mine own head, it is the similitude of Gregory Nazianzen an excellent clerk, 
Grego. nazianzen.  and a holy father of the greek church. He xii C. years agone writing against the opinion which is called now the Donatists opinion, used this similitude, and affirmeth all sacraments to be seals. 
S. August. in saluta. ad Rom.  S. Austin also in his book, which he writeth upon the salutation of Paul's Epistle to the Romans, calleth them Sacrosancta signacula, that is holy seals. But thou wilt say, these be high matters, and above my capacity tell me how I shall prepare myself to receive this Sacrament. Many coming to the lords table, do misbehave themselves, and so do the lookers on, in that they worship the sacrament with kneeling, and bowing their bodies, and knocking their breasts, and with elevation of their hands. 
Christ is not to be honoured in form of bread and wine.  If it were to be elevated and showed unto the standers by, as it hath been used, Christ would have elevated it above his head. He delivered it in to the hands of his Disciples, bidding them to eat it, and not to hold up their hands, to receive it and not to worship it, and he delivered it to them sitting, and not kneeling. If either the bread, or the wine, were to be heaved up, or to be reserved & hanged up in a pix, as it hath been abused, if it were to be honoured of the receivers, or to be kneeled unto of the lookers on, undoubtedly Christ would have left us some commandment so to do, or else have taught us by his ensample, or at the lest he would have left some promise of reward annexed to this outward reverence and homage, or some threatening and punishment, for such as will not worship it. I verily for there is nothing laudable, nothing righteous, nothing honest, or acceptable in God's sight, nothing to be done for the which he hath not left in his scriptures either some commandment, or some promise of reward, or some example. By his promises, by his threatenings, by his precepts, and through the examples of Godly men & women, we know good from evil, we know what is to be done, & what is to be left undone, what is to be praised, and what is to be dispraised, what delighteth and pleaseth, and what discontenteth and displeaseth, the divine majesty. God's book is no unperfect work, but a perfect book containing all things to be done, the whole duty of a christian man, and sufficient doctrine to instruct a god's man in all good works, and to make him perfect, as Paul witnesseth writing to Timoth. and he must needs accuse God either of ignorancy, 
● Tim. 3  or of folly, or of negligence, which saith that he hath left any thing untouched & undeclared, which concerneth a christian man's office, and is needful and necessary unto salvation. All such things, be expressed in God's book, for in the writing of the Prophets, he requireth the observation of his law only concerning religion, and he thre●●eth great plagues and grievous punishments, to those that do add any thing to his word, that is, to those which teach any other doctrine or any work to be necessary unto salvation, which is not commended in his word. But neither Christ, nor any of the Prophets, nor his disciples, do give us any example to honour the sacrament, for they kneeled not, neither held up their hands, but sat at the table as the text witnesseth. Nether doth God promise any benefit either spiritual or temporal to such as honour it, nor he doth not give us any precept so to do, neither in the old, nor new testament. Therefore I say unto you that it is sin to worship the sacrament, to hold up thy hands, or to bow thy body, and kneel to it. For to worship God otherwise then he hath taught us in his holy book, which is the Bible, is mere idolatry. Be not deceived good people, nor bewitched with superstition and false holiness, for the Apostle S. Paul saith: quic quid non est ex fide, peccatum est, 
Rom. 14.  whatsoever is not of faith, which cometh as Paul saith also, by hearing God's word is sin. If thou wilt honour the sacrament, I ask the whether thou do it with faith, or without faith. If thou do it through faith, show me some text, some testimony, some authority of God's word, or some example in God's book, for fides exauditu faith saith Paul, 
Rom. 10  cometh by hearing gods word. If thou worship it without God's word, without faith, which cometh only by God's word, hear what Paul saith to thee: It is impossible to please God with out faith. 
Hebr. 11  For to worship god otherwise then he hath taught us, is heresy, is idolatry, is disworship & dishonour of the divine majesty. 
Socrates.  Socrates a heathen, & no christian man, & yet a learned & a great famous clerk, he in his life time held this assertion, that every God is to be honoured & worshipped after such manner, & with such ceremonies & rites, as he himself teacheth, & commandeth. He did attribute more wisdom & more authority to false gods, than we do to the God of heaven & earth, who is the fountain of all wisdom, power, & authority. It is to be feared that he at the last day shall arise to the condemnation of many, which profess Christ.  

An object. S. August. in Psa. 98  But here some reply that S. Austin writing upon these words. Adorate scabellum pedum eius, worship the footstool of my feet, that he maketh Christ's flesh which is earth, the footstool of God's feet, and that he affirmeth & proveth of this text, that Christ's flesh is to be honoured. For his words be: Nemo illam carnem manducat, nisi prius adoraverit. Et non solum non peccatur adorando, verum peccatur non adorando, that is to say: no man may eat that flesh, before he first do honour it. and it is not only sin to honour it, but it is sin not to honour it. I do not deny, the Christ's flesh is to be honoured & worshipped. God forbidden, 
Thanswe●  for it is promoted to the fellowship of the deity, & joined in unity of person to y● divine nature. But I deny that the sacrament is to be worshipped, the bread & wine are not to be honoured, for they are not his flesh really & corporally, but a certificate, a seal, a patent, or lease thereof, as I have proved. How is Christ's flesh to be honoured? 
How Christ's flesh is to be honoured.  Verily Christ's flesh is to be honoured in heaven, not in the form of bread & wine, in glory, & at the right-hand of God the father, not in the sacrament. It is honoured by coming to his supper, & by obeying his precept, take, eat, & drink of this all, by receiving of the sacrament, not with elevation of hands to bread & wine, or with knocking, or with kneeling before bread & wine. His blood and body are honoured, even as they are drunk and eaten, that is by faith in them, and by giving of thanks to him for his dishonour and death, and by confessing him to be without a father very natural man of his mother after the fullness of time for our redemption, and very God begotten by his father without a mother before all tyme. So the wise men which came from the east parts by the leading of a star, worshipped him at his birth, & are therefore commended, and preserved from king Herodes cruelty. They kneeled down saith the text, 
Psal. 71 Math. 2  and worshipped him, and opened their treasures, and offered gifts, gold, frankincense, & myrrh. By gold they confessed him to be a king by frankincense they acknowledge him to be God, for all nations do offer that only to such, which they take to be gods, and by myrrh, with which such as die be anointed, they confessed him to be a mortal and natural man. So do thou kneel to Christ, and worship his body & blood not in the east parts, but in the heavenly jerusalem, and at the throne of God's majesty, not in the sacrament, but in heaven, where he is now at the right hand of his father. Offer unto him their frankincense and myrrh, that is, confess him to be very God, and very natural man▪ confess him from the bottom of thy heart to be thy Lord and thy saviour, and render unto him many thanks & due praises for humbling himself to man's nature for thy redemption and honour. This is the true and right honour, with which he would have his body worshipped. Hold up thy hands to Christ's body in heaven and spare not, kneel to it, knock on thy breast. If thou wilt kneel and worship it in the sacrament, thou dost like as if the aforesaid wisemen had in the east parts worshipped him in the star, had kneeled to him in the star, & offered their gifts to the same, which had been idolatry, and so is this.  
Thou must go to Bethleem that is to the house of spiritual bread, which bread is Christ in the glory of God the father, and there thou must worship his body, not in the form of bread and wine: For Bethleem is an Hebrew word, 
Bethleem the house of bread.  and in Latin and English it is asmuch to say, as ●omus panis, the house of bread. You have heard one way, how Christ's body may be honoured. 
