A Sermon preached the 30. of january last at Bletsoe, before the Lord Saint-Iohn and others, Concerning the doctrine of the Sacrament of Christ's body and blood, Wherein the truth is confirmed, and the errors thereof confuied, by Edward Bulkley Doctor of Divinity.  Prou. 14.6. The scorner seeketh wisdom, and findeth it not: but knowledge is easy to him that will understand. 
LONDON. Printed by john Wolf for George Bishop. 1586.   

TO THE RIGHT honourable, and my very good Lord and Lady: john Lord Saint john, Baron of Bletsoe, and the Lady Catherine his wife, grace, mercy, and peace from God our father, and jesus Christ our Saviour.  
THat wise Philosopher Plato in an Epistle to Dyonisius King of Sicily, 
Pag. 671.  hath a wise saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is: It is great safety not to write, but to learn▪ for those that publish things in writing to the view of all, do make themselves subject to the sharp censures of many. Of whom, some will find fault with the matter, and some with the manner of delivering the same. And surely I suppose, there was never age more fertile than this, in bringing forth malicious momice, that are more ready to carp & reprehend the well doings of others, than any ways to do good themselves. Yea there be many which by finding fault with other men's good and profitable labours, seek to procure to themselves an opinion and fame of fine wits, and singular learning. Therefore for that I have been unwilling to be bitten with such Theons teeth, and considering both the great abundance of books, whereof in my judgement a great number might well be spared, and the plenty of learned writers, which this learned age doth yield, I not being ignorant of the measure of mine own foot, but well discerning my small mite, from other men's great and many talents, have thought good to follow Plato's safe counsel, in being rather a learner, than a writer. Insomuch that hitherto I never published any thing in print, but one other sermon preached about 14. or 15. years passed at Paul's cross, the which, that reverend, godly, & learned man of blessed memory M. Thomas leaver, not only desired me, but upon my refusal and denial vehemently adjured and charged me in the name of God for to pen and to print. But that simple & short sermon was so handled in printing, above 60. foul faults being committed in it (such is the great and intolerable negligence of some printers, which deserveth sharp punishment) that I have been ever since more moved to continue Plato's safe course of not writing, but learning. Notwithstanding whereas of late it pleased your Lordship to request me to preach at the ministration of the holy communion in your Church (although you have there placed a man endued with good gifts, who both is well able, and also diligently doth discharge that duty) the which when I had performed in such sort as God by his spirit enabled me, it pleased your Ladyship to conceive so good liking of it, that first you sent, and after yourself spoke unto me to give you the same in writing, not only for your own use & instruction, but also for the reformation (if it might please god to give good success thereunto) of the unsound judgement of some, whose well doing you greatly tender. The which your godly request, tending to so godly an end, when I could with safety neither of conscience, nor duty deny: I have laboured (although more willing to preach six sermons, than pen one) to satisfy your desire. And for that there were others also at the same time, which moved me to the same effect as your Ladyship did, and were desirous to have copies thereof, whom without my over great trouble I could not content: I have by these causes been urged, and by some men persuaded, to let it pass in print Hoping that as it liked your Honours, and the other godly hearers, who acknowledged that they were greatly edified & confirmed in the true doctrine therein contained, by hearing of it: so by the reading of it, some may be more established in the truth, and others if they will lay away prejudicate opinion, and wilful affection: & according to the old law of the Athenians will equally and indifferently hear both parties may be reform by it. 
Aeschines count 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But it is very miserable and lamentable to see, how stubbornly many stand against the truth, and even wilfully shut their eyes from beholding the clear light thereof. So that they will neither hear the word of God preached, nor read godly and learned books published for their instruction. 
Zachar. 7.11.  Wherein they follow the steps of their forefathers, who refused to hearken, turned their backs, and stopped their ears that they might not hear, and hardened their hearts as an adamant, that they might not hear the law and the words which the Lord of hosts sent in his spirit by the hands of the former Prophets. Therefore great wrath hath comen from the Lord of hosts. But of these men I will not further at this present speak, only I beseech God open their eyes, that they may see the miserable estate wherein they stand, and that at the length they may turn from darkness to light, 
Acts. 26.  from the power of Satan unto God, that they may receive inheritance among those that be sanctified by faith in jesus Christ. And to the end that this simple sermon may be a better mean and instrument for the instructing of such as be simply ignorant, and not wilfully perverse & obstinate, I have enlarged the same more in penning, than I did in preaching. And have added some discourses, and sundry testimonies of ancient fathers, with places of popish and Ethnish writers which in preaching, partly the shortness of time would not permit me to utter, & partly of purpose I did omit, This sermon I have neither in preaching, nor penning sought to beautify with ornaments of words and eloquence, which in these divine & heavenly matters is not so needful: but have thought it sufficient for me, to deliver and set forth the plain truth, in a plain and simple phrase, being more desirous, that it may lighten the minds, and instruct the hearts of the hearers and readers of it, with sound doctrine, and substance of matter, then tickle and delight their ears with a vain sound, or glittering show of words. The which simple sermon such as it is, for as much as your lordship requested me to preach it, and your Ladyship moved me to write it: I have thought it most meet, to offer and present it unto your Honours, as a true testimony and token of my loving and dewtiful mind towards you for your great favour showed me, and sundry benefits bestowed upon me. And I humbly beseech your Honours, that if you have found and felt increase of knowledge in Gods holy truth, and of true comfort, by hearing this & such other sermons preached, as I am assured you have, that then you would daily more and more increase & go forward in the love of the preaching of God's word, and to imitate that noble example of that noble man of AEthiopia, 
Act. 8.22.  who both read (& that in his chariot, travailing by the way,) the Prophet Isaias, and also heard Philip expound the same. Even so that your Honours may daily more & more grow in the true knowledge, fear, and obedience of God, Wherein true Nobility doth chiefly consist, not only daily and reverently read the word of God yourselves: but also diligently hear faithful Philip's, that is, godly and learned ministers truly expound and preach the same. Which is most needful for you. For as that noble man profited by reading, but was converted unto Christ by Philip's preaching: 
Rom. 10.14.  so it is chief the preaching of the Gospel, which winneth us unto Christ, planteth faith, & worketh repentance in us, and directeth & stirreth us up to walk warily & uprightly before the Lord our god. For as spice when it is bruised, is of more force to season, & meat when it is chewed is more meet to nourish us: Even so the word of god, when it is by exposition as it were bruised, chewed & applied unto us, is of more power to season the corrupt humours that be in us, & effectually to feed us, that we may live in holiness & righteousness unto God: for want & contempt of the preaching of Christ's gospel, it is lamentable to see how many fearfully fall away from the grace of god. Therefore that your Honours may not only constantly continued, but also daily increase in the true worship and fear of God, love earnestly the preaching of gods word, let it be dearer unto you than thousands of gold and silver, sweeter than honey, & the honey comb, & hunger after it as your daily food: 
Matth. 13 45.  esteem it for that precious pearl which ought to be more dear unto you, than all these earthly and transitory things of the world, for all flesh is grass, 
Isai. 40.  and all the glory thereof, is as the flower of the field, which soon fadeth and falleth away: but the word of our God abideth for ever, and shall make us stand & flourish for ever in god's kingdom, if faithfully in our hearts we believe it, and obediently in our lives and conversation follow it.  
Thus assuring myself that your Honours will take in good part this my bold adventure in presenting this small mite and poor gift unto you: I will forbear from further troubling you: beseeching God the father of mercy so to work by his holy spirit in you, that you may be filled with the knowledge of his will in all wisdom, 
Colos. 1.9.  and spiritual understanding, that ye may walk worthy of the Lord, pleasing him in all things, being fruitful in all good works and increasing in the knowledge of God. etc.  
Your honours most humble in Christ jesus to command Edward Bulkley. At my house in Woodhall the 18. of February. 1586.   

A Sermon preached by Edward Bulkley Doctor of Divinity at Bletsoe the 30. day of januarie 1585. upon the doctrine of the Sacrament of the body and blood of jesus Christ.  Matth. 26.26. As they did eat, jesus took bread, and when he had blessed, he broke it, and gave it to his disciples, and said: take ye, eat ye, This is my body. Also he took the cup, and when he had given thanks, he gave to them, saying, drink ye all of this, for this is my blood of the new Testament, which is shed for many for the forgiveness of sins. I say unto you that I will not drink henceforth of this fruit of the vine until that day, when I shall drink it new with you in my Father's kingdom. And when they had sung a psalm, they went out into the mount of Olives. 
WHen the time did now draw near, 
Ephes. 5.2.  that our Saviour Christ was to offer that sweet smelling sacrifice and oblation of himself upon the Altar of the cross for our redemption & reconciliation: it seemed good to his heavenly wisdom to ordain this Sacrament to be a perpetual memorial, remembrance and pledge unto us of his death and passion until his coming again. 
1. Cor. 11.25.26.  And because the law did require the Paschal lamb at that time to be eaten, he coming not to break, but to fulfil the law, that he might discharge all our breaking of the law, 
Matth. 5.17.  did first with his disciples according to the law eat the passouer, and so did put an end unto the same, and then did institute this his supper to succeed in his Church for ever in the place thereof. That as he had ordained baptism to succeed in the room of Circumcision, so he would have this Sacrament to succeed in the place of the Paschal Lamb: and as they had been Sacraments and seals of the old Testament before his coming in the flesh: so these might be after his coming sacraments and seals of the new Testament and covenant whereof we read Hieremie. 31.31. and Hebrews 8.8. Therefore the Evangelist in the first words of my text saith, As they did eat, Meaning that when they had eaten the paschal Lamb, than they did receive and eat this his holy supper. Whereupon I may gather this, that it is not so unlawful (as some think) after the tasting and eating of some thing, to eat this blessed Sacrament. The which I speak not for that I would have men eat and drink and fill their bellies, before they come to this holy supper, which with all reverence and sobriety ought in God's fear to be received: but to take away the superstition of some, who think that if they (being in never such infirmity and weakness) do taste never so little, they be thereby unmeet and unworthy to receive this holy mystery, and thereupon abstain from it. But if we did judge rightly, we should think, that not the receiving into us of a little of God's creatures soberly with thanksgiving, & that upon infirmity, doth make us unmeet communicants: but those things that come out of us, even out of our hearts, as evil thoughts, murders, 
Mat●h. 15.15.  adulteries, formeations, thefts, false testimonies, slanders are the things that defile us, and make us more loathsome unto God's majesty, than any leprosy unto men. These things make us unmeet gests for such a celestial banquet, and unworthy receivers of this blessed Sacrament of Christ's body and blood. Well saith chrysostom: Non enim comedisse confusionem nobis affert, 
In Genes. hom. 10.  sed mali quippiam egisse. i. Not to eat, but to commit any wickedness bringeth shame unto us. Therefore I exhort you to abstain from these and all other such filthy sins, and to come with clear consciences and good hearts to this holy table. And as touching meats, I wish men to refrain from them, when they come to communicate on this sacrament, unless it be for some great infirmity & necessity etc. Now it followeth.  
