The Souper of the Lord. where unto, that thou mayst be the better prepared and suerlyer instructed: have here first the declaration of the later part of the .6. ca of S. johan, beginning at the letter C. the fourth line before the cross, at these words: verily ●ere. etc. wherein incidently M. Moris letter against johan Fry the is confuted.   

When christ saw those gluttons seeking their be lies flocking so fast● unto him after his wont manner (the occasion taken to teach and preach unto them of the thing now moved) he said. Ue●ely verily I say unto you: ye seek me not because ye have seen my miracles, but because ye have eaten of the loves and were well sylled● But as for me, I am not comen into this world only to fill men's be lies: but to feed and satisfy their souls. ye take great pains to follow me for the meat of your belies: but o slougherdis, work, take pains and labour rather to get that meat that shall never perish. For this meat that ye have sought of me hitherto, perisheth with your belies: but the meat that I shall give you is spiritual and may not perish but abideth for ever giving life everlasting. For my father hath con●eyg●ed and confirmed me with his assured testimony to be that assured sa●●yng health and earnest penny of everlasting life when the I we● understood not what christ meant bidding them to work & labour for that meat that should never perish, they asked him what shall we do that we might work the works of God? supposing that he had spoken of some outward work required of then wherefore jesus answered saying. Even this is the work of God, ●o believe and trust in him whom the father hath sent. Lo, here may ye see that work of God which he requireth of us even to believe in christ. Also consider again what this meat is, which bad them here prepare & seek for saying: work, take pains & seek for that meat etc. and thou shalt see it no nother meat than the belief in Criste wherefore he concludeth that this meat so oft men cloved, is faith: of the which meat saith the Prohet the just liveth. 
Abacuk, ●●  Faith in him is therefore the meat which christ prepareth & dresseth so purely: powldering & spycing it with spiritual allegories in all this chap●●er following to give us everlasting life thorough it.  
¶ Then said the ●ues unto him● what token do●t thou whereby we might know that we should believe in thee? Do some what that we might believe thee? what thing workest the● that we might know the to be god? Thou knowest well enough that our fathers did e●e dread or Mamna in the desert as it is wrytē● he gave them breed from above jesus answered verily verily I say unto you: 
Psal. 7.  Moses gave ye not that breed from heaven: for though it fill down from the air: yet was it not heavenly food, for it did but feed the belly. But this breed of god that is descenden from heaven whom my father giveth, refresheth the ●oule so abundantly that it giveth ly●e unto the worlds when the ●wes understood not this saying. which was not else then the declaring of the gospel) for by the eating of this breed he meant the belief of this his gospel): they said. Sir give us this breed evermore. jesus said unto them. I am the breed of live, and who so come to me, ●●al not hunger: and who so believe in me shall never thirst. when the ●wes heard christ say the breed that descended from heaven sh●●de give life to the world: they desye●d to have this breed given them for ever. And jesus percey●ing that they understood not the sense of this gospel, he exponed them who was this so lively breed that giveth life to all the world saying: I am the breed of life, & who so come to me, that is to say, who so is gryffed & joined to me by faith shall never hunger, that is, who so believe in me is satisfied. It is faith therefore that stauncheth this hunger and thirst of the soul. Faith it is therefore in Crist that filleth our hongerye hartis, so that we can desire no nother if we once thus eat and drink him by faith, that is to say, if we believe his flesh & body to have been broken and his blood shed for our sins. For than a● ou● soulis satisfied and we be justified.  
¶ Over this it followeth. But I have told ye this because ye look upon me & believe me not that is, ye be offended that I said, he that cometh to me shall neither hunger nor thirst, seeing that yourselves being present, be yet both hungry & thirst. But this cometh because ye have seen me with your bodily eyes, & ye see me & believe not in me. But I speak not of such sight nor coming: but of the light of faith, which who so hath, he shall no nother desire he shall not seek by night to love another before whom he would lay his grief: he shall not run wandering here & there to seek deed stocks & stones. For he is certified by his faith to whom he shall cleave: he is coupled by faith unto me his very spouse & lively food the only treasure of his soul never more to thirst for any other. This light of faith ye have not, for ye believe not nor trust in me: wherefore ye understand not how I am the veri bred & meat of your soulis, that is to say, your faith and hope. And the cause of this your blindness is (I will not say over hardly to you) that the father hath not drawn you into the knowledge of me, or else ye had received me. For all that the father giveth me, must c●me unto me. And as for me, I cast out noman that cometh to me. For I am not comen down from heaven to do my will, which ye attribute unto me as unto each any other man, for I am verily a very man: and according to that nature I have a special proper will: but much more obedient to my father than one of you For your will of●e resisteth & repugneth gods will, but so do mine never. I am therefore comen down to do his will that hath sent me. And to do ye to we●e what his will is. This (I say) is my father's will that hath sent me. That of all that he hath given me, I lose non: but must rease him up again in the last day: & to be plain. This is his will that sent me That who so see that is know the son and believe in him, he must have life everlasting: & I shall steer him up in the last day. Here may ye see what meat he speaketh of. God sent his son into this world that we might live thorough h●m. who liveth by him? they that eat his flesh & drink his blood. who eat his fl●sshe & drink his blood? they that believe his body crucified and his blood shed for their sins, these cleave unto his gracious favour. But how could they cleave thus unto him except they knew hy●? And therefore he hadded saying: Every man that saith the sonne● that is to say, understandeth wherefore the son was sent into this world & believeth in him, shall have everlasting life.  
¶ Here it pered to the carnal iwes that Cri●te had taken to much upon himself to say: 
The ca●se ●f the iwes' murmur.  I am the breed of life, which am comen down from heaven to give life to the world wherefore the flesh, that is to say the iwes now murmured, & not marveled (as M. More seweth his own dream to another text following which I shall touch anon) they murmured at this saying of christ. I am the breed which am comen from heaven, saying. Is not this jesus joseph's son whose father & mothe● we know well enough? How then saith he, I am comen from heaven? jesus answered saying Murmur not among yourselves. Heard ye not what I told ye even now? All that my father giveth me, come to me? your unbeleif, whereof followeth this false understanding of my words spiritually spoken compelleth me to tell ye one thing more than once or twice. This therefore it is: Noman may come to me thonly earnest penny and pledge of your salvation unless my Father that sent me draw him: and whom he draweth unto me, that is joineth unto me by faith, him shall I steer up in the last day. I wonder ye take my words so strangely believing the● to be some hard rydels or dark parables, when I say nothing else then is written in your own prophe●is, 
Isam. 54.  both in isaiah & jeremy, 
jere. 31.  saying that all shallbe taught off the lord. Sith even your prophetis testify this knowledge to be given ye of my father: what can be spoken more plainly then to say: what my father giveth me, that cometh to me? or this, noman may come to me, except my father draw him: & yet have it more manifestly. who so have herd my father and is learned of him, he cometh to me as unto the very only anchor of his salvation. 
Heb. 6.  Not that any man hath seen the father, lest peradventure ye mistake these words to here & to learn, as though they pertained to the outward sensis, and not rather to the mind and inward illumininge of the soul. For noman ever saw the father although he worketh secretly upon his heart, so that what so ever he willeth, we must hear & learn, Noman (I say) saith him, but he that is sent of God, as I said before of myself, he it is that saith the father. Now therefore say I unto you so verily verily as plainly plainly. That who so believe & trust in me, he hath life everlasting. Now have ye the some of this my doctrine, even my very gospel the whole tale of all my legacy and message wherefore I am sent in to the world. Had M. More have understand this short sentence, who so believe in me hath life everlasting, and known what Paul with the other apostles preached: especially Paul being a peer and an half among the Corinth's, determi●inge not neither presuming not to have known any other thing to be preached them (as himself saith) than jesus christ, and that he was crucified. Had M. More understood this point. he should never have thus blasphemed christ and his sufficient scriptures, 
1. Cor. 2.  neither have so belied his eu●ngelistis and holy apostles, as to say, they wrote not all things necessary for our salvation, but left out things of necessity to be believed, making gods holy testament insufficient and unperfit: first revealed unto our fathers whiten eft sent by Moses, and then by his prophets, and at last written both by his holy evangelestis and apostles to.  
But turn we to johan again and let More mock still and lie to. I am the breed of life saith christ. And noman denieth that our fathers and elders did eat Manna in the desert, & yet are they deed. But he that eateth of this brede● that is to say believeth in me, he hath life everlasting. For it is I that am this lively breed which am comen from heaven, of whom who so eat by faith, shall never die. Here therefore it is to be noted diligently that christ meaneth, as every man may see, by the eating of this breed non other thing than the belief in himself offered up for our sins: which faith only justifieth us: which sentence to declare more plainly, and that he would have it noted more diligently, he repeateth it yet age● ne saying. It is I that am the lively breed, which am comen down from heaven: who so eateth of this breed, shall live everlasting. And to put ye clear out of doubt, I shall show you in few words, what this matter is, and by what ways I must be the saviour and redeemer of the world to give it this life so oft rehearsed. And therefore now take good heed. This breed which I speak of so much, and shall give it you: It is mine own f●esshe which I must lay forth and pay for the life of the world. Here is it now manifest, that he should suffer death in his own flesh for our redemption to give us this life everlasting, Thus now may ye see how Cristis flesh, which he called breed, is the spiritual food & meat of our soulis. When our soulis by faith see god the father not to have spared his only so dear beloved son but to have delivered him to suffer that ignominious and so painful death to restore us to life, then have we e●en his flesh and drunk his blood, assuered firmly of the favour of God, satisfied and certified of our salvation.  
¶ after this communication, that he said. The breed which I shall give you, is my flesh, which I shall pay for the life of the world: ye● were the carnal iwes never the wiser. For their unbelief and sturdy hatred would not suffer the very spiritual sense & mind of Christ's words to enter into their hearts. They could not see that Christ's flesh broken and crucified, & not bodily eaten, should be our salvation, and this spiritual meat: as our souls to be fed and certified of the mercy of God & forgiveness of our sins thorough his passion, and not for any ea●inge of his flesh with our teeth. The more ignorant therefore and fleshly they were the more fierce were they full of indignation striving one against another saying. How may this fellow give us his fless● to eat it? They stoke fast yet in his flesh before their eyes: these fleshly, ●wes wherefore no marvel though they aborred the bodily eating thereof: although our fleshly papists being of the iwes carnal opinion, yet aborre it not, neither cease they daily to crucify and offer him up again which was once for ever & all o●●ered as Paul testifieth. 
●●br. 10.  And even here, sith christ came to teach, to take a way all doubt, and to break strife, he might, his words otherwise declared than he hath declared and will heraftyr expone them, have soluted their question: saying, if he had so meant as More meaneth, that he would have been conveyed & converted, as our iuggelers sleyghly can cōuay● him with a few words, into a singing loaf or else, as the thomistical papists say, been invisible with all his dymencioned body under the form of breed transsubstauncyated into it● And after a like thomistical mystery, the wine transsubstancyated to, into his blood: so that they should eat his flesh & drink his blood after their own carnal understanding, but yet in another form, to put away all grudge of stomach● Or sith saint johan, if he had thus understood his master's mind, and took upon him to writ his words, would leave this sermon unto the world to be red: he might now have delivered us and them from this doubt. but christ would not so satisfy their question: but answered. verily verily I say unto you: except ye eat the flesh of the son of man and drink his blood, ye shall not have that life in yourselves. He that eateth my flesh & drinketh my blood, hath life everlasting: and I shall steer him up in the last day: for my flesh is very meat & my blood the very drink. He saith not here that breed shallbe transsubstanc●a●ed or converted into his body, nor yet the wine into his blood: but now confer thy● saying to his purpose at the beginning where he bade them work for that meat that should never perish: telling them, that to believe in him whom God hath sent, was the works of God. and whoso believeth in him should never thirst nor h●nger, but have life everlasting. Confer also this that followeth and thou shalt see it plain that his words be understanden spiritually of the beleyfe in his flesh crucified and his blood shed, for which belief we be promised everlasting life: himself saying who so believeth in me hath life everlasting. Here therefore their question, how may this man give us his flesh to eat it, is soluted: even when he gave his body to be broken and his blood to be shed. And we eat & drink it in deed, when we believe steadfastly that he died for the remission of our sins: Austen and tertullian to witness.  
¶ But here maketh More his argument agen●te the young man. Because the iwes marveled at this saying: M● flesh is very meat, and my blood drink. And not at this: I am the door and the very vine, therefore this text (saith he) My flesh etc. must be understanden after the literal sense, that is to wit even as the carnal iwes understood it, murmuring at it being offended going their ways from christ, for their so carnal understanding thereof. And the to there textis. I am the door. etc. must be understanden in an allegory and spiritual sense, because his hearers marveled nothing at the manner of the speech lo christian reader, her hast thou not a taste: but a great tunic full of Moris' mischief & pernicious perverting of God's holy word: and as thou seist him here falsely & pestelently destroy the pure sense in God's word, so doth he in all other placis of his books. first where he saith they maru●led at this Cristis saying. My flesh is very meat etc. that is not so, neither is there any such word in the text, except More will expone Murmurabant, id est, mirabant, they murmured, that is to say, they meru●led, as he exponeth. O portet, id est, expedit et convenit. He must die, or it behoveth him to die, that is to say, it was expedient & of good congruence that he should die, etc. Thus this poet may make a man to signify an ass and black white to blear the simple eyes? 
●oris 〈◊〉 reason confuted  But yet for his lordly pleasure, let us grant him that they murmured is as much to say as they marveled: because perchance the one may follow at the to ther. And then do I ask him: whether Cristes' disciples & his apostles herd him not, and understood him not when he said. I am the door and the vine: and when he said My flesh etc. if he say no or nay then scripture is plain against him. Io. 6.10.15 if he say ye or yes. Then yet do I ask him whether his disciples and apostles thus hearing and understanding his words in all these. 3, said chapters wondered and marveled (as More saith) or murmured (as hath the text) at their master's speech: what think ye More must answer here? here may ye see whother this old holy upholder of the pope's church is brought: even to be taken in his own trap. For the disciples & his apostles neither murmured nor marveled, nor yet were not offended with this their master Crystes words and manner of speech: for they were well aqueaynted with such phrases: and answered their master christ when he asked them, will ye go hence fro me to? Lord said they to whom shall we go? thou hast the words of everlasting life: and we believe that thou art christ the son of the living God. Lo M. More, they neither me●ueled nor murmured. & why? For because as ye say they understood it in an allegory sense, & perceived well that he meant not of his material body to be eaten with their teeth, but he meant it of himself to be believed, to be very God & very man having flesh and blood as they had and yet was he the son of the living God, This beleyf gathered they of all his spiritual sayngi● as himself exponed his own words saying. My flesh profiteth nothing, meaning to be eaten, but it is the spirit that giveth this life. And the words that I speak unto you are spirit and life: so that whoso believe my flesh to ●e crucified and broken, and my blood to be shed for his sins, he eateth my flesh and drinketh my blood, and hath life everlasting. And this is the life where with the rightwise live the even be faith. Abac. 2.  