Chriso. ho. de sument. indign, divina m●st.  Chrisostom a learned and a holy father of Christ's church teacheth us another way in a certain Homily, which he writeth to the people of Antioch, De sumentibus indign divina est & sancta misteria, of such which unworthily and unreverently presume to come to God's holy mysteries. He there speaking of the worshipping of Christ's body, doth not teach them to kneel, or to hold up their hands to the sacrament, but a clean other way. Because you shall not think this to be new doctrine, which is the faith and doctrine of all the elder fathers I will rehearse unto you his words. Vis christi corpus honorare? wilt thou honour Christ's body saith Chrisostom? and he aunwereth, Ne nudum cum despicias. etc. then cloth him and have pity on him, when thou seest him naked. And he addeth a reason: Qui namque dixit, hoc est corpus meum, & verbo factum confirmavit, idem dixit, 
Math. 25  esurientem me vidistis, & non pavistis me, & quod non fecistis uni ex his minimis, neque mihi fecistis, that is to say, for he that said this is my body, and performed his word, said also, you saw me hungry and fed me not, & that which you have not done to one of these little ones, you have not done to me. He proceedeth further, and bringeth in Peter against those which do worship God after their own fantasies, saying: Discamus itaque Philosophari, & christum prout ipse vult venerari: Let us learn this Philosophy saith Chrisostome, that is to honour Christ, as he hath willed us to honour him. For that honour is most acceptable to him, which is honourable, or worshipful, which he doth esteem, and not which we do imagine. For Peter thought no less, but that he honoured Christ, when he forbade him to wash his feet, 
john. 1.  notwithstanding he did not honour him herein, but rather did dishonour and disworship him. So do thou worship and honour him with pity & liberality towards the poor. These be the words of Chrisostome, in his homily against such as come unworthily to God's mysteries, in which he teacheth us, that to honour Christ's body, is to glorify him by doing of good works. For this cause he took upon him his body and became a natural man of woman's seed, as it is written.  
God hath raised up a horn of health unto us in the house, that is, of the stock and kindred of his servant David, and why? It followeth: that we being delivered out of the hands of our enemies, 
Luk. ●  should serve and worship him without fear all the days of our life in holiness & righteousness before him. I have declared two ways how Christ's body and blood are to be worshipped. One way is by faith in his blood, by giving thanks to him for his incarnation and coming, and by offering him frankincense & myrrh, that is, by confessing him to be very God, and very natural man. Another way to honour it, is to serve him in holiness and righteousness, and to exercise in earth the works of mercy towards the poor.  
The elder fathers used no other worship toward Christ's body before Honorius the third bishop of Rome. 
Honorius the third. 1226. lib▪ 2 Decret.  He first commanded bread and wine to be worshipped with elevation of hands. Anno post Christum. 1226. lib. 2. Decret. titul. de celebra. missarum. For the space of a thousand years there was no such custom.  
The papists object here that the body of Christ is present under the form of bread to be honoured. 
An object.  If (saith the Papists) a man say unto thee this is my right hand, or this is a stone, thou believest him. God saith this is my body, & not this is a figure of my body, or this doth signify my body, and he that eateth my flesh hath life, not he that eateth a figure of my flesh, and we do not believe him, but do make of sugar, salt, and of cheese, chalk. I answer: Christ doth not say, this is trasformed, 
Thanswer  this is turned this is transubstantiat into my body, neither that the nature, and substance of wine doth discontinue, or is excluded, as you would force the words. Here resteth all the matter, how this word (est) is to be understand, which is never taken in that sense, in which they would take it here. Throughout the Bible no transubstantiation is expressed by this word, nor by no other phrase, 
This is the doctrine of the elder fathers and scriptures.  the scriptures speak of no such mutation. But the other phrase (this is) for, this is a figure, is comen and dashed every where in the scriptures. The rock saith Paul was Christ, that is a figure of Christ. 
1 Cor. 10 1 Cor. 5 Act. 4 Math. 2● 1 Pet. 2  He nameth him also the easterlamb, which was but a figure of him. He is called a stone, the word of God is named seed, 
Ephe. 2 Mark. 4. Luk. 8 Apoc. 19 Ephe. 6 Math. 16 Luk. 11 Psal. 118. Pro. 9 Psal. 60 Pro. 18 john. 5 Math. 3  a sword, a key, a lantern, God is called our banner, our castle, John the christiner is named a burning candle, and he nameth the law securim an axe, which is set at the rote of the trees, which all be figurative speeches. And the elder fathers do so expound this text, they confess and teach Christ to speak here figuratively. Christ saeith: Tertullian who was but .210. year after Christ, and .13. hundred years agone, he lib. 4. against Martion, who said that Christ had no natural body, 
Tertul. li.  but only apparent flesh and a fantastical body saith thus: 
4. cont. Marrc.  Christ taking bread and dealing it to his disciples, made it his body saying: This is my body, that is a figure of my body. And of these words he contriveth an argument against Marcian, in this wise: But the bread can not be a figure of it, if Christ had no true body. For a vain thing, or fantasy can take no figure. Lo how this ancient father expounded these words.  

S. August. prefa. sup. psalm. 3.  S. Austin also taketh Christ's words in like manner, saying thus in his preface upon the third Psalm. He admitted judas unto the maundy, wherein he delivered to his Disciples the figure of his body and blood.  
And Ambrose in his book of Sacraments speaking of the cup, 
Ambro. de sacram.  saith that we drink there Similitudinem pretiosi sanguinis, the similitude of his precious blood. But though they say that Christ's aforesaid words be a figurative speech, they do not teach bread and wine to be bare and naked metaphors, but holy Sacraments having many promises annexed unto them, for which promises the visible signs be named Christ's body and blood, and not for any mutation of their natures, or substances. Therefore albeit thou hast been led and made to believe in times past, that this doctrine is new learning, yet think not so hereafter.  
It is the doctrine of Christ, the faith of the old fathers, the confession of innumerable martyrs, which have ratified it with the loss of their lives in hope of plenteous reward hereafter in the kingdom of god. That we may have grace to believe the truth concerning this holy sacrament, to use it aright, & to refuse all false doctrine, & that these words, which I have spoken in your outward ears, may sink into your hearts & minds, let us call on the name of Christ (who ordained this sacrament) with invocation and prayer.  

The prayer.  
O Christ the son of God, & our saving health, who dost affirm bread to be thy body, & wine to be thy blood, because of certain properties, and similitudes, the nature notwithstanding, and the matter of the signs, remaining and continuing, hear our prayers and supplications, and grant unto us for thy merciful promises these our requests. As our outward man and natural flesh is nourished with bread and wine: so of thy clemency nourish & feed our inward man with the food of thy sweet flesh. And as bread and wine are made of divers grains, & of the juice of many grapes, nevertheless they are but one loaf and one cup of wine: so work thou in us one heart and mind, & knit us, in a continual amity, Godly love, & unity by the operation of thy holy spirit. And as the natures of the signs are turned and converted into our nature, so do thou convert, turn, and transform us into thy nature, making us thy body, & holy flesh of thy flesh, not only by faith, but also really and effectually, that is lively, holy, and very members of thy mystical body. Abide always in us, and nourish us continually, with the grace of thy almighty spirit, with the food of thy eternal word, with faith in thy holy blood, & with the death of thy precious and natural body, which thy body, is the bread of life to us, the bread of redemption, and righteousness, not really eaten, but in that it was cruelly beaten, & slain for us. Teach us the right use, of this thy sacrament, & deliver us from superstition, idolatry & ignorancy with which both we & our forefathers, have been snared and fettered in times past. Fulfil these our desires and petitions, of thy voluntary goodness and free mercy, who livest and reignest in one glory and equal majesty, with the father and the holy spirit world without end. So be it. (⸫)    

THE THIRD SERMON upon the lords Supper.  