jesus took bread etc. Here the Evangelist showeth two causes of this sacrament, the efficient & material cause. The efficient cause is jesus Christ the son of God, 
john 1.29.  who is the lamb of God that taketh away the sins of the world, who hath made peace between God and us by the blood of his Cross, 
 1.20.  & hath reconciled us in the body of his flesh through death, 
1. pet. 1.18.  who hath redeemed us from our vain conversation received by the traditions of our fathers, neither with gold nor silver, but with his own precious blood, who hath loved us, hath washed away our sins in his blood, 
Apocal. 1. ●.  & made us kings and priests unto his father, even this jesus our only Saviour & redeemer, hath ordained this holy sacrament for us & left it unto us, in remembrance of his death, & for a gage of our salvation purchased thereby. Wherefore if jesus Christ and our salvation procured by him, be dear and precious unto us: then also this sacrament, which he hath delivered unto us, and instituted for us, to confirm our faith in him, aught to be dear and precious unto us. Therefore we should be very careful, that neither negligently we absent ourselves from it, nor unreverently come unto it, nor that we make not small account of it: for if we use to make great account even of small things, which our dear friends leave us at the hour of their death, in remembrance of them: How much more account ought we to make of this sacrament, how small soever it seem to the outward eye of flesh & blood, seeing that our dear redeemer jesus Christ, even as it were at the hour of his death bequeathed and committed it unto us, and hath left to be a necessary food unto our souls, that thereby we may daily more and more grow up in him. But hereof I shall have occasion hereafter further for to speak, when I shall entreat of our due preparation in coming to receive this holy Sacrament. The second cause touched in these words which is the material: is bread, and wine, as after followeth, which be the outward matter and elements of this sacrament, and be holy signs of Christ's blessed body offered, and of his precious bloodshed for us. And here that we may the better know the true nature and use of sacraments, we are to understand that God in offering to us our salvation purchased by jesus Christ, useth two things, the one is his words: wherein be contained his sweet and precious promises of mercy grounded & founded upon jesus Christ: the other is external signs which we call sacraments, & be added to the word, for seals to seal & to confirm unto our consciences the promises of the word, & even to set that before our eyes which the promises of gods word do sound into our ears: for we are to mark this, that both the promises of the word, and also the sacraments lead us to one self same thing, that is to jesus Christ, in him only to seek our salvation. for as the word doth this as appeareth by those places before alleged out of john, 1.29. Col. 1.20. 1. Pet. 1.18. Apocal. 1.5. and infinite such other: even so do the sacraments lead us as it were by the hand unto the same, & lively set the same before our eyes. As for example: baptism doth teach us to the eye, that even as water washeth away the uncleanness of our bodies: so Christ's precious blood which he shed for us cleanseth us from the filthiness and guiltiness of our sins. And this sacrament of Christ's supper teacheth and assureth us, that even as bread and wine feed, nourish, strengthen & comfort man's heart: so also Christ jesus who offered his body and shed his blood once for all & even for us, feedeth, nourisheth, strengtheneth, & comforteth our feeble sinful souls unto eternal life. And these two things, his word, & outward sacraments, God hath from the beginning used, thereby to offer our salvation to us, & to assure us of his favour. When God had created Adam & Eve, and placed them in Paradise, he did not only by word teach and admonish them to serve and honour him their creator, but also he did set the tree of life in Paradise, which should set before their eyes, & effectually teach them to employ that life which they had received of God to God's glory. When God had brought that fearful flood upon the world, for the horrible corruption & wickedness thereof, and did in mercy determine never in like manner to destroy it so again, 
Gen. 9.11.  he did not only assure us thereof by his word and promise: but also the more to confirm it unto us, did set his bow in the clouds, that as often as we behold the same, we should be assured of the performance of gods promise, as even to this day appeareth. When it pleased God to accept Abraham and his seed to mercy, he did not only signify the same to Abraham by making his covenant with him, 
Gen. ●7.  that he would be his God, and the God of his seed, and that in his seed all nations of the earth should be blessed: but also he gave unto him the sacrament of Circumcision, to be a seal of this his covenant, to assure them that by that blessed seed jesus Christ, he would circumcise the foreskin of their hearts, and cut away all their uncleaneness. And when God as it were renewed this covenant to the Israelites when he brought them out of Egypt, he did not only give his Law unto them, wherein his covenant was contained: but also ordained the passover, and many other sacrifices to confirm the same unto them, in being holy figures and signs of jesus Christ to come, upon whom the covenant was grounded. Even so to confirm the new testament and covenant made with us, whereof I made mention before: 
Hierom. 3●. 31. Heb. 8.8.  (which is the same in substance with the old: but called new, because it is renewed unto us in jesus Christ revealed, & adorned with greater graces of God's spirit) Christ hath ordained sacraments in number (as S. Augustine affirmeth) fewest, 
August. Epist. ad januar. 118.  in observation easiest, in signification most excellent, that is, Baptism & his holy Supper. And therefore our Saviour Christ speaking of the cup (as S. Luke and S. Paul report his words) saith. 
1. Cor. 11.25.  This cup is the new testament in my blood, that is to say a sacrament and seal of the new testament and covenant of God confirmed unto us in his blood. And this manner of teaching and delivering of things by these two kinds of things, words objected to the ears, and outward signs to the eyes, it seemeth that we by the instinct of nature, or rather of God, have in like sort received. for in conveying of things from one to an other we observe the same order. As if a man make conveyance of lands or goods, he doth it by words and external signs. If it be by words committed to writing for continuance, we use to those writings wherein be contained grants & covenants to put seals, which serve for the further ratifying & confirming of them. If a man take possession of a piece of ground, he doth it not only by uttering certain words, but for further confirmation thereof, he diggeth up, and taketh a clod or piece of earth in his hand. If a man make a promise to do this or that, he doth it not only by words and speech, but for ratifying thereof giveth his hand. When a King or Queen take upon them the government of a kingdom, they do it not only by certain words, but also they have a crown set upon their head and a sceptre put in their hand, which be outward signs and tokens of that dignity & dominion which they receive. And thus commonly we deal in all other matters. Whereby we see and plainly perceive, that our gracious God, having in mercy respect to our infirmity, & as it were humbling himself to our capacity, doth use the like means in offering to us our salvation in jesus Christ, that we use in these earthly matters and affairs, that is to wit, his word wherein be contained his sweet promises of mercy, 
2. Cor. 6.16.  that he will be our God, and we his people, that he will be merciful to our iniquities, 
Heb. 8 ●0▪ 12.  & never remember our sins any more: & sacraments which being outward signs & elements he doth annex unto his word, to seal those promises & the more effectually to confirm them unto our consciences. Hereby as I said we may learn the true nature and use of Sacraments, which is to seal & confirm gods promises unto us, thereby to strengthen our faith in them, and to be gauges and pledges to us of our salvation in Christ jesus. For this cause it is said that jesus took bread. It now followeth: And when he had blessed etc. The papists by blessing understand consecrating, and by consecration they mean a converting by the speaking of certain words, of one thing into another. But this is not true consecration, but rather a magical incantation. neither can they show any good Latin writer, that ever used this Latin word Consecrare, in such sense: but it signifieth to dedicate a thing to a holy use. And so we do consecrate the sacrament, when by preaching gods word, rehearsing the institution of jesus Christ, and calling upon God by prayer, we do take the bread & wine from a common use, to be a sacrament of Christ's body and blood given for us, to be a seal of God's promises, and a pledge of our salvation in Christ jesus. This is our consecration which is true consecration: as for their secret whispering of certain words to turn one thing into another, we will none of it, we are content they use it, which is more meet for wicked conjurers, then godly Christians: But in this place by blessing is meant nothing else but thanksgiving, as most plainly appeareth in the next verse: for whereas it is said that Christ taking the bread did bless, in the verse following it is said that he taking the cup gave thanks. And whereas S. Matthew & S. Mark say, that he taking the bread blessed: 
Matth. 26. 2●. Mark. 12.22. Luk. 22.19. 1. Cor. 11.24.  S. Luke and S. Paul say that he gave thanks. Whereby it most plainly appeareth that blessing and thanksgiving is all one: the which also is evident by that saying of S. Paul, 
1. Cor. 14.16.  when thou blessest in the spirit, how shall he that occupieth the room of the unlearned, say Amen at thy giving of thanks, seeing he knoweth not what thou sayest? here it is most plain, that which S. Paul in the former part calleth blessing, in the latter he calleth thanksgiving. So that our saviour Christ, when he blessed, gave thanks to his heavenly father. And as our Saviour did never taste any of God's creatures, but always (as the Gospel showeth) he gave thanks to God his father, to teach us that we should walk in his steps, and whensoever we receive or enjoy any of God's benefits, always to give God thanks for them, from whose hand & gracious goodness we do receive them: so here at this time no doubt but our saviour Christ had a further respect, & giveth thanks to his father, for his great & infinite mercy to mankind, & for that great & wonderful work of our redemption which he was then ready to accomplish. Whereby we have in like manner to learn, that as we ought to give God most hearty thanks for all good gifts which he giveth us, & all benefits that he bestoweth upon us: so when we come to this holy Supper of jesus Christ, we ought to consider on the one side our own misery by sin, how that we be of ourselves children of wrath, enemies of gods grace, unprofitable servants, yea & prodigal children, which are not worthy to be called or counted Gods children: & on the other side gods great and infinite mercy, who spared not his own dear son but gave him for us to redeem us and reconcile us to his mercy, and to be a spiritual food to nourish us to eternal life. Of these inestimable mercies we ought most specially when we come to this holy table to be mindful and to give God most hearty thanks for them. Not only in sounding forth the praises of God with our tongues, but also in endeavouring carefully to yield holy obedience to God in our lives. And for this cause the godly fathers called this sacrament Eucharistia which doth signify thanks giving, for that it being a pledge of our redemption & salvation by jesus Christ, we should when we receive it, give thanks unto god for the same. The which I beseech you as at all times, so specially when ye come to this holy mystery diligently for to do, 
Xenoph. lib. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The old Persians condemned no sin more greatly, nor punished none more severely, than unthankfulness. If therefore we be not sincerely thankful to God for his great mercies powered upon us by jesus Christ, we shall not escape his fearful and terrible plagues. It followeth. He broke it, and gave it to his disciples etc. The breaking of the bread doth set forth unto us the breaking of Christ's body, & the pouring of the wine the shedding of his blood upon the cross for us, for this sacrament is as it were a glass for us to behold Christ crucified in, & hereunto we must apply all the holy actions used in the administration thereof. So the giving of the bread and wine representeth unto us the giving of jesus Christ for us, once upon the cross for our redemption, and daily to be a spiritual food to nourish us to eternal life. The receiving also of the bread and wine into our bodies doth signify & show unto us our inward receiving of jesus Christ into our hearts by faith, 
Ephes. 3.17.  by the which he dwelleth in us as the Apostle saith, & we be made flesh of his flesh, 