The second argument of More.  
¶ after this text thus wisely proved to be understanden in the literal se●ce with the carnal iwes, and not in the Allegoryke or spiritual sense with christ and his Apostles: The hole some of Moris' confutation of the young man standeth upon this argument. A Posse ad Esse. That is to wit, God may do it, ergo it is done. God may make his body in many, or in all places at once, ergo it is in many or in all places at once. which manner of argumentation, how false and nought it is every sophister, & every man that hath wit perceiveth. 
●he cōfu●cion of 〈◊〉. 2. argument.  A like judgement: God may show More the truth and call him to repentance as he did Paul for persecuting his church: ergo More is converted to God? Or, God may let him run of an indurate heart with Pharaoh and at last take an open and sudden vengeance upon him for persecuting his word & burning his poor members: ergo it is done all ready? M. More must first prove it us by express words of holy scripture, and not by his own unwritten dreams, that Cry●tis body is in many placis or in all placis at once: & then, though our reason cannot reach it, yet our faith measured and directed with the word of faith will both reach it, receive it, & hold it fastens: not because it is possible to God, and impossible to reason: but because the written word of our faith saith it But when we read gods word in more than x.x. places contrary, that his bo●y should be here. More must give us leave to believe his unwritten vanites, verities I should say, at leisure, Here mayst thou see christian reder wherefore More would so fain make the believe. That th'apostles left aught unwritten of necessity to be believed even to stablesshe the pope's kingdom which standeth of Moris' unwritten vanites. as of the presence of Christ's body and making thereof in the breed, of purgatory, of invocation of saints, worshipping of stones and stocks, pylgrimagis, hallowing of vows and bells and creeping to the cross etc. If ye will believe what so ever More can fay●e without the scripture, then can this poet feign ye another church than Christ's & that, ye must believe it what so ever it teach you, for he hath feigned to that it can not err, though ye see it ●rre & fight ag●nst itself a thousand times. ye if it tell ye black is whighte, good is bad, and the devil is god: yet must ye believe it, or else be burned as heretyks● but let us return to our propose.  
¶ To dispute of God's almighty absolute power, w●at God may do with his body, it is great folly and no less presumption to More, sith the pope which is no hole god but half a god by their own decrees have decreed noman to dispute of his power. But christian reder, be thou content to know that gods will, his word, and his power be all one and repugn not And neither willeth he, nor may not do any thing including repugnance, imperfection, or that should derogate myness● or hurt his glory and his n●me. The glory of his godhead is to be present & to fill all pl●c●s at once essencyally presently with his almighty power, which glory is denied to any other creature, himself saying by his Prophet: I will not give my glory to any other creature: 
Isa. 4 2.  now therefore sith his manhood is a creature, it cannot have this glory which only is appropried to the godhead. To attribute to his man●ed that property which only is appropried to his godhead is to confound both the natures of Cryste● what thing so ever, is every where aftyr the said manner, that must nedis he infinite, with out beginning and end, it must be one alone, and almighty: which properties only are appropried unto the glorious majesty of the godhead. wherefore Christ's body may not be in all or in many places at once. christ himself saying as concerning his manhood: He is less than the father, 
●oā. 14.  but as touching his godhead, the father and I be both one thing. 
●oā. 10.  and Paul reciting the Psal affirmeth: 
●ebr. 2.  christ as concerning his manhood to be less than god: or less● then angels as some te●te hath it: Here is it plain that all things that More imagineth and feigneth are not possible to God, for it is not possible for God to make a creature equal unto himself, ●or it includeth repugnance & derogateth his glory. God promised and swore that all nations should be blessed in the death of that promised seed which was christ God had determineth and decreed it before the world was made: ergo christ must nediss have died, and not to expone this word oportet as More mynseth it. For it was so necessary that the contrary was impossible: except More would make God a liar, which is impossible. Paul concludeth that christ must needs have died, 
●eb. 9  using this latin term Necesse. saying: wherso ever is a testament, there must the death of the testament maker go betwine: or else the testament is not ratified and sure but ryghtuosnes & remission of sins in Christ's blood is his new testament, where of he is mediator: Ergo the testament maker must nediss have died. wrest not therefore (M. More) this word Oportet (though ye find potest for oportet in some corrupt copy) unto your unsavoury sense. but let oportm signified he must or it behoveth him to die. for he took our very mortal nature for the same decreed counsel: himself saying. Io. 2. &. 12 Oportet exaltari filium hominis etc. It behoveth, or the son of man must die, that every one that believe in him perish not &c. Here may ye see also that it is impossible for God to break his promise. It is impossible to God which is that verity to be found contrary in his dediss and words: as to save them whom he hath dampened, or to damn them whom he hath saved, wherefore all things imagined of Moris' brain are not possible to God.  
And when More saith, that Chris●e had power to let his life and to take it again, and therefore not to have died of necessity: I wonder me, that his scollematter here failed him, so cunning as he maketh himself therein: which granteth and affirmeth (as true it is) that with the necessary decreed works of gods forsyght and providence standeth right well his free liberty. But M. More saith at last, If God would tell me that he would make each of both their bodies too (meaning the young man's body and Christis) to be in fifteen placis at once, I would believe him I, that he were able to make his word true in the bodies of both twain, and never would I so much as ask him whither he would glorify them both first or not: but I am sure glorified or unglorifyed, if he said it, he is able to do it. Lo here may ye see what a fervent faith this old man hath, and what an earnest mind to believe Christis words if he had told him: but I pray ye M. More, what and if christ never told it you, nor said it nor never would: would ye not be as hasty to not believe it? if he told it you: I pray ye tell us where ye speak with him, and who was by to bear ye record: & yet if ye bring as false a shrew as yourself to testify this thing: yet by your own doctrine, must ye make us a miracle to confirm your t●le, ere we be bound to believe you: or yet to admit this your argument, God may make his body in many placis at once, erg● it is so. Sir ye be to busy with gods almighty powr●● have taken to great a burden upon your week shuldern, ye have overladen yourself with your own ●arnes and weapons: & young David is likely to prevail against ye with his s●ynge & stone. God hath infatuaded your high subtle wisdom's your crafty conveyance is spied. God hath sent your church a met ko●●r for such a cup, even such a defender as ye take upon yourself to be, that shall let all their whole cause fall flat in the mire unto both your shames and utter confusion. God therefore be praised ever Amen.  
¶ Then saith M. More, though it seemeth repugnant both to him and to me, one body to be in two placis at once: yet God saith how to make them stand together well enough. This man with his old eyen and spectacles seithe far in God's sight, and is of his pre●ey counsel: that knoweth belike by some secret revelation how god saith one body to be in many placis at once, includeth no repugnance. For word hath he no● for him in all scripture no more then one body to be in all placis at once. It impllyeth first repugnance to my sight and reason, that all this world should be made of nothing: and that a virgin should bring forth a child. But yet● when I see it written with the words of my faith, which God spoke: and brought it so to pass: then implieth it no repugnance to me at all. For my faith reacheth it and receiveth it steadfastly. For I know the voice of my herdeman: which if he said in any place of scripture that his body should have been contained under the form of breed and so in many placis at once here● in earth, and also abiding yet still in heaven to. verily I would have believed him I, as soon and as firmly as. M. More. And therefore even yet, if he can show us but one sentence truly taken for his part, as we can do many for the contrary, we must give place. For, as for his unwritten verities, & thaustorite of his antichristian sy●agoge, unto which (the scripture forsaken) he is now at last with shame enough compelled to flee: they be proved stark lies and very develrye.  
¶ Then saith he● that ye wot well that many good folk have used in this matter manygood frutefuull exsamples of gods other works: not only miracles, written in scripture. unde versus? (where one I pray ye?) but also done by the comen course of nature herein earth. (if they be done by the comen course of nature: so be they no miracles) And some things made also by man's hand. As one ●ace beholden in dyue●se glasses: and in every peses of one glass broke into twenty etc. Lord how this pontifical poe●e playeth his part. Because (as he saith) we see many facis in many glasses: therefore may one body be in many placis, as though every shadew and similitude representing the body, were a bodily substance. But I ask More, when he saith his own face in so many glasses, whither all those faces that apere in the glasses be his own very facis having bodily substance skin flesh & bonne, as hath that face, which hath his very mouth nose eyen etc. wherewith he faceth us out the truth thus falsely with lies? and if they be all his very faces: then in very deed there is one body in many placis, and he himself barethe as many faces in one hood. But according to his purpose, even as they be no very faces, nor those so many voices, sows, and similitudes multiplied in the air between the glass or other object and the body (as the philosopher proveth by natural reason) be no very bodies: no more is it Christ's very body: as they would make the believe in the breed in so ●any places at once. But the breed broken and eaten in the souper monessheth & putteth us in remembrance of his death, and so exciteth us to thanks giving to laud and press: for the benefit of our redemption. and thus we there have christ present in the inward eye and sight of our faith. we eat his body ● drink his blood, that is, we believe surely that his body was crucified for our sins and his blood shed for our salvation.  
¶ At last, note, christen reder, That M. More in the 3 book of his confutation of tyndall the 249 side, to prove S. johnns gospel unperfit and insufficient for leaving out of so necessary a point of our faith, as he calleth the last souper of Criste his maundy: saith that john spoke nothing at all of this sacrament. And now see again in these his letters against ●●rythe, how himself bringeth in john the 6 cap. to impugn Frith's writing, and to make all for the sacrament, even thus, My flesh is verily meet, and my blood drink. belike the man had there overshette himself ●owle, the young man here causing him to put on his spectacles and poor better and more wysshely with his old eyen upon saint John's gospel to find that thing there now written, which before he would have made one of his unwritten verities. As yet if he look narrowly he shall espy that himself hath proved us by scripture, in the 37 leaf of his dialogue of quod he a●d quod I● our ladies perpetual virginity expowninge non cognosco, id est●, non cognoscam, which now written unwritten verity he nowmbereth a little before among his unwritten vanites. Thus may ye see how this old holy upholder of the pope's church, his words ●ight against themself into his own confusion, in finding us forth his unwritten written vanites verities I should say. But return we unto th'exposition of S. Iohn.    