Hitherto (christian hearers) I have furnished Christ's supper with two sermons, as it were with two dishes. There remaineth yet apercel unspoken of which now I intend to finish. I have declared the meaning, th'effect, & the understanding of these words of Christ our lord: Hoc est corpus meum. etc. This is my body, & this is my blood of the new testament. And I have showed aswell out of the scriptures, as also by the authority of the elder and learned fathers of gods church, that they are thus much to say: This is a sacrament of my body, & blood, this is a certificate of my favour, a testimony, & as it were a broad seal and patent, that God my father is reconciled unto you, that he doth embrace, that he doth love you, and dwell in you by the grace of his holy spirit, 
That christ's flesh is 〈…〉 unto namation.  for th'effusion of my blood, & death of my body. I told you also what it is to eat Christ's body, that it is not eaten really or corporally, for asmuch as it is the meat and sustenance not of our bodies and flesh, but of our spirit and inward man, which are not fed or nourished with any corporal nature, or bodily substance. Or to express this thing more plainly: Christ's flesh is panis vitae, the bread of life, in that it was beaten, not in that it is eaten. It is the bread of salvation, of redention, of sanctificaton, of righteousness, & of justification, in that it was cruelly scouged, and slain for us, and not through any corporal, any real, or natural receipt. As he teacheth us himself, john. vi. reproving those, which understood that he would give his body to be really and substantially eaten, saying: Caro non prodest quicunque. etc. The flesh profiteth nothing, it is the spirit that quickeneth, that is to say the spiritual receipt and eating doth profit and sanctify you, the bodily and corporal eating is unprofitable.  
To eat Christ's flesh and to drink his blood, is to believe that the son of God concerning his humanity & flesh was nailed on the cross, & that his blood was let forth for the expiation of our sins & for our redemption and righteousness, & to repose us again into God's favour. And this spiritual receipt, which is by faith, is so effectual, and of so mighty, & so vehement an operation, that as matrimony maketh man and wife one flesh according as it is written: 
Gen. 2 Math. 19  Erunt duo in carne una: So it joineth us unto Christ re ipsa, that is really, truly, and effectually, making us flesh of his flesh, & bones of his bones, as Paul witnesseth. That is lively, holy, and very members of his mystical body. 
Ephe. 5  For Paul doth not speak there only of natural flesh, but also of holy flesh and clean from sin, which shall arise and be immortal, not by the course of nature, nor by Adam, but through Christ, who doth knit and couple and in corporat his chosen to himself by his sacraments and faith, so that they may truly thenceforth say with Paul, Vivo iam, non ego, sed vivit in me Christus: I live, 
Gal. 2  yet now not I, but Christ liveth in me. God's holy word knoweth no other receipt of Christ's very body, and natural flesh, neither in the Sacrament, nor without it.  
Nether any of the elder fathers of Christ's church, do acknowledge or teach any other eating. Because it is to long a matter to allege them all, I will allege two or three of the chief and principal and best learned, of which the adversaries, of the truth do brag not a little. 
S. Austyn in evang. joan.  S. Austin a famous Godly and learned father of Christ's church, writing upon S. john's gospel, affirmeth this eating most plainsaying: Credere in eum hoc est manducare panem vinum. etc. To believe upon Christ saith this holy father, is to eat the bread of life. And again: qui credit manducat, & invisibiliter signa. He that believeth, eateth, and is fed invisibly. 
An object.  Here percase thou wilt say: as Christ spiritually, and worthily is received by faith of good men unto salvation, so evil men do in the sacrament eat his flesh unworthily and without faith and unto condemnation. By what testimony of the scripture can this be proved, 
Thanswer  that Christ's flesh is eaten unworthily and unto damnation? Paul saith quicunque manducaverit panem hunc. etc. 
1 Cor. 11  He that eateth of this bread, & drinketh of this cup of the Lord unworthily. He doth not say, he that eateth Christ's body unworthily, or drinketh his blood unworthily, which always be received to sanctification, to life, & salvation, but he that eateth this bread, that is not common bread, not daily bread, but sacramental bread, that is meant by the word (this) Throughout the scriptures this word (unworthily) is never joined with Christ's body, never with his blood, for they do sanctify their receivers. S. Austin also denieth this distinction Sermone circa sacra feria paschoe, 
S. August. serm. circa sacra feria paschal.  writing thus: Qui non manet in Christo, & in quo non manet Christus, proculdubio non manducat eius carnem, nec bibit sanguinem, etiam si tante rei sacramentum ad judicium sibi manducet & bibit: That is to say, he that abideth not in Christ, and in whom Christ abideth not, without doubt he eateth not Christ's flesh, nor drinketh not his blood, although he eat and drink the sacrament of so great a thing unto his damnation. This holy father, doth teach and confess here, three things, which things he teacheth likewise in many other places of his books. One is that evil men do not eat Christ's flesh, for it is the bread of life, and righteousness. Another is that they do eat the sacrament and the only figure thereof.  
Thirdly that they eat the said only sacrament and the only figure unto condemnation, making themselves as Paul saith guilt of Christ's body and blood, which they do not receive, 
1 Cor. 1●  because they will not believe.  
These three most true and Godly lessons of this elder and learned father be a manifest denial of the transubstantiation, and of all corporal, real, and natural receipt. Let us learn hereof that there is a difference between Christ's honourable body and blood, and the visible sacrament and figure thereof, such a diversity and difference, as is between thy house, and thy seal and lease thereof. 
S. Ambro. de sacram.  S. Ambrose also his master and the great clerk prosper do teach us the very same doctrine. For Ambrose in his book which he writeth of Sacraments saith: Qui discordat a Christo non manducat carnem eius. etc. He that discordeth from Christ, doth not eat his flesh, nor drink his blood, although he receive the Sacrament of so great a thing unto his damnation and destruction.  
And Prosper in his book of sentences, 
Prosp. lib. senten.  saith of such unworthy receivers, that though every day indifferently they do receive, that they eat the sacrament and figure of so great a thing unto the condemnation of their presumption, and not Christ's body. 
Beda sup. 1 corinth. 11  Bede also hath the very same words. And the famous and learned father S. Hieron, doth confirm this to be a true doctrine, 
S. Hierom super Esa.  writing upon the ·66 Chapter of the Prophet Esay, saying: Dum non sunt sancti corpore & spiritu, nec comedunt carnem jesu, nec bibunt sanguinem eius, as long saith this elder and Godly father of Christ's church, as long as they be not holy and clean in body and in spirit, they do not eat the flesh of jesus, nor taste of his blood. Of these it is evident that as the sensible sacrament is received unworthily of ungodly men unto condemnation, so the body of Christ, which is the bread of life, is only received worthily, and of good men, always unto salvation, expiation, and righteousness, and of no man unto destruction, death, & damnation, 
s. Austin. sermo. de sacr. fer. pasc.  whosoever is partaker of it: as S. Austin saith in his sermon of the holy feast of passover. Therefore if we say that ungodly men do eat Christ's flesh, we deny the doctrine of all the elder fathers, we deny Christ to be the bread of life, we deny him to be our righteousness, our saving health, our expiation, our ransom, our sanctification, and holiness, who will not fail to deny us likewise before his father, 
Luk. 12  unless we renounce this devilish error. Notwithstanding both S. Austin, and other of the fathers, do affirm otherwhiles, that judas and other ungodly persons did eat Christ's body, meaning by Christ's body the Sacrament thereof, and giving the name of the thing to the figure and sign. For sacraments be called by the very names of those things, which they do represent and signify and whereof they are Sacraments, 
Augustin. Epist. 23  as both S. Austin teacheth in his Epistle, which he writeth to Boniface, and also the holy martyr & famous clerk S. Cyprian in a sermon, which he maket de chrismate, of anointinting. 