5.30.  and bone of his bones. Moreover Christ did break the bread, not to eat it all himself as mass priests do, 
Durand lib. 4. cap. 53.  nor to offer one part for the souls in heaven an other for them that be alive, and the third for the souls in purgatory as it is also their use, but to distribute it to his disciples, that they might take and eat it. And therefore my text saith, he broke it and gave it to his disciples saying take ye, eat ye, this is my body. Wherein we are to note that he saith not, look upon it, kneel and knock unto it, and worship it, but he saith, Take ye, eat ye, promising than it shallbe his body unto them: so that here is a commandment, and also a promise. The commandment in these words: take ye, eat ye: the promise in these, This is my body, wherefore if we look to be partakers of the promise, we must yield obedience to the commandment, the which if we refuse to do, we cannot look to be partakers of the promise. As for example, God saith, 
psal. 50.15.  call upon me in the day of thy trouble, and I will deliver thee: if we obey the commandment, and call upon God in the time of our trouble, we may be assured of the performance of the promise that God will deliver us, then and in that sort, as he knoweth to be best for us, for our God is not more liberal in promising, than he is most faithful in performing. But if we do not in our trouble call upon God, we cannot look that he should deliver us. Even so here if we obey not Christ's commandment, and do not take and eat it, but look, kneel & adore it, we cannot look that it shallbe Christ's body unto us: for it is not further a sacrament to us, than we according to our saviours institution do take and eat it. No saith B. Boner? I will easily confute that: 
In M. Philpots examinations.  is not a capon a capon unless I eat it? even so saith he, it is a sacrament and Christ's body although we do not receive it. I answer that B. Boner had as it appeared by his fat face, greasy belly, & by his foolish reasoning better skill in a fat capon, then in the doctrine of divinity, and namely of this sacrament: for a capon being a natural thing, is a capon, as bread is bread and wine is wine although they be not received: but a sacrament being a thing not of nature, but by grace, is not further a sacrament, than it is joined to God's promise and institution, & applied to that use whereunto it was ordained. The water which flowed in the wilderness out of the rock was a sacrament of jesus Christ to the Israelits which drank of it, 
1. Cor. 10.4.  as Saint Paul showeth: but whereas not only the Israelits, but also their cattle did drink of the same water, was it a sacrament to the cattle? No. If one should take the water wherein a child hath been baptized, and apply it to some common profane use, is it then a sacrament? No. It is not a sacrament further than it is joined to Christ's institution and one baptized in it. Even so the bread and wine is no further a Sacrament, then according to Christ's institution and cammaundement it is taken & eaten. Therefore to the Papists in their private masses not taking & eating it according to Christ's commandment, but gaping & kneeling to it, & worshipping it, which he hath never commanded, 
Hierem. 7.31.  neither ever came into his heart as the prophet speaketh, it is not Christ's body, but they commit most abominable Idolatry, in giving that worship to the creature which is due to Christ the Creator who is blessed for ever. But further of this their Idolatrous adoration, I will not now entreat: but come to that which followeth. This is my body in expounding of which words many respecting more the outward sound of the words, then considering the simple sense & meaning of jesus Christ, have been foully deceived, and have hereof gathered sundry great errors. And even so the very Evangelists do show, that divers more regarding the external sound of Christ's words, then marking his meaning, have been greatly deceived. As when our Saviour Christ warned his disciples to beware of the leaven of the Pharisees and Saducees, 
Matth. 16.6.  his Disciples did think that he spoke of outward bread, whereas his meaning was to admonish them to take heed of the sour corrupt doctrine of the Pharisees and Saducees. 
12.  So when our Saviour said unto the jews, 
john. 2.19.  destroy this temple, & in three days I will raise it up again, they thought that Christ had spoken of the material temple of jerusalem, and therefore they said, forty and six years was this Temple a building, and wilt thou rear it up in three days? But he spoke of the temple of his body. In like manner when our Saviour Christ said to Nicodemus, 
joh. 3.3.  except a man be born again he cannot see the kingdom of God. Nicodemus taking it grossly of the outward birth, said: how can a man be born that is old? can he enter into his mother's womb again, & be borne? But Christ spoke of spiritual regeneration wrought by the holy Ghost. Many such other examples might be alleged, but I will content myself only with that one of the Capernaits, the cozen germans, or rather dear brethren of our papists, for whereas our saviour Christ said: 
john. 6.51.  I am the living bread, which came down from heaven: if any man eat of this bread he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. They grossly understanding this of the carnal & external eating of Christ's flesh, said, how can this man give us his flesh to eat? and again this is an hard saying: who can hear it? 
60.  But Christ spoke spiritually of the spiritual and not of carnal eating of his flesh, & therefore he saith, 
63.  it is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you are spirit and life. In like manner let us in this matter take diligent heed that by too much grating upon the letter, & respecting the outward sound of words, & not considering Christ's meaning we be not seduced and carried into error, in grossly and carnally taking that, which Christ our saviour spiritually & sacramentally did speak. 
Adverse. Praxca.  The counsel of Tertullian herein is to be regarded and followed, who saith: Malo te ad sensum rei quam ad sonum vocaboli exerceas. i. I would that thou exercise thyself rather to the sense of the matter, them to the sound of the word. Therefore that we may understand the true sense & meaning of these words, This is my body. We are to consider, that it is no marvel, if our saviour Christ hear speaking of a Sacrament, do speak sacramentally, and do use a phrase of speech usual and common to all Sacraments, that is, to give the outward sign the name of the thing signified. for whereas a sacrament consisteth of two things, an earthly and an heavenvly as Irenaeus saith: 
Lib. 4. cap. 14.  the outward element, and the thing whereof it is a sacrament, and that there is a similitude & agreement between these two, as namely in this sacrament: for as bread & wine (as above I have declared) do nourish, strengthen, & comfort man's heart & body: even so doth Christ's body and blood nourish strengthen & comfort the souls of God's children: by reason of this agreement the name of the thing signified being the heavenly, is attributed to the sign being the earthly. And this is done for good and great reason, that we in receiving this Sacrament should not set & fix our minds upon the earthly thing the bread and wine, but thereby be lifted up to behold the heavenly thing, that is the body & blood of jesus Christ given for us. This doctrine the ancient Fathers do most plainly set down, how strange soever it seem to the favourers of the rotten & ruinous Religion of Rome. Augustine writeth thus: 
August. Ep●st. 1● ad Bo●●facium  Si enim sacramenta quandam similitudinem etc. i. If sacraments had not a certain similitude and likeness of those things whereof they be sacraments, they were no sacraments at all. And by reason of this similitude they do often take the names of those things. As therefore after a certain sort, the sacrament of Christ's body is Christ's body and the Sacrament of Christ's blood is Christ's blood, so the sacrament of faith is faith. And again, 
August. Le●●. quest. ●7.  Solet autem res quae significat eius rei nomine quam significat nuncupari etc. The thing that signifieth is wont to be called by the name of the thing which it signifieth, as it is written, the seven ears of corn are seven years: for he did not say, 
Genes. 41.26.  they signify seven years? And the seven kine be seven years, and many such like. Hence cometh it that was said. The Rock was Christ, for he said not The Rock doth signify Christ, but as though it were that, which in truth by substance it was not, but by signification. In like manner doth Theodoretus in his first Dialogue 
Theodoretus dialog. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Therefore our saviour changed the names, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  & to his body hath given the name of the sign, & to the sign the name of his body. So he that called himself a vine, hath also called the sign his body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This thou hast spoken truly, but I would learn the cause of this change of the names▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The scope & end is evident to them that be instructed in divine matters. for our Lord would that they which be partakers of the divine mysteries, should not set their minds upon the nature of the things that are seen, but by the change of the names, to believe the change that is wrought by grace: for he that called his natural body wheat and bread, and again called himself a vine: the same hath honoured the visible signs with the name and title of his body and blood, not changing nature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but adding grace unto nature: hitherto Theodoritus. In which words he flatly affirmeth that the name of the thing signified is given to the outward visible sign, and showeth the cause and reason why it is so done. And that it is a usual and common phrase (as I said before) in all sacracraments it is most plain by many places of the scripture. 
Cap. 17. 〈◊〉 Hoc est p●ctum pag. 13 〈◊〉  In Genesis God saith of Circumcision: This is my Covenant. And again: My Covenant shallbe in your flesh. Here Circumcision is called the Covenant, and yet it was not the Covenant: for this was the Covenant, that God would be God to him, and to his seed after him etc., of this Covenant Circumcision was a sign and seal, as in the same place is said: ye shall circumcise the foreskin of your flesh, 
Genes. 17.11.  and it shallbe a sign of the Covenant between me and you. This Circumcision which was a sacrament and sign of God's Covenant, is called the Covenant itself, to the end they using & remembering it, might be put in mind of God's Covenant which it signified, sealed, 
Exod. 12.11. ●stenim phase (i● est transitus) domini.  and confirmed unto them. So the Paschal lamb is called the passover in these words: ye shall eat it in haste, for it is the Lords passover. And again: Choose out and take ye for every of your households a lamb, and kill the passover. So our Saviour Christ also calleth it in this Chapter: 
Vers. 18.  I will keep the passover at thine house with my Disciples. Here ye see that the lamb is called the passover: and yet the lamb properly was not the passover, for the passover, was the passing of the Angel over the houses of the Israelits, where the blood of the lamb was sprinkled, when he destroyed the first borne of the Egyptians. Now the Lamb was a sacrament, holy sign, and pledge of this passover and deliverance, and so consequently of that true deliverance from eternal destruction and damnation by jesus Christ. The sacrifices in the old Law were called sins, because they were offered for sin: in which sense God by the Prophet saith of the priests, they eat up the sins of my people, 
Hose. ●. 8.  meaning the sacrifices which they offered for the sins of the people. So likewise Christ is called sin: He that knew no sin, 
2. Cor. 5.21.  was made sin for us, that we should be made the righteousness of God in him. The Rock is called Christ. The Rock was Christ saith S. Paul, 
1. Cor. 10.4.  yet the Rock was not properly Christ but a Sacrament of Christ. But to come nearer to this matter. 
1. Cor. 10. 1●.  Saint Paul saith the bread which we break, is it not the communion of the body of Christ? in which words he meaneth and affirmeth bread to be the communion of the body of Christ. And yet properly bread is not the communion of the body of Christ, but a Sacrament and pledge of that spiritual communion which we have with Christ, for as the bread received into our bodies is joined unto us, and made ours: so jesus Christ received by faith into our souls is made ours: 
Ephes. 3.17. 1. john. 1.3. Ephes. 5.30.  & we have fellowship with him, yea and be made flesh of his flesh and bone of his bones. Moreover whereas Christ saith (as S. Paul recordeth) This cup is the new Testament in my blood etc. 
1. Cor. 11.25.  I would ask of these men that grate so earnestly upon the letter, and urge so eagerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word: whether the cup that is made either of silver, gold or wood, (for by the way as Bonifacius the martyr sometime said. 