¶ when the iwes would not understand this spiritual saying of the eti●ge of Cristis flesh and drinking of his blood, so oft and so plainly declared: he gave them a strong stripe and made them more blind, for they so deserved it (siche are the secret judgements of god) adding unto all his s●yngis thus. who so e●e my flesh and drink my blood: abideth in me and I in him. These words were spoken unto these unbelievers into their farther obstination, but unto the faithful for their better instruction. Now gather of this the contrary. and say, whoso eateth not my flesh and drinketh not my blood: a bideth not in me, nor I in him, and join this to that foresaid sentence Except ye eat the flesh of the son of man, and drink his blood, 
●bac. 2.  ye have no life in you, let it never fall fro thy mind Christian reder, that faith is the life of the rightwise, & that Christ is this living bred whom thou etest that is to say, in whom thou believest. For if our papists take eating & drinking here bodily, as to eat the natural body of Criste under the form of breed and to drink his blood under the form of wine: then must all young children that never came at Gods board departed, and all lay men that never drank his blood be dampned● 
●. joh. 4.  By love we abide in God and he in vs● love followeth faith in the order of our understanding and not in order of succession of time, if thou lookest upon the self gifts and not of their fruits. So that principally by faith whereby we cleave to god's goodness and mercy, we abide in God, and God in us, as declare his words following, saying, as the living father sent me, so live I by my father. And even so he that eateth shall live because of me, or for my sake. My father sent me whose will in all things I obey, for I am his son. And even so verily must they that e●e me, that is believe in me, form and fashion them after my ensample mortifing their flesh and changing their living: olers they eat my in vain and dissemble their belief. For I am not comen to redeem the world only, but also to change their life. They therefore that believe in me shall transform their life after my example and doctrine, 
christian lygion● faith, a● a life c●●respōde●  and not after any man's traditions. This is the breed to men from heaven, as theffect self declareth, whom whoso eateth shall live ever. But he that e●●th bodily breed liveth not ever, as ye may see of your fathers that e it Manna, and yet are they deed. It is not therefore no material breed nor bodily food that may give you life eternal.  
¶ These words did not only offend them that hated christ, but also some of his disciples (they where offended said the text and not marveled as, More tryfleth out the troth) which said This is an hard saying. who may here this? These disciples yet stoke no less in Christ's visible flesh, and in the bark of his words, them did the other iwes: & as do now More, believing him to have had spoken of his natural body to be eaten with their teeth. which offence Chryst seeing, said: Do this offend ye? what then will ye say, if ye see the son of man ascend thither where he was before? If it offend ye to eat my flesh while I am here, it shall much more offend ye to eat it when me body shallbe gone out of your sight ascended into heaven there sitting on the right hand of my father until I come again as I went, that is to judgement. Here might Cryst have instructed his disciples the truth of the eating of his flesh in form of breed, had this been his meaning. For he left thē●euer in any perplexite or doubt: but sought all the ways by similitudes and familiar examples to teach thes plainly. He never spoke them so hard a parable, but where he perceived their feeble ignorance, a non he helped them and declared it them. ye & some times, he prevented their asking with his own declaration, and think ye not that he did not so here? yes verily. For he came to teach us, and not to leave us in any doubt and ignorance, especially in the chief point of our salvation, which standeth in the belief in his death for our sins. Where for, to put them out of all doubt as concerning this eating of his flesh, and drinking of his blood, that should give everlasting life: where they took it for his very body to be eaten with their teeth: he said, It is the spirit that giveth this life, My flesh profiteth nothing at all, to be eaten as ye mean so carnally. It is spiritual meat that I here speak of. It is my spirit that draweth the hearts of men to me by faith and so refresheth them ghostly, ye be therefore carnal to think that I, speak of my flesh to be eaten bodily, for so it profiteth you nothing at al. How long will ye be without understanding? It is my spirit I tell you that giveth life, My flesh profiteth you nothing to eat it: but to believe that it shallbe crucified and suffer for the redemption of the world it profiteth, And when ye thus believe, then eat ye my flesh & drink my blood, that is ye believe in me to suffer for your sins. The verity hath spoken these words My flesh profiteth nothing at all: it cannot therefore be false. For both the iwes and his disciples murmured and disputed of his flesh how it should be eaten, and not of the offering thereof for our sins as christ meant. This therefore is the sure anchor to hold us by against all the objections of the papists for the eating of Cristes' body as they say in form of bread. christ said My flesh profiteth nothing: meaning to eat it bodily. This is the key that solveth all their argumentis & openeth the way to show us all their false and abominable blasphemous lies upon Cristis words, & uttereth their sleighe iuggeling over the breed to maintain antichrists kingdom there with. And thus when Criste had declared it and taught them that it was not the bodily eating of his material body: but the eating with the spirit of faith: he added saying. The words which I here speak unto you are spirit, and life. that is to say, this matter that I here have spoken of with so many words must be spiritually understanden to give ye this life everlasting. wherefore the cause why ye understand me not is. that ye believe not. Here is lo the conclusion of all this sermon. christ very God and man, had set his flesh before them to be received with faith that it should be broken and suffer for their sins, but they could not eat it spiritually because they believe not in him. wherefore many of his disciples fill from him and walked no more with him. And then he said to the twelve. will ye go a way to? And Simon Peter answered: Lord, to whom shall we go? Thou haste the words of everlasting life, and we believe, and a● sure, that thou art Cryst the son of the living god. Here is it manifest what peter & his fellows understood by this eating & drinking of christ. for they were perfectly taught that it stood all in the belief in christ as their answer her● testifieth. If this matter had stood upon so deep a miracle, as out papist is fain with out● any word of god, not comprehended under any of their common sensis, that they should eat his body being under the form of bred as long, deep thick and as broad as it hanged upon the cross, they being yet but feeble of faith not confirmed with the holy ghost, must here nedis have wondered, ston and staggered, and have been more inquisy●yue, and of so strange a matter than they were. But they neither doubted nor marveled, nor murmured, nor nothing offended with this manner of spethe, as were the other that slipped away, but they answered firmly. Thou haste the words of everlasting life: and we believe etc. Now to the exposition of the words of our lords souper.   