Cipria. ser. de chrism.  For this cause Christ's flesh hath two significations both in the scriptures and elder fathers. For as properly, 
Christ's flesh hath two significations.  and in his natural and chief acception, is that substance, and humanity, which was born of the virgin Mary and suffered on the cross for the expiation of our sins, so sometime it is token also for sacramental bread, and wine. In which signification when the elder father do affirm ungodly men to eat Christ's flesh, the papists would make us to believe that they teach Christ's flesh, which is the bread of life, to be eaten unworthily unto damnation, not understanding the doctors, and yet great bragger's of knowledge & learning, or rather depraving and corrupting the doctors to maintain their transubstantiation, which is the castle of all superstition and Popery, leading us under the names of fathers and antiquity, from our father, which is in heaven, unto whom that I may declare the remnant of Christ's supper, to your edifying and instruction, which be come together to serve God in prayer & hearing his word, let us make humble supplication. etc.  
It followeth in the text: I will not drink henceforth of this fruit of the vine, until that day when I shall drink it new with you in my father's kingdom.  
Christ our master (well-beloved in god) nameth here the sacramental wine the fruit of the vine & that after the consecration. If the nature and substance of wine were disannulled, & turned into Christ's flesh, he would not so name it, for Christ's flesh is the fruit of Mary the fruit of David, & others, not the fruit of the vine. And as the wine is the fruit of the vine, 
Luk. 1 Psal. 131● Act. 2  and therefore it is not altered into the substance of Christ's body, which is the fruit of those fathers, from which Math. 1 & Luk. 3. do fetch his stock & generation, so undoubtly the sacramental bread is the fruit of wheat after the consecration, & in that it is a sacrament of Christ's honourable flesh. For unto this fruit he himself compareth & likeneth his body saying: nisi granum frumenti. etc. Unless the corn which is sown in the ground do first die, it doth not increase. If it die, 
john. 12  it bringeth forth much fruit. And thevangelists do testify with one voice, that Christ both took & gave, & also that he broke this fruit to his disciples. What took he? bread. what gave he to his disciples? the same that he took. And what did he break? Verily even that, which he gave them. Ergo he gave them not his real body, and natural flesh, which was borne of the blessed virgin, for though he died for us concerning his body, yet the said body was not then broken, when he ordained his holy supper. Moreover almighty God many years before in the mystery of the easter lamb forbade the breaking thereof by the mouth of his holy Prophet Moses saying: 
Exod. 12 Num. 9 john. 19  os non comminueti● ex eo, ye shall not break a bone of it, which words the Evangelist S. john doth refer to Christ's body. The primative church followed this example of their high bishop in breaking the sacramental bread as Paul witnesseth, Panis quem frangimus. etc. is not the bread which we break saith Paul a communion or partaking of Christ's body▪ 
1 Cor. 10  And the universal church through out all Realms and dominions from the Apostles time have religiously observed this ceremony. Seeing then the sacramental bread that is after that it is a sacrament, must be broken to be distributed to such as come to God's table, how is it daily turned into the substance of Christ's honourable body, which now is impassable, and in eternal glory? How can it be his real and natural flesh, which was not then broken, when he broke the the bread? It was broken afterward when his hands were nailed to the cross, & when his blood by the cruel jews was let forth out of his side with a spear for our redemption, in remembrance of which benefit the sacrament of bread is broken continually without any alteration change or transmutation of his nature. For the Apostle S. Paul speaking hereof doth always name it bread as in the aforesaid text: Is not the bread which we break. etc. And again: we are all one loaf and one body in asmuch as we all are partakers of one bread, and as often as ye shall eat this bread. etc. and whosoever shall eat of this bread unworthily, and again, 
1 Cor. 10 1 Cor. 11  let every man examine himself, and so let him eat of this bread. Lo S. Paul nameth the on part of this sacrament bread, wheresoever he maketh mention thereof, and Christ our Master, whom we are commandeth to hear, nameth the other part the fruit of the vine, by their names teaching us that the matter the incense and the substance both of bread and wine, are not transformed, are not transubstantiat into the substance of his flesh and blood, but do remain and continue, as well after the consecration, as before, or else they can be no sacraments, as I proved in my second lesson. notwithstanding Christ in his supper affirmeth bread and wine to be his body & blood, and calleth his body. Granum frumenti, a wheat corn: and his blood the fruit of the vine. For those three properties and similitudes which I have declared, 
john. 12  and also for another similitude, which now he teacheth us here, that is because his body and blood are the fruit of Mary, the fruit of David, the fruit of Abraham and of others, as it is written, Ex quibus Christus est secundum carnem, 
Rom. 8  Christ is of the father's touching his flesh: Even as the sacramental bread and wine are the fruit of wheat and the fruit of the vine. For this cause and such other he calleth his body Granum frumenti, a wheat corn, and affirmeth the signs to be his flesh and blood, not for any mutation of their substances.  
For this similitude and such other do change the names of bread and wine, but not their natures, and essence into Christ's nature, for Christ's nature is the fruit of many patriarchs, and divers kings, 
Act. 2 Psal. 131.  not the fruit of the vine, neither yet the fruit of wheat.  
But the Papists reply here, that Paul calleth the sacrament bread so many times, 
An object.  and that Christ nameth the wine the fruit of the vine, not of that it is, but of that it was, not that they are still bread and wine after the consecration, but because they were so before. And they defend this their distinction & interpretation with two strong arguments, & invincible, as they do think. Their first argument is gathered of the words of Christ immediately following in that he saith that he will drink of this fruit of the vine in the kingdom of his father, with his disciples.  
We shallbe fed (saith the Papist) in God's kingdom which is the glory of the life to come with this fruit of the vine, but we shall not be fed there, with the corruptible food and natures of bread and wine. Ergo their natures do not remain and continue, and wine is called the fruit of the vine and bread Granum frumenti, a wheat corn, or the fruit of wheat, of that it was, not of that it is. I answer, 
Thanswer  his father's kingdom in which Christ saith that he will drink new wine with his disciples, in the aforesaid text, is not the glory of the life to come, but that time which followed immediately his resurrection, in which not for any necessity or hunger as S. Austin saith epi. xlix▪ which he writeth to one Deogratias, 
S. Austyn Epist. 4.9.  but for a trial and probation that he was verily risen concerning his humanity, he did both eat and drink with his disciples, as Peter witnesseth in his sermon to Cornelius. Then he drank the fruit of the vine a new with them, 
Luk. 24 Act. 10  that is after a strange and a new sort, having not passable and mortal, but impassable and immortal flesh, and such as needed no bodily food. 
Chrisost. in Math.  Chrisostom a learned and Godly bishop of Christ's church doth so understand these words of Christ. For upon Matthew he writeth thus expounding this very text, meminit iam resurrectionis ac regnum patris eam appellat, that is, Christ remembreth now his resurrection, calling it his father's kingdom. Nether is it against reason or the phrase of the scriptures to take gods kingdom in this signification, which began chief to flourish immediately after Christ's death as appeareth, 
●ct. 2  and as he himself taught his disciples that it should so do, saying: Cum exaltatis fuero, omnia traham ad meipsum, when I shallbe lifted up I will draw all things to myself. For God doth not reign only in heaven, but also in this life, as it is written: Regnum dei intra vos est, 
Luk. 17  the kingdom of God is within you. Christ speaking of drinking new wine in his father's kingdom, meaneth this reign, whereby God the father reigned in the hearts of the faithful after his sons resurrection by the grace of his almighty spirit, with many visible gifts and signs. Therefore it can not be proved of these words, that the natures of bread and wine are disannulled.  