B. Rhenanus in Annotat. in Tertull. de Corona militis.  In old times we had wooden Chalices and golden priests, but in these days we have golden Chalices and wooden priests) be the new Testament? No, no, say they: by the cup is meant by a figure, the thing in the cup. Thus they that have cried out against figures and figurative speeches in the sacrament, and have scornfully called such as have used them figurators, 
M. Anto. Constantius fol 2. etc. tibi saepe.  are now forced to flee to a figure, to forsake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. the express words, and by the cup to understand the thing contained in the cup. But to grant them this, what is in the cup? wine say we, blood say they. Now to grant them this their own assertion for disputation sake: I will ask them whether blood be the new Testament? I suppose they cannot with any forehead or face say that blood is the new Testament, for what is the new Testament, but the new league & covenant which God maketh with us in Christ jesus, as it is set forth in jeremy and the Epistle to the Hebrews in these words: 
Hierem. 31.31. Hebr. 8.10.  This is the Testament that I will make with the house of Israel, after those days saith the Lord, I will put my Laws in their mind, and in their heart I will write them, and I willbe their God and they shallbe my people. I will be merciful unto their unrighteousness, and I will remember their sins and their iniquities no more. This promise of mercy is the new Testament: And therefore neither wine nor blood is properly the new Testament, but a Sacrament, a holy sign and seal of the new Testament, confirmed unto us in the blood (not of Oxen or Goats) but of jesus Christ the son of God. Whereupon I thus reason with the Papists: as the Cup or that in the cup, is the new testament, so is the bread the body of Christ: but neither the cup nor the thing in the cup is properly the new Testament, but a holy sign and Sacrament of the new testament: So the bread is not properly the body of Christ, but a holy sign, and pledge of his body offered upon the cross for us. And this phrase of speech in attributing to the Sacrament the name of the thing whereof it is a sacrament, which seemeth so rough in these fine men's mouths: both the spirit of God in the holy scriptures, & we in our common talk use to give too bare & naked signs, which do not exhibit as sacraments do the thing signified, but barely signify the same▪ as in the example before alleged by S. Augustine, 
Genes. 41.26.  the seven thin ears of corn, and the seven lean kine are said to be seven years, when as they did but only barely signify the seven years of famine which were to come. 
Genes. 40.11.  So also joseph saith of the three branches of the vine, and of the three white baskets, the three branches be three days, and the three white baskets be three days: 
16.  when they did but only signify the three days, wherein the butler should be restored, and the baker hanged. So S. Paul calleth the wives vail or covering of her head, 
1. Cor. 11.10.  her power being but a bare sign of her husbands power over her, and many such other examples might be alleged out of the scriptures but these shall suffice. In our common speech we use to call bare pictures, by the names of those persons whereof they be pictures. 
Alluding to the pictures which hang in my lord S. john's great Chamber.  So we say this is king Henry the seventh, this is king Henry the eight, this is Francis the french king, this is the Lord Cromwal, and yet those pictures be not those personages, but only and barely represent them. Now if we use to speak thus of pictures, which be but bare signs of men, and do but only represent the forms & shapes of them. How much more may we so speak of this Sacrament and call it the body and blood of Christ, being not a bare sign & representation thereof, but an instrument of God's grace whereby the body and blood of Christ is truly offered to all, and effectually received of the faithful children of God, to nourish and comfort their souls. Yea moreover the very profane Poets have used this phrase of speech, as Virgil saith faliere dextras for to break promise, where by Dextras the right hands he meaneth promises made by giving the right hand. 
Iliad. 3.  So Homer saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. The Herold's brought from the city the faithful oaths of the gods, two lambs, pleasant wine, the fruit of the earth. And again: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Ibidem post.  i. but the gorgeous Heralds brought forth the faithful oaths of the gods. In which places by the faithful oaths, are meant the lambs and wine which they slew and powered out in confirmation of those promises, made touching the combat between Menelaus and Paris, and so Eustathius understanding it: expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faithful oaths, that is the sacrifices. Where we see that the external sacrifices, the lambs slain and wine powered out, to confirm those oaths, that they which did not perform them, might be slain, and their blood & brains powered out as those lambs and wine were, are called the oaths themselves. These places to this end only I allege to show us that it should not seem so strange a thing, to attribute to the outward sign and Sacrament the name of that thing whereof it is a sacrament, and for the confirming whereof unto us it is ordained and used. But that this exposition of mine or rather of God himself, as hath been proved by many places and reasons out of the scripture, may plainly appear to agree with the doctrine of the ancient and godly fathers of the Church I will set down some places out of their books, to be as witnesses to give testimony to the truth of this doctrine. Tertullian saith, 
Lib. 4. adverse. Marcionem.  Christ professing that he did greatly covet to eat the passover as his own (for it were unmeet that God should covet that which were an others) taking the bread and distributing it to his disciples, made it his body saying, this is my body, that is to say, a figure of my body: but it should be no figure, unless Christ's body were a true body, for a vain or void thing, such as is a ghost, cannot have a figure. 
Phantasma.  Here Tertullian expoundeth these words. This is my body, by this that is figure of my body. And by this reason proveth our Saviour Christ's body to be not spectrum or phantasma a ghost or fantastical body, as Martion that monster blasphemed, but a true body like unto ours, because the Sacrament is a figure of it, which it could not be except it were a true body. But the Papists doctrine in this point savoureth strongly of Martions blasphemy, for to say that Christ's body is in heaven and earth, yea and in infinite places of the earth at one instant, and that the natural real body of Christ is under the forms of bread and wine, without any form, quality, or quantity of a body without breadth, length, or thickness, what is this but to make it no true body as Martion did. And even so S. Augustine entreating of Christ's body saith: 
Epist. 57 ad Dardanum.  Nam spatia locorum tolle corporibus, nusquen erunt, & quia nusquam erunt, non erunt, Tolle ipsa corpora qualitatibus corporum, non erit ubi sint, & ideo necesse est ut non sint. i. for take from bodies the spaces of place, & they shallbe no where: and because they be no no where, they be not at al. Take the bodies from the qualities of bodies there can be no place where they may be and therefore it must of necessity be that they be not. But the Papists attribute neither place nor quality to Christ's body in the sacrament, & therefore by S. Augustine's judgement they make it no body, and so as I said agree in one with that monster Martian. But to return to my purpose and to show that the fathers have expounded those words of our saviour Christ in that sense which I have before declared. Augustine saith: I may expound that commandment to be put in the sign, 
Lib. cont Adunantum Maneche. dist. cap. 12.  for our Lord did not doubt to say, This is my body: when he gave a sign of his body. 
In Psal. 3. in 1. ●or. 11.  Again he admitted him (judas) to the feast wherein he commended and delivered to his disciples a figure of his body and blood. Ambrose saith: 
De iis qui initiantur. cap. 9  In eating and drinking we do signify the body and blood of Christ which were offered for us. Again, 
De Conse●ra. dist. 2. cap. Revera.  before Consecration it is named an other kind, after Consecration the body of Christ is signified. The Greek Fathers in like manner call the sacrament a sign, figure, or token of Christ's body. Gegory Nazianzen: 
Ap●l●g p●g. 1● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  how dare he (which first hath not offered himself a lively sacrifice) offer to God that outward sacrifice, which is a sign or example of those great mysteries: and the like he hath in his oration upon his sister Gorgonia. Basile saith: 
Pag. 56. In Can●●●●●turgia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he hath left unto us memorials or remembrances of his passion by which cometh salvation, which according to his commandment we propound unto you. So Theodoritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell me therefore, 
Dialog. 2.  those mystical signs which of the priests be offered to God, of what things be they signs? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lords body and blood. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his true body or not of his true body or not of his true body? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his true body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. very well, for an image must have a pattern whereof it is an Image, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  even as Painters also do imitate nature, and paint the images of those things that be seen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if then the divine mysteries be signs or figures of a true body, the body of our Lord is yet a body, not changed into the nature of the godhead, but replenished with divine glory. 
Homil. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So saith Macarius: In the Church is offered bread and wine, examples of his flesh and blood. These places (that I allege no more) sufficiently show that it was not strange to the godly fathers, to call this sacrament a sign, token, figure, and example of Christ's body, and that they understood these words, This is my body, in that sense, the bread to be called Christ's body, because it is an holy sign, example and pledge of Christ's body offered upon the cross for us.  
Now although I may seem to have sufficiently spoken of the true sense and meaning of these words This is my body, & withal to have opened the true doctrine of this sacrament: yet because many men be not as yet satisfied in this point, but the popish doctrine of Transubstantiation, and carnal presence of Christ's body under the forms of bread and wine, sticketh still in their stomaches, I have thought it very needful further to prosecute this matter, and more particularly, and largely to confute the said errors, and to lay open the nakedness and weakness of them. The false doctrine of the Papists, concerning their Transubstantiation, which they corruptly gather of those words of our Saviour Christ consisteth in two special points, the one, in that they say, that after the words of Consecration there remaineth no substance of bread and wine but only the outward accidences thereof, as whiteness, roundness, etc. The other that the very natural body of Christ, which was borne of the blessed virgin is there under the said forms of bread and wine. As touching the first, that there remaineth no substance of bread & wine. I say that this is contrary to the holy scriptures, contrary to the writings of the ancient godly fathers, contrary to the judgement of all our senses, contrary to the nature of a Sacrament, & lastly such a doctrine as bringeth with it many absurdities. 
Matth. 26.29.  That it is contrary to the scriptures I prove it thus. Christ saith I will drink no more of the fruit of this vine, until that day, that I shall drink it with you new in the kingdom of my father. Our Saviour Christ here speaking of his supper and after his supper, calleth it the fruit of the vine, which is wine and not blood. S. Paul saith the bread which we break is it not the communion of the body of Christ? 