¶ Among the holy evangelists, writing the story of Cristis supper: johan, because the other three had written it at large, 
●at. 26.  did but make a mention thereof in his 13. cap. Matthe● 
●ath. 14.  Mark and Luke declaring it clearly, 
●uck. 22.  orderly and with just number of words. with whom Paul agreeth, thus writing unto the Corynthiss. 
Co. 11●  Our lord jesus, the same night he was betrayed: he took the breed, and after he had given thanks: he broke it, saying: Take ye it, eat it. This is my boodye, which is for you broken. Here is now to be noted the order of this action or act. first Criste ●oke the breed in his handis, secondarylye he gave thanks, thirdly he broke it: 
The older of t●● action.  fo●●ertly he reached it them saying, take it, fifthly he had them eat it. At last after all this he said. This is my body which is for you broken, this thing do ye into the remembrance of me. Her ye see, that this bread was first broken delivered them, and they were commanded to eat it to: ere Criste said This is my bo●dye. And for because it is to suppose verily, that they took it at his hand as he bade them, and did eat it to, when they had it in their handis, their master (whose words they did ever obey) commanding them. It must nediss follow (if these be the words of the consecration) that ●hey were houseled with unconsecrated breed, or else now eaten, or at l●ste wise part of it, ere christ consecrated it, ye it followeth that it was out of Cristis handis and in their mouths when Criste consecrated it, and so to have consecrated it when it was now in his disciples handis or in their mouths or rather in their belies.  
Here it is manifest that christ consecrated no bread, but delivered it to his disciples, & ba● them eat it. In somyche that S. Thomas they● own doctor, that made their transubstantiation confesseth that some there were, that said that Criste did first consecrate with w● other words, ere he now reching the bread to his disciples said. This is my body. etc. and yet calleth he it no heresy so to say. Now scythe in all this act and souper, there be no words of consecration, but of the delivering of the breed broken after thanks giving with a commandment to eat it: bring us your words of consecration? and show us by what words God promised you & gave ye pow● to make his body? There is neither commandment, nor yet any words left in all the scripture to make or to consecrate Christ's body, to bring it into the breed. But therebe the words of God left in the first cap. of genesis, whereby he made all the world: with which words, all be it we yet have them: yet is it denied us to make that thing that he made with them. Now, sith we having his words of the creation, cannot yet make any new creature of nothing: how then shall we with out any words of consecration and making, make the maker of all things?  
¶ Unto this action or souper or deliverance of the breed, he added a reason and signification of this sign or sacrament, and what also is the use thereof: 
●he use ●f the souper  as though any should ask them theraftir: what sacrament, religion, or rite is this? They should answer even in a like manner of speech as it was commanded their fathers to make answer to their children at the eating of the old passouer whereof this new passouer was the verity, and that the figure saying. When your children ask ye what religion is this? ye shall answer them. It is the sacrifice of the passyngby of the lord etc. Lo here the lamb that signified, and did put them in remembrance of that passyngby in Egyp●e ●he Israelitis spared, and the egyptians smitten, was called in like phrase the self thing that it represented, signified and did put them in remembrance of: No notherwise than if Christ'S disciples, or any man else, seeing in that souper, the breed taken, thankys given, the breed broken distributed & eaten: should have asked him. what sacrament or religion is this? He had to answer them that Christ said. This is my body which is for you broken. This thing do ye into the remembrance of me, that is to say, so oft as ye celebrate this souper, give thanks to me for your redemption. In which answer he calleth the outward sensible sign or sacrament, that is the breed with all that other action, even the same thing that it signifieth, representeth, and putteth such eaters of the lords souper in remembrance of.  
For when he said, which is broken for you, every one of them saw that then it was not his body that was there broken: but the breed: for as yet he had not suffered, but the breed broken was divided into pesis every one of the twelve taking & eating a peace before he sayde●●hys is my body etc.  
¶ Now sith M. More will steke so fast in his literal sense upon these words. This is my body etc. Then do I ask him, what thing he showeth us by this first word and pronowme demonstrative Hoc, in english (this)? If he show us the breed: 
Mo●●terall ●●ce is 〈◊〉  so is the breed Christis body, and Christis body the breed, which saying in the literal sense is an high heresy after them. And for this saying they ●u●●ned Lord Cobham. Also I ask whither christ speaking these words This is my body etc. had then the breed in his handis wherewith he houseled his disciples or no? That he had it not, but had now delivered it them: and had commanded them to eat it to, the order and words or the text plainly prove it, as is declared before. And S. Mark 
●ar. 14.  relleth the story also in this order. The Cup taken in his handis, after he had given thanks, he gave it them, and they all drank thereof. And he said to them. This is my blood of the new testament: which is shed for many. Here is it manifest that they had all drunken thereof first ere he said the words of consecration (if they be the words of any consecration.) Besydis this yet: if ye be so sworn to the literal sense in this matter, that ye will not in these words of christ. This is my body etc. admit in so plain a speech no troup (for allegory there is none, if ye knew the proper difference of them both, which every gramma●ion can teach you (than do I lay before your old eyen and spectacles to, Crystes words spoken of the Cup both, in Luke cap. 2●2. and Paul. 1. Ca 11. saying. This Cup is the new testament thorough my blood which is shed for you. Here christ calleth the wine in the cup the self cup which every man knoweth is not the wine. Also he calleth the cup the new testaments and yet was not the cup, nor yet the wine contained therein the new testament, and yet he calleth it the new testament conteigned and confirmed with his blood, here ye see he called not the cup his blood but the testament. Where is now your literal sense that ye would so fain frame for your papistic pleasure? If ye will so sore steke to the letter: why do your faction leave here the plain letter: saying that the letter slayeth: going about the bush with this exposition and circumlocution, exponing T●ys is my body. that is to say, This is converted and turned into my body, and this breed is transsubstancy ●●ed into my body? How far lo, M. More is this your strange thomistical sense ●rome the statte letter? If ye be so addible to the letter: why traye ye the common people from the letterall sense with thy●●ugge, telling them the letter slayeth? but there is neither, ●●tter nor spirit that may bridle and hold your stiff necked headis.  
¶ Also ye shall understand that Christ rebuked the iwes. Io. 6. for the●r literal sense and carnal understanding of his spiritual words saying My flesh profiteth you nothing at all to eat it. etc. And their literal taking of his spiritual words was the cause of their murmur. etc. For even there, as also like in other placis. To eat Christ's flesh. etc. after the common phrayse of the scripture, is not else, then to believe that christ suffered death, and shed his blood for us. Reed ye. 1. Cor●n. 10. 
To ●●e ●rstis fless● is to believe in him.  that our fathers all did eat the same spiritual meat and drank the same spiritual drink that we now eat and drink? Here I think M. More must leave his literal 〈◊〉 and material meat, or else deny Paul, and deny to that our fathers did eat christ and drank his blood, which all here Paul saith, for to eat and to drink this spiritual meat and drink, was as himself declareth to eat and drink Christ. They drank of the stone (saith Paul) that went with them. which stone was Christ. And we eat and drink the very same stone. which is not else, then to believe in Christ. They believed in Christ to come and we believe in him comen and have suffered, where is now think ye M. Moris literal sense for the ●●ing of Christis material body? Our fathers were one, and the same church with us, under the same testament and promise, & even of the same faith in Christ, And even as they eat him and drank his blood even the same spiritual meat and drink that we do eat and drink: so do we now in the same faith. for what else was signified by this manner of speech our fathers did eat and drink christ, then that they believed in Christ to be incarnated & to suffer death? what else meant the poor woman of Chanane by eating, then to believe? when she answered Christ, saying. 
Mat. 15.  ye say sooth my lord. But yet ●o the little whelps eat of the crumbs that fall from their masters table? This did she answer in an allegory according to Christis first answer unto her, she meaning by the eating of the crumbs, the belief of his words and gospel to be scattered among the gen●yls as Christ answering, comfirmed her meaning saying: O woman great is thy faith. He said not, thou art a great eater and deouwere● of breed. Here is it plain that to eat in escripture is taken to believe: as Chy●te himself exponeth it Io. 6. so oft, and so plenteously: and I am here compelled to inculke and iterat it whi●h so many words, to satisfy if it were possible this carnal flesh vowerer and fleshly iwe.   