Their second reason wherewith they would prove the sacraments to be named bread and wine, 
another objection.  in that they were so before, and not in that they be so still, is framed and made of many like phrases in the scriptures. When the serpent, which was made of Aaron's rod devoured the serpents, which the enchanters of Pharaoh made of their rods, the text faith, 
Exod. 7  that Aaron's rod did eat up their rods (calling them rods) because they were so before. So the scriptures many times do name man earth, 
Gen. 3 Eccle. 10  forsomuch as he was earth touching his body before his creation. They do call wine water, which was made of water as we read.  
After this sort saith that Papists, Christ nameth his blood wine, 
john. 2  and the fruit of the vine, and his body bread, and Granum frumenti, a wheat corn, or the fruit of wheat. 
Thanswer  Though Aaron's rod were turned into a Serpent, yet this mutation was no transubstantiation, neither is earth transubstantiat into man, nor water into wine.  
The scriptures make relation of many wonders, and miracles in both testaments, but let them show any transubstantiation in any of God's miracles from the beginning of the world, and I will be of their opinion. If they can not, it is against reason that they should abuse God's miracles to prove their transubstantiation, and to maintain their own dreams and inventions.  
Moreover the scriptures do manifestly express a mutation in the aforesaid miracles. They testify with plain words, that the rods turned to Serpents, that man was form and made of the earth, and that water was made wine, but they do not testify that bread and wine are turned into Christ's real body and blood, neither do they say that Christ's body and blood was made of them, but rather deny it. For Paul saith that God sent his son, Factum ex muliere, made of a woman, 
Gal. 4.  teaching us with manifest words, that touching flesh and blood he is woman's seed, that is the fruit of Mary, not the fruit of the vine.  
But because both they and we have scriptures, and it must needs be that one of us doth wrest and deprave them, let us make the elder Fathers of Christ's Church as it were judges and Arbiters whether the substances of bread and wine, remain or not, and which of us do open them with the piklok, and which with the key, that is which of us do expound them a right. Ireneus bishop of Lions, who flourished in Christ's church above xiiii. C. years agone, 
Irenius contra Valen.  writing against the Valentinians, saith thus touching this matter, Panis terrenus accepta vocatione a verbo dei non amplius. etc. the terrenal bread after the consecration is no longer common bread, but a sacrament, which is made of two things, that is of a heavenvly nature, and of a terrenall nature. The heavenly nature, of which he speaketh, is undoubtedly Christ's body & blood, now in glory at the right hand of God the father. The terrenall nature is that thing, which before he named terrenall bread, which he denieth to be any longer bread, but he doth not teach the nature thereof to discontinue, neither once dream of transubstantiation. For these two things be required in this mystery not before the consecration, but afterward, in that it is a sacrament, for they make it a sacrament. But they say that this terrenall nature is not the substance of bread, 
An object.  but the outward show of accidents. How do you prove this interpretation to be true? 
Thanswer  Nay saith the Papist, how can you improve this interpretation? Because it is against the doctrine of those Godly & learned fathers, which succeeded Ireneus from time to tyme. For Terrullian not fifty years after Irenius in his first book against Martion, 
Tert. 〈◊〉. count Mar.  speaking of this mystery, affirmeth plainly and evidently, that the substance of bread remaineth, saying: Deus panem creaturam suam non abiecit. etc. That is, God did not cast away nor disannul bread his creature, but with it representeth unto his body, unless we will condemn Tertullian as an heretic in this matter, and set Ireneus and him at discord in the sacrament, which yet no man never laid to their charges, these words do force and compel us to take the terrenall part of this sacrament for the very substance of bread and wine, and not for their accidents. Moreover Origen who in the same age with Tertullian was a famous preacher among the Alixandrians, 
Origen. in Mat. ca 15  writing upon S. Mathewes Gospel, doth confirm this doctrine saying: Panis sanctificatus juxta id quod habet materiale, in ventrem abit, & in secessum eijcitur, that is to say, the sacramental bread touching his matter goeth into the belly, & is cast forth from thence again. Ergo the essence and substance thereof is not disannulled.  
Cyprian also was in their times, and taught the same doctrine at Carthage, 
Cyprian. Epist. 3. lib. 2.  which the famous clerk Origen preached at Alixandria. For he writing to one Coecilius affirmeth sanguinem Christi non offerri, si desit vinum calici, that Christ's blood is not offered, (that is let forth for our redemption) if there be no wine in the chalice. Ergo such as do teach wine not to remain, but to be disannulled by transubstantiation by his doctrine do deny that Christ hath suffered for us.  
Also in his Sermon which he writeth of the Lords supper, 
Idem de coe●●a domini  showing how bread and wine, are changed into Christ's body and blood, he borroweth a similitude of his incarnation, teaching us that as Christ now is both God and man, & partaker of two natures, God in that he saith, my father and I are one, and man in that he saith, my father is greater than I, that even so there be two natures in the holy sacrament, as Irenius taught before his time. Thus you see that these four fathers, which I have rehearsed, taught in divers countries almost in one time with one voice and assent, the matter and substances of bread and wine, not to discontinue after the consecration, but to remain & abide, which doctrine many years hath been & is yet of some infamed as heretical, but of those which understand neither Gods holy word, neither the elder fathers, because the vail of covetousness and of honour of which Paul speaketh, hangeth before their hearts, 
2 Corin. 3.  even as it did before the hearts of the jews, which sought in Christ not remission of their sins, but worldly riches and felicity. If these fathers taught a truth as it cannot be denied, how dare ye say, that the Sacrament is named bread and wine not of that, it is, but of that it was so before. Where is your distinction and refuge? Where is your transubstantiation? how dare you name this new learning?  
Be not deceived good people with false and ignorant teachers which open God's word with a piklok, & not with the right key, submit your judgements to the doctrine of the elder fathers, and to the scriptures, which are the key & the touchstone to try good doctrine from evil. But for a more manifest probation, that this doctrine was taught continually from time to time almost five hundred years after Christ, I will rehearse unto you the doctrine of some of those fathers, which were after Cyprian'S time S. Ambrose bishop of Milan, saith thus of bread and wine in this mystery: 
Ambro. li. 4. de sacra. cap. 4  Si ergo tanta vis est in sermone domini jesu. etc. That is, if Christ's word be of so great power to cause those things to be which were not, how much more is the same able to continue things, & yet to change them into some other thing. This holy father who flourished in virtue and learning three hundred and xxxix years after Christ teacheth us here two things. First that the signs do remain and continued, that they were. Secondly that they are changed into another thing, forsomuch as of common bread and wine they are made a sacrament of Christ's honourable body and blood. Also Theodoret a famous and notable learned man, 
Theodoret dialog. 1  and bishop of Cyrus, who was wrongly infamed of malicious tongues, that he was a Nestorian, taught the same doctrine not many years before Ambrose time. He in his first dialogue, which he writeth against those that denied the verity of Christ's body teacheth with most evident words the substances of bread, & wine, to continue saying: symbola appellatione corporis & sanguinis sui honoravit, non equidem naturam ipsam transumtans, sed adijciens gratiam naturae. Christ (saith this Godly father) gave the honourable names of his body and blood to the signs of bread and wine, not changing their natures, but joining grace with their natures.  