2. Cor. 10.16.  S. Paul here not only saith that bread is the Communion of Christ's body, but also saith. Which we break. Now what do we break? only accidences without a substance? that is an absurd folly: or do we break Christ's body? as Pope Nicolas with his counsel compelled that learned man Berengarius to affirm, 
D● Consec. dist. 2. cap. Ego Berengarius.  but that is wicked blasphemy. Therefore it is manifest, that that which is broken is bread, and that bread broken, is the communion of the body of Christ, that is (as I before declared) a Sacrament and pledge unto us of our spiritual, and yet true and effectual communion with Christ jesus. Again S. Paul saith immediately after: 
1. Cor. 10.17.  we that are many, are one bread, and one body, because we are all partakers of one Bread. Again, as often as ye shall eat this Bread, 
1. Cor. 11.26.  and drink of this cup ye show the Lords death till he come. Again, whosoever shall eat this Bread and drink the cup of the Lord unworthily, shallbe guilty of the body and blood of the Lord: And again, let a man therefore examine himself and so let him eat of this bread and drink of ●his cup. Here Saint Paul five times calleth it bread even when it is received and eaten, therefore I conclude that it is bread. But here the Papists come in with a crafty cavillation and think they have found a fine devise to shift off these plain words of the Apostle, they say that saint Paul calleth it bread, because it was bread, as Aaron's rod being turned into a serpent, 
Exod. 7. 1●.  and being a serpent is called a rod: Aaron's rod devoured their rods. I answer first that they compare things utterly unlike: for in the Sacrament there must continue a similitude and agreement between the sign and the thing signified, as before out of S. Augustine I declared, and therefore the substance of the sign must needs remain, without which there can be no such similitude. But in this matter there is no such agreement between the rod and serpent, but rather be clean contrary, and therefore the reason of these two are not alike. Secondly I say, that because the conversion of the rod into a serpent was but temporal, & for a short time to continue, Moses had good cause to call it a rod, because thereunto it was strait ways to be restored, and in the nature of a rod to continue. Thirdly let the Papists show that their bread is so turned into the body of Christ, as that rod was into a serpent, and then they say something, other ways they prove nothing. Lastly I may turn this Argument upon their own heads, that as Moses called the serpent a rod, when it was not a rod indeed but a serpent. So Christ called the bread his body, when it was not indeed naturally his body, but in substance bread, and by his ordinance a sacrament of his body. And as the Papists will have Saint Paul to call that bread, which they say is not bread: so why may not our saviour Christ call that his body, which not properly but sacramentally is his body. Thus I trust this their cavillation is sufficiently confuted & that you plainly perceive that S. Paul calleth it bread, because it is bread. The which now. Dialog. 1 I will prove by the testimonies of the ancient fathers Theodoritus beside that plain place before alleged, where he saith that Christ hath honoured the visible signs with the title or name of his body & blood, not changing the nature of them, but Dialog. 2 adding grace to nature: hath a more plain and pregnant place, whose words be these: Thou art catched in thine own snares, for the mystical signs after sanctification or consecration, leave not their proper nature, but they remain in their former Substance, and figure, & kind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  and be visible and tangible as they were before, here not only Theodoritus plain words do affirm the nature and substance of bread and wine to remain after consecration, but also the whole drift of the disputation, between the true Christian, & the Eutican heretic, tendeth to the same end. But if the doctrine of transubstantiation had been then in the Church received, it had most fitly served for the heretics purpose, that as the bread after consecration, is turned into Christ's body: so Christ's body after the ascension is turned into the deity, and so the heretic reasoneth but the true Christian answereth that he is catched in his own snare, for as bread and wine after consecration are not turned into Christ's body and blood, but remain in substance as they were before: so Christ's body after his ascension is not turned into the deity, but replenished with glory and immortality.  
Gelasius a Bishop of Rome writing against the same heretic Eutiches that Theodoritus did, and using the same reason, setteth down the same doctrine in these words: 
Gelasius contra Eurichen.  Certe Sacramenta etc. i. Surely the sacraments of the body and blood of Christ, which we receive are a divine thing: and therefore by them we be made partakers of the divine nature, and yet it ceaseth not to be the substance or nature of bread and wine, and indeed an image and similitude of the body and blood of Christ is celebrated in the Action of the mysteries etc. chrysostom also writeth thus: 
Chrisost. ad C●esarium Monachum.  Sicut enim antequam sanctificetur panis etc. For as before the bread is sanctified, we call it bread, but when the divine grace hath sanctified it, by the means of the priest, it is in deed delivered from the name of bread, and is counted worthy of the name of the lords body, although the nature of bread do still continue in it, and is called not two bodies but one body, of the son etc. Both the words of Gelasius, & chrysostom, and also the drift of their discourses tending to the same end that Theodoritus doth, most plainly show, that after consecration the substance of bread remaineth, even as after Christ's ascension the substance of his true body continueth, or else these reasons taken from the sacrament do not only not make for them but directly against them, yea and plainly make for those heretics whom they by these arguments seek to confute. Origen also saith: Panis ille etc. 
Orig. in Match. cap. 15.  That bread which is sanctified by the word of God and prayer, according to the material substance which it hath goeth into the belly, & is cast out into the draft, but by the prayer which is joined to it, according to the proportion of faith is made profitable. By which it appeareth that it is the substance of bread and not Christ's body (which were blasphemy to affirm) that is so cast out. Cyprian saith: 
De unctione Chrismatis.  Dedit dominus noster etc. Our Lord at the table whereat he did participate his last feast with his disciples, gave with his own hands bread & wine, but upon the cross he gave his body to be wounded by the hands of the soldiers. 
August. de consecr. dist. 2. qui mandu.  Augustine also saith: Quod videtur panis est etc. That which is seen is bread, and the cup which our eyes also do show unto us etc. He saith it is bread, and not seemeth or appeareth to be bread. 
August. in psal. 98.  And in another place: Spiritualiter intelligite quod locutus sum. Nen hoc corpus quod videtis manducaturi estis etc. i Spiritually understand that which I have spoken. You shall not eat this body which you see, nor drink that blood, which they shall shed that crucify me. I commend unto you a certain sacrament, which being spiritually understood shall quicken you. For although it must of necessity be visibly celebrated, yet it must invisibly be understood. justinus Martyr saith: 
justinus Apol. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 162.  that the substance of the sacrament is turned into us, and that thereby our flesh and blood is nourished. But it were a great absurdity to say that our flesh and blood is nourished of Christ's body and blood converted into them. Therefore it is bread & wine which be turned into us, and whereby we are nourished. By these places that I allege no more it is as clear as the sun that the godly fathers did nothing at all doubt of this our doctrine, but were of this judgement, that the substance of bread and wine remain still in the sacrament. Now it followeth that I show that this doctrine of the Papists is contrary to the nature of a sacrament, the which sufficiently appeareth, by that which is before declared, for I showed that a sacrament consisteth of two things an earthly and an heavenly the sign & the thing signified, and that there must be a similitude and agreement between these two, or else (as I alleged out of Augustine) it can be no sacrament, 
Epis. 13.  for as bread and wine, feed, strengthen, and comfort man's heart and body: so Christ's body and blood, feed, strengthen, and comfort our souls. Now if there be no bread nor wine, than it cannot feed, strengthen, and comfort us, and then it hath no similitude and agreement with Christ's body and blood, and so by consequent (according to Augustine's judgement) it is no sacrament. And thus the Papists striving through blind ignorance, to take bread and wine from the sacrament, do indeed take away the sacrament itself, and so have nothing but an Idol of their own. Now it remaineth that I prove it to be contrary to the judgement of our senses, the which needeth no proof: for who knoweth not, that to the eye it is bread and wine, to the taste it is bread and wine, to the feeling and smelling it is bread and wine, and not the body & blood of Christ. Therefore I conclude that it is bread & wine. But here me think I hear some Papists exclaiming and saying, fie for shame, that you should use such Arguments, to measure these mysteries by the external judgement of our senses. I answer that I am nothing at all ashamed of this argument, seeing that the best disputer that ever was in the world, and that most mightily maintained the truth, and confounded his adversaries used the same, which was neither Chrysippus nor Aristotle, but jesus Christ the son of God, for when he appeared after his resurrection to his disciples, and they were abashed & afraid, 
Luke. 24 37. joh. 20. 2●.  supposing they had seen a spirit, he said unto them, why are ye troubled? & wherefore do doubts arise in your hearts? 
17.  behold my hands & my feet: for it is I myself: Handle me and see: for a spirit hath not flesh and bones as ye see me have. Here we see that our saviour proveth by seeing and handling, his body to be no spirit, but a true body. The same reason doth Tertullian use, against that monster Martion of whom I before spoke: his words be these: Hic primum manus ei iniectas animaduertens, 
Lib. 4. adue●●. Martionem.  necesse habeo iam de substantia eius corporali prefinire, quòd non possit phantasma credi, qui contactum & quidem violentia plenum detentus & captus & ad precipitium usque protractus admisserit. i. I considering that here first hands were laid upon him (Christ) I must of necessity determine of his Corporal substance, 
Luk. 4.  that he cannot be thought to be a spirit or ghost, who being detained, and kept, and brought even unto the steypie place suffered himself so violently to be handled, and to that purpose immediately after allegeth a verse of Lucretius. Tangere enim & tangi nisi corpus nulla potest res. i. Nothing can touch and be touched but a body. Therefore either our saviour Christ and Tertullian used a reason that hath no reason, which I trust our adversaries will not say, or else our reason is very strong, that try it by touching, seeing, & tasting and it will appear to be bread. And so much the stronger is this reason, for that our said adversaries cannot show one example in all the scriptures, where one substance by God's mighty power being changed into an other, there was not also an outward change of the qualities and properties thereof, to be deserved by the outward senses. As when Moses rod was changed into a serpent, 
Exod. 4.3.  it was not only in substance, but also in external show a serpent, so that Moses for fear fled from it. 
Exod. 7.21.  When the water in Egypt was turned into blood, it was blood not only in substance, but also in external appearance to the eye & taste, so that the Egyptians could not drink of it. 
john. 2.9.  When our saviour Christ had in Cana of Galilee turned the water into wine, the governor of the feast as soon as he tasted it, perceived it to be very good wine. And therefore this should seem to be very strange, that here should be such a change or transubstantiation (as they term it) of one thing into another, and no alteration of any outward qualities to be discerned by the judgement of the senses. This were contrary to Gods working in all other miracles. So that it is hereby evident that this is no such miracle as they imagine, as also Augustine flatly affirmeth in his third Book and 10. Chapt. of the Trinity. 
Aug. de mirab●● libus Script.  And the same Augustine writing a particular book of all the miracles in the scriptures, maketh no mention at all hereof: by these reasons before alleged it doth I trust plainly appear that the substance of bread & wine in the sacrament do remain and continue: well then say the Papists it is but bread, and we may receive it as only a piece of bread? Nay not so, we teach and believe, 
justinus Apog. 2 Ireneus lib. 4. cap. 34.  that it is not to counted nor received as common bread and wine, but a sacrament of jesus Christ, a seal of God's promises, yea and an effectual instrument of God's grace, whereby jesus Christ with his righteousness and all other benefits of his passion is offered unto us. And to make this matter more plain by an example: even as the Queen's majesties seal joined to her Letters patents, is in substance wax still, but yet not to be reputed as common wax, but to be reverenced as her majesties seal, and it and the said Letters patents to the which it is joined carry a power with them, and be effectual instruments to convey never so great a thing to us, yea even to bring us pardon for our life, being condemned to die: even so the promises of God and the sacraments annexed as seals thereunto be means to convey jesus Christ unto us, and with him forgiveness of all our sins, and a free pardon from eternal death which we have deserved. And therefore although bread and wine do there remain, as the substance of water doth in Baptism (the other sacrament and seal of God's promise) continue: yet it is very reverently to be received, as a Sacrament of jesus Christ, and a pledge of our salvation in him. Now lastly that this doctrine of theirs draweth with it diverse absurdities, hath partly already appeared. As for to say, that they break not the substance of bread, but either only accidences, or Christ's body is an absurdity, to say that the accidences do hang in the air, without any subject, is, an absurdity: or to say that they be in Christ's body, is an other absurdetie. To say that there is a conversion and change of the substance, and none of the external qualities and properties is an absurdity and contrary to all other miracles in the Scriptures as before is declared. But of other absurdities which follow this absurd doctrine of transubstantiation I will hereafter by God's grace entreat.  