¶ Now to examine and to discuss this matter more deeply and plainly, I shall compare the old passouer with the new and souper of the Lord. And to show ye how the figur●s correspond their verities: I will begin my comparison at baptism comparing it with the lords supper which be the two sacraments left us now under the grace of the gospel. And afterward, to set forth both these sacramentis plainly, I will compare circumcision with baptism: and the pass lamb with Christ's supper.  
¶ Cy baptism, as we testified unto the congregation our entering into the body of Criste (take here Christ's body, 
1. Co, 10 11, &. 12.  as doth Paul for his congregation) to die, be buried, 
Ro. 6.  and to rise with him, to mortify our flesh, 
Ephe. 4.  and to be revived in spirit, to cast of the old man, and to do upon us the new: even so, by the thanks giving (for so did the old greek doctors call this souper) at Goddis board, 
Euchary●stia tāhk●●geuynge● 1. co. 10. 1●  or at the lords souper (for so doth Paul call it) we testify the unite and communion of our hearts, glued unto the hole body of christ in love: ye and that in such love as christ at this, his last souper expressed: what time he said, his body should be broken and his blood shed for the remission of our sin?, And to be short: As baptism is the badge of our faith so is the lords supper the token of our love to god and our neighbours: 
1. Tim. ●  where upon standeth the law and prophetis. For the end of the precept, is love out of a pure heart, and good conscience and faith unfeigned. So that by Baptism we be iniciated & conseigned unto the worship of one god in one faith: And by the same faith and love at the lords supper. we show ourselves to continue in our possession, to be incorporated and to be the very members of Christ's body.  
¶ Both these sacramentis were figured in Moses law. baptism was figured by circ●ncisyon: and the lords supper, by the eating of the passelombe● where like as by cyrcuncysion, the people of Israel were reckoned to be God's people, several from the gentiles: so be we now by baptism reckoned to be: conseigned unto Christ's church several from iwes paynims etc. And as their passouer, that is to say their solemn feast yearly in eating their passelombe, was an outward token of their perseverance in their religion, and in remembrance of their passage out of egypt into the land of Chanaan: 
●uc. 22.  
Cor 5.  so is now the eating of the lords souper (which christ and Paul called our passouer) a token of our perseverance in our christian profession at baptism: and also thanks giving with that joyful remembrance of our redemption from sin, death, & hell by Christ's death. Of the figure of this souper, our new passouer: 
Exo. 12.  thus is it written. after ye be entered into that land which the lord God shall give you according to this promise: ye shall keep this ceremony. And when your children ask ye: what religion is this? ye shall answer them. It is the sacrifice of the passyngovere of the lord, when the lord passed forbye the houses of the children of Israel in egypt, smiting the gipcians and delivering our houses. This eating therefore of the pass lamb was the figure of the lords supper, which figure when the hour was comen that he would i● to cease & give place unto the verity, as the shadow to vanish away at the presence of the body: He said thus 
Luc. 22.  with a fervent desire do I long to eat this passouer with you ere I suffer.  
¶ Agene, let us compare the figure with the truth, the old passouer with the new, and diligently consider the property of speaking, in and of either of them. Let us expend the succession, imitation, & time, how the new succeeding the old, the mediator Criste between both sitting at the souper celebrating both with his presence, did put out the old and bringing the new. For there is in either of them syche like composition of words, such affinity and proportion in speech, such similitude and property in them both, the new so corresponding in all things the old, that the old declareth the new, what it is, wherefore it was instituted, & what is the very use thereof. And to begin at circumcision the figure of baptism. ye shall understand That in sick rites and sacraments there are two things to be considered, 
2. things to be considered in the sacramē●tis.  that is to wit. The thing, and the sign of the thing. The thing is it wherefore the sign is instituted to signify it: as in circumcision, the thing is the covenant to be of the people of God and the sign is, the cutting of the foreskin of the privy member. In the passouer, the thing was, the remembrance with thanks giving for the deliverance out of the hard ●seruitute of egypt: but the sign was, the lamb roasted with such ceremones as were their prescribed them. So in baptism: The thing is, the promise to be of the church of christ: the sign is, the dipping into the water with the holy words. In our Lor●is souper, the very thing is, christ promised and crucified, and of faith thanks giving unto the father for his son given to suffer for vs● but the sign is, the dealing and distributing or rechinge forth of the bred and wine, with the holy words of our lord spoken at his sauper, after he had thus dealt the breed and wine, unto his disciples.  

The sygge is called the whinge.  ¶ And here is it diligently to be noted: That scythe in all these ri●es, ceremones, or sacraments of God thus instituted: these two things that is to we●te the thing signified, and the sign that signifieth ●e concurrant and inseparable: it ●s ●he comen use and proper●ye of the speech in the scripture, to call the sign, the thing, as is circumcision called the cou●nant Every man-child must be circumcised that my covenant might be in your flesh for a perpetual bond. 
Gen. 17.  And yet was it only but the outward sign and seal of the covenant, that the seed of Abraham should be his especial chosen people, and that he would be their God. The lamb, 
Ero. 12.  that was but the sign, was called the passouer: and yet was not the lamb the passing over, but the sign only exciting & monesshinge them to remember that deliverance by the angel passing by the Israelitis in egypt, smiting the gipcians. And sith this trope or manner of speech the scripture did use with so great grace in the old rites and ceremones that figured our sacramentis: why may it not with like grace, for that analogy & propercongruence of the figures with their verities, use the same phrase and manner of speech in their verities? If the scripture called the sign the thing in circumcision and passouer, why should we be offended with the same speech in our baptism and in the lords souper? sith siche manner of speech have no less grace and fullness here then there to bring the thing signified into our hearts by such outward sensible signs. For when that sign of circumcision was given the child: then were they certified (as an outward token may certify) that the child was of the people of Israel. And therefore did the signs them, as they do now ●ere the names of the things which they signified as the lamb eaten in they Passover wa● called the sacrifice and the self passover, no nother wise than in our new passouer, that is the lords supper, the bread broken etc. is called the body of christ, and the wine powered forth and distributed to each man, the blood of christ, because the breed so broken and dealt signifieth unto the receivers and putteth them in remembrance of the sacrifice of his body one the altar of the cross and of his blood powerde forth for our redemption. So that this manner of speech in thadministr●cion & use of the souper of our lord: to say This is my body, and this is my blood: is as much to say as, This signifieth my noddy, this signifieth my blooded which souper is here celebrated to put us in remembrance of Cristes' death, and to excite us to thanks giving.  
¶ Nether let it not offend thee, ● christian reader, That Est is taken for significat: 
Est is ta●ē for sig●ificat.  that is to say, This is that, is as much to say, as this signifieth that. For this is a comen manner of speech in many placis of scripture, and also in our mother tongue: as when we see many pictures or images, which ye know well are but signs to represent the bodies whom they be made like: yet we say of the image of our lady. This is our lady. & of. s. Kataryne, this is saint Kataryne. and yet do they but represent and signify us our lady or saint Kataryne. And as it is written Genesis. 40. ca The three branches are three days. The .3. baskets are .3. dayes● which was not else but they signified three days. Also in the 28. ca jacob said This stone which I have set up an end, shallbe God's house, which stone yet was never gods house, nor never shallbe: but only did signify God's house to be builded in that same place● Agay●, Pharaoh dreamed to have seen .7. fair fat oxen, & eft soon .7. poor lean oxen. which Ios●ph exponing said: The .7. fat oxen are .7. plenteous years: and the .7. leanly are 7. dear years, in which phrase or manner of speech every man seithe that the oxen were no years: but they signified such years. marvel not therefore though Est like wise in this sentence: Hoc est corpus meum. be taken for significat, as much to say, as this signifieth my body. And yet for because the scriptures conferred together expone themself as saith S. Austen. And Peter. 2. poe 1. That we have before a farm and sure prophetical speech unto which if ye attend as unto a light set up in a dark place, ye do well: I shall show ye a lyk phrase in Ezechiel where the destruction of jerusalem was thus figured: 
Eze. 5.  God commanding Ezechiel to take a sword as sharp as razor, & shave of his head and beard, and then take a certain weight of the hearis divided into .3. parts: of the one, he should burn in the mids of the city another he should cut rowndabout, and the chirde cast it up into the wind. etc. which done he said: Thus saith the lord god This is jerusalem. which act and dede● so done, was not jerusalem: but it signified & preached unto the beholders of it, jerusalem to be destroyed: no nother wise than the breaking & distributing of the breed and wine called Christ's body and blood signifieth and preacheth us the death of christ, the figure and sign bearing the name of the thing signifyed● as in the prophetis speech, saying: This is jerusalem: which did but signify jerusalem. 
joan. 2.  when christ did breath into his discipules saying. Take ye the holy ghost: the same breath was not the holy ghost, but signified and represented them the holy ghost, with a thousand like manner of speech in the scripture.  
¶ In the old passouer thanks were given for the slaughter of the first begotten, wherein the kings posterity of egypt fill a way, the Hebrews spared, passed over, and delyuered● But in the new passover, thanks are given, that the only begotten son of the most highest was crucified, whereby all faithful are spared passed over, and not smitten with the sword of damnation: but delivered and● saved in the lambis blood that have taken away the sin of the world In the old passouer, The lamb or feasts is called the lords passouer. and yet was neither the lamb nor the feast his passing over; but the sign and commemoration of his passyngby. And even so is it now in the new souper of our lord. It is there called the body of our lord, not that there is any thing wherein his very natural body is contained so long and broad as it hanged on the cross, for so is it ascended into heaven and sitteth one the right hand of the father: but that thing that is there done in that souper, as the breaking & dealing & eating of the breed, and the whole like action of the wine, signifieth representeth and putteth into our hearts by the spirit of faith this commemoration, joyful remembrance, and so to give thanks for that inestimable benefit of our redemption, wherein we see with the eye of our faith presently his body broken, and his blood shed for our sins. This is no small sacrament, nor yet irreverently to be entreated: but it is the most glorious and highest sacrament, with all reverence & worsehip, with thanks giving to be ministered, used received, preached & solemnly in the face of the congregation to be celebrated: of whose holy administration and use I shall peradventure speak in the end of this souper.  