In his second dialogue also he saith: Neque enim post sanctificationem mistica simbola illa natura sua propria egrediuntur, 
Dialog. 2.  sed manent in priore sua substantia, figura & specie, which words be this much to say neither after the consecration do the mystical signs of bread & wine, lose their own proper nature, but do continue and remain in their former substance, figure, and shape. This famous bishop taught this doctrine xii hundred years agone and more, and yet the Papists name it new learning.  
Moreover Chrisostom, who flourished four hundred years & five, after Christ, 
Chriso. ad coesa. mon.  and for his great knowledge and eloquency, was made bishop of Constantinople, and is famous at these days throughout the whole world, for his virtues and learning, he in a certain letter which he wrote against the Apolinaristes to Cesarius a Monk in the time of his second banishment, saith of the sacramental bread in Christ's supper, that after the consecration, Liberatus est quidem ab appellatione panis, dignus autem habitus est dominici corporis appellatione, etiam si natura panis in ipso permansit, that is to say▪ The Sacrament after the consecration, was no more named bread, but it was called by the name of Christ's body, notwithstanding the nature of bread remained and continued still.  
What can be more plainly and directly spoken against the transubstantiation, which was not heard tell of, until five hundred years after the incarnation of our Lord jesus Christ?  
Of these it is evident that by the judgements of the elder fathers the sacraments be named bread and wine, not of that they were before the consecration, but of that they are still so afterward as well as before. For they did preach and teach with one voice and assent in divers regions and countries, and in divers times and ages a thousand years agone, that bread and wine are a sacrament of Christ's honourable body and blood without any transubstantiation, that is transmutation, change or alteration of their substances and natures. And Christ our master confirmeth this to be a most true doctrine affirming with an oath, Amen dico vobis. etc. The wine after the consecration to be the fruit of the vine, not the fruit of Mary, or the fruit of David, and so doth Paul five times naming the other sensible part of this mystery, bread as Christ before him named it Granum frumenti, a wheat corn, or the fruit of wheat.  
Here again they reply that the fathers do say that the natures of bread and wine are altered, are turned, 
An object.  and changed into Christ's nature. For S. Ambrose in his book which he writeth De ijs qui mitiantur mysterijs. Cap. 9 speaking of this sacrament saith, 
S. Ambro▪ li. de mist.  Benedictione etiam ipsa natura mutatur, that after the consecration the nature of bread and wine is changed. And for a probation hereof, he rehearseth many things, whose natures GOD changed with his word, and benediction. He telleth how GOD changed the nature of Moses rod, turning it into a serpent, that he changed the nature of water diversly, turning the rivers of Egypt into blood, compassing the Israelites with the read seed, 
Exod. 14. Exod. 15  as with a wall, causing jordan to run backward, and making the bitter flood Marath sweet and delectable to drink. He changed also the nature of the rock which poured forth water. Heliseus changed the nature of Iron, causing it to swim above the water. Helias changed the nature of fire, when at his prayer it came down from heaven, whose nature is to go upward. These examples saith the Papist S. Ambrose allegeth to prove that the nature of bread is turned, is changed and altered, Ergo it doth not remain and continue.  
Cyprian also in his sermon of Christ's supper saith: 
Cipria. de coena.  Panis non effigit, sed natura mutatus▪ etc. That this bread is changed not in shape, but in his nature. And Theophilact. writing upon john. 6. saith: 
Theophil.  panis quem ego dabo, non est figura carnis, sed caro mea est, transelementatur enim panis. etc. that is, the bread, which I will give, is not a figure of my flesh, but it is my flesh▪ for the bread is transformed.  
I answer. 
Thanswer  Nether do we deny the natures of bread and wine to be changed and altered, & yet their substances must continue, for this mystery as Ireneus teacheth us, must have an earthli nature after the consecration, aswell as before, for so much as this sacrament is made of two natures. 
How the fathers say that the nature of bread is changed.  Then how are the natures of bread and wine changed? Verily even as Ambrose saith that the nature of water was changed, when the reed sea stood about the Israelites like a wall, and gave them passage, as the nature of water was changed, 
Exod. 14 Exod. 15  when jordan ran backward, and when the sour River Marath was seasoned and made sweet, and delectable, 
Exo. 15.17.  as he saith that the nature of the rock was changed, when it pored fourth waters, as he saith that Heliseus changed the nature of Iron, 
4 Re. 6  when he made it swim above jordan, & as Helias changed the nature of fire, causing it to descend downward, 
3 Reg. 18  which naturally ascendeth upward. After this sort the natures of bread & wine, are changed and altered in Christ's holy supper, that is the natural property of them. For before the consecration they do only nourish the body, after the consecration they do feed our souls with Christ's sweet flesh, with his comfortable blood, and with a devout remembrance of his death & passion. In this signification Ambrose affirmeth the natures of bread and wine to be altered, 
Nature hath two significations. Natural property, essence.  & transformed in christs supper, meaning (I say) not their substances & very essence, which is the proper acceptation of the word (nature) but the natural property of them, as appeareth of his own foresaid examples. For the substance & very essence of fire was not altered, though it descended downward against his natural property, neither was the very essence of the read sea changed, though for a time it stood like a wall about God's people. jordan was a river still, though he ran bakwards, & the stream of Marath was water still notwithstanding his nature was changed, that is his natural property, which was sourness into sweetness. The rock which powered forth abundance of water remaineth a rock still. Nether did Heliseus alter & change the very substance & inward essence of iron, when he caused it being heavy to hove above the waters. in all these miracles, which were wrought by the mighty power of God, the natures of the red sea, of jordan, of Marath, of the rock, of Iron, & fire are said to be changed & altered, that is, their natural properties. The word (nature) can not be understand otherwise in the foresaid examples. Besides, approved writers do use it in this acception & signification, as Marcus Tullius in his book de Somnio scipionis, of scipio his dream: 
Tullius de somnio scipionis.  Haec est anima natura propria. etc. This is saith Tully the very nature & office of the soul to move himself. Notwithstanding Ambrose bringeth two examples, in which the very essence & substances are changed, as the turning of rods into serpents, & the turning of the waters of Egypt into blood. 
Exod. 7  He allegeth these two examples not to prove the transubstantiation, but to prove & establish a less mutation in the sacrament by those greater mutations. For neither the rods of Aaron & the enchanters were transubstantiat into serpents, neither were the rivers of Egypt transubstantiat into blood. We do never read throughout the scriptures of any such mutation in any of God's miracles from the beginning of the world.  