Now I come to the second error of the Papists, concerning the presence of the very real and natural body of jesus Christ, under those accidences and forms of bread and wine, which I affirm to be contrary to the Articles of our faith, to the holy scriptures, to the sayings of the ancient fathers, and that it bringeth with it sundry absurdities. First we believe and confess in the Articles of our faith, that Christ is ascended into heaven, sitteth at the right hand of God, & from thence shall come again to judge the quick and the dead. 
Matth. 26.11.  So in the scriptures our Saviour Christ saith the poor ye shall have always with you but me ye shall not have always. Again, I came out from the father, and came into the world: 
joh. 16.28.  Again, I leave the world and go to the father. Also he saith, 
joh. 17.11.  and now I am no more in the world, but these are in the world: Peter also saith, 
Acts. 3.21.  that the heaven must contain him, until that all things be restored. But here the Papists have an other shift, the Christ is not here now upon earth in that visible manner, that he was then. This is as much as if a man should say: I will leave this house, I will abide no more in this house, and yet he hideth himself under some hangings that he is not seen: doth that man say truly? or is he not therefore in the house? yea but they reply & say that our Saviour himself said. 
Matth. 28.  Behold I am with you to the end of the world. I answer that our saviour Christ by his divine nature and godhead is with us to preserve, direct and comfort us: but in respect of his body and human nature which he took of the blessed virgin, he is not now upon earth. And therefore our Saviour himself warneth us to beware and take heed of such false Prophets as say here is Christ, or there is Christ, 
Matth. 24.23.  he is in the desert, or in secret places, 
26.  and biddeth us believe them not, for (saith he) as the lightning cometh out of the East and appeareth in the West, 
●7.  so shall also the coming of the son of man be. As though he should say, my coming shall not be secret and invisible under the forms of bread and wine, but even as the lightning is visible and terrible to the world, so shall my coming be, which then shallbe when I shall come in majesty, power, and glory to judge the quick and the dead, upon which words S. Jerome writeth thus: 
Hierom. in Matth. 24.  Stultum est itaque eum in parvo loco vel abscondito quaer●re, qui totius mundi lumen sit i It is therefore a foolish thing to seek him in a small secret place (such as is a pix) who is the light of the whole world. Christ therefore in respect of his humanity and body, is not to be sought or found upon earth. But they reply that in as much as our saviour Christ is not only man but also god, being Immanuel god with us, and that these two natures being united in one person, & make one Christ, therefore wheresoever is the one nature that is the deity, there is the other viz. the humanity. I answer that this followeth not, for although I confess that to be most true of the uniting of the two natures in one person: yet we must not with the heretic Eutiches confound those two natures, but acknowledge the several properties appertaining to them to remain distinct, and that they are to be distinguished of us. 
john. 14.28.  In this sense Christ said, The father is greater than I, the which is to be understood in respect of his humanity: for in respect of his deity, he saith the father and I are one: and as S. Paul saith, 
Philip. 2.6.  he thought it no robbery to be equal with God. 
Mark. 13.32.  So in respect of his humanity he confesseth himself to be ignorant of the day of judgement, but in respect of his godhead he knoweth all things. In respect of his manhood he was subject to infirmities, as hunger, 
Matth. 4. ●. john. 4. ●6.  weariness, yea and unto death. but in respect of his deity he was subject to none of these, but was impassable, & immortal: So in respect of his manhood he was contained in place, and when he was risen, the Angel said he is risen and is not here, but in respect of his godhead, he is in all places, 
1. King. 8. ●7.  the heavens of heavens do not contain him. So I conclude that in respect of his humane nature & body as when he was in earth, he was not in heaven: so now being in heaven he is not upon earth, and therefore in respect of his human nature he said, me ye shall not have always, I leave the world, I am no more in the world: and in respect of his deity he said: behold I am with you to the end of the world. And yet I confess that we may truly say that whole jesus Christ God and man is with us to the end of the world, In unitate personae, non proprietate naturae. as S. Augustin saith, i. in unity of person, not in propriety of nature: for if we consider particularly his humane nature that is not with us. This doctrine the ancient Fathers most plainly set forth, as Augustine: 
August. Epist. 57 ad Dardanum.  una enim persona deus & homo etc. i. for he being God and man is one person, and booth is one Christ jesus, who is every where in that he is God, but in heaven in that he is man. Again Ille absens est praesentia corporis, 
August. in Psal. 127.  sed presens vigore maiestatis i he is absent in respect of the presence of his body, but present by the power of his majesty. And again: Sursum est dominus etc. i. the Lord is above, 
August. in joan. tract. 30.  but also here is the Lord the truth. For the body of the Lord, wherein he did rise, can be but in one place, but his truth is dispersed every where. Again: let good men also take this, 
August. in joan. tract. 50.  and not be careful: for he spoke of the presence of his body. for as touching his majesty, his providence, his ineffable and inestimable grace, that is fulfilled which he said, behold I am with you always to the end of the world: But touching the flesh which the word took to it, touching that, by which he was borne of the virgin, apprehended of the jews, crucified upon wood, taken from the cross, wrapped in clothes, laid in the sepulchre revealed in the resurrection, ye shall not always have him with you. Why? because he was conversant with his disciples 40. days in respect of his bodily presence, & they waiting on him, seeing him, but not following him, he ascended into heaven, and is not here? for he is there, sitting at the right hand of the father: and he is here, for he hath not left us by the presence of his majesty etc. 
Contr. faustum▪ lib. 20. cap. 11.  Again, Augustine saith: Christ according to his corporal presence, could not be at once in the son, in the moon, 
Lib. 1. co●●. Eutic●e●.  & upon the cross. Vigilius a godly Bishop of trident and Martyr giveth most plain witness to this truth, saying. Nam vide myraculum, vide utriusque proprietatis mysterium etc. for see a miracle, see the mystery of the property of both the natures. The son of God according to his humanity is gone from us according to his divinity he said unto us. Behold I am with you, always to the end of the world: if he be with you, how doth he say, The day shall come when ye shall desire to see one day of the son of man, & you shall not see it. But both he is with us, & he is not with you: for whom he hath left, and from whom he is departed in his humanity, he hath not left nor forsaken by his deity: for by the form of a servant, which he hath taken from us into heaven, he is absent from us, but by the form of God, which doth not departed from us, he is present in earth with us: so he being one and the same, is both present with us, and absent from us. And again the same Vigilius saith, 
Lib. 4. contr. Eutichen.  Deinde si verbi & carnis &c. Moreover if there be one nature of the word and flesh, how cometh it to pass, that the word being every where, the flesh is not also found to be every where, for when it was in the earth, it was not in heaven: and for that now it is in heaven, it is not in earth, and in so much it is not, that according to it, we look for Christ to come from heaven, whom according to the word, we believe to be with us in the earth. Therefore according to your doctrine, either the word is contained in place with the flesh, or the flesh is every where with the word, seeing that one nature receiveth not in itself any thing contrary and divers. Hitherto Vigilius, whereby we may see how near the papists join with that old heretical Abbot Eutiches condemned in the counsel of Calcidone, in confounding the properties of both natures, and holding that Christ's flesh and body is at one instant both in heaven and earth and in infinite places of the earth. Therefore we are not to seek our saviour Christ in earth, but we must be Eagles to soar up by faith into heaven, and there to eat his flesh & drink his blood. S. Paul exhorteth us to seek the things that be above, 
Colloss. 3. ●.  where Christ sitteth at the right hand of God: in which words he moveth us to seek the things that be there where Christ is, but Christ is above in heaven, therefore we must seek the things that be above in heaven and not the things that be upon earth. But if Christ be upon earth as the Papists teach, than either Paul's reason is not good, or we may seek the things that he upon earth, which he doth in express words forbidden us. But I will prosecute this matter no further, only I will lay forth certain absurdities that follow of this gross doctrine of Transubstantiation.  
First, If Christ's real and natural body be there under those forms of bread and wine as they teach, than we do with our mouths receive and eat the very body of Christ, and drink his blood, but this is not only an absurdity, but also wickedness and impiety as S. Augustine saith, 
August. lib. 3. de doct. christ. cap. 16.  whose words are worthy well to be marked and considered. He giving rules how to understand the scriptures, amongst others giveth this for one, That if the scripture seem either to command any thing that is evil and nought, or to forbid any thing that is good and profitable, than it is not a proper speech, but a figurative. The example that he bringeth is this. Except ye eat the flesh of the son of man, and drink his blood ye shall have no life in you. He seemeth to command (saith he) a horrible and wicked thing. Therefore it is a figure, commanding us to communicate upon the Lord's passion, and sweetly and profitably to hide up in memory, that his flesh was crucified and wounded for us. In which words S. Augustine not only condemneth, that gross and capernaical eating and drinking of Christ's flesh and blood, which the Papists imagine, but also showeth what it is to eat his flesh and drink his blood, even faithfully to believe and acknowledge in our hearts, that his body was crucified and his blood shed upon the cross for us. But Pope Nicolas with the Roman counsel enforcing that excellent learned man Berengarius to recant, and deny the true doctrine which he had maintained, caused him to confess (as appeareth in the Pope's own decrees) the very body of Christ in truth to be handled by the priests hands, 
De consec. dist. 2. Ego Beringarius manibus sacerd. frangi, & fidelium dentibus atteri.  and to be broken & torn by the teeth of the faithful. The which is so absurd and gross that the very barbarous writer of the gloss upon that place, giveth warning warily and wisely to understand Beringarius words, or else we may fall into greater heresy than he held.  
another absurdity is this, that if Christ natural body be in the sacrament, than our saviour Christ did eat his own body, for that our saviour Christ did eat the sacrament, doth appear by these his words after supper. Verily I say unto you, 
Matth. ●6.  I will not henceforth drink any more of the fruit of the vine etc. And as our Saviour vouchsafed to be baptised, that he might sanctify Baptism unto us, even so he did receive this sacrament also, to sanctify it unto us, and thereby to assure us the more of our communion & fellowship with him. 
Chrisost. in Mat. Homil. 83. de Consecr. dist. 2. cap. nec Moses. Et glos. in cap. in Christo.  This both Chrisostom doth flatly affirm, and the papists themselves do not deny, but plainly confess in these rude rhymes without reason. Rex sedet in Coena turba cinctus dnodena. Se tenet in manibus, se cibat ipse cibo. i.  
The king sitting at his supper with his xii. Apostles held himself in his hands, and fed himself with the meat of himself.  
Now whether this be not an absurdity, that our saviour Christ sitting with his disciples, did with his natural body, eat his natural body, I will commit it to the conscience and judgement of the godly to consider. And whether it must not hereof follow that he had too bodies, one an Active, that did eat, and another a passive that was eaten.  
another absurdity hereof ensueth, that whereas the papists teach the Christ's body is in the sacrament, being impassable, mortal, and glorified, contradictories must needs be affirmed at one instant upon Christ's body: for his body wherein he sat at the table with his disciples was visible, but the body in the sacrament invisible: that body was passable, this impassable: that subject to death which shortly after died upon the cross: this not subject to death. Now it can no more be, that Christ's body at one instant, should be visible and invisible, passable, and impassable, subject to death and not subject to death: than it can be a body and no body. And therefore this is a foul absurdity.  