The use o● the souper.  ¶ But in the mean ●eason (christian reader) let these sensible signs signify and represent the his death, and print it in thy heart, giving thanks incessantly unto God the father for so incomparable a benefit, that hath given that his own only so dear beloved son our saviour our jesus christ to die for thy sins, ye & t●at when we were not his children but his enmyes● Christ's disciples said to the man, 
Lu● 22.  where is this geste chamber where I might eat the passing by with my disciples? and they prepared the passouer. And yet christ eit not the passouer, but the lamb with his disciples. where it is plain, the sign to do on the name of the things   

¶ At last, consider unto what end all things tended in that last souper, how the figure teched the verity, the shadew the body, and how the verity abolished the figure, and the shadewe gave place to the body. Look also with what congruence, proportion, and similitude both in the action and the speech, all things were consonant and finished, and all ●o lead us by such sensible signs from the figure unto the verity, from the flesh unto the spirit, And take thou here this infallible and assuered saying of christ never to fall fro thy mind in this last souper. 
Lu. 22.  Do ye this into the remembrance of me. And also of Paul, saying 1. co. 11. So oft as ye shall eat this breed, lo this heretic calleth it breed even after the words of the pope's consecration, and drink of this cup, praise, declare, and give thanks for the death of the lord, until he shall come again to judgement. Remember thou also: what christ said to the carnal iwes taking the eating of his flesh and drinking of his blood so carnally, answering them. My flesh profiteth n● meaning to eat it bodily. 
Ioh●̄. ●  but the spirit maketh life. And to this set the prophet A●a●uke sentence. The just liveth of his faith. 
Abac. ●   
And now (christian reader) to put the ●le●e out of doubt, that Christ's body is not here present under the form of breed (as the papists have mocked us many a day) but in heaven, even as he rose and ascended, Thou shalt know that he told his disciples almost twnty times between the .13. and .18. cap. of johan, that he should, and would go hence, and leave this world. where to comfort them again for that they were so heavy for his bodily absence, he promised to send them his holy ghost to be their comforter, defender, and teacher: in whom, and by whom, he would be present with them and all faithful unto the worldis end. He said unto his disciples. I go hence, I go to the father, I leave the world, and now shall I no more be in the world. but ye shall abide still in the world. Father I come to the. Poor men have ye eue● with you, but me shall ye not always have with you. And when he ascended unto heaven, 
〈◊〉. 2.  they did behold him and saw th● cloud take his body out of their sight: and they fastening their eyes after him, the two men clothed in white, said unto them. ye men of galyle, wherefore stand ye thus looking up in to heaven? This is jesus that is taken up from you into heaven, which shall so come again, even as ye have seen him going hence. Here I would not More to ●●itte from his literal plain sense. All these so plain words be sufficient, I trow, to a christian man to certify his conscience that christ went his way bodily ascending into heaven. For when he had told his disciples so oft of his bodily departing from them: they were marvelous heavy and sad. Unto whom christ said. Because I told ye that I go hence, 
Io. 14. &. 16.  your hearts are full of heavens. If they had not believed him to have spoken of his very bodily absence: they would never have so mourned for his going away And for because they so understood him, and he so meant as his words swooned: He added (as he should have said) be ye never so heavy or how heavily so ever ye take my going hence, yet do I tell ye truth. For it is expedient for you that I go hencel For if I should not go hence, that counforter shall not come unto you. But and if I go hence, I shall send him unto you. And again in the same Cap. I am comen from the father, and am comen into the world, and shall leave the world again and go to my father. what mystery, think ye, should be in these so manifest words? Did he speak them in any dark parables? Did he mean other wise than he spoke? Did he understand by going hence so oft repered, to tarry here still? or did he mean by forsaking and leaving the world to be but invisible being still in the world with his body? No surely. For he meant as faithfully and as plainly as his words sowned● and even so did his disciples with out any more marveling understood him. For they answered him saying: Lo now speakest thou apertly: neither speakest thou any proverb. But what a dark proverb and subtile riddle had it been: if he had meant by his going hence to have tarried here still? and by forsaking the world, to abide still in the world? and by his going hence to his father by his very bodily ascension, to be but invisible? who would interpret this plain sentence thus? I go hence, that is to say: I tarry here still I forsake the world and go to the father, that is to say I will be but invisible and yet here abide still in the world bodily? For as concerning his godhead, which was ever with the father, and in all places at once, he never spoke syche words of it. when christ said, his death now at hand, unto his disciples: now again I forsake the world and go to my father, but ye shall tarry still in the world. If they will expone by his forsaking the world, to tarry here still bodily, and to be but invisible: why do they not ●y like exposition interpret the tarrying here still of the disciples at that time, to be gone hence bodily and to be here visible? For Crist did set these contraries one against another to declare each other. as if to tarry here still, did signify to the disciples that they should abide in the world, as it doth in deed: them must nedis his going hence & forsaking the world signify his bodily absence as both the words plainly sown, christ meant, & they understood them. But in so plain, a matter what need all these words? Be thou therefore sure, christian reder, that Christ's glorified body is not in this world, but in heaven, as he thither ascended in which body he shall come even as he went gloriously with power and great majesty to judge all the world in the last day, Be thou therefore assured, that he never thus i●geled no● mocked his so dear beloved disciples so full of heaviness now for his bodily departing. For if he had so meant as our papists have perverted his sayngis, his disciples would have wondered at so strange manner of speech, and he would 〈◊〉 expressed his mind plainly, sith at this time he was so full set to leave them in no doubt, but to comfort them with his plain and comfortable words. And if he would have been but invisible and still bodily present: he would never have covered himself with the cloud showing them and testifyenge also by those two men his very bodily ascension out of their syghtis. we may not make of his very bodily ascension, siche an invisible juggling cast as our papists fay●e, Fasshoning and feigning christ a body now invisible, now in many placis at once, and then so great and yet in so little a place, not discerned of any of our sensis now glorified, now ungloryfied, now passable, and then impassable, and I wot ner what they imagine and make of their maker, and all with out any word, ye clean against all the words of holy scripture. For surely, in this their imagination and so saying they bring in a fresh the heresy of that great heretic martion, which said that Criste took but a fantastical bodye● and so was neither verily borne, nor suffered, nor rose, nor ascended verily, neither was he very man. which heresy Tertullian confuteth. christ took verily our nature, siche a passable and mortal body as we here about with us, save that it was with out all manner of sin. In such a body he suffered verily, & rose again from death in such a glorified body now immortal etc. as every one of us shall rise in at the general judgement. It is appropried only to his godhead to be every whore and not to be circumscribed nor contaned in no place. And as for our papists profane void voices, his body to be in many places at once, indiffinitive incircūscripti●e non permodum quanti neque localiter etc. which includeth in it s●lfe contradiction, of which Paul warned Timothe. 1. Timo. 6: &. 2. Tim. 2. calling them thoppositions of a false named science (for that their scholastical divinity must make objections against every truth, be it never so plain with pro & contra: which science many that profess it saith Paul. 1. Tim. 2. have erred from the faith) as for this contention and battle about words profitable for nothing else, but to subvert the hearers I care not for them. For I have the almighty testimony of the●erlastinge word of God ready to soil all their mad and unreasonable reasons, to wipe them clean a way, & to turn them into their own confusion.   

¶ And for because they hold them so fast by Paul. 1. Co. 11. I shall lose their hold, exponing the lords supper after Paul, which addeth immediately unto the cup, this that Luke there leaved forth: Do ye this in to my rememberāce● This doth Paul repeat so of●e to put us in mind, that these thanks giving and souper is the commemoration and the memorial of Christ's death. wherefore after all he repeateth it yet again the third time saying. So oft as ye shall eat this breed (he calleth it still breed even after the pope's consecration) & drink the cup (he saith not drink this blood) see that ye give thanks, be joyous and preach the deche of the lord, for somyche signifieth annunciate in this place, until he come that is to say, fro the time of his death & ascension until he come again to judgement. furthermore, saith Paul, whoso eat this breed, he calleth it still breed, or drink of the coppe of the lord vnworthely●he is guilty the body and blood of the lord. The body & blood of the lord Paul calleth here the congregation assembled toghyther to eat the lords supper. For they at his body and blood which are remeded with his body and blood, as he said in the .10. cap. before. The cup of thanks giving which we receive with thanks: is it not the fellowship of the blood of christ? Th● breed which we break, is it not the fellowship of the body of christ? For we being many together are one breed, even one body. Lo here Paul exponing himself useth the same form of speech that is used in these words This is my body, taking Is, for signifieth. we are one breed even one body, that is to say, we are signified be one loaf of bred to be one body, he showeth the cause, adding because we be all partakers of one loaf or peses of breed. And in the .12. cap. following, he saith plainly, ye be the body of christ and his partyclar members, and in the first cap. to thephesians● God did set christ to be the head over all unto his congregation which his body. etc.  
¶ And because t●e comparison in the .10. cap. between the lords board & his cup, and the devillies board and his cup, do declare this matter. I shall recy●e Paulys words saying ye may not drink the cup of the lord, & the cup of the devil both togyther● ye may not be partakers of the lords board & the devils board both at once. The devils board and his ●upp● was not his body and blood, but the ety●ge and drinking before their images and Idols as did the heathen in the worship and th●nkys of thyr Gods● of which thing thou mayst gather what Paul meant by the lords board and his cup. Now let us return to Paul in the .11. cap. They eat this breed and drink of this cup unworthily, that come not unto this board with such faith and love as they professed at their baptism. They eat unworthily that thru●ted themselves in among this congregation having not the love that this sacrament and sign of unity teacheth & s●gnyfyeth. which manner of people Paul in thissame ca rebuketh, & bendeth all his sermon against them: for that thy were contensyouse, and came together not for the better but for the worse● So that thyr coming together which should have e'en a token of faith and love, was turned into th'occasion and matter of dissension and strife: because every man did e●e (as Paul saith) his own souper and not the lords souper: wherein the breed and drink is common as well to the poor as to the rich. but here the rich disdained the poor and would not tarry for them. so that some (as the rich) wen●e their way drunken and full: an● the poor departed ●ongrye & dry, which was a token of no equal distribution of the breed and drink: and that the rich comtemned the poor and so became slanderous and guilty of the body and blood of christ: that is to wit, of the poor congregation redeemed with Christ's body and blo●e. Thus they that came together ape●yng to have had that love which the souper signified, and had it not, uttered them selves by this contentious & unloving dealing not to be members of Christ's body, but rather guilty & hurtful unto them. As if a soudyer of our adversaries part should come in among us with our lords badge, having not that heart faith and love to our captain that we have, we would (if we espy●d it by any token) take him for a spy and betrayer rather than one of us.  
¶ Let a man therefore saith Paul prove himself well before, whither he hath this faith to christ and love to God and his neighbour which all he professed at baptism, & this souper signified: and so come in among the congregation to eat of this breed & drink of this cup (he calleth it still breed & wine: and neither his body nor blood). For he that etith and drinketh unworthily, eateth & drinketh his own damnation: because he discry●eth not the lords body. He calleth still the lords body the congregation redeemed with Christ's body, as he did before, and also in the chap. following fetching ●ys analogy and simyle●ude at the natural body. In which although there be diverse members one exelling another, one inferior, viler & more contemptible than another yet may not the body want them: but must cover them reverently, & hold them in honour. again, in the body, though ●herbe diverse members of diverse entices: yet is there no discord among them: but every member, be●t ne●er so low & vile: yet doth it minister & serve another, and all together hold up & help the ●●oll body. This consideration with these comparisons so eloquently, so playntuously, so lively doth Paul set forth in that .12. chap. that noman can desire any more. And all to bring us into the consideration & discretion of the body of christ which is his congregation: without which consideration & discretion, if we thrust ourselves in with this sign & cognisans feignedly: we be but hypocrites and eat and drink our own judgement. For this cause many are sick among you, and many are a sleep, that is, are deed. Here it seemeth some plague to have been cast upon the Corinth for this abuse in the e●yng of the lords supper. For both the law and prophetis threatened us plagues as pestilence, famine: & sword for our sins. For if we had judged our souls, that is, If we had diligently examined our own living and repent: we should not have been judged, that is to say, punished of the lord. But while we be punished, we be corrected of the lord lest we should be condemned with the world. wherefore my brethren, when ye come together to eat, tarry one for another. Here is the cause of all this dissension wherefore Paul rebuketh them. But here might some of them object & tell Paul, Sir we come hither hungry & may not tarry so long. where unto paul answereth as he did before: saying, Have ye not houses to eat & drink in? Do ye contemn the congregation of God & shame them that have non? Here he calleth the poor, the church of god, whom afterward he called the body of the lord: and now at last he saith. If any man be so hungry, let him eat somewhat at home, & so delay his hunger that he may the better tarry for the poor, lest ye come together unto your condemnation. And as for other things I shall dispose and set in order when I come. These other things were concerning this souper & such as were out of frame among them which if ye read the whole pistle, are eft esye to see: & that they were no necessary truths for their salvation, for all such truths Paul had preached them before and written them to Nether were these other things lente, fast, th'assumption of our lady, hallowing of bows bellis and ashes, hallowing of vestymentis, & creeping to the cross, with such other unwritten vanites, as M. More li●tethe to jest and tryfull out the truth.  
¶ Now have ye the very pure sense of these Christ's words. This is my body, that is to say. This signifieth or reprensente the my body, taking Est for significat. As M. More himself uttered it in his dialogue put forth in wylliam Barlow's name, reciting the opinions of Ecolampadius & zwinglius: saying, this is my body, is as much to say as this signifieth my body, where he saith that Ecolampadius allegeth for him Tertulyan, Chrysostome, and Austen, but falsely sometime adding more to their words, sometime taking a way from their sentencis. which saying is plain false, and he belieth the man now departed, for first his incomparable learning and very spiritual judgement would not suffer him to be ignorant in the understanding of these old holy doctors (whom I dare say) he understood as well as More. And his conscience & faythf●lnes would not suffer him falsely to pervert them as More belieth and pervertethe Crys●e and Paul & all holy scripture. And if this man had thus dealt with these doctors sayngis: Luther against whom he did contend in this matter would not have left it untold him   