Therefore when Ambrose, & Cyprian, or any other of the old fathers do say, that the nature of bread & wine is changed, they do not exclude their substances and very essence, which they teach to remain after the consecration, as I have proved before, but they speak of a mutation of the natural properties of bread & wine, whereby they are no longer common bread & wine, but through God's power and benediction sanctified & holy sacraments, cheeering us with the comfortable promises, which God our father hath made unto us for the effusion of his sons blood, and for the death of his body. The elder fathers do acknowledge, confess, and teach no other mutation of the outward signs. As for Theophilact, 
Theophil.  he is not of authority to establish any article, for he reproveth the latin church for believing the procession of the holy spirit, and he was the year after Christ .1058. In the time of Lanfranke & Gerengary, when the bishops of Rome took upon them first stoutly to maintain and to publish the doctrine of transubstantiation, which before time was scarfly heard of. Albeit his words touching the sacrament do not disagree with the doctrine of the elder fathers if they be well construed. When he denieth the bread to be a figure, he speaketh of a vain & bare figure, for so he expoundeth himself upon Mark, denying that it is figura tantum, a figure only, which we do confess and grant. But he saith that the bread is transelemented, & transformed. He saith also writing upon the said chapter of john, that we are transformed, & transelemented in to Christ, and almost all the elder fathers do say the same. And yet our natures remain, we are not transubstantiat, we are not made Christ's real flesh, but undefiled and holy flesh of his flesh, and such as shall arise and be immortal with him: for he doth knit, couple, and incorporate us to himself by his sacraments. Therefore as this word (transformed) doth prove no mutation of our substance, no more doth it prove the substance of bread, and wine, to discontinue. There remaineth yet one reason, with which they defend their transubstantiation, unto which I think necessary to make an answer, forsomuch as it is commonly in all the mouths, both of lay and ecclesiastical persons, which suppose Christ's body to be eaten really & naturally. They say if we do not eat Christ's flesh really, why doth S. Paul make such as receive unworthily guilty of the Lords body and blood? Why doth he teach such to eat and drink their own damnation, 
1 Corin. 11  because they make no difference of the lords body. These words do not prove that Christ's body is eaten of us really or substantially. For Paul speaketh there of unworthy receivers which do not eat Christ's body, 
Unworthy receivers ● regiltie of the lords body.  which is the bread of life, but the only figure & Sacrament thereof, and they do eat the said only sacrament and only figure to their judgement and condemnation, as I have proved. This is not my doctrine but the doctrine of Hierom, Ambrose, of S. Austin, of Prosper, and of Bede, as is declared in the beginning of this lesson. The contempt of God's sacrament, not the contract or touching of Christ's real body which is now in heaven, bringeth damnation & causeth this guiltiness. For as he which violently plucketh down the king's majesties arms, or breaketh the kings great seal, or clippeth his coin, committeth an offence against the kings own person, so they, which abuse the sacrament of Christ's body and blood, presuming to come to it as to common bread, not reconciling them to their brethren, nor sanctifying themselves to god, such presumers and unthankful persons do offend against Christ himself, be guilty of his body and blood, that is of his death, and do eat their own damnation. To come to God's holy sacrament unreverently, 
To make no difference of the lords body what it is.  without the wedding garment, without any examination of thy life past, without giving thanks to God the father, for the dishonour and death of his son, this is Non diiudicare corpuus domini, to make no difference of the lords body. For Paul nameth here the sacrament the lords body, even as Christ did, when he said of bread & wine, this is my body & blood. For as both Cyprian, and S. Austin and other elder fathers do teach, sacraments have the names of the very things which they do represent & signify with certain similitudes. The aforesaid word of th'apostle cannot be understand otherwise, for he speaketh of ungodly men, which do not eat christs body but the only figure to condemnation. He useth a like phrase in the beginning of the said chapter, 
● Cor. 11  where he saith that every man praying or prophesying with a covered head dishonesteth & shameth his head, that is Christ, referring to Christ an offence done to man's head, because it is a sacrament of Christ. After a like sort negligent and doom pastors, which do contemn their flock, and neglect the honourable office of preaching, are pronounced of the prophet Ezechiel, 
Ezech. 3  guilty of their bloods, which do perish for lack of instruction and teaching. That unworthy receivers are guilty of Christ's body and blood through a like contemt and dissoluteness, presumption, and negligence, & not through any natural, any corporal or real eating of his flesh. S. Ambrose declareth expounding Paul's aforesaid words as it followeth: Dabunt poenas mortis domini, 
Ambro. super episto. 1 Cor. 11.  quia pro illis occisus est qui eius beneficium irritum ducunt, they shallbe promised for Christ's death (saith this holy father) because he was slain for them, and they do set light by his benefit. He doth interpret such to be guilty of the lords body, which do not eat his flesh that is the food of life, as I have proved before, but the only figure thereof to the condemnation of their contempt, presumption, and unkindness. Therefore no transubstantiation can be proved of this place, for the defence whereof, they do most shamefully wrest, and deprave not only the scriptures, but also the elder fathers. And to impress the same deeply into the hearts of all men & women, 
Christe● cup ought not to be denied to the laity.  they have with holden from the laity many years Christ's cup for fear as they say of shedding his blood, of which I will speak a few words in your gentle ears, & then I will conclude and finish this matter.  
Christ our master commandeth all men, and women to drink of his cup, 
Math. 26.  which commandment the Apostles observed as long as they lived, making no provise, nor tradition to the contrary. And the universal church followed and observed religiously the said precept for the space of a thousand years after Christ, as many be proved by plain testimony of ancient writers. For how with such hands (saith Ambrose unto Theodosius the Emperor) wilt thou take the Lords holy body? 
S. Ambro.  How darest thou drink of the cup of his precious blood? These words prove that the temporalty in this holy father's time received the sacrament in both kinds, & that in their hands. S. Hierom saith priests, 
Hierom. in cap. 2. Ma.  which do consecrate the sacrament, & deliver the blood of Christ to the people. Chrisostom also observed in his time this precept at Constantinople. 
Chrisost. 2 add Corrin. Cap. 9  For he saith the priest doth not eat one part, and the laity another part after the manner of the old law, but unto all is distributed one body, & one cup. And Gregory surnamed the great after whose time sincere doctrine began to decay, 
Gregory.  witnesseth that this custom was kept in the Roman church in his days saying: you have learned what the blood of the lamb is, not by hearsay, but by drinking it. Yea five hundred years after his death Gelasius bishop of Rome. 1118 years after Christ made a decree for the confirmation of this custom, 
Galasius. 1118.  because then some presumed to take under one kind. Nether can it be proved that the laity were restrained from the Cup of Christ before the rain of Friderike the first surnamed Barbarossa, 
Fried. Barbarossa. 1160.  to which restraint notwithstanding the Oriental church would never consent, but use kinds always. Yet the Papists would make it a tradition of the Apostles, where as in very deed to cause men to have an honourable opinion of private masses and of their transubstantiation, they themselves of late days have taken on them to forbid that, which Christ commanded, that which the Apostles followed, that which the universal church observed from time to time, as is declared.  
And because they would not be counted presumptuous for making this restraint, 
An object.  they cast many perils and dangers, which might follow, if the Cup were made common to all men, and women. Did not Christ who foretold many things to his Disciples, who is the wisdom of God the father, foresee these perils and dangers? If he did foresee them, 
Thanswe●  why did not he make a restraint? Or at the least command a restraint to be made afterward?  
Yea Christ of the bread speaketh not so universally, take ye, eat ye: But concerning the Cup, he giveth a general precept, drink ye of this all, 
Math. 26.  as forcing this restraint, and instructing men aforehand not to obey it, when it should come. 
another objection.  Yet some are so impudent, and so drowned in ignorancy, that they dare defend the one kind by Christ's example and the Apostles. They say, that Christ at the town of Emaus distributed but bread only to a couple of his disciples, it is not mentioned that such as embraced the fellowship of the Apostles received any wine, 
Luk. 24  the text saith that they continued in breaking of bread. 
Act. 2  Therefore as it is a laudable custom to use both bread and wine, so it is not evil to distribute bread only to the temporalty. For both Christ and his Apostles did so in the primative church. I answer: Christ did not consecrate the sacrament to his disciples at the town Emaus, 
Thanswer  but by his mighty power wrought a miracle in the division of the bread so Nycholaus Lyranus, writing upon the said text, 
Nicolaus Liranus.  doth understand it, witnessing that Christ broke the bread so even, as if he had cut it a sunder with his knife. Now though bread only be named, yet this is no sufficient proof, 
Act. 2.  that they did receive the sacrament, but in one kind. For under the name of bread the scriptures do contain meat and drink, and all manner of victuals as in the lords prayer, when we say, give us this day our daily bread, 
Math. 6  we ask all necessary food for the nourishment of the body. Again we read that Christ went into the house of one of the chief Phariseis, Manducare panem sabbato, 
Luk. 14.  to eat bread on the sabbath day, that is to dine or sup with him, as all writers take it.  