Moreover for Christ's body to be at one instant in heaven and earth and infinite places of the earth, is as I have showed, and proved before an absurdity.  
And that Christ's body should be in the Sacrament without any accidences of a body, as form, figure, length, breadth, thickness, is as I touched before an absurdity.  
This doctrine bringeth an other absurdity, which they maintain: that wicked men do eat the very body of Christ. Whereas Christ himself saith: 
john. ●. 54.  whosoever eateth my flesh and drinketh my blood, 
56.  hath eternal life, and I will raise him up at the last day. And again, he that eateth my flesh and drinketh my blood, 
57  dwelleth in me and I in him: he that eateth me shall live by me. But the wicked have not eternal life, neither do they live by Christ being dead in their sins. Therefore the wicked do not eat Christ's flesh nor drink his blood. Augustine saith: 
August. in joh. tract. 26.  Huius rei sacramentum id est unitatis etc. The sacrament of this thing, that is of the unity of Christ's body and blood is prepared in the Lord's table, and received of the Lords table, in some places every day, in some at certain times, of some men to life, of some to destruction. But the thing itself whereof it is a sacrament is destruction to none, but life to every one that is partaker of it. Again the same Augustine saith: 
August. lib. 21. de imitat. Dei cap. 25.  Non dicendum eum manducare corpus Christi, qui in corpore non est Christi. i. we must not say that he doth eat the body of Christ, who is not in the body of Christ. And again in the same place. 
Idem ibid.  Nec isti ergo dicendi sunt manducare corpus Christi, quoniam nec in membris computandi sunt Christi etc. Therefore they are not to be said to eat the body of Christ, because they are not to be counted among the members of Christ, for not to speak of other things they cannot at one time be the members of Christ and the members of a harlot. Origene saith: Est verus cibus. i. 
Orig. in Matth. 15.  that is the true meat, which no wicked man can eat: for if a wicked man could eat the body of Christ, it would not be written, He that eateth this bread shall live for ever. These places I do allege to confute not only this absurd assertion, but also that gross doctrine of transubstantiation: for if the bread be so transubstantiated into Christ's body (than the wicked do eat Christ's body: if the wicked do not eat Christ's body, (as by the proofs before alleged doth plainly appear) then is there no such transubstantiation nor carnal presence as they vainly imagine, and falsely affirm for to be. But here also they want not a shift, which is, that the wicked do eat Christ's flesh and drink his blood but not worthily. But I would have them to prove that a man may eat Christ's body unworthily. In deed I confess that the wicked may unworthily eat of this bread & drink of this cup of the Lords, 
1. Cor. 11.27.  and be guilty of the body and blood of Christ, as S. Paul saith, because that through infidelity they do reject jesus Christ offered thereby. But that the wicked and reprobate be either worthily or unworthily partakers of jesus Christ, that I do deny. Yet to prove this shameless assertion see how they be not ashamed wilfully to corrupt the holy Scriptures.  

Titul. 21. Arti. 1. de sumpt. Euch.  Bunderius a lying and false Friar, is not abashed thus to allege S. Paul's place which even now I brought forth: Multi enim indign accipiunt de quibus ait Apostolus: Qui manducat carnem, & bibit calicem domini indign iuditium sibi manducat & bibit. i. For many do unworthily receive of whom the Apostle speaketh. He that eateth the flesh and drinketh the cup of the Lord unworthily, eateth & drinketh his own damnation. Hear this deceitful Friar for panem the bread putteth carnem the flesh that whereas the Apostle saith, he that eateth this bread, and drinketh this cup etc. He maketh him to say, he that eateth the flesh and drinketh the cup of the Lord unworthily: wherein you see how he altereth S. Paul's words and corrupteth the place. But no marvel for such shameless assertions, and corrupt doctrine, cannot be defended without shame less corrupting of the holy Scriptures. But they will say, the sense and meaning is all one: for he that eateth that bread, eateth Christ's body. But that is the question, and therefore they use a deceitful Argument called petitio principii, taking that for granted which is in question and is denied: for the bread is one thing, Christ's body an other: And although we are not to separate Christ from the sacrament, yet we ought not to confound them, but to distinguish between them: for even as the godly Fathers did teach touching the two natures of the deity and humanity in our Saviour Christ, that they are neither to be distracted a sunder and separated, as did Nestorius, nor the properties of them to be confounded, as did Eutiches: but the said properties are to be distinguished. Even so are we to deal in this matter of the sacrament, concerning the sign and thing signified, that neither they are to be distracted a sunder, & divided: nor to be confounded together, but to be distinguished. The sign which is the bread and wine, are things visible and corruptible which will in short time putrefy: jesus Christ the thing signified, is to our outward eyes invisible and is incorruptible. The bread and wine are upon earth: jesus Christ is in heaven at the right hand of God. The bread & wine are received with our mouths, broken with our teeth, and feed our bodies: jesus Christ is fide digerendus saith Tertullian 
Tertull. de resurrect. carnis.  received and eaten by faith, & feedeth our souls to live to God eternally: The bread and wine are received of all both faithful and unfaithful, godly and wicked. jesus Christ is only received of them who be faithful, 
Ephes. 3.  in whose hearts he dwelleth by faith. They that do eat the bread and wine do die, not only this outward death, but also many die eternally: 
john. 9.51.  but he that eateth this bread that came down from heaven which is jesus Christ himself shall live for ever. Thus a difference is to be put between the external sacrament, and jesus Christ of whom it is a Sacrament. And yet we must not distract & separate altogether jesus Christ from the sacrament, but believe that he is truly offered to all, and effectually received of those that be gods children, and have a true faith, which is the very mouth of the soul, whereby they eat his flesh & drink his blood, as Christ saith: 
john. ●. 35.  I am the bread of life, he that cometh to me shall never hunger, and he that believeth in me shall never thirst.  
Now I will only show briefly the uncertainty of this doctrine of Transubstantiation, 
Lib. 4. dist. 11. cap. Si autem.  and so I will end this discourse. Peter Lombard the master of the sentences writeth thus: Si autem quaeritur qualis sit illa conversio an formalis an substantialis, vel alterius generis, definire non sufficio: formalem tamen non esse cognosco quia species quae ante fuerant remanent. i. If it be asked what kind of conversion that is, whether formal or substantial, or of any other kind I am not able to define. But yet I know, that it is not a formal conversion, because that the forms and shows which were before do still remain. Afterward he addeth: some think that it is a substantial conversion, saying that one substance is so converted into an other substance, that the one is essentially made the other, to the which sense the fore-alleged authorities do seem to consent. But some do not grant that the substance of bread, is at any time made the flesh of Christ. Others be grant, that that which was bread or wine, after consecration is the body and blood of Christ: Some do say thus, that that conversion is so to be understood, that under those accidences, under which before was the substance of bread and wine, after consecration is the substance of the body & blood: but others have thought that the substance of bread and wine do there remain, and that there also is the body and blood of Christ. Hitherto the master of all the Popish schoolmen, whose book of Sentences was of such credit and authority with them that it was more read & expounded then the holy bible. Whereby we may plainly see how uncertain this their doctrine is, and what divers opinions have been of it. So Gabriel Byell 
Gab. biel in exposit. Canonis Missae lect. 40.  an other great schoolman writeth thus: Quomodo ibi sit Christi corpus, an per conversionem alicuius in ipsum an sine conuersione incipiat enim corpus Christi cum pane, manentibus substantia & accidentibus panis, non invenitur expressum in canon Bibliae. unde de hoc antiquitus fuerunt diversae opiniones i How the body of Christ is there, whether by conversion of some thing into it, or without conversion, there begin to the body of Christ with the bread, the substance and accidences of the bread remaining still, it is not found expressed in the canon of the bible. Whereupon in old time there were divers opinions hereof. And afterward he rehearseth four. Besides this, what if john Fisher bishop of Rochester, a great patron of the Pope and his doctrine, do flatly confess that this presence of Christ's body and blood in the sacrament cannot be proved by the scriptures. 
joh. Roffens. Episc. in defentio Regiae assertionis cont. captivit. Babilonicam M. Lutheri N. 8. & O.  Whose words be these, Hactenus Mattheus etc. Hitherto Matthew who only maketh mention of the new Testament: neither is there any word here set down, whereby it may be proved that in our mass, there is made a true presence of Christ's body and blood: for although Christ made of the bread his flesh, and of the wine his blood, it doth not therefore follow, that we by virtue of any word here set down, can do the like, when we attempt the same. Again he saith: Non potest per ullam scripturam probari etc. It cannot be proved by any scripture, that either a lay-man, or priest as often as he attempteth the same, can in like manner make of bread and wine the body and blood of Christ, as Christ himself made, seeing this is not contained in the scriptures. And again he concludeth this matter thus: 
Ibid.  Ex iis opinor etc. By these things I suppose every man perceiveth that the certainty of this matter dependeth not so much of the gospel, as of the use and custom, which so many ages hath been commended unto us from the very first fathers. Here by the judgement of Bishop Fisher, this doctrine of Transubstantiation and real presence, dependeth not so much upon the Gospel, as upon custom: & that it cannot be proved by the Scriptures: whereby we may see how uncertain it is. So that we may say with Tertullian: Nihil de eo constat, 
Lib. de carne Christi.  quia Scriptura non exhibet i We know nothing thereof, because the Scripture doth not show it. And again: 
Lib. de monogamia.  Negat scriptura quod non notat i The scripture doth deny that, which it doth not express: wherefore let us forsake this doubtful doctrine, yea this erroneous, absurd and false doctrine, and let us embrace the truth before declared: let us not seek Christ here upon earth, but let us lift up our hearts into heaven, & there by faith eat Christ's blessed body that was offered, and drink his precious blood shed upon the cross for us, to feed and nourish our souls to eternal life, which is not to be done carnally, but spiritually, yet truly and effectually. Now let us prepare ourselves to come reverently and worthily to this holy sacrament, the which that we may do: we ought as S. Paul exhorteth us, 
1. Cor. 11.  to prove and examine ourselves, and so to eat of this bread & drink of this cup for he that eateth this bread, and drinketh this cup of the Lord unworthily, eateth and drinketh his own damnation. We are therefore, not so much to examine others, which by confessions priests did in popery, as to try ourselves & to call ourselves to account before god. First we must examine our own hearts, whether we embrace and believe in our hearts the true doctrine of jesus Christ sanctified unto us in the scriptures, & sealed with the blood of Christ: & chief whether we rest only upon the righteousness of jesus Christ, and that we seek our salvation only in him, who is given of God, 
1. Cor. 1.30.  to be unto us wisdom, righteousness, sanctification and redemption, that he that rejoiceth, may rejoice in the Lord. If we do not unfeignedly yield to this true doctrine, it is impossible, that we can be worthy receivers of this Sacrament which (as I have declared) is ordained and given unto us to seal and confirm the said true doctrine of our salvation only by jesus Christ crucified, unto our hearts and consciences. And therefore if any that do not believe with his heart, and confess with his mouth this holy and heavenly doctrine, but being still frozen in the dregs of wicked superstition and deceivable error, seeking some part of salvation in men's merits, and in their own works, come to receive this holy mystery and sacrament, they cannot worthily receive it, but doth most wickedly abuse it. Doing in like sort, as if a man should put her majesties seal, to such a writing as she never allowed, granted, nor commanded, but is directly contrary to her will & pleasure, he that so useth her seal, abuseth her majesty, is a traitor, and deserveth to be hanged: even so these men believing erroneous and false doctrine, such as hath no warrant of God's word, and is injurious to the death and passion of jesus Christ the son of God, whereof this Sacrament is a seal: in receiving it do horribly abuse it, in making it a seal of their damnable doctrine, and be traitors to jesus Christ: and unless God in mercy grant them repentance will hang in hell for it. Therefore such as profess popery, or any other wicked heresy, and will not reny and forsake to sin, are not to be admitted to receive this sacrament, 
Exod. 11.43.  for if no stranger might receive the passover: them such as be not only strangers, but also enemies to the truth, are not to receive this our passover, which is a sacrament of jesus Christ, by whom we have true deliverance from eternal destruction and damnation. They are therefore first to be instructed diligently in the truth, the which if they stubbornly withstand, they ought severely by the magistrate to be punished, yea and generally all that are to be received to communicate of this holy sacrament are first to be catechized and instructed in the true doctrine of salvation, and are to be taught, what this sacrament is, to what end it was ordained, and what comfort, and spiritual profit they are to receive by it. 