¶ But (Christian reder) to put the out of do●te have here these Doctors own words both in latin & in english. And first hear tertulyan, where thou must first understand that there was an heretic called Marcion, saying that christ took not to him the very body of man, but an imagined and fantastical body, to put of, and on, when he listed: & so not to have been borne verily of the virgin mary, nor yet to have suffered verily death &c. against whom, 
suppliant  thus writeth Tertullian in h●s. 4. book.  
Professus itaque se concupiscentia concupisse edere pascha, ut suum acceptum panem & distributum discipulis corpus suum illum fecit, h●e est corpus meum dicendo: id est figura corporis mei. Figura autem non fuisset, nisi veritatis esset corpus. Ceterum, v●cua res, quod est phantasma, figuram capere non posset. which words are thus in english spoken of christ. which acknowledging himself with how fervent desire he longed to eye the passou●r, as his breed taken & distributed to his disciples: made it his body saying: This is my body: that is to say, the figure of my body. For figure had it be none, except it were a very body. For a void thing which is a phantasy can receive no figure. Here is it plain, that This is my body after old holy doctor is as much to say as this is the ●ygure or sign that r●presenteth or signifieth my body.  
¶ Also, thus saith Austen. 
Auste● 12, aga adima  Lex dicit non esse manducandum sanguinem, ꝙ anima sit sanguis. Quod lex dicit, sanguis est anima: esse positum dicimus, sicut ali● multa et pene oina scriptura ♃ illa ♃ sacramenta signis et figuris plena future predicationis, que ●am per dnm nostrum Iesu● Christum declarata est etc. Possum etiam interpretari preceptum illud in signo esse posirum. Non enim dubitavit dns dicere: Hoc est corpus meum, quum signum daret corporis sui. Sic est enim sanguis anima, quomodo petra erat Christus. Net tamen quum hec diceret, ait: petra significab at Christum, sed ait: petra erat Christus. Que rursus ne carnaliter acciperetur, spiritualem illam vocat. id est spiritualiter intelligi docet. which words are thus in english. 
Gen. 9  The law saith that blood should not be eaten, 
Levi. ●  because the life is blood. which precept of the law and because that blood is life: 
Deut. ●  we affirm it to be set like as many other almost innumerable sacraments of those scriptures, full of signs and figures of the preaching to come: which now is declared by our lord jesus christ etc. And I may interpret that precept to be laid in a sign. For the lord doubted not to saye● This is my body: when he gave the sign of his body. And even so is the blood life, as the stone was christ. And yet when he said these words: he said not the stone signified christ: but he said, the stone was Criste. which le●te they should be taken carnally, he calleth it spiritual, that is to say, he teacheth it to be understand spiritually, where is now Moris' literal sense, and material meat?   


●●m. ●m o 〈◊〉 imꝑ●e●●  ¶ Now shall ye hear Chrysostome. Nihil fensibile tradidit Christus: licet dederit panem et vinum: non ꝙ panis & vinum non sint sensibilia, sed ꝙ in illis mentem herere noluit. Name in suum corpus, quod est panis vite, subvehit dicens. Hoc est corpus meum: perinde ac dicat H●c licet panis sit, significat tamen tibi corpus. Thus it is in english. christ geuing● breed and wine, gave no sensible thing: not that breed and wine be not sensible: but that he would not our mind to steke still in them, For he lifted us up into his body, which is the breed of life: saying. This is my body: as though he should say. Though this be but breed, yet it sign●fyethe unto thee, my body. Now judge thou (Christen reader) whither M More reporteth right, of this man that alleged these old holy doctors, or no.  

●he cōfu●cion of 〈◊〉 papists glo●●●.  ¶ Now have ye the pure understanding of the words of the lords souper confirmed with the old holy doctors. That this is my body, is as much to say, as this signifieth my body. And this is my blood: is, this signifieth my blood. But yet was there never such manner of speaking in the scripture This is that That is to say, This is converted & transsubstanciated into that. Or this is contained in that: the thing converted and changed, kepping still her form, qualities, quantity etc. As to say. This is my body, that is to say. This breed is converted into my body, the breed abiding still in his fashion, taste, colour, weight etc. For christ when he converted water into wine, did not leave the form, colour, and taste still in the water. For so had it been no changing. But let our covetous converters chop and change breed & wine till we there feel see and taste neither breed nor wine, & then will we beleme them so they bring for them the word of god. For as for their false iug●linge we feel it at our fingers end: we see it, had we but half an eye: we cast it at our tongue's end, and know it with all our wits and understanding so manifestly, that we parc●yued them openly long a go, to be the very anticrystis, of whom christ and his apostles warned us to come in this last tyme.  
¶ And if they say. That this conversion is made by miracle. Then must every one of them as oft as he say a miss make us many a miracle the very marks of Moris' church. For it is one great miracle that Christ's body should come so suddenly invisible and so oft out of heaven, and that such a miracle as the word of god never knew: another that to great a body should be contained in so little a place, and that one body should be at once in so many placis and two bodies in one place, an other that it is eaten neither the eter feeling it, nor the body eaten suffering nor feeling the teeth of the eter. which as many more marvelous and like miracles or rather absurdites of the breed & wine, that there must be the form, colour, taste, weight, broken etc. and yet neither to be breed nor wine in our belief except we willbe burned of them because we believe not their iugelinge castis. O mischievous miracle makers. O cruel converters. O bloody vouchers.  
¶ But hark, christian reder, and I shall learneth to know Christ's plain & t●we miracles● from the sleighthy juggling of these crafty conveyers. christ would never have done miracle had men believed him only by his words, but when he said first these words. This is my body, noman donted at them, noman was in any unbelief of them. wherefore these words m●ste nedis be plain single & pure without miracle, as these. The .3. branchis ar. ●. days: without any subtile transubstantiation, such insensible conversion, or any false miracle. christ wrought all his miracles for the glory of god to declare himself both god and man so that all Christ's miracles were comprehended under man's senses or common writes, which bring in such knowledge unto the understanding. As when he changed water into wine, the miracle was first received with the sight, open at the eye, tasted with the mouth and so conveyed unto the understanding. And now, though we neither see nor taste that miracle, yet we hear it, see it, read it, and so understand that it was once a miracle do●e of christ: when he restored the sight to the blind, healed the lame, cleansed the leprous, reared the dead: all was seen, herd and so comprehended under our most surest sensis: that his very enemies were compelled to confess them for miracles, But our miracle makers, that make daily so oft and so many, are so far from this clear point: that their miracles in this matter, be not, nor never shallbe contained nor comprehended under any of our 5 wits, but they rather delude and deceive both sight, taste, feeling, hearing, and smelling: ye our faith & understanding to. Beware therefore of these mischievous miracle makers for their own glory and profit: and will kill the to, if thou believest not their lies. Beware I say of those merchants that will sell the wares, which the● will not suffer the to see, ●●r to taste. nor to touch: but when they show the white, thou must believe it is black: If they give the breed, thou must bele●e it without any word of thy faith, that it is Christ's body, & that of their own making. If thou taste, see, & feel it breed yet thou must say it is none though the scripture calleth it breed twenty times. Beware beware I say of antichrist: whose coming said Paule● 1. thess. 2, (he is come all ready saith john. 1. Ioā● 2. ● now are there many Antichrist'S) shallbe after the working of Satan with an almighty power, with false signs & wonders lying miracles, and with all deceit of v●rightuousnes. etc.  
¶ To be to curious in so plain a sacrament and sign, to cavil Christ's clear words with sophistical sophisms, & to tryful out the tro●● the with tauntiss & mockis, as More doth, is no christian manner. And if our papists, & scholastical sophisters will object & make answer to this souper of the lord, bringing in for them, their unwritten words, deed dreams (for we have compelled More with shame to flit from the scripture) strewed with their vain strange terms wihche Paul damneth, & giveth Timothe warning of. I shall, by God's grace, so set the almihgty word of god against them that all christian shall see their falsehood & deceit in this sacrament: & so disclose their devilish doctrine & ●●eighe juggling, that all that ca●rede english, shall see the truth of Goddis word openly ●ere down their unwritten lies. For it is verily the thing that I desire, even to be written against in this matter, for I have the solutions of all their objections ready. And know right well, that the more they steer this sacrament, the brother shall their lies be spread, the more shall their falsehood apere and the more gloriously shall the trowthe triumph: as it is to see this da●e by the long contention in this same, and other like articles: which the papi●tis have so long abused, & how More his lies utter the truth every day more & more. For had he not come begging for the clergy from purgatory, with his supplication of soulis, and Rastel & Rochelter had they not so wisely played their partis: purgatory peradventure had served them yet another year: neither had it so soon have been quenched, nor the poor soul & proctor there be with his bloody bishop christian cat so far conjured into his own Utopia with a sechel about his neck to gather for the proud priests in Synagoga papi●tica.   