The Prophet Esay saith to every one of us, Frange esurienti panem tuum, 
Esay. 58  break thy bread to the hungry, exhorting us by an Hebrew phrase under the name of bread to minister all bodily food, all necessary sustenance to the poor. Some make another answer to the aforesaid place of Luke. Erasmus in his annotations doubteth whether the bread which Luke saith was broken among the christians of the primative church, 
Erasmus.  were common bread or sacramental, and sanctified. And many other are likewise in doubt hereof. Wherefore no certain doctrine can be established of the aforesaid place. Yea though Luke both cap, 24. and Act. 2. do speak of the sacrament, yet forsomuch as all victuals are comprehended under the word (bread) who is able to say, that the sanctified no wine. It followeth in the te●● that Christ, and his disciples, When they had given praises, or as some do read had sung an Hymn, they went out into mount Olivet.  

What god requires of us after our receipt.  We are taught here by the ensample of Christ and his Apostles two offices, which God requireth of us after the receipt of the Sacrament, first in that they gave thanks and praises, let us learn, that it is the office of every Christian man, before he depart from God's table, & also all his life time to render hearty thanks to God the father for his great clemency and mercy, for the remission of his sins, through the dishonour & death of his honourable son. To this end & purpose this mystery was chifly, & principally ordained, that so noble, & worthy a benefit should not fall out of remembrance, forsomuch as it is our only comfort against damnation, and eternal death. Therefore many of the elder fathers of Christ's church do name this sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a thanksgiving. Follow the ensample of Christ thy high shepherd & of his Apostles, which finished not this mystery with out thanks to the divine majesty. them continued also in giving of thanks, & breaking of bread, as Luke regestreth, writing their lives after Christ's ascension & departure. What words they used, 
Act. 2.  it is unknown, & also whether they sang an Hymn, or only said it. The greek word is indifferent either to singing or saying. but though god do not here esteem the voice but the heart, yet both song & instruments be laudable & approved ceremonies in God's church as I would prove, but only because I will not be over long. If we will not honour God with due thanks for his innumerable benefits procured unto us through Christ, 
Relapse into sin is dangerous.  but become unthankful & unkind, if after that we be delivered from sin & received into God's favour, we turn from his holy commandment, then is our latter end worse than the beginning. For of such S. Paul saith: 
2 Pet. 2  If any man defile the temple of God, 
1 Cor. ●  him shall God destroy. Behold examples hereof in the new Testament. judas after that he had been long in the blessed fellowship of the Apostles, for betraying the guiltless for a bribe, 
Math. 27 Act. 1  and through the detestable vice of covetousness, hung himself, and utterly lost the favour of God. 
Act. 5  Ananias and Saphira his wife, for practising the said detestable vice of covetousness after breaking of bread in the primative church, were strooken with sudden death. Many among the Corrinthians were strooken with divers diseases, 
1 Cor. 11  and some with sudden death for like offences, as Paul witnesseth. For nothing displeaseth the divine majesty more nothing so kindleth his fury and indignation, as relapse into sin, after that thou hast been at his sons holy table. For thou treadest under thy foot his honourable son, 
Hebr. 10 Hebre. 6  thou crucifiest him again, thou countest the blood of the new testament which sanctified thee, an unholy thing, & dost dishonour the spirit of grace.  
The second office, which we are taught here, is thenceforth to pass our life time in prayer and in seeking after heavenly things. For Christ and his Apostles from giving of thanks, go straght ways to mount Olivet, which place as john the Evangelist saith, judas who betrayed him knew very well: for jesus oftentimes resorted thither with his disciples to pray. 
joh. 18 Luk. 22  If he had gone to an unknown place, seeing his time was at hand, many would have thought, that he had suffered death for our redemption against his will. To avoid this suspicion and to teach us that he died of his own voluntary will and goodness without compulsion, Et secundum propositum. etc. 
Ephe. ●  That is according to the purpose of his father to the praise of the glory of his grace, he resorted to his accustomed place, which his betrayer knew. Also he resorted thither as Luke writeth, to pray, not that he had need of prayer, 
Luke. 2●  which is a remedy against sin, but to stir us thereunto by his ensample. For seeing he prayed often and so diligently, who needed not being without all spot of sin either original or actual, how needful a thing is the same for us which be sinners? As the life of fishes lieth in the water, and out of water they lose their lives, so I say unto you the soul of man, and woman dieth without prayer, neither can we eschew evil, or exercise virtue with out continual and earnest invocation of God's daily help. Let us learn therefore of Christ, who prayed not for himself, but for our example to resort after the Communion not to the tavern or ale house, not to a bowling ally, nor to a dicing house, as many do daily, but to go into Mount olivete, that is, to a place of prayer, as he did, always thenceforth looking upward towards heavenly things, that he may increase in us all spiritual gifts to the glory of his name. For as fathers in earth will not let their children know their privities, their secret treasures, and riches, nor make them partakers of their commodities and lands, as long as they follow the wild swinging of their youth, and delight in vanities, no more will God the father to the lovers of worldly vanities, deal his spiritual graces, nor discover the glorious riches of his kingdom. We must despise worldly things and become Eagles, that is, we must fly up into Mount olivete, we must life our minds up into heaven, where Christ's body is, at his father's right-hand. For it is written, 
Math. 24  Vbi cadaver, ibiaquilae, where the carcase is, thither the eagles resort. Christ our master, nameth his own body a carcase, because of his death and passion, for unless it had died, we had not arisen. And he calleth us Eagles, teaching us that we must not creep on the ground, we must not tarry in earth, but we must elevate not bread & wine, but our hearts, our thoughts, our cogitations, & spirits to the throne of God's majesty, where Christ's body which was a carcase, is now in eternal glory, to whom with the father, and the eternal spirit be all honour, and glory, praise, and thanks. So be it. (⸫)  

The Prayer.  
O Heavenly Father, who dost nourish Godly men with the food of thy sons flesh, and the drink of his blood, which his flesh and blood is the fruit of many, the fruit of David, and others, not the fruit of the vine, nor the fruit of wheat: Hear our prayers and supplications, and so till our hearts with the seed of thy holy word, that we may be of their fellowship, which are fed with thy sons body, the food of life, & not of the numbered of the ungodly, which do eat the only figure and Sacrament thereof, to the condemnation of their presumption, contempt, and unthankfulness. stablish the hearts of thy people with the knowledge of the scriptures, & with the doctrine of the elder fathers of thy holy church against such as ignonorauntly and falsely, teach, that thy sons flesh, which is the bread of life and righteousness, is received unworthily and unto condemnation of ungodly men. Confirm and instruct them with thy sons commandment, with the ensample and use of the primative and Oriental church, against the pestiferous doctrine of those, which to maintain superstition, deny the cup of thy new testament, to the temporal and laity. Grant these our requests O most merciful God, that we having a right opinion of thy Sacrament, may use it a right, may come thereunto worthily, & after this life praise thee continually in mount Olivete, that is in the eternal glory, for the remission of our sins, and for all thy benefits bestowed upon us for the dignity and worthiness of Christ, who with thee and the holy spirit, liveth and reigneth one God, world without end. Amen.   
FINIS.