Eod. 12.26.  So God commanded the Israelits to instruct their children in the doctrine of the passover, & to teach them the causes wherefore it was ordained, and appointed by God. And we read that when josiah did keep that great passover, 
●. Paralip. 35.6.  he commanded the Priests both to sanctify themselves, & to prepare their brethren, that they might do according to the word of the Lord by the hand of Moses. Therefore both parents ought privately to teach their children, & ministers should publicly instruct the people in all true doctrine, and diligently prepare them, that they come worthily to the receiving of this holy sacrament. But these things are in a manner utterly neglected, for parents have no care nor conscience of doing this duty which the Lord layeth upon them, yea most be so blind and so ignorant themselves in gods truth, that they be neither able to instruct themselves, nor to teach others. Ministers for the most part neither preach, nor catechize the people, but admit all hand over head to this holy sacrament, where by it is greatly profaned and abused. Some think it enough sometimes to preach, but they neither catechize and instruct the people in the grounds, and principles of religion, nor privately examine & prepare them to the worthy communicating of this holy mystery and sacrament. And therefore the people come ignorantly and without knowledge unto it, without the which the mind of man cannot be good as Solomon saith: 
Proverb. 19.2.  and so most wickedly abuse it, and kindle gods wrath against them for it: Let therefore parents do this duty, which God layeth upon them in teaching their children & families the true knowledge of god, and the right use of this sacrament. Let ministers both publicly preach Christ's Gospel, and also particularly catechize and instruct their people in the doctrine of salvation, and namely of this Sacrament, that they may reverently & worthily for the strengthening of their faith & comfort of their consciences receive it.  
Moreover every man that cometh to the lords table must examine his own heart, whether he feel the same touched with true repentance, and an effectual remorse for his manifold and heinous sins committed against God's majesty, for as the Israelits were with bitter herbs to eat their passover: 
Exod. 12.8.  so we ought to receive this holy sacrament of Christ's body and blood with bitter repentance for our manifold iniquities, being inwardly pricked in conscience, that we have so grievously offended our gracious God, in doing such wicked things as he forbiddeth, and not doing those holy things that he commandeth us, or not doing them in that pure sincere sort that he requireth of us.  
This true repentance must bring with it, a true amendment and reformation of life, in forsaking such sins as we have heretofore committed, and in endeavouring diligently to do those things, that we know to be good acceptable before God our Saviour. 
james. 5.12.  He that hath been a swearer must swear no more, but let his speech be yea yea, nay nay, lest he fall into condemnation, and he must use his tongue not to blaspheme, but to glorify God's name, and to praise him for his mercies every morning renewed unto him. 
Lament. 3.23.  If any have been a prophanour of God Sabbath, a neglecter of god's service, and a contemner of his word: he must forsake these sins, he must sanctify the Sabbath day, and consecrate it as glorious to the Lord, not doing his own ways, nor seeking his own will, 
Isai. 58.13.  nor speaking a vain word, he must carefully serve God with a pure conscience, earnestly love his holy word, and hunger after it, as his daily food. He that hath been an adulterer or fornicator must flee and forsake this filthy sin, 
1. Thess. 4.4.  & keep the vessel of his body and soul in holiness and honour not in the lusts of concupiscence as do the Gentiles that know not God. And if any come to this holy table like a filthy dog before he have bewailed unfeignedly this his wickedness, and if it be open, before he have publicly showed true tokens of his true repentance, and reconciled himself to the Church of God, he treadeth under his filthy feet the blood of jesus Christ the son of God, and eateth and drinketh his own damnation. Those that have been drunkards, aught to forsake this beastliness, and live soberly and temperately in God's fear, or else they in coming to this sacrament provoke God's anger and indignation against them, and so receive it to their destruction.  
But it is lamentable to see what infinite numbers of whoremongers adulterers, incestuous persons, drunkards, & such other filthy swine, without any sign of repentance or satisfaction to the Church of God by them offended, do come and be received to the communicating of this holy sacrament.  
Lastly we ought to examine ourselves whether we live in Christian love and charity one with an other without which, 
1. Cor. 13.1.  though we speak with the mouth of men and angels and could move mountains, and did give all our goods to the poor, yea and our bodies to be burned we be nothing, and without it, we can do nothing, that may be acceptable before God, as our Saviour Christ teacheth us in these words. If thou bring the gift or oblation to the altar, 
Matth. 5.24.  and there remember that thy brother hath aught against thee, leave there thine offering before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift. Our Saviour Christ here speaking of the altar and oblations that were in the old law, doth teach us, that we can do nothing acceptable to God, unless w● be truly reconciled to our brethren, and do sincerely love them, even as we desire God in jesus Christ to love us. Therefore if we live not in true brotherly love and charity one with another, we cannot come worthily to this holy supper of our Lord jesus Christ: for it is a sacrament of unity as Saint Paul saith, we that are many, 
1. Cor. 10.17.  are one bread & one body, because we all are partakers of one bread. For even as we all eat of one bread, and drink of one cup, so we declare and acknowledge thereby that we be all one in Christ jesus, all members of one mystical body, and all linked together in brotherly love one with another. And as the bread is made of many grains knoden together, even so we ought all to be knit together in a holy profession of one truth, and in brotherly sincere love one to another, which must bring forth her fruits in humbling ourselves one to another in the fear of God, in helping, comforting and relieving one another etc. But lamentable it is to see how cold Christian charity is waxed, and how rare it is among men. All men seek themselves, and their own private profit, and not the good and benefit of their brethren: we despise and disdain one another: we seek to exalt and advance ourselves one above an other: by usury, bribery, extorsion, and oppression we pinch, bite, yea and devour one an other. If these be our fruits, if thus we lead our lives, and yet come to communicate on this holy sacrament, we provoke gods fearful vengeance against us, fearfully for to plague us. So Paul showeth, that for the abusing of this sacrament at Corinth, 
1. Cor. 11.30.  God had so stricken them, that many were dead, and many weak and sick among them. And when I consider how horribly this holy Sacrament is abused among us, how this pearl is cast before swine, and ministered to all, without making any difference between the clean and unclean, how ignorantly, unreverently and profanely it is received, I cannot but stand in terror and horror of gods fearful plagues to come upon us, even to the depriving us, of the word of life, the Gospel of our salvation, and of this precious pledge of our Redemption by jesus Christ. Let us therefore dear brethren, judge ourselves, that we be not judged of the Lord our God, but let us humble ourselves under his mighty hand, let us truly turn unto him by unfeigned repentance, and amendment of life. Let us with all reverence come to this holy feast, unfeignedly confessing our sins with an inward feeling of them, & remorse of conscience for them, & truly trusting in gods mercy through jesus Christ, who came into this world to save us sinners: 
1. Tim. 1.15. 2. Cor. 8.9. Philip. 2.7.  who became poor to enrich us: took upon him the shape of a servant to purchase eternal freedom, and liberty to us: submitted himself to shame, 
Gal. 3.13.15.  to procure everlasting glory to us: took upon him the curse, to obtain the blessing of God for us: finally suffered death to give eternal life unto us. Thus when we come to receive this sacrament, let us thus declare the death of our Lord jesus Christ, & acknowledge with heart and mouth, that the life we now live in the flesh, 
Gal. 2.20.  we live by the faith of the son of God, who hath loved us, and given himself for us. This is our worthy receiving of this holy mystery, even effectually from our hearts to confess our own unworthiness, and earnestly to hunger for the righteousness of jesus Christ, which only is able to discharge our unrighteousness. If therefore we do unfeignedly confess, our unworthiness and wickedness, and (not with a perfect faith, which no where is to be found, and which if we had, we should have no such need of this sacrament, which is ordained to strengthen our faith and to be as it were a prop to uphold it) but with an unfeigned faith (as the Apostle termeth it) come unto Christ jesus, 
1. Tim. 1.5.  lay our sins upon him, believe that he hath made peace by the blood of his cross, 
Coloss. 1.20.  & that by his stripes we be healed, if we do truly amend our sinful lives, 
1. Pet. 2.24. 2. Pet. 1.4.  feeling the corruption that is in the world through lust, and purely serve God with good consciences. And finally do reconcile ourselves one to an other, and live in brotherly love and Christian charity one with an other: in coming to this sacrament, we shall not only lick the rock, but also suck the honey and Oil out of the same as S. Cyprian saith: 
Serm. de Caen● Domini.  we shall not only eat Panem domini, the bread of the Lord as judas did: 
August. in I●hn tract. 59  but also Panem Dominum, that bread which is the Lord, as the other disciples of our saviour Christ did: we shall not only receive these visible elements of bread and wine, but also we shall eat Christ's flesh and drink his blood, 
john. 6.56.  he shall dwell in us and we in him, and shall hereby more and more grow up in him, and be more and more assured of our salvation in him. These things the father of all mercy work in us, and continually increase in us, to his own glory, and our eternal comfort and salvation through jesus Christ our only saviour & redeemer, to whom with the Father & the holy Ghost, be all praise, laud, and glory now and for ever Amen.  HOSEA. 14.10. 
Who is wise, and he shall understand these things? and prudent and he shall know them? for the ways of the Lord are upright: and the just shall walk in them: but the wicked shall fall therein.   

LONDON. Printed by john Wolf for George Bishop. 1586.