¶ When christ was ascended into heaven: and had sent his Apostles the spirit of truth, to lead them into all truth pertaining unto our salvation even in to him that said: I am the truth of which truth he instructed them after his resurrection. Luk. 24. and they had preached the same truth now in Jerusalem Act. 2. at which preaching there were that received their words & where baptised, about the, z. M. his apostles rememebringe how their master christ at his last souper did institute & leave them this holy sacrament of his body & blood to be celebrated & done in his remembrance among such as had received his gospel, were baptised, had professed his faith, and would persever in his religion, did now in this first congregation celebrate the lords souper breaking the breed & eating it as christ did ●eche them, which souper, Luke & Paul called afterward the breaking of the breed. As Acto, 2. saying. That they which gladly had now received Peter's act, & were baptised: were persevering in the doctrine of the apostles, and in the communion, & in the breaking of the breed, and in prayer, which sacrament was now a token of the perseverance in their christian religion now professed. Off this breaking of breed, Luke writing of Paul coming upon Troadem, saith Act. 20● also, that there upon a sabbath day, when the disciples were come together unto the breaking of the breed: Paul made a sermon during to midnight etc. And that this was no comen nor profane use but an heavenly sacrament and a reverent rite and usage, the cricumstancis of the action declare, both in Luke and Paul, showing it to be the very institution that christ ordained at his soupere, Paul thus reciting this brekeing of the breed: saying. The breed which we break, is it not the fellowship of the body of christ? that is to say doth it not signify us to be the body of Criste that is his congregation and his people, as doth the words following declare? Paul adding the cause saying For we being many are all together signified by the one loaf to be one body: for that we be partakers of the same breed. Also before, he calleth in the same supper, the cup of thanks giving the fellowship of the blood of Cry●t●, that is to say, the congregation redeemed with Christ's blood.   

¶ This holy sacrament therefore, would god it were restored unto the pure use, as th'apostles used it in their tyme. would God, the seculare princes which should be the very pastors and head rulers of their congregations committed unto their cure, would first command or suffer the true preachers of God's word to preach the gospel purely and plainly with discrete liberty: and constitute over each particular parish syche curatis as can and would preach the word, and that once or twice in the week, apoyn●ynge unto their flock certain days after their discretion and zeal to godward, to come together to celebrate the lords supper. At the which assemble the curate would propowne and declare them first this text of Paul. 1. Corinth. 11● So of● as ye shall eat this breed and drink of this cup: see that ye be joyous, praise, and give thanks preaching the death of the lord. etc. which declared, and every one exhorted to prayer, he would preach them purely christ to have died and been offered upon the altar of the Cross for their redemption: which only oblacio● to be a sufficient sacrifice to peace the father's wrath, and to purge all the sins of the world. Then to excite them with all homble diligence every man unto the knowledge of himself and his sins: and to believe and trust to the forgiveness in Christ's blood: and for this so incomparable be●efyt of our redemption (which were sold bondmen to sin) to give thanks unto God the father for so merciful a deliverance thorough the death of jesus christ, every one, some singing and some saying devoutly, some or other psalm or prayer of thanks giving in the mother ●onge. Then, the breed and wine set before them in the face of the chi●che upon the table of the lord purely and honestly laid, let him declare to the people the significations of those sensible signs, what the action and deed moveth, teacheth and exhorteth them unto: and that the breed and wine be no profane comen signs: but holy sacraments reverently to be considered and received with a deep faith and remembrance of Christ's death and of the shedding of his blood for our sins, those sensible things to represent us the very body and blood of christ, so that while every man behold with his corporal eye those sensible sacramentis: the inward eye of his faith may see and believe steadfastly christ offered and dying upon the cro●se for his sydnes, how his body was broken & his blood shed for us, and hath given himself whole for us, himself to be all ours, & what so ever he did, it to serve us, as to be made for us of his father our rightwiseness, our wisdom, holiness, redemption satisfaction etc. 1. Corinth. 1.  
¶ Then let this preacher exhort them lovingly to draw near unto this table of the lord, and that not only bodily, but also (their hearts purged by faith, garnished with love and innocency) every man to forgive ●ache other unfeignedly, and to express or at leastwise to endeavour them to follow that love which christ did set before our eyes at his last souper when he offered himself willingly to die for us his enemies. which incomparable love to commend, bring in Paulis argumentis. Roma. 5. so that thus, this flock may come together, and be joined into one body, one spirit, and one people. This done, let him come down: and accompanied honestly with other ministers come forth reverently v●to the lords table, the congregation now set round about it, & also in their other convenient seatis, the pastor exhorting them all to pray for grace faith and love, which all this sacrament signifieth and putteth them in mind of. Then let there be red apertly and distinctly the .6. cap. of johan in their mother tongue: whereby they may clearly understand, what it is to eat Christ's flesh and to drink his blood. This done, and some brief prayer and praise song or red, let one or other minister read the .11. chap. of the first to the Corinth's, that the people might perceive clearly of those words the mystery of this Crystes souper, & wherefore he did institute it  
¶ These with such like preparations and exhortations had, I would every man present should profess the articles of our faith openly in our mother tongue, and confess his sins secretly unto God, praying entirely that he would now vouchsafe to have mercy upon him, receive his prayers, give his heart unto him by faith and love increase his faith, give him grace to forgive and to love his neighbour as himself, to garnesshe his life with pureness and innocency, and to confirm him in all goodness and virtue. Then again it behoveth the curate to warn & exhort every man deeply to consider and expend with himself the signification and substance of this sacrament so that he sit not down an hypocrite & a dissembler, sith god is searcher of heart and reins thoughts and effectis: and see that he come not to the holy table of the lord without that faith which he professed at his baptism, and also that love which the sacrament preacheth & testifieth unto his heart, lest he now found guilty the body & blood of the lord, that is to wit a dissembler with Christ's death & slanderous to the congregation, the body & blood of christ: receive his own damnation. And here let every man fall down upon his knees saying secretly with all devotion their Pater noster in english, their curate as ensample kneeling down before them. which done, let him take the breed & eft the wine in the sight of the people hearing him with a loud voice, with godly gravity, & after a cry●ten religious reverence rehearsing distinctly the words of the lords souper in their mother tongue. And them distribute it to the ministers, which taking the breed with great reverence, will divide it to the congregation every man breaking & reching it forth to his next neighbour and member of the mystik body of christ, other ministers following with the cuppis powering forth & dealing them the wine, all together thus being now partakers of one breed & one cup, the thing thereby signified & preacheth printed fast in their hearts, But in this mean while, must the minister or pastor be reading the communication that christ had with his disciples after his souper. Io. 13. beginning at the washing of their feet: so reading till the breed & wine be eaten & drunken and all the action done. And then let them all fall down on their knees giving thanks highly unto god the father, for this benyfyt & death of his son, whereby now be faith every man is assured of remission of his sins, as this blessed sacrament had put them in mind & preached it them in this outward action & souper. This done, let every man commend and give themself whole to god, & depart. ¶ I would have hereto put my name, good reder, but I know well that thou regardest not who writeth, but what is written thou esteemest the word of the veryle, & not of the author. And as for M. Mock, whom the verity most offendeth, & doth but mock it out when he can not soil it: he knoweth my name well enough. For the devil his guardian, as himself saith, cometh every day into purgatory, if thereby there any day at all, with his emnyouse & envious laughter, gnashing his teeth & gryning, telling the proctor with his pope's prisoners, what so ever is here done or written austen them, both his person & name to. And he is now, I dare say, as great with his guardian, as ever he was.  
¶ If any man tell ye, lo here is christ, or there is he believe him not, For there shall a●yse false Christ's false anointed giving great miracles. 
●at. ●4.  Taken heed, I have told ye before, if they therefore tell ye: ●o, he is in the deser●t, go not forth: ●o he is in the privy pyx, believe it not.   

Imprinted at Nornburg by Nicklas twonson.  
5 April. An. 1533.